Women’s mental health is commonly regarded as worse than that of men across most cultures and countries, although the pronounced female disparity for affective disorders, particularly depression and anxiety, is reversed for other mental conditions such as addiction, alcoholism, or autism. Here we probe this puzzle within a life-history adaptationist framework, focusing on the high prevalence of mood disorders among women with the goal to evaluate their adaptive rather than pathological qualities. First, we characterize gender disparities in mental health, particularly mood disorders among women, and review their phenomenology. Then we survey known risks for mood disorder on cultural, ecological, experiential, and physical/physiological dimensions. Next we consider adaptationist explanations for depression, and map women’s life history in non-industrial societies, plotting resources, demands, and selection pressures. Thence we turn to how life-course selection pressures and female adaptive responses to them operate and intersect, illustrated by an example of low birthweight effects. Affective disorders vary in phenotype and prevalence within and across societies and through time, arising from an array of context-sensitive cost–benefit trade-offs for females that operate from birth onwards. Available evidence suggests that the general preponderance of mood disorder among females is adaptive overall albeit via multiple pathways.

Researchers have long speculated about the evolutionary benefits of religiosity. One explanation for the evolution of religious ritual is that rituals signal commitment to co-religionists. As a major domain of prosocial behaviour, alloparental care – or care directed at children by non-parents – is a plausible benefit of religious signalling. The religious alloparenting hypothesis posits that parents who signal religious commitment receive greater alloparental support. Prior research on religiosity, cooperation, and allocare tends to treat individuals as isolated units, despite the inherent collective nature of religious cooperation. Here, we address this limitation in a survey-based study of 710 parents in rural Bangladesh. Instead of focusing only on mothers, we consider the interplay between both mothers and fathers in eliciting allocare, and leverage variation in the covertness of religious rituals to test a key mechanistic assumption linking religious ritual with cooperation. We find that parents who practice religious rituals more frequently receive greater alloparental support from co-religionists. This effect is moderated by parent gender, as well as variation in the visibility of religious rituals. Women’s private practices positively affect only those alloparents with whom they share a household, whereas men’s public practices positively affect alloparents more broadly.

The origins and correlates of war are historically contentious in anthropology, with researchers divided over its relationship to the development of agriculture, sedentism, and centralized states. Although this research tends not to focus on norms of wartime conduct, its arguments can be extended to how the levels and forms of violence directed at enemies vary with social complexity. For this study, variables on social complexity and warfare were coded from ethnographic and historical sources into a cross-cultural data set of 73 societies. The likelihood of different individuals who were enemies of the focal society being targeted or killed during war was tested for relationships with measures of social complexity and violent conquest of external populations. The results of the analyses provided little to no evidence for increased or decreased indiscriminate violence with social complexity (as measured by population size, governance levels, and centralization), or for a strong relationship with formal military structures and political/territorial expansion. A multidisciplinary literature review of how wartime violence relates to social structures is also presented. Interpretations, limitations, and future directions are discussed in the context of comparative cultural databases and their applications to cultural evolution research.

The distinct size and shape of breasts in women is a uniquely human trait. This trait has no conclusive explanation as it is not a requirement for milk production. Additionally, breasts are already enlarged at puberty, which is usually long before the first pregnancy. We hypothesized that the perennially enlarged human breasts were potentially developed to support infant’s thermal balance by providing increased warming surface in skin-to-skin contact.

To test the hypothesis, we measured breast surface temperature to explore their heating capacity and resilience to temperature changes in an environmental conditions laboratory. Volunteers, divided in groups of nursing women, non-nursing women, and men, were exposed to three temperatures: 32°C, 27°C, and 18°C. The exposure time in each temperature was 20 min. The changes in breast surface temperature were recorded by thermal imaging camera. Data were analysed using Kruskal–Wallis tests. Breastfeeding women had overall higher mammary surface temperature compared to other groups. Furthermore, nursing women had distinct resilience against cooling environment: they lost the average of 2.5°C of their mammary surface temperature, whereas other study groups lost 4.3°C and 4.7°C of surface temperature, respectively. This proof-of -concept study clearly indicated the potential of the nursing women’s breasts to support infant’s thermal balance.

The prevalence of religious beliefs and practices is puzzling from an evolutionary perspective, but previous research has suggested that religious traditions may provide cooperative benefits and improve well-being. Seemingly in contrast to this claim are worldwide secularization trends in which people disaffiliate from religions and abandon belief in God. Theorists have suggested that diminished pressures on cooperation and well-being no longer motivate individuals to seek religious benefits and pay the associated participation costs. We investigate this claim using the National Study of Youth and Religion dataset, which tracks the development of religiosity among US Christians from adolescence to young adulthood (n = 3,370). Using a lagged panel design, we found that material security in Wave 1 (early adolescence) predicts a decrease in belief in God in Wave 4 (young adulthood), although this association is rather small. This result provides some support for the hypothesis that participation in religious traditions is associated with living in an insecure socio-ecology, where religious systems may still confer benefits on their members; yet it is not the only driver of secularization. We conclude with a call for further research using more nuanced measures and larger sample sizes to provide deeper insights into the potentially adaptive nature of cultural systems.