Kin Recognition
The Problem
In the Selfish Gene theory of altruism, parents care for their
offspring because they carry parental genes. This theory of altruism
is extended to genetically related family groups.
But there's a puzzle here. How does an individual recognize
its degree of genetic relatedness to another individual?
Do individuals have 'gene sensors', like eyes or noses or ears,
which can provide a reading indicating degree of relatedness,
or shared gene count, when pointed at or pressed against
another individual?
In principle, there should not be a problem for an evolutionary
process, that has developed exquisitely elaborate sensors like eyes,
to develop a DNA comparator. After all, every cell contains the
equipment to cut, splice, and replicate DNA. A DNA comparator cell
would simply have to compare sampled DNA with the cell's own DNA.
Multiple banks of comparator cells, with each comparator devoted
to a region of DNA, should be able to perform the comparison of
the entire set of genes in much the same time as an eye takes to
process an image. If each comparator simply reported 'Yes, it's the
same' or 'No, it's different', an accurate degree of match
could be produced simply by dividing the sum of the Yeses by the
sum of the Yeses and Noes. On the face of it, it certainly
looks easy enough.
Yet it appears that such sensors do not exist.
If so, it seems a remarkable oversight by selfish genes that they
have not provided their carriers with gene recognition sensors of
some sort, particularly if the entire purpose of the selfish gene
is to reproduce and multiply in future generations.
If life really is all about selfish genes replicating and
multiplying, living creatures would have evolved gene sensors or
kinship indicators before they even developed eyes or ears.
Given such gene sensors, parents would then automatically reject
offspring that were not their own. When the cuckoo hatched,
the cuckolded birds' gene sensors would instantly inform them
that it was genetically unrelated to them, and they would abandon it.
Richard Dawkins raises the matter of kin recognition in
The Selfish Gene:
How could wild animals 'know' who their kin are, or, in other words,
what behavioural rules could they follow which would have the indirect
effect of making them seem to know about kinship? The rule 'be nice
to your relatives' begs the question of how relations are to be
recognized in practice.
(Richard Dawkins. The Selfish Gene. Ch.6)
Selfish genes are supposed to look after their own. Individuals
shouldn't behave altruistically towards genetically unalike
individuals. That's fraternising with the enemy.
Yet Dawkins produces several examples of creatures looking after
unrelated individuals. Most of which he dismisses as 'mistakes'
of one sort or other.
...there is at least one well-authenticated story of a drowning
human swimmer being rescued by a wild dolphin. This could be
regarded as a misfiring of the rule for saving drowning members
of the school. The rule's 'definition' of a member of the
school who is drowning might be something like: 'A long thing
thrashing about and choking near the surface'....
...Of course, the rule misfires in domestic or farm situations when
a hen is made to sit on eggs not her own, even turkey or duck eggs.
But neither the hen nor her chicks can be expected to realize this.
Their behaviour has been shaped under conditions that normally
prevail in nature, and in nature strangers are not normally found
in your nest...
..There is one example of a mistake which is so extreme that you
may prefer to regard it not as a mistake at all, but as evidence
against the selfish gene theory. This is the case of bereaved
monkey mothers who have been seen to steal a baby from another
female, and look after it. I see this as a double mistake, since
the adopter not only wastes her own time; she also releases a rival
female from the burden of child-rearing, and frees her to have
another child more quickly. It seems to me a critical example
which deserves some thorough research...
...Adult herring gulls do not recognize their own eggs, and will
happily sit on other gull eggs, and even crude wooden dummies if
these are substituted by a human experimenter. In nature, egg
recognition is not important for gulls, because eggs do not roll
far enough to reach the vicinity of a neighbour's nest, some
yards away.
(Richard Dawkins. The Selfish Gene. Ch.6)
It is rather hard to see how a dolphin can mistake a human for
a member of its school, unless dolphins are almost completely blind.
If the who-to-rescue-rule really is as vague as Dawkins
suggests, one would expect there to be reports of dolphins
attempting to rescue any and every sort of large fish, and
possibly even the odd rowing boat.
The wealth of examples and counter-examples serves, however, to
cloud the real question: how do the creatures recognize their
true kin, the ones they share their genes with?
Dawkins makes no suggestion that the creatures possess any 'gene
sensors' to tell them.
Skipping individual relatedness, he shifts to average relatedness.
The creatures on average can be expected to be as altruistic to
each other as they are on average related. Discussing how human
studies of lion prides by Brian Bertram suggested that males are
on average slightly less close than half brothers, and females
slightly closer than first cousins, Dawkins then makes the
amazing assertion that
the average figures that Bertram estimated are available to
the lions themselves in a certain sense.
(Richard Dawkins. The Selfish Gene. Ch.6)
In what possible sense are these statistics available
to the lions? Were they able to read Bertram's report?
Do lions while away their idle hours calculating their
likely relatedness? Somehow or other, quite mysteriously,
the lions are assumed to somehow 'know' or be able 'estimate'
their relatedness.
So we conclude that the 'true' relatedness may be less important
in the evolution of altruism than the best estimate of
relatedness that animals can get. This fact is probably a key to
understanding why parental care is so much more common and more
devoted than brother/sister altruism in nature, and also why
animals may value themselves more highly than several brothers.
Briefly, what I am saying is that, in addition to the index of
relatedness, we should consider something like an index of 'certainty'.
Although the parent/child relationship is no closer genetically
than the brother/sister relationship, its certainty is greater.
It is normally possible to be much more certain who your children
are than who your brothers are.
(Richard Dawkins. The Selfish Gene. Ch.6 Original emphases)
Dawkins has raised the question of how animals can 'know' who
their kin are, and not answered it.
What emerges is that they are assumed to just know, somehow
or other. No explanation is offered as to how they know.
They just do. It's a Just So story.
Dawkins suggests, in an appendix to The Selfish Gene, that
kin recognition through smell may provide the answer.
But there are two problems here. The first is that he is
referring to kinship studies which involve not only parents
guessing who their kin are, but also a set of human observers
making parallel guesses. To what extent are human observers,
themselves lacking 'gene sensors', likely to be any better
at assessing kinship than the animals they study? The second
problem is that while some individual may have a characteristic
odour, then even if that odour is determined by several genes,
recognition of that odour allows recognition of odour-determining
genes, and no others. And if odour is determined by non-genetic
factors, such as what a creature has eaten, or its state of health,
or by a population of parasitic (and totally unrelated) organisms
that it happens to carry on its skin or in its gut, then odour
will provide no information about kinship whatsoever.
Given that individuals lack 'gene sensors', any estimate
they might make of their degree of relatedness to other
individuals can only be a wild guess.
The only other possibility of assessing kinship is that
creatures see which males mate with which females, and
which females give birth to which offspring, and then somehow construct
family trees. For this to work, the creatures would have
to be all but omniscient. In reality, any one individual is unlikely
to witness a fraction, and quite possibly none, of the
matings and births going on around him.
Certainly brothers and sisters can have no idea whether they
actually are related. Equally, a father can have no idea whether
his offspring has actually been fathered him or by another male.
A mother, it would seem, is in the best possible position to
know who her offspring are. But in the case of cuckoos which lay an
extra egg in an unrelated bird's clutch, a mother often ends up
raising a cuckoo instead of one of her own offspring.
In mammals, which give birth to live young,
eggs usually can't be swapped - but it is possible for
offspring to be swapped at birth, and for mothers to raise
children to which they did not actually give birth - as occasionally
happens when human babies get mis-tagged in maternity hospitals
(the ideal environment for swapping).
This leaves a situation where a mother is the only individual
who has any chance of actually knowing how she is related to the
very small subset of the population which are her children.
And even then there is uncertainty.
The Answer
Without 'gene sensors', the creatures can't measure their
relatedness. Falling back on individual personal experience,
of who mated with who, or who gave birth to what, won't help.
So the creatures simply don't know the degree of their
relatedness.
This may seem strange to humans, each of whom has a Mom and a Pop,
and possibly a Bro and a Sis, and a whole army of aunts and uncles
and nephews and cousins. After all, we know who we're
related to. Or at least we think we do. But human family trees are
built by pooling individual human experience.
That woman A married man B on such and such a date,
and they had a daughter C and then a son D.
Marriages, births, and deaths are formally registered and witnessed.
They are remembered by friends and relatives.
They are photographed and videoed and reported.
But none of this constitutes hard evidence of genetic kinship.
Daughter C might easily have been fathered by someone other than
father B. Son D might have been swapped at birth for the son of
some other mother than A, or secretly adopted. Human family trees
provide the best guess of which people are most likely
to be genetically related, not whether they actually are.
Only humans can do what Richard Dawkins suggests that lions can
somehow do - 'estimate' their relatedness. The trap into which genetic
theorists fall is to convince themselves that animals somehow
must in a certain sense 'know' who they are related to,
just like we humans know.
But they don't know. And neither, really, do we.
Genetic relatedness can be thrown out the window now. And with good
reason - if individuals are unable to assess their degree of genetic
relatedness to other individuals, it is quite impossible for them
to act towards each other on the basis of genetic relatedness.
Thus genetic relatedness is one criterion that living creatures
cannot be using in their interactions. If mothers look after
children, it cannot be because they are genetically related.
This suggests very strongly that the natural
world is indifferent to the genetic constitution of its members.
Some other explanation is needed for altruism than genetic kinship.
This isn't the place to start developing other ideas,
but a quick glance may throw up some possiblities.
It may be that parents simply adopt the offspring they happen
to find themselves landed with. Ironically, Richard Dawkins may have
been nearest the real truth when he wrote:
Cuckoos exploit the rule built into bird parents: 'Be nice to
any small bird sitting in the nest that you built'.
(Richard Dawkins. The Selfish Gene. Ch.6)
The actual rule, applicable to any parent, might well be:
'If you're not too busy, be nice to any small, helpless creature.'
Such a rule, or something very like it, would explain the ready
adoption of the offspring of others, and even the adoption of
creatures of quite different species. The critical part of this
rule is 'if you're not too busy', for once a parent has adopted
one small, helpless creature, it will be too busy thereafter
to be nice to other small, helpless creatures. In circumstances
where food-gathering is not time-consuming, a parent may be able
to look after several offspring. Where food is hard to find,
parent birds may refuse to adopt any offspring, or abandon those
they have adopted. If the actual genetic parents of a small
creature very often raise their own offspring, it would simply
be because they were present when another small, helpless creature
appeared in the world, and they were thus the most likely to be
the first to adopt them.
If so, what Dawkins calls 'mistakes' might actually be the way
the natural world works. After all, he is only calling them
'mistakes' because he is assuming that Selfish Genes are out to
replicate and multiply themselves, and that any behaviour which
doesn't fit this assumption must involve some sort of 'misfiring'
of the rules.