Η ΟΜΟΦΥΛΟΦΙΛΙΑ ΣΤΑ ΖΩΑ 7

Can Animals Be Gay?
By Jon Mooallem (nytimes.com, 29/3/2010)
GRASPING FOR PARALLELS with animals can create emotional truths, though it usually results in slushy logic. It’s naïve to slap conclusions about a given species directly onto humans.
But it’s disingenuous to ignore the possibility of any connection. “A lot of zoologists are suspicious, I think, of applying the same evolutionary principles to humans that they apply to animals,” Paul Vasey, the Japanese-macaque researcher, told me. There’s an understandable tendency among some scientists to play down those links to stave off ideological misreading and controversy. “But broadly speaking, research on animals can inform research on humans,” Vasey says. What we learn about one species can expand or reorient our approach to others; a well-supported finding about one animal’s behavior can generate new hypotheses worth testing in another. “My research on Japanese macaques might influence how someone conducts their research on octopus, or their research on moose. Or their research on humans,” he said. In fact, it has influenced Vasey’s own research on humans.
Since 2003, in addition to his investigation of female-female macaque sex, Vasey has also been studying a particular group of men in Samoa. “Westerners would consider them the equivalent of gay guys, I guess,” he told me — they’re attracted exclusively to other men. But they’re not considered gay in Samoa. Instead, these men make up a third gender in Samoan culture, not men or women, called fa’afafine. (Vasey warned me that mislabeling the fa’afafine “gay” or “homosexual” in this article would jeopardize his ability to work with them in the future: while there’s no stigma attached to being fa’afafine in Samoan culture, homosexuality is seen as different and often repugnant, even by some fa’afafine.)
In a paper published earlier this year, Vasey and one of his graduate students at the University of Lethbridge, Doug P. VanderLaan, report that fa’afafine are markedly more willing to help raise their nieces and nephews than typical Samoan uncles: they’re more willing to baby-sit, help pay school and medical expenses and so on. Furthermore, this heightened altruism and affection is focused only on the fa’afafine’s nieces and nephews. They don’t just love kids in general. They are a kind of superuncle. This offers support for a hypothesis that has been toyed around with speculatively since the ’70s, when E. O. Wilson raised it: If a key perspective of evolutionary biology urges us to understand homosexuality in any species as a beneficial adaptation — if the point of life is to pass on one’s genes — then maybe the role of gay individuals is to somehow help their family members generate more offspring. Those family members will, after all, share a lot of the same genes.
Vasey and VanderLaan have also shown that mothers of fa’afafine have more kids than other Samoan women. And this fact supports a separate, existing hypothesis: maybe there’s a collection of genes that, when expressed in a male, make him gay but when expressed in a woman, make her more fertile. Like Wilson’s theory, this idea was also meant to explain how homosexuality is maintained in a species and not pushed out by the invisible hand of Darwinian evolution. But unlike Wilson’s hypothesis, it doesn’t try to find a sneaky way to explain homosexuality as an evolutionary adaptation; instead, it imagines homosexuality as a byproduct of an adaptation. It’s not too different from how Vasey explains why his female macaques insistently mount one another.
“What we’re finding in Samoa now,” Vasey told me, “is that it’s not an either-or.” Neither of the two hypotheses, on its own, can neatly explain the existence, or evolutionary contribution, of fa’afafine. “But when you put the two together,” he said, “the situation becomes a whole lot more nuanced.” It’s significant that Vasey began his work in Samoa only after he’d gotten to the crux of the macaque situation. “The Japanese macaques,” he told me, “in terms of my personal development, they raised my awareness of the possibility that homosexual behavior might not be an adaptation. I was more likely to put the two hypotheses together because I was just more sensitive, I guess, to the reality that the world . . . is organized so that adaptations and byproducts of adaptations coexist and hinge and impinge on each other. Humans are just another species.”
Vasey and VanderLaan’s work in Samoa doesn’t come close to settling theoretical questions about homosexuality. But unlike many biologists I spoke to, Vasey still seemed at ease discussing the speculative and even philosophical ties between animal and human sexuality. He’s not concerned with how foolishly or maliciously his work might be misread. “If somebody wanted to make something out of it, they could,” Vasey told me, “but they’d just look like some kind of misinformed hillbilly.”
Thus far, interpretations of his latest paper on the fa’afafine have been wildly contradictory but all equally overconfident. “New Gay Study Will Make Anti-Gay Activists Cry Uncle,” one blog headline read. Another claimed, “Darwinian Fundamentalists Desperate to Rationalize Homosexuality,” and cleared the way for a commenter to somehow bemoan Vasey’s findings as “justification” for gay men “to sexually abuse their nephews.”
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