Homosexual males could balance their low fitness by increasing benefits to relatives either through kin-directed altruism or by avuncularity (altruistic behavior toward the children of siblings). Evidence in support of kin selection and avuncularity includes the fact that homosexuals seem to be more empathic and altruistic than heterosexuals. Other studies have not confirmed behaviors that increase kin altruism in homosexuals. We explored altruistic behavior and avuncularity in a sample of 278 subjects, either homosexual or heterosexual, from three populations: Italian, Spanish, and Urak-Lawoi, a Southeast Asian tribal population. Among the Urak-Lawoi, the kathoeys, androphilic men who dress and behave as women, were compared with heterosexuals. All populations were rated for societal norms on the expression of affiliative behavior. No greater kin altruism or avuncularity among the kathoeys or in homosexuals in either Mediterranean population was found. Greater avuncularity and kin-directed altruism, independent of sexual orientation, were found among the Urak-Lawoi, and these traits were the least prevalent among the Italians, corresponding to different societal norms. The increase in kin altruism and avuncularity was associated in all males with societal differences and norms on general altruism toward nonkin children, suggesting it is not an adaptive design to maintain homosexuality in humans.
Here we respond to Vasey et al.'s critical comments regarding our article, "Societal norms rather than sexual orientation influence kin altruism and avuncularity in tribal Urak-Lawoi, Italian, and Spanish adult males" (Camperio Ciani, Battaglia, & Liotta, 2015 , JSR doi:10.1080/00224499.2014.993748). The first regards the selection of the Urak-Lawoi population of Ko Lipeh, which is considered too modern and touristic to be adequate to test the kin selection and avuncular hypothesis for homosexuality. We provide historical evidence of the contrary, and show that the population at the inception of our 10 years research was indeed primitive and tribal, and probands actually grew and lived in such a society. Only a few years after the 2004 tsunami, the island was developed and invaded by mass tourism. The second comment regarded the statistical analysis and interpretation of data. We show that we consistently and conservatively considered the effects of all confounding variables, both with comparative tests, and by a series of multivariate regression analyses. This was the orthodox procedure approved by all other reviewers. In conclusion, even addressing these comments, we maintain that the kin selection and avuncularity hypothesis for homosexuality is not supported by empirical data even in this primitive and tribal society.
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