The kin selection hypothesis posits that male androphilia (male sexual attraction to adult males) evolved because androphilic males invest more in kin, thereby enhancing inclusive fitness. Increased kin-directed altruism has been repeatedly documented among a population of transgendered androphilic males, but never among androphilic males in other cultures who adopt gender identities as men. Thus, the kin selection hypothesis may be viable if male androphilia was expressed in the transgendered form in the ancestral past. Using the Standard Cross-Cultural Sample (SCCS), (...) we examined 46 societies in which male androphilia was expressed in the transgendered form (transgendered societies) and 146 comparison societies (non-transgendered societies). We analyzed SCCS variables pertaining to ancestral sociocultural conditions, access to kin, and societal reactions to homosexuality. Our results show that ancestral sociocultural conditions and bilateral and double descent systems were more common in transgendered than in non-transgendered societies. Across the entire sample, descent systems and residence patterns that would presumably facilitate increased access to kin were associated with the presence of ancestral sociocultural conditions. Among transgendered societies, negative societal attitudes toward homosexuality were unlikely. We conclude that the ancestral human sociocultural environment was likely conducive to the expression of the transgendered form of male androphilia. Descent systems, residence patterns, and societal reactions to homosexuality likely facilitated investments in kin by transgendered males. Given that contemporary transgendered male androphiles appear to exhibit elevated kin-directed altruism, these findings further indicate the viability of the kin selection hypothesis. (shrink)

Previous research indicates that Euro-American women are more upset by imagining their male partners committing homosexual infidelities than heterosexual ones. The present studies sought to replicate these findings and extend them to two non-Western cultures wherein masculine men frequently engage in sexual interactions with feminine third-gender males. Across six studies in three cultural locales, women were asked to rate their degree of upset when imagining that their partner committed infidelity that was heterosexual in nature, as well as infidelity that was (...) homosexual. In two Canadian undergraduate samples, women reported greater upset at imagining partner infidelity with a female, whereas a community sample of middle-aged women reported equal upset across infidelity types. Samoan women reported substantially less upset at the thought of partner infidelity with a third-gender male than with a female. Istmo Zapotec women reported equal upset toward infidelity with a female or a third-gender male, whereas a second Zapotec sample reported slightly greater upset at the thought of infidelity with a muxe. Results illustrate how cultural contexts moderate the degree to which same-sex infidelity scenarios are upsetting to women. (shrink)

Previous research has found that sex differences in occupational preferences are both substantial and cross-culturally universal. Androphilic males tend to display “gender-shifted” occupational preferences, with relatively female-typical interests. Past research has overwhelmingly relied on Western samples; this article offers new insights from a non-Western setting. Known locally as fa’afafine, androphilic males in Samoa occupy a third-gender category. Data were collected in Samoa from 103 men, 103 women, and 103 fa’afafine regarding occupational preferences and recalled childhood gender nonconformity (CGN). A substantial (...) sex difference was observed in the occupational preferences of men and women (d = 2.04). Interestingly, women and fa’afafine did not differ in their preferences (p = 0.89), indicating a complete gender inversion of occupational preferences in the latter. Although there was no correlation between women’s CGN and masculine occupational preferences, there was a significant correlation (r = −0.62) between these variables in both men and fa’afafine. Among males (both men and fa’afafine), increased CGN was associated with preference for feminine occupations. The present research corroborates past findings and furnishes support for the conclusion that female-typical occupational preferences are a cross-culturally invariant aspect of male androphilia. (shrink)

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 posits that genes for male androphilia can persist if androphilic males offset the fitness costs of not reproducing directly by enhancing indirect fitness. In theory, by directing altruistic behavior toward kin, androphilic males can increase the reproduction of kin, thereby enhancing indirect fitness. Evidence supporting the KSH has been documented in Samoa. Samoan transgendered, androphilic males, (...) known locally as fa’afafine, are socially accepted by the majority of Samoans. In contrast, no supportive evidence has been garnered from other cultures that are characterized by less social tolerance toward male androphiles. Tests of the KSH in Canada might be more likely to yield findings consistent with Samoa because Canadian social and political attitudes toward male androphiles are markedly more tolerant and accepting. Here, we compared the willingness of Canadian androphilic men, gynephilic men, and androphilic women to invest in nieces and nephews as well as in non-kin children. Consistent with the KSH and findings from Samoa, androphilic men exhibited a significantly greater cognitive dissociation between altruistic tendencies directed toward kin versus non-kin children relative to gynephilic men and androphilic women. The present study, therefore, provides some tentative support for the KSH from a culture other than Samoa. Findings and future directions for research are considered within the context of the existing cross-cultural literature. (shrink)

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 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. 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 tendencies. Other possible reasons for cross-cultural differences in avuncular tendencies by androphilic males are discussed. (shrink)

Dembroff’s “Escaping the natural attitude about gender” replies to my “Are women adult human females?”. This paper responds to Dembroff’s many criticisms of my arguments, as well as to the charge that “Are women...” “fundamentally is an unscholarly attempt to vindicate a political slogan that is currently being used to undermine civic rights and respect for trans persons”. I argue that Dembroff’s criticisms fail without exception, and explain why the claims about my motives are baseless.