Postmarital Residence Patterns Research Articles

Female biased adult sex ratio in the Bronze Age cemetery of Shahr-i Sokhta (Iran) as an indicator of long distance trade and matrilocality.

This paper starts from the unusual observation of the overrepresentation of females among adults in the cemetery of Bronze Age Shahr-i Sokhta (Seistan, Iran) and explores the post marital residence pattern. By integrating taphonomical (skeletal preservation), anthropological (sex ratio [SR], sexual dimorphism, stress indicators, age at death), archeological (long distance trade indicators, habitation floor area, social role of women), and ancient DNA (heterozygosity levels in X chromosomes) data we test the hypothesis of post marital matrilocality in the site. We computed the SR (pelvis-based sex determination) in a random unpublished adult sample from the cemetery of Shahr-i Sokhta and in two samples previously published by other authors. We used comparative data on SR from: a large Supra Regional multi-chronological sample of sites, n = 47, with 8808 adult sexed individuals, from Southern Europe, Egypt, Middle East, Southern Russia; a Regional Bronze Age sample of sites (n = 10) from Bactria Margiana and Indus Valley with 1324 adult sexed individuals. We estimated the heterozygosity levels in X chromosomes compared with the rest of the autosomes on the assumption that in a matrilocal society females should show lower variability than men. Adult SR in a sample (n = 549) from Shahr-i Sokhta is 70.5, the overrepresentation of females is shared with Regional Bronze Age sites from Bactria Margiana (SR = 72.09) and Indus Valley (SR = 67.54). On the contrary, in a larger Supra Regional multi-chronological sample of sites, mean SR ranges between 112.7 (Bronze Age) and 163.1 (Middle Ages). Taphonomical and anthropological indicators do not explain the overrepresentation of female skeletons. Archeological indicators suggest a high social status of women and that the society was devoted to long range trade activities. heterozygosity levels in X chromosomes are in agreement with a matrilocal society. Indicators suggest that Bronze Age Shahr-ì Sokhta was a matrilocal society and that long distance trade was an important economic factor producing an overrepresentation of adult female skeletons in the cemetery.

Simulating the effects of kinship and postmarital residence patterns on mitochondrial DNA diversity in mortuary contexts.

We explore the observable outcome in mtDNA diversity of different kinship systems and associated postmarital residence patterns in the archeological record, using simulations at the intrapopulation level. Four kinship systems were simulated from a set of variable fertility and mortality scenarios. Initial conditions consisted of six clusters of variable size and a random number of assigned haplotypes, with individuals migrating between groups and reproducing for 15 generations. Each 15-generation span was simulated 500 times to obtain representative intrasite mtDNA diversity distributions for each kinship system. Additional simulations were devised to consider the effect of migration and different rates of adherence to kinship norms. Matrilineal kinship generates low male and female haplotype diversities that are statistically indistinguishable from each other, while female diversity in bilateral kinship with matrilocality is significantly lower than that observed in male diversity. Furthermore, mtDNA diversity generated by patrilineal kinship is very high. The effect of noncompliance with kinship rules is low; migration has a considerable impact on diversity, eventually obscuring the effect of kinship practices. The results of the simulations can be applied to ancient mtDNA data from archeological contexts, as exemplified with data from two studies. On a broader scale, the kinship system followed by the sampled population, can lead to either over- or underestimation of mtDNA population diversity. The results of the simulations can be used in the design of inferential frameworks to discern kinship scenarios in the archeological record, based on mtDNA and other types of evidence.

Sex-biased parental investment and female wealth accumulation in ancient California.

The mortuary record at Middle Period site Kalawwasa Rummeytak (CA-SCL-134) (2600-1225 cal BP) in California's southern Santa Clara Valley shows pronounced wealth inequality; Olivella shell bead wealth, as well as other grave goods, are concentrated in the burials of several older adult females. The concentration of wealth among women, along with regional strontium isotopic evidence of male-biased residential shifts in early adulthood, suggests a matrilineal kinship system that practiced matrilocal post-marital residence patterns. We suggest local resource enhancement effects incentivized keeping women in their natal communities and investing more in female offspring. With the consent of, and in collaboration with, the Muwekma Ohlone Tribe of the San Francisco Bay Area, this paper employs isotopic analysis (δ15 N and δ13 C, 86 Sr/87 Sr) to examine duration of exclusive breastfeeding, weaning age (complete cessation of breastmilk consumption), early childhood diet, and lifetime residential mobility of individuals interred at Kalawwasa Rummeytak to test the assumption that the site inhabitants favored matrilocality and that female offspring received greater levels of investment in groups with female wealth/status attainment. First molars, third molars, and bone was sampled from 22 individuals. The average weaning age for females at Kalawwasa Rummeytak is 36.3 months ± 9.7 (1 SD), or just over 3 years. The average weaning age for males is 31.2 ± 7.9 months (1 SD), or about 2.6 years. Infants at the site were provisioned with supplemental foods dominated by C3 plants and terrestrial herbivores, as well as anadromous fish. After weaning, individuals consumed a diet dominated by acorns, C3 plants, and terrestrial herbivores, with periodic inclusion of anadromous fish. 30% of the sampled population of females exhibit local first molar 87 Sr/86 Sr values, suggesting that Kalawwasa Rummeytak is their natal community. None of the males interred at the site are locals. Despite the small sample size often unavoidable in archaeological contexts, we find possible female-biased parental investment strategies. Cessation of breastfeeding (weaning) was, on average, 5 months earlier for males compared to females. There are no differences between females and males in the consumption of supplemental or post-weaning foods. Strontium data suggest a flexible postmarital residence system that favored matrilocality. This may have incentivized greater investment in female offspring.

Persistence of Matrilocal Postmarital Residence Across Multiple Generations in Southern Africa

Factors such as subsistence turnover, warfare, or interaction between different groups can be major sources of cultural change in human populations. Global demographic shifts such as the transition to agriculture during the Neolithic and more recently the urbanization and globalization of the twentieth century have been major catalysts for cultural change. Here, we test whether cultural traits such as patri/matrilocality and postmarital migration persist in the face of social upheaval and gene flow during the past 150 years in postcolonial South Africa. The recent history of South Africa has seen major demographic shifts that resulted in the displacement and forced sedentism of indigenous Khoekhoe and San populations. During the expansion of the colonial frontier, the Khoe-San admixed with European colonists and enslaved individuals from West/Central Africa, Indonesia, and South Asia, introducing novel cultural norms. We conducted demographic interviews among Nama and Cederberg communities representing nearly 3,000 individuals across three generations. Despite the history of colonial expansion, and the subsequent incorporation of Khoe-San and Khoe-San-descendant communities into a colonial society with strong patrilocal norms, patrilocality is the least common postmarital residence pattern in our study populations today. Our results suggest that more recent forces of integration into the market economy are likely the primary drivers of change in the cultural traits examined in our study. Birthplace had a strong effect on an individual’s odds of migration, distance moved, and postmarital residence form. These effects are at least partially explained by the population size of the birthplace. Our results suggest that market factors local to birthplaces are important drivers of residence decisions, although the frequency of matrilocal residence and a geographic and temporal cline in migration and residence patterns also indicate the persistence of some historic Khoe-San cultural traits in contemporary groups.

Post-marital residence patterns and the timing of reproduction: evidence from a matrilineal society.

Humans exhibit a broad range of post-marital residence patterns and there is growing recognition that post-marital residence predicts women's reproductive success; however, the nature of the relationship is probably dependent on whether co-resident kin are cooperators or competitors. Here, we explore this relationship in a Tibetan population, where couples practice a mixture of post-marital residence patterns, co-residing in the same village with the wife's parents, the husband's parents or endogamously with both sets of parents. Using detailed demographic data from 17 villages we find that women who live with only their own parents have an earlier age at first birth (AFB) and age at last birth (ALB) than women who live with only their parents-in-law. Women who co-reside with both sets of parents have the earliest AFB and ALB. However, those with co-resident older siblings postponed reproduction, suggestive of competition-related delay. Shifts to earlier reproductive timing were also observed in relation to the imposition of family planning policies, in line with Fisherian expectations. Our study provides evidence of the costs and benefits to women's direct fitness of co-residing with different kin, against a backdrop of adaptive responses to cultural constraints on completed fertility.

Female-Offender Parricides in South Korea, 1948–1963: Offender and Offense Characteristics

Existing parricide research is largely situated within a North American and European context, and foregrounds mental illness or adolescent offender typologies. As such, a gap exists on parricides in other cultural contexts and those perpetrated by women. This paper examines historic domestic parricides committed by women in South Korea (“Korea”). Chosun Ilbo, a major Korean newspaper, was used as the data source to search for parricide cases reported between 1 January 1948 and 31 December 1963. Of the 102 newspaper articles on 92 completed or attempted parricide incidents during this period, 14 involved a female offender. Qualitative content and narrative analysis were employed. Findings indicate that daughters-in-law killed their fathers and mothers-in-law during routine domestic conflicts and in premediated attacks in response to verbal and emotional abuse unique to Korean women’s post-marital residence patterns. The implications of women’s subordinated positions in hierarchically organized family systems and cultural ideologies about women and crime are discussed.

Post-marital residence patterns in LBK: Comparison of different models

Many ideas about post-marital residence rules in the society of the first farmers in the European temperate zone (Linear Pottery Culture, ca. 5500–4900 cal BC) have been proposed. The prevailing hypothesis is patrilocality and community exogamy, based on strontium isotope, modern DNA, ancient DNA, linguistic and anthropological evidence. However, presenting several different anthropological models and comparing them with strontium isotope results from two LBK cemeteries (Vedrovice and Nitra), we argue that other post-marital residence rules such as ambilocality, avunculocality, shifting residence or predominant matrilocality were also possible. Arguments set in contradiction to one-sided interpretation of strontium isotope results include a possible practice of polygyny, abduction of young women and non-inhumation burials. A hypothetical model combining patrilocality and matrilocality on different social and geographical levels is proposed.

Identifying post-marital residence patterns in prehistory: A phylogenetic comparative analysis of dwelling size.

Post-marital residence patterns are an important aspect of human social organization. However, identifying such patterns in prehistoric societies is challenging since they leave almost no direct traces in archaeological records. Cross-cultural researchers have attempted to identify correlates of post-marital residence through the statistical analysis of ethnographic data. Several studies have demonstrated that, in agricultural societies, large dwellings (over ca. 65 m2) are associated with matrilocality (spouse resides with or near the wife's family), whereas smaller dwellings are associated with patrilocality (spouse resides with or near the husband's family). In the present study, we tested the association between post-marital residence and dwelling size (average house floor area) using phylogenetic comparative methods and a global sample of 86 pre-industrial societies, 22 of which were matrilocal. Our analysis included the presence of agriculture, sedentism, and durability of house construction material as additional explanatory variables. The results confirm a strong association between matrilocality and dwelling size, although very large dwellings (over ca. 200 m2) were found to be associated with all types of post-marital residence. The best model combined dwelling size, post-marital residence pattern, and sedentism, the latter being the single best predictor of house size. The effect of agriculture on dwelling size becomes insignificant once the fixity of settlement is taken into account. Our results indicate that post-marital residence and house size evolve in a correlated fashion, namely that matrilocality is a predictable response to an increase in dwelling size. As such, we suggest that reliable inferences about the social organization of prehistoric societies can be made from archaeological records.

Post-marital Residence Patterns in the Late Archaic Coastal Southeast USA: Similarities in Stone Tools Revealed by Geometric Morphometrics

Analyses of hafted biface shape using geometric morphometrics reveals similarities between assemblages recovered from two contemporaneous settlements located in coastal Georgia (USA), both dating to ca. 4200–3900 cal. B.P. This finding contradicts prior studies that demonstrated notable differences in pottery manufacture techniques used at each site. This pattern of similarity in one technology and differences in another suggests that residents of these settlements engaged in post-marital residence practices that resulted in potters remaining in their natal homes while stone tool makers were the post-marital mobile gender. Based on historic records, as well as limited archaeological studies, we posit that women were the primary producers of pottery and that matrilocality was a dominant practice in the region. This conclusion is strengthened by studies along nearby river valleys where similar patterns were observed. We posit that matrilocality was a means by which newly sedentary groups formed alliances, exchange relations, and social networks among and between one another even as mobility between regions decreased.

Current ecology, not ancestral dispersal patterns, influences menopause symptom severity.

All human females who reach midlife experience menopause, however, it is currently unclear why women experience this period of infertility, and why it is accompanied by many unpleasant symptoms. Using primary data from four ethnic groups in China, we test an existing theory that age of menopause and its symptoms are the result of intragenomic conflict between maternally and paternally inherited genes, with the outcome of such conflict predicted to be contingent on the ancestral postmarital residence pattern of the female (Úbeda, Ohtsuki, & Gardner, Ecology Letters, 17, 2014, 165). The model predicts that being ancestrally patrilocal results in less intragenomic conflict, causing a shorter, less symptomatic perimenopause that terminates in a later menopause. Our findings show no support for this hypothesis and suggest current, rather than ancestral, residence patterns better predict aspects of the menopausal transition. Furthermore, current patrilocality when compared to duolocality is associated with more severe menopause symptoms, which may be due to sexual, rather than intragenomic, conflict.Open Research Badges This article has earned an Open Data Badge for making publicly available the digitally‐shareable data necessary to reproduce the reported results. The data is available at https://doi.org/10.5061/dryad.27s8k0p.

Cooperation beyond consanguinity: post-marital residence, delineations of kin and social support among South Indian Tamils.

Evolutionary ecologists have shown that relatives are important providers of support across many species. Among humans, cultural reckonings of kinship are more than just relatedness, as they interact with systems of descent, inheritance, marriage and residence. These cultural aspects of kinship may be particularly important when a person is determining which kin, if any, to call upon for help. Here, we explore the relationship between kinship and cooperation by drawing upon social support network data from two villages in South India. While these Tamil villages have a nominally male-biased kinship system (being patrilocal and patrilineal), matrilateral kin play essential social roles and many women reside in their natal villages, letting us tease apart the relative importance of genetic relatedness, kinship and residence in accessing social support. We find that people often name both their consanguineal and affinal kin as providing them with support, and we see some weakening of support with lesser relatedness. Matrilateral and patrilateral relatives are roughly equally likely to be named, and the greatest distinction instead is in their availability, which is highly contingent on post-marital residence patterns. People residing in their natal village have many more consanguineal relatives present than those who have relocated. Still, relocation has only a small effect on an individual's network size, as non-natal residents are more reliant on the few kin that they have present, most of whom are affines. In sum, marriage patterns have an important impact on kin availability, but the flexibility offered by the broadening of the concept of kin helps people develop the cooperative relationships that they rely upon, even in the absence of genetic relatives. This article is part of the theme issue 'The evolution of female-biased kinship in humans and other mammals'.

Post-marital residence patterns show lineage-specific evolution

Abstract Where a newly-married couple lives, termed post-marital residence, varies cross-culturally and changes over time. While many factors have been proposed as drivers of this change, among them general features of human societies like warfare, migration and gendered division of subsistence labour, little is known about whether changes in residence patterns exhibit global regularities. Here, we study ethnographic observations of post-marital residence in societies from five large language families (Austronesian, Bantu, Indo-European, Pama-Nyungan and Uto-Aztecan), encompassing 371 ethnolinguistic groups ranging widely in local ecologies and lifeways, and covering over half the world's population and geographical area. We apply Bayesian comparative methods to test the hypothesis that post-marital residence patterns have evolved in similar ways across different geographical regions. By reconstructing past post-marital residence states, we compare transition rates and models of evolution across groups, while integrating the historical descent relationships of human societies. We find that each language family possesses its own best fitting model, demonstrating that the mode and pace of post-marital residence evolution is lineage-specific rather than global.

Aggregation, interregional interaction, and postmarital residence patterning: A study of biological variation in the late prehistoric middle Ohio Valley

This study examines a perennial problem in anthropology, changes in postmarital residence patterning. Cross-cultural patterns related to shifts from patrilocal to matrilocal patterns have been attributed to changes in subsistence and/or the result of migrants entering a populated region. Shifts from matrilocal to multilocal patterns have been found to be related to depopulation. This study examines these possibilities in an archeological context through morphometric analyses of human dentition. Comparisons in variability among males and females are made at four Fort Ancient sites in the Middle Ohio Valley that date to sequential time periods between circa A.D. 1000 and 1650. Results show that the earliest site (Turpin) that was occupied during the transition to maize agriculture was patrilocal, whereas two subsequent sites (Anderson and SunWatch) that were occupied after the transition to a maize-focused diet reflect a matrilocal pattern. The most recently occupied site (Madisonville), occupied during a time of depopulation of the region after a decline in levels of maize consumption and a marked population shuffling contains a multilocal pattern. These results fit well with the various cross-cultural findings regarding shifts in postmarital residence patterns. Am J Phys Anthropol 154:270-278, 2014. © 2014 Wiley Periodicals, Inc.

Living with Kin in Lowland Horticultural Societies

Postmarital residence patterns in traditional human societies figure prominently in models of hominid social evolution with arguments for patrilocal human bands similar in structure to female-dispersal systems in other African apes. However, considerable flexibility in hunter-gatherer cultures has led to their characterization as primarily multilocal. Horticulturalists are associated with larger, more sedentary social groups with more political inequality and intergroup conflict and may therefore provide additional insights into evolved human social structures. We analyze coresidence patterns of primary kin for 34 New World horticultural societies (6,833 adults living in 243 residential groupings) to show more uxorilocality (women live with more kin) than found for hunter-gatherers. Our findings further point to the uniqueness of human social structures and to considerable variation that is not fully described by traditional postmarital residence typologies. Sex biases in coresident kin can vary according to the scale of analysis (household vs. house cluster vs. village) and change across the life span, with women often living with more kin later in life. Headmen in large villages live with more close kin, primarily siblings, than do nonheadmen. Importantly, human marriage exchange and residence patterns create meta-group social structures, with alliances extending across multiple villages often united in competition against other large alliances at scales unparalleled by other species.

Culture modifies expectations of kinship and sex‐biased dispersal patterns: A case study of patrilineality and patrilocality in tribal yemen

Studies of the impact of post-marital residence patterns on the distribution of genetic variation within populations have returned conflicting results. These studies have generally examined genetic diversity within and between groups with different post-marriage residence patterns. Here, we directly examine Y chromosome microsatellite variation in individuals carrying a chromosome in the same Y haplogroup. We analyze Y chromosome data from two samples of Yemeni males: a sample representing the entire country and a sample from a large highland village. Our results support a normative patrilocality in highland Yemeni tribal populations, but also suggest that patrilocality is violated often enough to break down the expected correlation of genetic and geographic distance. We propose that a great deal of variation in male dispersal distance distributions is subsumed under the "patrilocal" label and that few human societies are likely to realize the idealized male dispersal distribution expected under strict patrilocality. In addition, we found almost no specific correspondence between social kinship and genetic patriline at the level of the clan (large, extended patrilineal kinship group) within a large, highland Yemeni village. We discuss ethnographic accounts that offer several cultural practices that explain exceptions to patrilocality and means by which social kinship and genetic patriline may become disentangled.

Genetic structure of the Mon-Khmer speaking groups and their affinity to the neighbouring Tai populations in Northern Thailand

BackgroundThe Mon-Khmer speaking peoples inhabited northern Thailand before the arrival of the Tai speaking people from southern China in the thirteenth century A.D. Historical and anthropological evidence suggests a close relationship between the Mon-Khmer groups and the present day majority northern Thai groups. In this study, mitochondrial and Y-chromosomal DNA polymorphisms in more than 800 volunteers from eight Mon-Khmer and ten Tai speaking populations were investigated to estimate the degree of genetic divergence between these major linguistic groups and their internal structure.ResultsA large fraction of genetic variation is observed within populations (about 80% and 90% for mtDNA and the Y-chromosome, respectively). The genetic divergence between populations is much higher in Mon-Khmer than in Tai speaking groups, especially at the paternally inherited markers. The two major linguistic groups are genetically distinct, but only for a marginal fraction (1 to 2%) of the total genetic variation. Genetic distances between populations correlate with their linguistic differences, whereas the geographic distance does not explain the genetic divergence pattern.ConclusionsThe Mon-Khmer speaking populations in northern Thailand exhibited the genetic divergence among each other and also when compared to Tai speaking peoples. The different drift effects and the post-marital residence patterns between the two linguistic groups are the explanation for a small but significant fraction of the genetic variation pattern within and between them.

Postmarital Residence and Bilateral Kin Associations among Hunter-Gatherers

Dispersal of individuals from their natal communities at sexual maturity is an important determinant of kin association. In this paper we compare postmarital residence patterns among Pumé foragers of Venezuela to investigate the prevalence of sex-biased vs. bilateral residence. This study complements cross-cultural overviews by examining postmarital kin association in relation to individual, longitudinal data on residence within a forager society. Based on cultural norms, the Pumé have been characterized as matrilocal. Analysis of Pumé marriages over a 25-year period finds a predominant pattern of natalocal residence. We emphasize that natalocality, bilocality, and multilocality accomplish similar ends in maximizing bilateral kin affiliations in contrast to sex-biased residential patterns. Bilateral kin association may be especially important in foraging economies where subsistence activities change throughout the year and large kin networks permit greater potential flexibility in residential mobility.

Karo Batak Cousin Marriage, Cosocialization, and the Westermarck Hypothesis

Among the Karo Batak of North Sumatra, Indonesia, marriages between matrilateral cross cousins (impal) are the ideal, yet rarely occur. Further, ethnographic accounts reveal a stated aversion to impal marriage. These observations are consistent with Westermarck’s “negative imprinting” hypothesis if impal are cosocialized. We present analyses of postmarital residence patterns from two studies of the Karo Batak. The analyses reveal that although individuals are likely to have been raised in close propinquity with some impal, cosocialization rates were probably not high enough for classical Westermarckian phenomena alone to account for the rarity of impal marriage. In accord with Westermarck’s speculations on the origins of taboos, we propose a hybrid explanation combining evolved inbreeding avoidance mechanisms and their cultural by-products and generalize our findings to a model of cosocialization given cousin type and residence patterns.

Sex-Specific Phenotypic Variability and Social Organization in the Chiribaya of Southern Peru

AbstractAnalyses of skeletal phenotypic traits have the potential to yield information pertaining to social organization, such as kinship and residence patterns. In this research, we examine sex-specific phenotypic variability of craniofacial and mandibular metric traits in eight skeletal samples from four sites (San Gerónimo, Chiribaya Alta, Chiribaya Baja, and El Yaral) attributed to the Chiribaya polity (A.D. 772–1350) and a contemporary Ilo-Tumilaca/Cabuza group (El Algodonal) from southern Peru. Through this data set we investigate various aspects of social organization (e.g., postmarital residence patterns) within the Chiribaya polity. We also examine Chiribaya interactions with the contemporaneous, yet culturally distinct, Tumilaca cultural group. The pattern of between-group bias-corrected estimates of biological distances points toward a more distant biological relationship between the two cultures than has previously been reported. Among the Chiribaya groups considered, determinant ratio analyses indicate that males from two cemeteries (Chiribaya Alta Cemetery 4 and Chiribaya Alta Cemetery 7) were significantly more variable than females, suggesting that males were the more mobile sex. Several explanatory models are considered, including a matrilocal residence pattern and the in-migration of males. We also examine the unique nature of results from within Chiribaya Alta, which support the argument made by previous researchers that this site represents a regional political center.

Cultural Correlates of Ceramic Styles

In 1961, John L. Fischer employed a cross-cultural analysis to demonstrate that art styles correlated with social hierarchy and postmarital residence patterns. He suggested that with further work, these correlations might be developed into useful predictors of variation in social hierarchy and postmarital residence in archaeologically known societies. This article is a step in that direction. It replicates Fischer's original study using ceramic data, and proposes several ways archaeological ceramics might be used to predict social characteristics of extinct societies.