In most cultures, extramarital sex is highly restricted for women. In most of those cultures, men transfer wealth to their own sons. In some cultures extramarital sex is not highly restricted for women, and in most of those cultures, men transfer wealth to their sisters' sons. Inheritance to sisters' sons ensures a man's biological relatedness to his heirs, and matrilineal inheritance has been posited as a male accommodation to cuckoldry—a paternity strategy—at least since the 15th century. However, longitudinal analysis of (...) the cumulative effect of female extramarital sex indicates that matrilineal inheritance is most advantageous for women and would be more accurately considered a grandmaternity strategy. That is, if the probability that men's putative children are their biological children is less than 1, the probabilistic degree of relatedness between a female and her matrilineal heirs is higher than her corresponding relatedness to her patrilineal heirs. The same holds true for men only if ρ is very low. The upshot is that for moderate levels of female extramarital sex, matrilineal inheritance, relative to patrilineal inheritance, is highly advantageous for women and disadvantageous for men. Consideration of female variance in reproductive success beyond the first generation, and of a man's network of obligation to the inclusive fitness of his relatives, suggests that although the establishment of matrilineal inheritance may require extremely high levels of female extramarital sex, once established, it is likely to be maintained at levels of ρ that reasonably characterize many societies in the ethnographic record. New analysis of previously published data shows a strong association between matrilineal inheritance and moderate to low probability of paternity, and an even stronger relationship between patrilineal inheritance and high probability of paternity. (shrink)

The phenomenon of the proliferation of holiday homes, particularly in remote and isolated areas, has provoked widespread concern regarding the fate of the indigenous rural community. The central concern of this thesis is to investigate how the rural community is adapting to the presence of the outsider as both a temporary and permanent resident, by examining the interaction between local and outsider resident in order to get a sense of the dynamics involved in the restructuring of the rural community. The (...) study approached this central problematic, by looking at how rural space is being socially constructed as a result of this interaction, and how rural space is determining the dynamic involved in this interaction. The two rural villages which were chosen for this study, are located in regions of unique cultural and historical interest: Dunfarraig in the Burren region in the west of Ireland, and Gireux in the Cathar region in the south of France. Despite their empirical similarities, these villages have demonstrated quite different responses to the presence of the outsider, which has become apparent through a comparative analysis of the way in which concepts such as ‘community membership’ are played out in either context. The central findings of this research, has been to show how the landscapes of Dunfarraig and Gireux are being symbolically constructed as ‘suburban’ through the social practices of its residents, taking an abstract or social form in the French context, and a material form in the Irish context. Further, how these practices are appealing to a vocabulary of ‘suburbia’, located in the suburban imaginary of residents. These findings of ‘suburbia’ are premised on the theory that residents are constructing a view of the physical landscape for private consumption in the Irish context, and a view of the social landscape, for private consumption in the French context. However, the thesis ultimately defends the rural character of these two villages, maintaining that this interpretation of the ‘suburban imaginary’ is one way of understanding the complexity of these social practices. (shrink)