Avuncular Tendencies Research Articles

Kin Selection and Male Homosexual Preference in Indonesia.

Male homosexual preference (MHP) challenges evolutionary thinking because the preference for male-male relationships is heritable, implies a fertility cost (lower offspring number), and is relatively frequent in some societies (2-6% in Western countries) for a costly trait. It has been proposed that individuals with a MHP counterbalance reproductive costs through the transfer of resources to kin, thereby improving their indirect reproduction through kin's reproductive success. This kin selection hypothesis is not supported in Western countries and Japan, although consistent evidence has been obtained in Samoa. In this study, data from Java (Indonesia) were obtained to assess the avuncular tendencies of men with contrasting sexual orientation to measure possible resource transfer. Consistent with the kin selection hypothesis, males with a homosexual orientation reported an increased willingness to transfer resources toward nephews and nieces and declared having transferred more money to nephews and nieces. We developed a method to quantitatively estimate the contribution of kin selection on inclusive reproduction associated to sexual orientation, taking into account various possible biases. Kin selection reduced the direct reproductive cost of homosexual men by 20%, so suggesting that kin selection alone is insufficient to explain the maintenance of male homosexuality. Other potential factors are discussed, as well as the limitations of the study and the social determinant operating for the expression of increased avuncular tendencies of homosexual men.

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.

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.

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.

Sexual Orientation in Men and Avuncularity in Japan: Implications for the Kin Selection Hypothesis

The kin selection hypothesis for male androphilia posits that genes for male androphilia can be maintained in the population if the fitness costs of not reproducing directly are offset by enhancing inclusive fitness. In theory, androphilic males can increase their inclusive fitness by directing altruistic behavior toward kin, which, in turn, allows kin to increase their reproductive success. Previous research conducted in Western countries (U.S., UK) has failed to find any support for this hypothesis. In contrast, research conducted in Samoa has provided repeated support for it. In light of these cross-cultural differences, we hypothesized that the development of elevated avuncular (i.e., altruistic uncle-like) tendencies in androphilic males may be contingent on a relatively collectivistic cultural context. To test this hypothesis, we compared data on the avuncular tendencies and altruistic tendencies toward non-kin children of childless androphilic and gynephilic men in Japan, a culture that is known to be relatively collectivistic. The results of this study furnished no evidence that androphilic Japanese men exhibited elevated avuncular tendencies compared to their gynephilic counterparts. Moreover, there was no evidence that androphilic men's avuncular tendencies were more optimally designed (i.e., were more dissociated from their altruistic tendencies toward non-kin children) compared to gynephilic men. If an adaptively designed avuncular male androphilic phenotype exists and its development is contingent on a particular social environment, then the research presented here suggests that a collectivistic cultural context is insufficient, in and of itself, for the expression of such a phenotype.

Relationship status and elevated avuncularity in Samoan fa’afafine

“Androphilia” and “gynephilia” refer to sexual attraction to adult males and females, respectively. Samoan androphilic males are known as fa’afafine. Previously, fa’afafine reported greater avuncular tendencies compared to those of men as well as the materteral (i.e., aunt‐like) tendencies of women. Here, the Samoan male sexual orientation difference in avuncular tendencies was replicated. Furthermore, we hypothesized fa’afafine might form and invest in intimate sexual/romantic relationships less, leaving them with more resources, thus facilitating increased avuncularity. Fa’afafine, men, and women were comparable for sexual/romantic relationship involvement. Men and women tended to lower avuncular/materteral tendencies when involved in sexual/romantic relationships, which partially mediated the difference between fa’afafine and women for avuncular/materteral tendencies. Discussion detailed alternate explanations for elevated avuncularity among Samoan fa’afafine.

Monetary exchanges with nieces and nephews: a comparison of Samoan men, women, and fa' afafine

Androphilia refers to sexual attraction and arousal to adult males, whereas gynephilia refers to sexual attraction and arousal to adult females. The kin selection hypothesis for male androphilia suggests that androphilic males have been selected to act as “helpers-in-the-nest,” caring for nieces and nephews and, by extension, increasing their indirect fitness. Previous research has demonstrated that Samoan male androphiles (known locally as fa' afafine) exhibit significantly higher altruistic tendencies toward nieces and nephews compared to Samoan women and gynephilic men. Elevated avuncular tendencies must translate into real-world avuncular behavior if they are to have any impact on the fitness of nieces and nephews and the uncles themselves. The present study examined whether Samoan fa' afafine exhibit higher altruistic behavior toward nieces and nephews compared to women and gynephilic men. We used money given to, and received from, oldest and youngest siblings' sons and daughters as a behavioral assay of kin altruism. Compared to women and gynephilic men, fa' afafine gave significantly more money to their youngest siblings' daughters. No group differences were observed for money received from nieces and/or nephews. There were no correlations between number of children parented and monetary exchanges with the niece and nephew categories examined, suggesting that childlessness cannot account for why fa' afafine give more money to their youngest siblings' daughters. These findings are consistent with the kin selection hypothesis for male androphilia.

An Adaptive Cognitive Dissociation Between Willingness to Help Kin and Nonkin in Samoan Fa’afafine

Androphilia refers to sexual attraction and arousal to adult males, whereas gynephilia refers to sexual attraction and arousal to adult females. Previous research has demonstrated that Samoan male androphiles (known locally as fa’afafine) exhibit significantly higher altruistic tendencies toward nieces and nephews than do Samoan women and gynephilic men. The present study examined whether adaptive design features characterize the psychological mechanisms underlying fa’afafine’s elevated avuncular tendencies. The association between altruistic tendencies toward nieces and nephews and altruistic tendencies toward nonkin children was significantly weaker among fa’afafine than among Samoan women and gynephilic men. We argue that this cognitive dissociation would allow fa’afafine to allocate resources to nieces and nephews in a more economical, efficient, reliable, and precise manner. These findings are consistent with the kin selection hypothesis, which suggests that androphilic males have been selected over evolutionary time to act as “helpers-in-the-nest,” caring for nieces and nephews and thereby increasing their own indirect fitness.

Materteral and Avuncular Tendencies in Samoa

Androphilia refers to sexual attraction and arousal to adult males, whereas gynephilia refers to sexual attraction and arousal to adult females. In Independent Samoa, androphilic males, most of whom are effeminate or transgendered, are referred to as fa’afafine, which means “in the manner of a woman.” Previous research has established that fa’afafine report significantly higher avuncular tendencies relative to gynephilic men. We hypothesized that Samoan fa’afafine might adopt feminine gender role orientations with respect to childcare activity. If so, then the fa’afafine’s femininity might be a proximate mechanism for promoting their elevated avuncular tendencies. Our analyses indicated that fa’afafine had significantly higher willingness to assist in the childcare of nieces and nephews than childless women, mothers, or men, none of whom differed from each other on this measure. Thus, femininity does not appear to explain the fa’afafine’s pattern of avuncular tendencies, nor the women’s pattern of materteral (i.e., aunt-like) tendencies, relative to gynephilic men. We discuss how the fa’afafine “third” gender status might influence the expression of their elevated avuncular tendencies.

Kin Selection and the Evolution of Male Androphilia

Iemmola and Camperio Ciani (2008) briefly discussed the kin selection hypothesis for male androphilia, which holds that male androphiles can increase their indirect fitness by providing resources and childcare to close family members, who, in turn, benefit in terms of their direct reproductive success. A basic prediction that flows from this hypothesis is that androphilic males should exhibit increased kin-directed altruism relative to their heterosexual counterparts. Iemmola and Camperio Ciani (2008) stated that ‘‘...various researchers have failed to confirm the kin selection hypothesis. In fact, they found that homosexuals do not contribute in presence or in economic and affective terms more than heterosexuals.’’ In support of this claim, they cited three quantitative studies: one conducted in the U.S. (Bobrow & Bailey, 2001), one conducted in the UK (Rahman & Hull, 2005), and one conducted in Independent Samoa (Vasey, Pocock, & VanderLaan, 2007). It is true that all of these studies failed to find any male sexual orientation differences in money given to kin. It is also true that the studies conducted in the U.S. and the UK failed to find male sexual orientation differences in emotional closeness to kin, while the one conducted in Independent Samoa did not present relevant data bearing on this point. All this being said, Samoan androphilic males do exhibit significantly higher avuncular tendencies compared to gynephilic men (Vasey et al., 2007). This sexual orientation difference in avuncular tendencies was recently replicated by Vasey and VanderLaan (2008) in Independent Samoa using a larger, independent sample, suggesting that it is real and not the result of sampling bias. Vasey and VanderLaan (2008) also demonstrated that androphilic males in Samoa had significantly higher avuncular tendencies even when compared to a more closely matched control group, namely, childless gynephilic men who, like male androphiles, had no direct childcare responsibilities. In addition, Samoan androphilic males exhibited significantly higher avuncular tendencies compared to the materteral (i.e., aunt-like) tendencies of Samoan mothers and childless women (Vasey & VanderLaan, in press). It is notable that some of the avuncular tendency items, for which Samoan androphilic males scored significantly higher compared to men and women, could be characterized as economic in character because they would involve financial output. These items included contributing money for nieces’ and nephews’ medical expenses and buying toys for them. As such, although our Samoan research does not ‘‘confirm’’ the Kin Selection Hypothesis for male androphilia, it is certainly consistent with a basic prediction of that hypothesis, namely, that androphilic male should exhibit distinctly elevated levels of altruistic tendencies toward close kin when compared to other individuals whose life histories are (or will be) characterized by direct reproduction.

Avuncular Tendencies and the Evolution of Male Androphilia in Samoan Fa’afafine

The kin selection hypothesis for male androphilia holds that genes for male androphilia can be maintained in a population if the fitness costs of not reproducing directly are offset by enhancing indirect fitness. Kin share some proportion of genes identical by virtue of descent. Theoretically speaking, androphilic males can increase their fitness indirectly by allocating altruistic behavior toward kin, which, in turn, allows kin to increase their reproductive success. Research conducted in Independent Samoa has shown that androphilic males (known locally as fa'afafine) report significantly higher avuncular tendencies relative to gynephilic men. Here, we replicate this sexual orientation difference, using a larger, independent sample, suggesting that the documented sexual orientation difference in avuncular tendencies in Independent Samoa is genuine. We also extend previous research by showing that fa'afafine exhibit significantly higher avuncular tendencies even when compared to a more closely matched control group that also lacks direct parental care responsibilities (i.e., gynephilic men with no children). Although the greater avuncular tendencies of fa'afafine relative to gynephilic men are consistent with the predictions of the kin selection hypothesis for male androphilia, further research is needed before deeming male androphilia an adaptation for promoting elevated avuncularity. Likewise, more research is needed before deeming elevated avuncularity in fa'afafine an evolved adaptation for promoting indirect fitness. We discuss these findings in the context of alternative evolutionary explanations for male androphilia (i.e., an evolved by-product of an adaptation).

Kin selection and male androphilia in Samoan fa'afafine

The Kin Selection Hypothesis for male androphilia posits that genes for male androphilia can be maintained in the population if the fitness costs of not reproducing directly are offset by enhancing inclusive fitness. In theory, androphilic males can increase their inclusive fitness by directing altruistic behavior toward kin, which, in turn, allows kin to increase their reproductive success. Previous research conducted in Western countries has failed to find any support for this hypothesis. The current study tests this basic prediction of the Kin Selection Hypothesis for male androphilia by comparing the altruistic tendencies of androphilic and gynephilic males in the Polynesian nation of Independent Samoa. In Independent Samoa, androphilic males are known locally as fa'afafine. Altruistic tendencies were assessed using a Kin Selection Questionnaire. Comparisons of the altruistic tendencies of fa'afafine and gynephilic men revealed that these two groups did not differ in terms of their overall generosity and allocation of financial resources toward kin, nor did they differ in terms of general neediness or financial resources obtained from kin. Fa'afafine did, however, report greater avuncular tendencies than gynephilic men. Although the greater avuncular tendencies of fa'afafine support the basic prediction of the Kin Selection Hypothesis for male androphilia, further research is needed before one can conclude that these elevated tendencies represent a specially designed adaptation for promoting the fitness of kin. We discuss a number of sociocultural factors that might promote the expression of avuncular tendencies by androphilic males in Independent Samoa. Our results underscore the importance of testing functional hypotheses in evolutionarily appropriate environments.

Parental needs in a neonatal intensive care follow-up clinic

Androphilia refers to sexual attraction and arousal to adult males, whereas gynephilia refers to sexual attraction and arousal to adult females. The kin selection hypothesis for male androphilia suggests that androphilic males have been selected to act as “helpers-in-the-nest,” caring for nieces and nephews and, by extension, increasing their indirect fitness. Previous research has demonstrated that Samoan male androphiles (known locally as fa'afafine) exhibit significantly higher altruistic tendencies toward nieces and nephews compared to Samoan women and gynephilic men. Elevated avuncular tendencies must translate into real-world avuncular behavior if they are to have any impact on the fitness of nieces and nephews and the uncles themselves. The present study examined whether Samoan fa'afafine exhibit higher altruistic behavior toward nieces and nephews compared to women and gynephilic men. We used money given to, and received from, oldest and youngest siblings' sons and daughters as a behavioral assay of kin altruism. Compared to women and gynephilic men, fa'afafine gave significantly more money to their youngest siblings' daughters. No group differences were observed for money received from nieces and/or nephews. There were no correlations between number of children parented and monetary exchanges with the niece and nephew categories examined, suggesting that childlessness cannot account for why fa'afafine give more money to their youngest siblings' daughters. These findings are consistent with the kin selection hypothesis for male androphilia.