Androphilic Males Research Articles

A Comparison of the Reproductive Output Among the Relatives of Samoan Androphilic Fa'afafine and Gynephilic Men.

The sexually antagonistic gene hypothesis (SAGH) for male androphilia posits that genes associated with androphilia (i.e., sexual attraction to adult males) will result in lowered reproduction when present in males, but increased reproduction when present in females. Findings derived from some Western European samples furnish support for the SAGH; however, results from studies conducted in other regions of the world have been more equivocal. Our previous research in Samoa indicated that the mothers as well as the maternal and paternal grandmothers of androphilic males (known locally as fa'afafine) exhibit elevated reproductive output when compared to the relatives of gynephilic men (i.e., males that are sexually attracted to adult females). The present replication study tested the SAGH in Samoa using a sample that was 122% larger than the one previously studied by our group (VanderLaan, Forrester, Petterson, & Vasey, 2012). In line with the predictions of the SAGH, we hypothesized that the grandmothers, aunts, and mothers of fa'afafine would show elevated reproductive output compared to those of Samoan gynephilic men. Data were collected from 191 fa'afafine and 191 gynephilic men on the reproductive output of their paternal and maternal biological relatives (i.e., mothers, grandmothers, aunts, uncles). The mothers and maternal grandmothers of fa'afafine showed elevated reproductive output compared to those of gynephilic men. The paternal grandmother effect was not replicated. Although these results are consistent with the SAGH, a lack of difference in the reproductive output of aunts renders support for the SAGH in Samoa equivocal.

Familial Patterning and Prevalence of Male Androphilia in Samoa

Previous research established that male androphilia (i.e., sexual arousal and attraction to adult males) clusters in families. Some studies find that male androphilia clusters in both the paternal and maternal lines, while others find that it clusters only in the latter. Most of the research investigating the familial nature of male androphilia has taken place in Western cultural contexts that are problematic for such research because they are characterized by low fertility. To address this, our previous work has examined familial patterning of male androphilia in Samoa, a high-fertility population in which androphilic males are readily identified due to their public status as fa’afafine (a third gender category). Building on this work, the present study replicated the familial nature of male androphilia in Samoa using a sample size that was ~122% larger than the one we previously employed (N = 382, M ±SD age: 29.72 years ±10.16). Samoan fa’afafine had significantly more fa’afafine relatives in their maternal and paternal lines compared to Samoan gynephilic males (p < .001). The prevalence of male androphilia was equivalent across both the paternal and maternal lines (all p > .15). The revised prevalence estimate of male androphilia in Samoa falls between 0.61% and 3.51%.

Recalled Gendered Behavior in Childhood: A Comparison of Androphilic Men, Gynephilic Men, and Androphilic Women in Japan.

The current study tested the hypothesis that men who are androphilic (sexually attracted to adult men) in a non-Western, developed country-Japan-would recall engaging in more female-typical behavior, and less male-typical behavior, in childhood, compared to men who are gynephilic (sexually attracted to adult women). Androphilic men, androphilic women, and gynephilic men (N=302) responded to the Female-Typical Behavior Subscale and the Male-Typical Behavior Subscale of the Childhood Gender Identity Scale, which asked participants to recall their childhood behavior. Results indicated that gynephilic men scored highest on the Male-Typical Behavior Subscale and lowest on the Female-Typical Behavior Subscale. Androphilic women scored the highest on the Female-Typical Behavior Subscale and lowest on the Male-Typical Behavior Subscale. Androphilic men scored intermediately for both the Male- and Female-Typical Behavior Subscales. The results supported the hypothesis that Japanese androphilic men would recall greater gender-nonconforming childhood behavior compared to gynephilic men. These results further reinforce the conclusion that childhood gender-nonconforming behavior is a cross-culturally universal aspect of psychosexual life course development in androphilic men. We discuss why this may be the case, as well as why cross-cultural variation occurs in the magnitude with which recalled childhood gender nonconformity is reported by androphilic males.

The Relationship between Adult Occupational Preferences and Childhood Gender Nonconformity among Samoan Women, Men, and Fa'afafine.

Previous research has found that sex differences in occupational preferences are both substantial and cross-culturally universal. Androphilic males tend to display "gender-shifted" occupational preferences, with relatively female-typical interests. Past research has overwhelmingly relied on Western samples; this article offers new insights from a non-Western setting. Known locally as fa'afafine, androphilic males in Samoa occupy a third-gender category. Data were collected in Samoa from 103 men, 103 women, and 103 fa'afafine regarding occupational preferences and recalled childhood gender nonconformity (CGN). A substantial sex difference was observed in the occupational preferences of men and women (d=2.04). Interestingly, women and fa'afafine did not differ in their preferences (p=0.89), indicating a complete gender inversion of occupational preferences in the latter. Although there was no correlation between women's CGN and masculine occupational preferences, there was a significant correlation (r=-0.62) between these variables in both men and fa'afafine. Among males (both men and fa'afafine), increased CGN was associated with preference for feminine occupations. The present research corroborates past findings and furnishes support for the conclusion that female-typical occupational preferences are a cross-culturally invariant aspect of male androphilia.

Bullying, Physical Aggression, Gender-Atypicality, and Sexual Orientation in Samoan Males

Bullying is characterized by the repeated attempts of a group or individual to gain social advantage by the use of relational, verbal, or physical aggression against a target, especially when there is a perceived or actual power imbalance (Espelage & Swearer, 2003). One consistent finding is that gay (i.e., androphilic) males report higher rates of victimization due to bullying in adolescence than their heterosexual (i.e., gynephilic) counterparts. Western data indicate that gender-atypical behavior, regardless of sexual orientation, is a key predictor of victimization due to bullying. Androphilic males generally display childhood gender-atypicality, including reduced levels of physical aggression, which may cause bullies to perceive them as "easy" targets. In order to test the associations between sexual orientation, childhood gender-atypicality, and recalled victimization due to bullying, a sample of Samoan gynephilic men (n=100) were compared to a group of Samoan transgender androphilic males (n=103), known as fa'afafine. Although the fa'afafine reported far more childhood gender-atypicality, the two groups did not differ significantly on measures of physical aggression or their reported rates of victimization due to bullying. Additionally, greater physical aggression, not gender-atypicality, was the only significant predictor of being bullied in both men and fa'afafine. These results suggest that there is nothing inherent in sexual orientation or childhood gender-atypicality that would potentiate victimization from bullying. Instead, the cultural context in which a bully functions influences the extent to which these are "acceptable" reasons to target certain individuals.

Femininity and Kin-Directed Altruism in Androphilic Men: A Test of an Evolutionary Developmental Model.

Androphilia refers to sexual attraction and arousal toward males whereas gynephilia refers to sexual attraction and arousal toward females. This study tested the adaptive feminine phenotype model of the evolution of male androphilia via kin selection, which posits that the development of an evolved disposition toward elevated kin-directed altruism among androphilic males is contingent on the behavioral expression of femininity. Gynephilic men, androphilic women, and androphilic men (N = 387) completed measures of childhood and adulthood gender expression and concern for kin's well-being. Adulthood femininity correlated positively with uncle/aunt-like tendencies among androphilic men and women. Although androphilic women reported greater willingness to invest in nieces and nephews than gynephilic and androphilic men, mediation analyses indicated that adult femininity completely mediated these group differences. In addition, changes in the expression of femininity between childhood and adulthood were associated with parallel changes in concern for the well-being of kin among androphilic men. Thus, these findings suggest that femininity is key to the expression of kin-directed altruism among androphilic males and may have been important in the evolution of male androphilia.

Viewing time measures of sexual orientation in Samoan cisgender men who engage in sexual interactions with fa'afafine.

Androphilia refers to attraction to adult males, whereas gynephilia refers to attraction to adult females. The current study employed self-report and viewing time (response time latency) measures of sexual attraction to determine the sexual orientation of Samoan cisgender men (i.e., males whose gender presentation and identity is concordant with their biological sex) who engage in sexual interactions with transgender male androphiles (known locally as fa’afafine) compared to: (1) Samoan cisgender men who only engage in sexual interactions with women, and (2) fa’afafine. As expected, both measures indicated that cisgender men who only engaged in sexual interactions with women exhibited a gynephilic pattern of sexual attraction, whereas fa’afafine exhibited an androphilic one. In contrast, both measures indicated that cisgender men who engaged in sexual interactions with fa’afafine demonstrated a bisexual pattern of sexual attraction. Most of the cisgender men who exhibited bisexual viewing times did not engage in sexual activity with both men and women indicating that the manner in which bisexual patterns of sexual attraction manifest behaviorally vary from one culture to the next.

Evolving research on the evolution of male androphilia

Androphilia refers to sexual attraction and arousal to adult males, whereas gynephilia refers to sexual attraction and arousal to adult females. The manner in which male androphilia is expressed varies cross-culturally. Sex-gender congruent male androphiles occupy the gender role typical of their sex, behave in a relatively masculine manner, and identify as “men.” In contrast, transgendered male androphiles often behave in a highly effeminate manner and identify as neither “men,” nor “women.” Instead, they typically identify as members of a third gender. Despite exhibiting different gender role presentations and gender identities, both forms of male androphilia share numerous biodemographic and developmental correlates, indicating that they have a common etiological basis. Male androphilia represents an evolutionary paradox because it appears to have a genetic component, yet it compromises reproduction. At the same time archaeological and cross-cultural evidence suggest that it has persisted for millennia. The ancestral form of male androphilia was likely the transgendered form. To date, only one population of transgendered male androphiles has been considered when testing hypotheses pertaining to the evolution of male androphilia: the fa'afafine of Samoa. Research indicates that the mothers, paternal grandmothers and maternal grandmothers of fa'afafine produce more offspring than those of male gynephiles, which is consistent with the Sexually Antagonistic Gene Hypothesis. However, definitive support for this hypothesis, in the form of elevated offspring production by the aunts of fa'afafine is lacking at present. Research also indicates that fa'afafine exhibit elevated avuncular tendencies and behaviour compared to women and gynephilic men, which is consistent with the Kin Selection Hypothesis. Also consistent with the Kin Selection Hypothesis is research indicating that the fa'afafine's avuncular cognition exhibits elements of adaptive design.

Birth Order and Sibling Sex Ratio in a Population with High Fertility: Are Turkish Male to Female Transsexuals Different?

Western studies have consistently found that androphilic (sexually attracted to men) male-to-female transsexuals have a later birth order and a relative excess of brothers compared with appropriate control participants. However, non-Western studies on birth order and sibling sex ratio in androphilic males (transsexual or non-transsexual) are rare. The objective of the study was to test the hypothesis that androphilic male-to-female transsexuals have a late birth order and a relative excess of brothers in a non-Western culture with a higher fertility rate. The participants were 60 androphilic male-to-female transsexuals and 61 male heterosexual controls. The transsexual participants had significantly more older brothers than the control participants, but the groups did not differ in their numbers of older sisters, younger brothers, or younger sisters. The foregoing pattern is usually referred to as the "fraternal birth order effect." Slater's and Berglin's Indexes both showed that the mean birth order of the control participants was very close to that expected from a random sample drawn from a demographically stable population whereas the mean birth order of the transsexual participants was later. A measure of sibship composition, brothers/all siblings, showed that the transsexual group had a higher proportion of male siblings compared with the control group. In conclusion, the present study found that Turkish androphilic male-to-female transsexuals show the same high fraternal birth order that has been found in comparable androphilic samples in Western Europe, North America, and the South Pacific, which suggests a common underlying biological causal mechanism.

Implicit measurements of sexual preference in self-declared heterosexual men: a pilot study on the rate of androphilia in Italy.

An unambiguous measurement of the rate of nonheterosexuality in the male population (male bisexuality and homosexuality) is essential to estimate the health risks associated with same-sex sexual behavior and to scale social and health programs for these citizens. However, self-reported questionnaires on explicit measures of sexual orientation yield significant underestimations of nonheterosexuality. A necessary prerequisite for nonheterosexual preference is androphilia (sexual-erotic attraction to males), which can be explored through psychological tests. This study, using a pilot sample, investigates the possibility to inventory the frequency of male androphilia in the general population through a sexual preference implicit association test (sp-IAT). This test is a classical IAT that is based on an association of pictures and words and is easily portable. First we conducted a preliminary validation of the specific IAT protocol on 24 control subjects; then, we examined a sample of 150 adult males in Italy as a pilot study. The subjects responded to the sp-IAT and completed the explicit Kinsey scale questionnaire. Kinsey scale scores and D value of sp-IAT for both preliminary and pilot sample. On the explicit Kinsey scale, 2.7% of the sample declared themselves to be sexually attracted to men, corresponding to previous explicit samplings of the Italian homosexual male population. However, the sp-IAT identified that 11.3% of self-declared gynephilic heterosexuals showed a moderate to strong androphilia with a significant effect size (D) always below -0.2, and another 5.6% of the heterosexual sample showed no preference for females (D between -0.2 and 0). The Kinsey questionnaire strongly dichotomized the responses as either attracted to females or attracted to men, whereas the sp-IAT showed a wider distribution of responses from gynephilia to androphilia. In conclusion, the sp-IAT could be a novel and unambiguous instrument useful to ascertain androphilia population prevalence as a proxy for possible male nonheterosexuality. Camperio Ciani A and Battaglia U. Implicit measurements of sexual preference in self-declared heterosexual men: A pilot study on the rate of androphilia in Italy. J Sex Med 2014;11:2207-2217.

Evidence of Cognitive Biases for Maximizing Indirect Fitness in Samoan Fa’afafine

The kin selection hypothesis posits that male androphilia (i.e., sexual attraction to males), although detrimental to reproduction (i.e., direct fitness), has persisted and evolved because androphilic males compensate by increasing their indirect fitness via increased investment in kin. In previous studies, Samoan androphilic males (known locally as fa'afafine) reported elevated avuncular (i.e., uncle-like) tendencies compared to Samoan gynephilic (i.e., sexually attracted to females) men. Their avuncular tendencies were also greater than the materteral (i.e., aunt-like) tendencies of androphilic women. The present study examined whether the avuncular cognition of fa'afafine was enhanced for maximizing indirect fitness. To do so, it examined whether fa'afafine had a stronger propensity than Samoan gynephilic men and androphilic women to invest in kin categories that would result in more reliable and substantive increases in indirect fitness (i.e., young, female kin) in hypothetical investment scenarios. In a forced-choice paradigm, although all individuals showed some degree of bias to invest in adaptive kin categories during non-frivolous investment contexts in which the consequences of investment were relatively non-trivial, fa'afafine showed greater adherence to the predicted pattern. In addition, shifting the context from frivolous investments, in which the consequences of investment were relatively trivial, to non-frivolous investments prompted fa'afafine to exhibit an enhanced preference, relative to Samoan gynephilic men and androphilic women, to invest in adaptive kin categories. These findings were consistent with the kin selection hypothesis and suggest that, although all individuals exhibit cognitive biases for increasing indirect fitness, the avuncular cognition of androphilic males has undergone selective enhancement to maximize the accrual of indirect fitness via kin-directed altruism.

Does Geographic Proximity Influence The Expression of Avuncular Tendencies in Canadian Androphilic Males?

AbstractAndrophilia refers to sexual attraction and arousal to adult males, whereas gynephilia refers to sexual attraction and arousal to adult females. The Kin Selection Hypothesis posits that male androphilia may persevere over evolutionary time if the fitness costs of not reproducing directly are offset by increasing one’s inclusive fitness. Theoretically, this could be accomplished by allocating altruism toward close kin, thereby increasing the ability of those kin to reproduce. Evidence for this hypothesis has been garnered from research conducted in Samoa; however, no support has been garnered from research conducted in other, more industrialized cultures (i.e., Canada,usa,uk, Japan). It has been suggested that geographic disconnect from kin might mitigate the potential for androphilic males to exhibit elevated kin-directed altruism in more industrialized cultures. We examined whether Canadian androphilic males expressed elevated willingness to engage in altruistic behavior towards nieces and nephews, compared to gynephilic males and androphilic females, when the activities in question could be executed from a distance. Contrary to our prediction, when comparing groups for willingness to engage in altruistic behavior towards nieces and nephews that could be performed from a distance, we did not find that Canadian androphilic males exhibited significantly higher avuncular (uncle-like) tendencies. Other possible reasons for cross-cultural differences in avuncular tendencies by androphilic males are discussed.

Comparative Reproductive Output of Androphilic and Gynephilic Males in Samoa

Debate exists in the behavioral sciences regarding the extent to which androphilic males reproduce compared to their gynephilic counterparts. Quantitative data that might speak to this debate are surprisingly rare. Here, we compared the reproductive output of 235 transgendered, exclusively androphilic Samoan males (known locally as fa'afafine) to that of 447 exclusively gynephilic Samoan males. Samoan gynephilic male participants fathered significantly more children than fa'afafine participants. In fact, none of the fa'afafine in our sample produced offspring. On the basis of this evidence and anecdotal accounts in the anthropological literature, we contend that absence of reproductive output is a near absolute cross-cultural universal characterizing non-Western, transgendered androphilic ("third-gender") males. Models for the evolution of male androphilia must account for how genes associated with this sexual orientation originated in the past and persisted in populations over time despite the fact that the vast majority of androphilic males have no direct reproductive success.

Male Androphilia in the Ancestral Environment

The kin selection hypothesis posits that male androphilia (male sexual attraction to adult males) evolved because androphilic males invest more in kin, thereby enhancing inclusive fitness. Increased kin-directed altruism has been repeatedly documented among a population of transgendered androphilic males, but never among androphilic males in other cultures who adopt gender identities as men. Thus, the kin selection hypothesis may be viable if male androphilia was expressed in the transgendered form in the ancestral past. Using the Standard Cross-Cultural Sample (SCCS), we examined 46 societies in which male androphilia was expressed in the transgendered form (transgendered societies) and 146 comparison societies (non-transgendered societies). We analyzed SCCS variables pertaining to ancestral sociocultural conditions, access to kin, and societal reactions to homosexuality. Our results show that ancestral sociocultural conditions and bilateral and double descent systems were more common in transgendered than in non-transgendered societies. Across the entire sample, descent systems and residence patterns that would presumably facilitate increased access to kin were associated with the presence of ancestral sociocultural conditions. Among transgendered societies, negative societal attitudes toward homosexuality were unlikely. We conclude that the ancestral human sociocultural environment was likely conducive to the expression of the transgendered form of male androphilia. Descent systems, residence patterns, and societal reactions to homosexuality likely facilitated investments in kin by transgendered males. Given that contemporary transgendered male androphiles appear to exhibit elevated kin-directed altruism, these findings further indicate the viability of the kin selection hypothesis.

Redesigning Fraternal Birth Order Studies from Top to Bottom

Two articles in the June 2012 issue of this Journal, viewed together, raise interesting questions concerning the relationship between male sexual object orientation and erotic role orientation. The article by Schagen, Delemarre-van de Waal, Blanchard, and Cohen-Kettenis (2012) confirmed the finding in numerousearlierstudies thatgenderdysphoricadolescentmales tend tohaveasignificantlygreaternumberofolderbrothers than do males in the general population. Numerous studies have also suggested that late fraternal birth order (FBO) is similarlyamarker formalehomosexuality (e.g.,Blanchard&Lippa, 2007) and it has been shown to a high degree of certainty that the ‘‘FBO effect’’is a prenatal biological phenomenon that is unrelated to thesocialorpsychological consequencesofbeing raised witholderbrothers (Bogaert,2003,2006)In thearticlebyZheng, Hart, and Zheng (2012), it was shown that, in their study population of men who have sex with men (MSM), those who preferred to engage in receptive anal intercourse (RAI) tended to display a constellation of feminine personality traits (such as higher degrees of nurturance, agreeableness, conscientiousness, neuroticism, and sociability), while MSM who preferred insertive anal intercourse (IAI) did not. These two recent studies, one linking late FBO to male acquisition of feminine gender identity and the other linking feminine personality traits to a submissive/ receptiveerotic roleorientation,place intoquestionwhetherFBO actually isapredictorofmalehomosexualityorwhether it instead is a predictor of a submissive/receptive erotic role orientation (which in turn is associated with a certain gay phenotype). Zheng et al. (2012) first provide evidence that MSM in China, like MSM in many cultures in the Americas and in Europe, self-identify as one of three phenotypes:‘‘Tops’’(who prefer a dominant erotic role and IAI),‘‘Bottoms’’(who prefer a submissiveerotic roleandRAI), and‘‘Versatiles’’(whoenjoy RAI and IAI in substantially equal measure), and these selflabels are closely correlated to actual sexual behavior. The 220 MSM participants were tested as to their anal erotic role preferences and were also administered the 100 item International PersonalityItemPooltest forBig-Fivepersonality traits, theBem Sex Role Inventory, and various other tests for gender-related interests and identification. The data showed that Bottoms were far more apt than Tops to exhibit a constellation of ‘‘feminine’’ personality traits. As Zheng et al. noted, it is unclear whether an individual’s erotic role preference leads him to exhibit certain gendered personality traits or vice versa. However, one cannot discount the possibility that a submissive/receptive erotic role preference is but one star in a typical constellation of feminine biological traits. An individual’s sexual object orientation and erotic role orientation can be plotted against two axes: the androphilic– gynephilic axis and the dominant/insertive–submissive/receptive axis. The androphilic–gynephilic axis equates with the popular notion of sexual orientation—androphilic males being gay and gynephilic males being heterosexual. Earlier FBO studies thatargued thatFBOisabiologicalmarkerofmalehomosexuality suggested that an individual’s disposition along the androphilic–gynephilic axis might be set at birth (Bogaert, 2006). The new study by Schagen et al. (2012) suggests that FBO correlates to certain personality traits which, in turn, correlate to an individual’s position on the dominant/insertive–submissive/ receptive axis. Of course, it is possible that a person’s position along each of these two axes is a fixed and essential trait, but it is also possible that an individual’s position on one axis is fixed at birth, and that his position on the other axis is not, but the fixed characteristic influences the post-natal development of the variable characteristic. For instance, if a male has an innate submissive/receptive erotic orientation, he would be more likely than his dominant/insertive brother to develop an androphilic C. H. Wampold (&) 41 South Harrison St., Princeton, NJ 08540, USA e-mail: chwampold@mail.widener.edu

Birth Order and Avuncular Tendencies in Samoan Men and Fa’afafine

Androphilia refers to sexual attraction and arousal to males whereas gynephilia refers to sexual attraction and arousal to females. In Samoa, transgendered androphilic males are known locally as fa'afafine. Previous research has shown that, compared to Samoan gynephilic men, fa'afafine report greater willingness to invest time and money toward nieces and nephews (i.e., greater avuncular tendencies) and also have greater numbers of older brothers and older sisters. The present study examined whether the Samoan male sexual orientation difference in avuncular tendencies could be accounted for by these parallel differences in numbers of older brothers and older sisters. The sample included 204 fa'afafine and 272 Samoan gynephilic men from our Samoan data archive for whom we had concurrent information on (1) a measure of willingness to invest time and money in nieces and nephews (i.e., avuncular tendencies) and (2) numbers of older and younger biological brothers and sisters. Among fa'afafine, but not Samoan gynephilic men, number of older brothers and number of older sisters were both significantly positively associated with avuncular tendencies. When controlling for number of older brothers, the magnitude of the male sexual orientation difference in avuncular tendencies was lowered, but remained statistically significant. In contrast, when controlling for number of older sisters, the male sexual orientation difference in avuncular tendencies ceased to exist. Discussion detailed how these findings help hone in on the proximate basis of elevated avuncular tendencies among fa'afafine. In addition, discussion focused on how particular evolutionary and cultural factors might relate to the avuncularity of fa'afafine.

Is Transgendered Male Androphilia Familial in Non-Western Populations? The Case of a Samoan Village

In Western populations, male gender atypicality (i.e., cross-gender behavior and identity) and male androphilia (i.e., sexual attraction to adult males) tend to cluster in particular families. Here, we examined whether this familial clustering effect extended to non-Western populations by examining the genealogical relationships of 17 Samoan transgendered androphilic males, known locally as fa'afafine, who were born in the same rural Samoan village. Specifically, we compared the genealogies of these 17 fa'afafine and those of 17 age-matched comparison males born in the same village. In addition to familial clustering, we examined birth order, sibship sex ratio, and sibship size. The fa'afafine were significantly later born than the comparison males and clustered into five and 16 distinct lineages, respectively, which constituted a statistically significant degree of family clustering among the 17 fa'afafine. Hence, the present study indicated that transgendered male androphilia is familial in this particular Samoan village, thus adding to a growing literature demonstrating that male androphilia and gender atypicality have consistent developmental correlates across populations. Discussion focused on the possible bases of this familial clustering effect and directions for future research.

The Prevalence of Fa’afafine Relatives Among Samoan Gynephilic Men and Fa’afafine

Androphilia refers to sexual attraction to adult males whereas gynephilia refers to sexual attraction to adult females. In Western populations, androphilia in males is familial, but the precise nature of this phenomenon is unclear. Some studies show that androphilic males have preponderances of androphilic male relatives in the maternal, but not paternal, line. In contrast, other studies show that male androphilia clusters in both the maternal and paternal lines. Low fertility populations are susceptible to producing anomalous patterns with respect to biodemographic correlates of male sexual orientation, which may account for discrepancies in the familial patterning of male androphilia across Western studies. We focused on a high fertility population to determine which pattern, if any, prevailed. The prevalence of androphilic male relatives was compared for Samoan gynephilic and androphilic male probands. Samoan androphilic males are known locally as fa'afafine. Compared to Samoan gynephilic males, fa'afafine had significantly more fa'afafine relatives in their maternal and paternal lines. The prevalence of fa'afafine relatives was not significantly different between the paternal and maternal lines for fa'afafine or gynephilic male probands. These findings indicate that male androphilia is familial in Samoa and that it clusters in both the paternal and maternal lines in high fertility populations. We consider our findings in the context of possible explanations for the familial clustering of male androphilia. In addition, we detail how the data presented here illuminate the prevalence of male androphilia in the Samoan population.

No Evidence for Treating Friends’ Children Like Kin in Canadian Androphilic Men

Given that same-sex sexual orientation is associated with lower reproductive success, how have genes associated with male androphilia (i.e., male sexual attraction/arousal to adult men) persisted over evolutionary time? The Kin Selection Hypothesis proposes that by directing valuable resources toward kin, androphilic men may enhance their indirect fitness and thereby offset the fitness costs of not reproducing directly. Support for this hypothesis has been garnered from studies conducted in Samoa, but not from studies of “gay” men in industrialized cultures (i.e., Canada, Japan, United Kingdom, and the United States). This cross-cultural difference may be due to relatively greater geographic and familial disconnect experienced by androphilic “gay” men in industrialized cultures. This article reasons that in more industrialized settings, friends’ children may serve as non-adaptive proxies for nieces and nephews. Hence, it was predicted that Canadian androphilic men would exhibit elevated altruistic tendencies toward their friends’ children compared with gynephilic men and androphilic women. This prediction was not supported. However, in line with previous research, the results indicated that androphilic women are more likely to behave altruistically toward friends’ children compared to gynephilic men. Other possible explanations for the existing cross-cultural discrepancy in altruistic tendencies toward nieces and nephews are discussed.

Offspring Production among the Extended Relatives of Samoan Men and Fa'afafine

Androphilia refers to sexual attraction to adult males, whereas gynephilia refers to sexual attraction to adult females. Male androphilia is an evolutionary paradox. Its development is at least partially influenced by genetic factors, yet male androphiles exhibit lower reproductive output, thus raising the question of how genetic factors underlying its development persist. The sexual antagonism hypothesis posits that the fitness costs associated with genetic factors underlying male androphilia are offset because these same factors lead to elevated reproduction on the part of the female relatives of androphilic males. Western samples drawn from low fertility populations have yielded inconsistent results when testing this hypothesis. Some studies documented elevated reproduction among the matrilineal female kin of androphilic males, whereas others found such effects in the paternal line. Samoa is a high-fertility population in which individuals reproduce closer to their maximum capacities. This study compared the reproductive output of the paternal and maternal line grandmothers, aunts, and uncles of 86 Samoan androphilic males, known locally as fa'afafine, and 86 Samoan gynephilic males. Reproductive output was elevated in the paternal and maternal line grandmothers, but not aunts or uncles, of fa'afafine. These findings are consistent with the sexual antagonism hypothesis and suggest that male androphilia is associated with elevated reproduction among extended relatives in both the maternal and paternal line. Discussion focuses on how this study, in conjunction with the broader literature, informs various models for the evolution of male androphilia via elevated reproduction on the part of female kin.