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Cooperative networks are essential features of human society. Evolutionary theory hypothesizes that networks are used differently by men and women, yet the bulk of evidence supporting this hypothesis is based on studies conducted in a limited range of contexts and on few domains of cooperation. In this paper, we compare individual-level cooperative networks from two communities in Southwest China that differ systematically in kinship norms and institutions—one matrilineal and one patrilineal—while sharing an ethnic identity. Specifically, we investigate whether network structures differ based on prevailing kinship norms and type of gendered cooperative activity, one woman-centred (preparation of community meals) and one man-centred (farm equipment lending). Our descriptive results show a mixture of ‘feminine’ and ‘masculine’ features in all four networks. The matrilineal meals network stands out in terms of high degree skew. Exponential random graph models reveal a stronger role for geographical proximity in patriliny and a limited role of affinal relatedness across all networks. Our results point to the need to consider domains of cooperative activity alongside gender and cultural context to fully understand variation in how women and men leverage social relationships toward different ends. This article is part of the theme issue ‘Cooperation among women: evolutionary and cross-cultural perspectives’. 

Ethnography is a core methodology in anthropology and other disciplines. Yet, there is currently no scholarly consensus on how to teach ethnographic methods—or even what methods belong in the ethnographic toolkit. We report on a systematic analysis of syllabi to gauge how ethnographic methods are taught in the United States. We analyze 107 methods syllabi from a nationally elicited sample of university faculty who teach ethnography. Systematic coding shows that ethics, research design, participant observation, interviewing, and analysis are central to ethnographic instruction. But many key components of ethical, quality ethnographic practice (like preparing an IRB application, reflexivity, positionality, taking field notes, accurate transcription, theme identification, and coding) are only taught rarely. We suggest that, without inclusion of such elements in its basic training, the fields that prioritize this methodology are at risk of inadvertently perpetuating uneven, erratic, and extractive fieldwork practices. 

While it is commonly assumed that farmers have higher, and foragers lower, fertility compared to populations practicing other forms of subsistence, robust supportive evidence is lacking. We tested whether subsistence activities—incorporating market integration—are associated with fertility in 10,250 women from 27 small-scale societies and found considerable variation in fertility. This variation did not align with group-level subsistence typologies. Societies labeled as “farmers” did not have higher fertility than others, while “foragers” did not have lower fertility. However, at the individual level, we found strong evidence that fertility was positively associated with farming and moderate evidence of a negative relationship between foraging and fertility. Markers of market integration were strongly negatively correlated with fertility. Despite strong cross-cultural evidence, these relationships were not consistent in all populations, highlighting the importance of the socioecological context, which likely influences the diverse mechanisms driving the relationship between fertility and subsistence. 

Matriliny is a system of kinship in which descent and inheritance are conferred along the female line. The theoretically influential concept of the matrilineal puzzle posits that matriliny poses special problems for understanding men's roles in matrilineal societies. Ethnographic work describes the puzzle as the tension experienced by men between the desire to exert control over their natal kin (i.e. the lineage to which they belong) and over their affinal kin (i.e. their spouses and their biological children). Evolutionary work frames the paradox as one resulting from a man investing in his nieces and nephews at the expense of his own biological offspring. In both cases, the rationale for the puzzle rests on two fundamental assumptions: (i) that men are in positions of authority over women and over resources; and (ii) that men are interested in the outcomes of parenting. In this paper, we posit a novel hypothesis that suggests that certain ecological conditions render men expendable within local kinship configurations, nullifying the above assumptions. This arises when (i) women, without significant assistance from men, are capable of meeting the subsistence needs of their families; and (ii) men have little to gain from parental investment in children. We conclude that the expendable male hypothesis may explain the evolution of matriliny in numerous cases, and by noting that female-centred approaches that call into doubt assumptions inherent to male-centred models of kinship are justified in evolutionary perspective. This article is part of the theme issue ‘The evolution of female-biased kinship in humans and other mammals’. 

Abstract Background Human populations native to high altitude exhibit numerous genetic adaptations to hypobaric hypoxia. Among Tibetan plateau peoples, these include increased vasodilation and uncoupling of erythropoiesis from hypoxia. Objective/Methods We tested the hypothesis that these high-altitude adaptations reduce risk for hypertension and diabetes-associated anemia among the Mosuo, a Tibetan-descended population in the mountains of Southwest China that is experiencing rapid economic change and increased chronic disease risk. Results Hypertension was substantially less common among Mosuo than low-altitude Han populations, and models fit to the Han predicted higher probability of hypertension than models fit to the Mosuo. Diabetes was positively associated with anemia among the Han, but not the Mosuo. Conclusion The Mosuo have lower risk for hypertension and diabetes-associated anemia than the Han, supporting the hypothesis that high-altitude adaptations affecting blood and circulation intersect with chronic disease processes to lower risk for these outcomes. As chronic diseases continue to grow as global health concerns, it is important to investigate how they may be affected by local genetic adaptations. 

Women experience higher morbidity than men, despite living longer. This is often attributed to biological differences between the sexes; however, the majority of societies in which these disparities are observed exhibit gender norms that favor men. We tested the hypothesis that female-biased gender norms ameliorate gender disparities in health by comparing gender differences in inflammation and hypertension among the matrilineal and patrilineal Mosuo of China. Widely reported gender disparities in health were reversed among matrilineal Mosuo compared with patrilineal Mosuo, due to substantial improvements in women’s health, with no concomitant detrimental effects on men. These findings offer evidence that gender norms limiting women’s autonomy and biasing inheritance toward men adversely affect the health of women, increasing women’s risk for chronic diseases with tremendous global health impact. 

The goal of assessing psychosocial stress as a process and outcome in naturalistic (i.e., field) settings is applicable across the social, biological, and health sciences. Meaningful measurement of biology-in-context is, however, far from simple or straightforward. In this brief methods review, we introduce theoretical framings, methodological conventions, and ethical concerns around field-collection of markers of psychosocial stress that have emerged from 50 years of research at the intersection of anthropology and human biology. Highlighting measures of psychosocial stress outcomes most often used in biocultural studies, we identify the circumstances under which varied measures are most appropriately applied and provide examples of the types of cutting-edge research questions these measures can address. We explain that field-based psychosocial stress measures embedded in different body systems are neither equivalent nor interchangeable, but this recognition strengthens the study of stress as always simultaneously cultural and biological, situated in local ecologies, social–political structures, and time.