Abstract:The observed lack of signature of patrilocality on Y chromosome patterns might be attributed to the higher residence flexibility in the studied patrilocal populations, thus providing a potential explanation for the apparent discrepancies between social and genetic structures. Altogether, this study highlights the need to quantify the actual residence and descent patterns to fit social to genetic structures.
“…These are common patterns in human populations [31,44,47], and likely reflect a predominant patrilocal residence pattern and higher levels of female migration [48][49][50], a greater variance in reproductive success for males than for females [49,51], and male-specific cultural inheritance of fitness [31]. A recent study of MSEA populations supports the negative influence of clan fission and extinction dynamics on Y-chromosome effective population size in patrilineal societies [52]. Strikingly, the Pathen (HM) mtDNA and MSY effective population sizes were about the same.…”
Vietnam exhibits great cultural and linguistic diversity, yet the genetic history of Vietnamese populations remains poorly understood. Previous studies focused mostly on the majority Kinh group, and thus the genetic diversity of the many other groups has not yet been investigated. Here we analyze complete mtDNA genome sequences and~2.3 Mb sequences of the male-specific portion of the Y chromosome from the Kinh and 16 minority populations, encompassing all five language families present in Vietnam. We find highly variable levels of diversity within and between groups that do not correlate with either geography or language family. In particular, the Mang and Sila have undergone recent, independent bottlenecks, while the majority group, Kinh, exhibits low levels of differentiation with other groups. The two Austronesian-speaking groups, Giarai and Ede, show a potential impact of matrilocality on their patterns of variation. Overall, we find that isolation, coupled with limited contact involving some groups, has been the major factor influencing the genetic structure of Vietnamese populations, and that there is substantial genetic diversity that is not represented by the Kinh.
“…These are common patterns in human populations [31,44,47], and likely reflect a predominant patrilocal residence pattern and higher levels of female migration [48][49][50], a greater variance in reproductive success for males than for females [49,51], and male-specific cultural inheritance of fitness [31]. A recent study of MSEA populations supports the negative influence of clan fission and extinction dynamics on Y-chromosome effective population size in patrilineal societies [52]. Strikingly, the Pathen (HM) mtDNA and MSY effective population sizes were about the same.…”
Vietnam exhibits great cultural and linguistic diversity, yet the genetic history of Vietnamese populations remains poorly understood. Previous studies focused mostly on the majority Kinh group, and thus the genetic diversity of the many other groups has not yet been investigated. Here we analyze complete mtDNA genome sequences and~2.3 Mb sequences of the male-specific portion of the Y chromosome from the Kinh and 16 minority populations, encompassing all five language families present in Vietnam. We find highly variable levels of diversity within and between groups that do not correlate with either geography or language family. In particular, the Mang and Sila have undergone recent, independent bottlenecks, while the majority group, Kinh, exhibits low levels of differentiation with other groups. The two Austronesian-speaking groups, Giarai and Ede, show a potential impact of matrilocality on their patterns of variation. Overall, we find that isolation, coupled with limited contact involving some groups, has been the major factor influencing the genetic structure of Vietnamese populations, and that there is substantial genetic diversity that is not represented by the Kinh.
“…As discussed in the introduction, local endogamy is probably not the only coping mechanism to the matrilineal puzzle; for example, one of the brothers could escape from the matrilocal rule, allowing him to stay in his natal village (with his wife coming from the same or from a different village) and deal with his descent-group matters [5]. However, our ethno-demographic data do not support such an alternative coping mechanism to the matrilineal puzzle in the Southeast Asian populations under study, since the matrilineal and matrilocal populations followed their residence rule more strictly than the patrilineal and patrilocal populations under study [26].…”
In matrilineal populations, the descent group affiliation is transmitted by women whereas the socio-political power frequently remains in the hands of men. This situation, named the ‘matrilineal puzzle’, is expected to promote local endogamy as a coping mechanism allowing men to maintain their decision-making power over their natal descent group. In this paper, we revisit this ‘matrilineal puzzle’ from a population genetics' point of view. Indeed, such tendency for local endogamy in matrilineal populations is expected to increase their genetic inbreeding and generate isolation-by-distance patterns between villages. To test this hypothesis, we collected ethno-demographic data for 3261 couples and high-density genetic data for 675 individuals from 11 Southeast Asian populations with a wide range of social organizations: matrilineal and matrilocal populations (M), patrilineal and patrilocal populations (P) or cognatic populations with predominant matrilocal residence (C). We observed that M and C populations have higher levels of village endogamy than P populations, and that such higher village endogamy leads to higher genetic inbreeding. M populations also exhibit isolation-by-distance patterns between villages. We interpret such genetic patterns as the signature of the ‘matrilineal puzzle’. Notably, our results suggest that any form of matrilocal marriage (whatever the descent rule is) increases village endogamy. These findings suggest that male dominance, when combined with matrilocality, constrains inter-village migrations, and constitutes an underexplored cultural process shaping genetic patterns in human populations.
This article is part of the theme issue ‘The evolution of female-biased kinship in humans and other mammals’.
“…As residence patterns were always somewhat flexible (Ly et al, ) and have become more fluid in recent years, both due to policy changes and increased tourism (Mattison, ), this enables us to consider the individuals ancestral residence pattern (based on their ethnic group) in addition to the way in which they are currently living. The intragenomic conflict hypothesis predicts that ancestral residence pattern should be influential over menopause timing and symptoms (Úbeda et al, ), however, if current residence pattern better predicts variation in menopause timing and symptoms, then it would suggest something else is responsible for the diversity we see in the menopausal transition.…”
Section: Methodsmentioning
confidence: 99%
“…In most Chinese kinship systems, males never disperse, but there is some variation in female dispersal: in patrilineal groups females disperse at marriage, whereas in matrilineal groups they usually stay in their natal households and live under a duolocal residence pattern, where neither males nor females disperse. However, there is always variability in residence patterns around the norm (Ly et al, ), and many women who are ancestrally duolocal no longer live in this way due to cultural change in the region (Ji et al, ; Mattison, ); therefore, we collected data on current residence pattern as well. This second variable allows us to attempt to capture whether the ancestral or current residence pattern is more influential over the menopausal transition.…”
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.
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