Kin recognition

Kin recognition, also called kin detection, is an organism's ability to distinguish between close genetic kin and non-kin. In evolutionary biology and psychology, such an ability is presumed to have evolved for inbreeding avoidance.The selective advantage which makes behaviour conditional in the right sense on the discrimination of factors which correlate with the relationship of the individual concerned is therefore obvious. It may be, for instance, that in respect of a certain social action performed towards neighbours indiscriminately, an individual is only just breaking even in terms of inclusive fitness. If he could learn to recognise those of his neighbours who really were close relatives and could devote his beneficial actions to them alone an advantage to inclusive fitness would at once appear. Thus a mutation causing such discriminatory behaviour itself benefits inclusive fitness and would be selected. In fact, the individual may not need to perform any discrimination so sophisticated as we suggest here; a difference in the generosity of his behaviour according to whether the situations evoking it were encountered near to, or far from, his own home might occasion an advantage of a similar kind.' (1996 , 51)But once again, we do not expect anything describable as an innate kin recognition adaptation, used for social behaviour other than mating, for the reasons already given in the hypothetical case of the trees.(Hamilton 1987, 425)In his original papers on inclusive fitness theory, Hamilton pointed out a sufficiently high relatedness to favour altruistic behaviours could accrue in two ways — kin discrimination or limited dispersal (Hamilton, 1964, 1971, 1972, 1975). There is a huge theoretical literature on the possible role of limited dispersal reviewed by Platt & Bever (2009) and West et al. (2002a), as well as experimental evolution tests of these models (Diggle et al., 2007; Griffin et al., 2004; Kümmerli et al., 2009 ). However, despite this, it is still sometimes claimed that kin selection requires kin discrimination (Oates & Wilson, 2001; Silk, 2002 ). Furthermore, a large number of authors appear to have implicitly or explicitly assumed that kin discrimination is the only mechanism by which altruistic behaviours can be directed towards relatives... here is a huge industry of papers reinventing limited dispersal as an explanation for cooperation. The mistakes in these areas seem to stem from the incorrect assumption that kin selection or indirect fitness benefits require kin discrimination (misconception 5), despite the fact that Hamilton pointed out the potential role of limited dispersal in his earliest papers on inclusive fitness theory (Hamilton, 1964; Hamilton, 1971; Hamilton, 1972; Hamilton, 1975). (West et al. 2010, p. 243 and supplement)Do animals really recognise kin in a way that is different from the way they recognise mates, neighbours, and other organisms and objects?’. Certainly animals use recognition systems to recognise their offspring, their siblings and their parents. But to the extent that they do so in the same way that they recognise their mates and their neighbours, I feel it is unhelpful to say they have a kin recognition system.'he fact that animals benefit from engaging in spatially mediated behaviors is not evidence that these animals can recognize their kin, nor does it support the conclusion that spatially based differential behaviors represent a kin recognition mechanism (see also discussions by Blaustein, 1983; Waldman, 1987; Halpin 1991). In other words, from an evolutionary perspective it may well be advantageous for kin to aggregate and for individuals to behave preferentially towards nearby kin, whether or not this behaviour is the result of kin recognition per se' (Tang-Martinez 2001, 25) Kin recognition, also called kin detection, is an organism's ability to distinguish between close genetic kin and non-kin. In evolutionary biology and psychology, such an ability is presumed to have evolved for inbreeding avoidance. An additional adaptive function sometimes posited for kin recognition is a role in kin selection. There is debate over this, since in strict theoretical terms kin recognition is not necessary for kin selection or the cooperation associated with it. Rather, social behaviour can emerge by kin selection in the demographic conditions of 'viscous populations' with organisms interacting in their natal context, without active kin discrimination, since social participants by default typically share recent common origin. Since kin selection theory emerged, much research has been produced investigating the possible role of kin recognition mechanisms in mediating altruism. Taken as a whole, this research suggests that active powers of recognition play a negligible role in mediating social cooperation relative to less elaborate cue-based and context-based mechanisms, such as familiarity, imprinting and phenotype matching. Because cue-based 'recognition' predominates in social mammals, outcomes are non-deterministic in relation to actual genetic kinship, instead outcomes simply reliably correlate with genetic kinship in an organism's typical conditions. A well-known human example of an inbreeding avoidance mechanism is the Westermarck effect, in which unrelated individuals who happen to spend their childhood in the same household find each other sexually unattractive. Similarly, due to the cue-based mechanisms that mediate social bonding and cooperation, unrelated individuals who grow up together in this way are also likely to demonstrate strong social and emotional ties, and enduring altruism. The English evolutionary biologist W. D. Hamilton's theory of inclusive fitness, and the related theory of kin selection, were formalized in the 1960s and 1970s to explain the evolution of social behaviours. Hamilton's early papers, as well as giving a mathematical account of the selection pressure, discussed possible implications and behavioural manifestations. Hamilton considered potential roles of cue-based mechanisms mediating altruism versus 'positive powers' of kin discrimination: These two possibilities, altruism mediated via 'passive situation' or via 'sophisticated discrimination', stimulated a generation of researchers to look for evidence of any 'sophisticated' kin discrimination. However, Hamilton later (1987) developed his thinking to consider that 'an innate kin recognition adaptation' was unlikely to play a role in mediating altruistic behaviours: The implication that the inclusive fitness criterion can be met by mediating mechanisms of cooperative behaviour that are context and location-based has been clarified by recent work by West et al.: For a recent review of the debates around kin recognition and their role in the wider debates about how to interpret inclusive fitness theory, including its compatibility with ethnographic data on human kinship, see Holland (2012). Leading inclusive fitness theorists such as Grafen have argued that the whole research program around kin recognition is somewhat misguided: