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Jima'i na maza

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Jima'i na maza
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Jima'i tsakanin maza da mata yana ƙunshe da nau'ikan ji da halaye iri-iri. Jin sha'awar maza na iya faruwa ne sakamakon halaye daban-daban na jiki da zamantakewa na abokin tarayyarsu. Halayen jima'i na maza na iya shafar su ta hanyar abubuwa da yawa, gami da yanayin da suka samo asali, halayen mutum ɗaya, tarbiyya, da al'ada . Duk da cewa yawancin maza ba sa son maza, kuma suna sha'awar mata kawai, akwai ƙananan tsiraru na maza masu luwaɗi da kuma matakai daban [1] na maza masu [2]

Sha'awar jima'i

[gyara sashe | gyara masomin]

Abubuwan jiki

[gyara sashe | gyara masomin]

Bincike ya nuna cewa maza suna yawan sha'awar mata matasa [3] masu daidaiton jiki. Daidaiton fuska, mace, da matsakaicin hali suma suna da alaƙa da kyau. Maza yawanci suna ganin nonon mata yana da kyau [4] kuma wannan gaskiya ne ga al'adu daban-daban. [5] [6] [7] Rinjin nono da nono ya zama mafi mahimmancin ingancin kyawun nono. Maza sun kimanta mata masu duhun nono da duhun areola a matsayin mafi kyau fiye da waɗanda ke da launin shuɗi ko areola. [8] An gano cewa nonon matsakaicin girman kofi shine mafi kyau, duk da haka marubuta sun lura cewa maza sun fi mai da hankali kan launin nonuwa da areola maimakon girman nono. [8]

Wani bincike ya gano cewa an fi son mata masu launin fata mai haske a tarihi. [9] Duk da haka, binciken da aka yi kwanan nan ya yi tambaya game da sahihancin wannan binciken, wanda ya gano cewa an fi son mata masu launin fata mai duhu. Nazarin gwaji ya nuna cewa fararen maza sun fi sha'awar mata masu launin fata mai launin ruwan kasa, maimakon mata masu launin fata mai haske. [ 12 ] Mata a Yamma sun yi imanin cewa maza sun fi sha'awar mata masu launin fata mai duhu, wanda hakan ke bayyana dalilin da ya sa mata suka fi son launin fata fiye da maza, a cewar wani bincike na 2017. [ 13 ] Akwai alaƙa kai tsaye tsakanin launin fata da kuma kyawun da ake gani a tsakanin matasa mata.

An danganta bambancin launin fata da sha'awar jima'i tsakanin maza a al'adu da yawa. [10] Mata suna da idanu da lebe masu duhu fiye da maza, musamman idan aka kwatanta da sauran siffofin fuskarsu, kuma wannan siffa tana da alaƙa da kyawun mace da mace, duk da haka yana rage kyawun namiji a cewar wani bincike. [11] Mata na iya amfani da kayan kwalliya kamar lipstick da inuwar ido don ƙara bambancin launin fuskarsu, ko kuma don ƙara tazara tsakanin idanunsu da gira. [10] Wani bincike na 2009 ya gano cewa mutanen Gabashin Asiya suna da bambancin fatar fuska fiye da fararen fata, saboda yawan duhun idanunsu. [11]

Kwatanta rabon kugu zuwa kugu mai kyau (0.7) da rabon kugu zuwa kugu mai kyau (0.9)

Mata masu ƙarancin kugu zuwa kugu (WHR) ana ɗaukar su mafi kyau. Daidaiton rabon ya bambanta tsakanin al'adu, ya danganta da WHR na mata a cikin al'adun yankin. A al'adun Yamma, ana fifita WHR na 0.70.

Sauran abubuwan da ke jawo hankali sun haɗa da cikakken lebe, mace a fuska, dogon gashi mai sheƙi, ƙarancin girman jiki, da kuma ƙarancin kewayen kugu. Fifiko ga siririn jiki ko mai kiba yana da bambancin al'adu, amma ta hanyar da za a iya hasashenta. A cikin al'adun da abinci ke da ƙarancin yawa, kiba yana da alaƙa da matsayi mafi girma kuma yana da kyau, amma akasin haka gaskiya ne a cikin al'adun masu arziki. [4]

Maza galibi suna fifita matansu su zama ƙanana fiye da su, amma dangane da bambancin al'adu. Tsofaffi maza suna fifita bambancin shekaru, yayin da matasa maza suna fifita mata fiye da su.

Daidaiton yadda ake ɗaukar kamannin jiki da muhimmanci wajen zaɓar abokin zama na dogon lokaci ya bambanta tsakanin al'adu.

Abubuwan da ba na jiki ba

[gyara sashe | gyara masomin]

Lokacin zabar abokan hulɗa na dogon lokaci, maza da mata suna son waɗanda suke da hankali, kirki, fahimta, da lafiya. Suna kuma nuna fifiko ga abokan hulɗa waɗanda ke da irin wannan dabi'u, halaye, hali, da imani na addini.

Muhimmancin tsaftar kafin aure ya bambanta sosai dangane da al'ada, da kuma imanin addini da kuma yanayin jima'i na mutum. A al'adun Yamma, muhimmancin da darajar tsaftar jiki ya ragu a tsakanin mutanen da ke da bambancin jinsi. Daga cikin halaye 18 daban-daban, tsaftar jiki an sanya ta a matsayi na 10 mafi muhimmanci a shekarar 1939, amma ta 17 ce kawai mafi muhimmanci a shekarar 1990.

Halin jima'i

[gyara sashe | gyara masomin]

Abubuwa da yawa suna tasiri ga halayen jima'i na maza. Waɗannan sun haɗa da halaye masu tasowa, kamar sha'awar jima'i na yau da kullun, da kuma abubuwan da suka shafi ɗaiɗaikun mutane da zamantakewa da suka shafi tarbiyya, hali, da kuma matsayin dangantaka.

Sha'awar jima'i na yau da kullun

[gyara sashe | gyara masomin]

Idan aka kwatanta da mata, maza suna da sha'awar jima'i na yau da kullun . A matsakaici, maza suna nuna sha'awar saduwa da mata daban-daban, suna barin ɗan lokaci kaɗan kafin neman jima'i, suna rage matsayinsu sosai lokacin da suke neman saduwa na ɗan gajeren lokaci, suna da ƙarin tunanin jima'i da ƙarin mafarki da suka shafi abokan hulɗa daban-daban, suna ba da rahoton cewa suna da sha'awar jima'i mafi girma, suna neman alamun cin zarafin jima'i don zama mai jan hankali ga saduwa na ɗan gajeren lokaci, suna jin nadama fiye da jima'i akan rasa damar jima'i, suna da yawan hulɗar aure bayan aure kuma suna iya neman haɗuwa da abokai masu fa'ida, da ziyartar karuwai akai-akai. Sau da yawa ana danganta wannan da damuwa ta aminci da zamantakewa idan ana maganar jima'i na yau da kullun ga mata, kuma bambance-bambance suna ɓacewa lokacin da aka yi la'akari da haɗari kuma an tabbatar da jin daɗi. [12]

Tarbiyya da kuma hali

[gyara sashe | gyara masomin]

Wani bincike yana da abubuwa da dama da ke shafar shekarun fara jima'i tsakanin matasa 'yan shekara 13-18. Waɗanda suka fito daga iyalai da iyayensu biyu ke halarta, daga manyan fannoni na zamantakewa da tattalin arziki, waɗanda suka fi yin aiki a makaranta, sun fi addini, waɗanda ke da tsammanin iyaye mafi girma, kuma suna jin kamar iyayensu suna kula da su, sun nuna ƙarancin matakan jima'i a duk faɗin rukunin shekaru a cikin binciken. Akasin haka, waɗanda ke da girman kai a jiki sun nuna ƙarin matakan jima'i. [13]

Zamantakewa

[gyara sashe | gyara masomin]

Mazan da ke cikin dangantaka mai himma suna da ƙayyadadden yanayin zamantakewa, kuma za su sami halaye daban-daban na jima'i idan aka kwatanta da mazan da ke da yanayin zamantakewa mara iyaka. Mazan da ke da yanayin zamantakewa mai iyaka ba za su yarda su yi jima'i a waje da dangantakar da suka amince da ita ba kuma suna yin aiki bisa ga sha'awarsu ta sadaukarwa da kusanci da abokin tarayyarsu. [14]

Maza masu ƙanƙantar da jinsi ba sa fuskantar mata waɗanda ke da ƙarancin kugu zuwa kugu (0.68–0.72), waɗanda aka ƙiyasta su a matsayin mafi kyawun jiki. [15]

Zuba jarin iyaye da ake tsammani

[gyara sashe | gyara masomin]

Elizabeth Cashdan [16] ta ba da shawarar cewa dabarun abota tsakanin jinsi biyu sun bambanta dangane da yawan jarin da ake sa ran iyaye za su zuba daga namiji, kuma ta ba da tallafin bincike don hasashenta. Lokacin da maza ke sa ran samar da babban matakin jarin iyaye, za su yi ƙoƙarin jawo hankalin mata ta hanyar jaddada ikonsu na saka hannun jari. Bugu da ƙari, mazan da ke sa ran saka hannun jari za su fi nuna tsarkinsu da amincinsu fiye da mazan da ba sa sa ran saka hannun jari. Mazan da ke da tsammanin saka hannun jarin iyaye kaɗan za su nuna sha'awarsu ga mata. Cashdan ta yi jayayya cewa binciken ya goyi bayan ra'ayin cewa mazan da ke sa ran saka hannun jari suna jaddada tsarkinsu da amincinsu, wanda dabara ce mai tsada (saboda tana rage damar haihuwa), tana nuna cewa wannan nau'in ɗabi'ar dole ne ta zama mai amfani, ko kuma ba za a zaɓi ɗabi'ar ba. [16]

Tabbatar da Uba

[gyara sashe | gyara masomin]

Tabbatar da uba shine gwargwadon yadda namiji ya san ko ya yarda cewa ɗan mace nasa ne. [17]

A cikin al'ummomin da ke da auren mata fiye da ɗaya, maza suna jin ƙishin jima'i sosai idan akwai ƙarancin tabbacin uba. [18] Wannan saboda ba sa son ɓata lokaci, kuzari da albarkatu akan yaron da ba nasu ba. [19]

Bambance-bambancen zamantakewa da tattalin arziki tsakanin al'adu suma suna shafar tabbacin ubanci. [20] A cikin ƙasa mai "haihuwa ta halitta" kamar Namibia, kashi 96% na maza suna nuna kishin jima'i. [21]

Bugu da ƙari, akwai yiwuwar rasa uba da rashin tabbas na uba idan akwai rashin magungunan hana haihuwa. [21]

Cin zarafin jima'i

[gyara sashe | gyara masomin]

Maza sun fi mata yin fyade . Wataƙila fyaɗe wani abu ne da ba ya daidaita wasu hanyoyin da aka samo asali, kamar sha'awar bambancin jima'i da kuma jima'i ba tare da saka hannun jari ba, jin daɗin damar jima'i, da kuma ikon cin zarafi na jiki gaba ɗaya. Matsayin jinsi na maza da kuma jin daɗin haƙƙin jima'i gabaɗaya da na jima'i, waɗanda galibi ana amincewa da su a cikin al'ummomin uba da na daban, suna annabta halaye da halaye masu alaƙa da fyaɗe a cikin maza. [22] Duk da haka, yana iya zama cewa zaɓin juyin halitta a cikin yanayin kakannin a wasu lokuta ya fi son maza waɗanda suka yi fyaɗe, wanda ke haifar da fyaɗe kanta ya zama daidaitawa . Masana daga fannoni da dama sun soki wannan ra'ayin. David Buss ya bayyana cewa babu wata shaida bayyananniya ta kowace hanya. [23]

Luwaɗi

[gyara sashe | gyara masomin]
Tutar maza 'yan luwadi

Yanayin jima'i da asalin jima'i

[gyara sashe | gyara masomin]

 

Tsarin jima'i yana nufin sha'awar mutum ga maza, mata, ko duka biyun. Yawancin masu bincike da ke nazarin tsarin jima'i suna mai da hankali kan tsarin sha'awa maimakon hali ko asali, saboda al'ada tana shafar bayyanar hali ko asali kuma sha'awa ce ke motsa hali da asali, ba akasin haka ba. [2]

Baya ga kasancewa namiji ko mace, mutane na iya zama nau'ikan jinsi daban-daban. [2] [24] Bailey et al. sun bayyana cewa suna tsammanin cewa a cikin dukkan al'adu, yawancin mutane suna da sha'awar jima'i kawai ga ɗayan jinsi, tare da tsirarun da ke da sha'awar jima'i iri ɗaya, ko da kuwa ba su da sha'awar jima'i ko a'a. [2] A cikin binciken Yamma, kusan kashi 93% na maza sun gano cewa su ma maza ne gaba ɗaya, kashi 4% galibi maza ne, kashi 0.5% daidai gwargwado maza ne, kashi 0.5% galibi maza ne, da kuma kashi 2% gaba ɗaya maza ne. [2] [24] Wani bincike na bincike 67 ya gano cewa yawan jima'i tsakanin maza (ba tare da la'akari da yanayinsu ba) ya kai kashi 3-5% a Gabashin Asiya, kashi 6-12% a Kudu maso Gabashin Asiya, kashi 6-15% a Gabashin Turai, da kuma kashi 6-20% a Latin Amurka. [25] Hukumar Lafiya ta Duniya ta kiyasta yawan maza a duniya da ke yin jima'i da maza tsakanin kashi 3 zuwa 16%.

Ana iya auna yanayin jima'i ta hanyar bayar da rahoto kai tsaye ko kuma ta hanyar ilimin halittar jiki. Akwai hanyoyi da yawa na ilimin halittar jiki, ciki har da auna tsayin azzakari, lokacin kallo, FMRI, da faɗaɗa ɗalibi. A cikin maza, duk waɗannan suna nuna babban alaƙa da ma'aunin bayar da rahoto kai tsaye, [2] gami da maza waɗanda ke ba da rahoton kansu a matsayin "mafi yawan madaidaiciya" ko "mafi yawan 'yan luwaɗi". [24]

Tasirin da jima'i tsakanin jinsi ɗaya ke da shi ga asalin zamantakewa ya bambanta a cikin al'adu daban-daban. Tambayar yadda al'adu ta hanyar tarihi suka fahimci sha'awar da halayen luwaɗi abu ne da ake muhawara a kai. [26]

A mafi yawan duniyar zamani, ana bayyana asalin jima'i bisa ga jinsin abokin tarayya. Duk da haka, a wasu sassan duniya, galibi ana bayyana jima'i a zamantakewa bisa ga ayyukan jima'i, ko mutum yana shiga (" sama ") ko kuma an shiga (" ƙasa "). [27]

Dalilai

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Duk da cewa babu wata ka'idar dalili da ta sami goyon baya sosai, akwai shaidu da yawa da ke goyon bayan dalilan da ba na zamantakewa ba na sha'awar jima'i fiye da na zamantakewa, musamman ga maza. Wannan shaida ta haɗa da alaƙar al'adu tsakanin luwaɗi da rashin bin ƙa'idodin jinsi na yara, tasirin kwayoyin halitta matsakaici da aka samu a cikin binciken tagwaye, shaida ga tasirin hormones na lokacin haihuwa akan tsarin kwakwalwa, tasirin tsarin haihuwa na 'yan'uwa, da kuma gano cewa a lokuta masu wuya inda aka renon jarirai maza a matsayin 'yan mata saboda nakasar jiki, duk da haka sun zama masu sha'awar mata. Dalilan zamantakewa da aka yi hasashe suna samun goyon baya ne kawai ta hanyar shaidar rauni, waɗanda aka gurbata ta hanyar abubuwa da yawa masu rikitarwa. [2] Shaidun al'adu daban-daban kuma sun fi karkata ga dalilai marasa zamantakewa. Al'adun da suka jure wa luwaɗi sosai ba su da yawan hakan. Halin luwaɗi ya zama ruwan dare a tsakanin yara maza a makarantun kwana na maza da mata na Burtaniya, amma manyan 'yan Burtaniya waɗanda suka halarci irin waɗannan makarantu ba su da yuwuwar shiga cikin halayen luwaɗi fiye da waɗanda ba su yi ba. A cikin mawuyacin hali, Sambia ta al'ada tana buƙatar 'ya'yansu maza su shiga cikin halayen luwaɗi a lokacin samartaka kafin su sami damar yin jima'i da mata, duk da haka yawancin waɗannan yara maza suna zama masu sha'awar maza.

Ba a fahimci cikakken dalilin da yasa kwayoyin halittar luwaɗi, ko barin ta ta bunƙasa, komai yadda take ba, ke ci gaba da kasancewa a cikin tarin kwayoyin halitta ba. Wani hasashe ya ƙunshi zaɓin dangi, yana nuna cewa 'yan luwaɗi suna saka hannun jari sosai a cikin danginsu don rage farashin rashin haifuwa kai tsaye. Wannan ba a sami goyon bayan bincike a al'adun Yamma ba, amma bincike da yawa a Samoa sun sami goyon baya ga wannan hasashe. Wani hasashe ya ƙunshi kwayoyin halittar da ke adawa da jima'i, waɗanda ke haifar da luwaɗi lokacin da aka bayyana a cikin maza amma suna ƙara yawan haihuwa lokacin da aka bayyana a cikin mata. Nazarin da aka yi a al'adun Yamma da waɗanda ba na Yamma ba sun sami goyon baya ga wannan hasashe. [2]

An yi hasashen cewa halayen luwaɗi na iya zama daidaitawa ga alaƙar jinsi ɗaya ko haɗin gwiwa, [28] [29] kodayake wannan halin zai bambanta a cikin kwayoyin halitta tsakanin mutane [28] kuma yana faruwa sau da yawa lokacin da gasa ga abokan hulɗa mata ta yi tsanani. [29] Masanin ilimin halayyar juyin halitta David Buss ya soki wannan hasashe, yana mai cewa babu wata shaida da ke nuna cewa yawancin samari a yawancin al'adu suna amfani da halayyar luwaɗi don kafa haɗin gwiwa; maimakon haka, al'ada ita ce kada a haɗa haɗin gwiwa tsakanin jinsi ɗaya da wani aikin jima'i. Bugu da ƙari, ya bayyana cewa babu wata shaida da ke nuna cewa mazan da ke yin halayen luwaɗi sun fi sauran maza kyau wajen ƙirƙirar haɗin gwiwa ko haɓaka matsayi. [4] Wasu masu bincike sun kuma soki shi, suna mai cewa bayanan al'adu daban-daban kan ayyukan jima'i ba su da tsari kuma ba su daidaita ba; cewa babu buƙatar ɗauka cewa halayen luwaɗi, fiye da kowane halayen jima'i, yana ƙarƙashin zaɓi kai tsaye maimakon zama samfurin tsaka tsaki; cewa hasashe ya yi watsi da wanzuwar yanayin jima'i ; cewa ya saɓa wa binciken da aka yi cewa mazan da ke da halayyar luwaɗi ko mazan da ke da alaƙa da ... cewa ɗabi'ar ɗan luwaɗi ta asali ba abu ɗaya ba ne kuma ta bambanta a cikin da kuma a tsakanin nau'ikan halittu; kuma tunda ana zaɓar abokan jima'i na jinsi ɗaya bisa ga motsin rai na jima'i (sabanin bonobos, misali), irin wannan haɗin gwiwa zai faru ne kawai kamar yadda sha'awar jima'i ta juna take, kuma irin wannan bambancin zai nuna rashin ƙira ta hanyar zaɓin halitta. [30]

Duba kuma

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Manazarta

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  1. ↑ Eaton, A.D.; Scheadler, T.R.; Bradley, C.; McInroy, L.B. (September 2023). "Identity development, attraction, and behaviour of heterosexually identified men who have sex with men: scoping review protocol". Systematic Reviews. Springer Nature. 12 (184): 184. doi:10.1186/s13643-023-02355-6. ISSN 2046-4053. PMC 10542689 Check |pmc= value (help). PMID 37777815 Check |pmid= value (help). S2CID 263231942 Check |s2cid= value (help).
  2. 1 2 3 4 5 6 7 8 Bailey, J. Michael; Vasey, Paul; Diamond, Lisa; Breedlove, S. Marc; Vilain, Eric; Epprecht, Marc (2016). "Sexual Orientation, Controversy, and Science". Psychological Science in the Public Interest. 17 (2): 45–101. doi:10.1177/1529100616637616. PMID 27113562.
  3. ↑ vanc. Missing or empty |title= (help)
  4. 1 2 3 Cite error: Invalid <ref> tag; no text was provided for refs named "BussCh5".
  5. ↑ Jan Havlíček; Vít Třebický; Jaroslava Varella Valentova; Karel Kleisner; Robert Mbe Akoko; Jitka Fialová; Rosina Jash; Tomáš Kočnar; Kamila Janaina Pereira; Zuzana Štěrbová; Marco Antonio Correa Varella; Jana Vokurková; Ernest Vunan; S Craig Roberts (2017). "Men's preferences for women's breast size and shape in four cultures" (PDF). Evolution and Human Behavior. 38 (2): 217–226. Bibcode:2017EHumB..38..217H. doi:10.1016/j.evolhumbehav.2016.10.002. Archived from the original (PDF) on 2019-12-14. Retrieved 2026-06-07. |hdl-access= requires |hdl= (help)
  6. ↑ Dixson, Barnaby J; Vasey, Paul L; Sagata, Katayo; Sibanda, Nokuthaba; Linklater, Wayne L; Dixson, Alan F (2011). "Men's preferences for women's breast morphology in New Zealand, Samoa, and Papua New Guinea". Archives of Sexual Behavior. 40 (6): 1271–1279. doi:10.1007/s10508-010-9680-6. PMID 20862533. S2CID 34125295.
  7. ↑ Frank W. Marlowe (2004). "Mate preferences among Hadza hunter-gatherers" (PDF). Human Nature. 15 (4): 365–376. doi:10.1007/s12110-004-1014-8. PMID 26189412. S2CID 9584357. Archived from the original (PDF) on 2019-12-14. Retrieved 2026-06-07.
  8. 1 2 Dixson, Barnaby J.; Grimshaw, Gina M.; Linklater, Wayne L.; Dixson, Alan F. (2010-02-19). "Eye Tracking of Men's Preferences for Female Breast Size and Areola Pigmentation". Archives of Sexual Behavior. Springer Science and Business Media LLC. 40 (1): 51–58. doi:10.1007/s10508-010-9601-8. ISSN 0004-0002. PMID 20169468.
  9. ↑ Van den Berghe PL, Frost P (September 13, 2010). "Skin color preference, sexual dimorphism and sexual selection: A case of gene culture co-evolution?". Ethnic and Racial Studies. 9: 87–113. doi:10.1080/01419870.1986.9993516. an overwhelming cross-cultural preference for lighter skin
  10. 1 2 Cite error: Invalid <ref> tag; no text was provided for refs named "Fisher 2017 p. 581".
  11. 1 2 Russell, Richard (2009-01-01). "A Sex Difference in Facial Contrast and its Exaggeration by Cosmetics". Perception. SAGE Publications. 38 (8): 1211–1219. doi:10.1068/p6331. ISSN 0301-0066. PMID 19817153. S2CID 136762. P.1213: "Female faces had greater facial contrast than male faces in both the East Asian and the Caucasian samples, and the East Asian faces (with dark eyes) had greater facial contrast than the Caucasian faces (with lighter eyes). A 2 (sex) 62 (race) analysis of variance (ANOVA) of facial contrast found significant main effects of sex and race.
  12. ↑ "Women like casual sex just as much as men do | the University Record".
  13. ↑ Lammers, Cristina; Ireland, Marjorie; Resnick, Michael; Blum, Robert (2000-01-01). "Influences on adolescents' decision to postpone onset of sexual intercourse: a survival analysis of virginity among youths aged 13 to 18 years". Journal of Adolescent Health. 26 (1): 42–48. doi:10.1016/S1054-139X(99)00041-5. PMID 10638717.
  14. ↑ Simpson, J. A.; Gangestad, S.W. (1991). "Individual differences in sociosexuality: Evidence for convergent and discriminant validity". Journal of Personality and Social Psychology. 60 (6): 870–883. Bibcode:1991JPSP...60..870S. doi:10.1037/0022-3514.60.6.870. PMID 1865325.
  15. ↑ Brase, G.L.; Walker, G. (2004). "Male sexual strategies modify ratings of female models with specific waist-to-hip ratios". Human Nature. 15 (2): 209–224. doi:10.1007/s12110-004-1020-x. PMID 26190413. S2CID 6260947.
  16. 1 2 Cashdan, Elizabeth (1993). "Attracting mates: Effects of paternal investment on mate attraction strategies". Ethology and Sociobiology. 14: 1–23. doi:10.1016/0162-3095(93)90014-9.
  17. ↑ Greene, P.J. (1978). "Promiscuity, paternity, and culture". American Ethnologist. 5: 151–159. doi:10.1525/ae.1978.5.1.02a00110.
  18. ↑ Wiederman, M.W; Allgeier, E.R (1993). "Gender differences in sexual jealousy: Adaptionist or social learning explanation?". Ethology and Sociobiology. 14 (2): 115–140. doi:10.1016/0162-3095(93)90011-6.
  19. ↑ Buunk, B.P.; Angleitner, A; Oubaid, V; Buss, D.M. (1996). "Sex differences in jealousy in evolutionary and cultural perspective: Tests from the Netherlands, Germany, and the United States". Psychological Science. 7 (6): 359–363. doi:10.1111/j.1467-9280.1996.tb00389.x. S2CID 27485391.
  20. ↑ Wood, W; Eagly, A.H. (2002). "A cross-cultural analysis of the behavior of women and men: implications for the origins of sex differences". Psychological Bulletin. 128 (5): 699–727. Bibcode:2002PsycB.128..699W. doi:10.1037/0033-2909.128.5.699. PMID 12206191. S2CID 6751650.
  21. 1 2 Scelza, B.A. (2014). "Jealousy in a small-scale, natural fertility population: the roles of paternity, investment and love in jealous response". Evolution and Human Behavior. 35 (2): 103–108. Bibcode:2014EHumB..35..103S. doi:10.1016/j.evolhumbehav.2013.11.003. S2CID 18381206.
  22. ↑ Hill, M. S.; Fischer, A. R. (2001). "Does entitlement mediate the link between masculinity and rape-related variables?". Journal of Counseling Psychology. American Psychological Association. 48 (1): 39–50. doi:10.1037/0022-0167.48.1.39. ISSN 1939-2168.
  23. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named "BussCh11".
  24. 1 2 3 Savin-Williams, Ritch (2016). "Sexual Orientation: Categories or Continuum? Commentary on Bailey et al. (2016)". Psychological Science in the Public Interest. 17 (2): 37–44. doi:10.1177/1529100616637618. PMID 27113561. S2CID 11576354.
  25. ↑ Caceres, C.; Konda, K.; Pecheny, M.; Chatterjee, A.; Lyerla, R. (2006). "Estimating the number of men who have sex with men in low and middle income countries". Sexually Transmitted Infections. 82 (Suppl. III): iii3–iii9. doi:10.1136/sti.2005.019489. PMC 2576725. PMID 16735290.
  26. ↑ (Martha ed.). Missing or empty |title= (help)
  27. ↑ Clark, Jesse L.; Caceres, Carlos F.; Lescano, Andres G.; Konda, Kelika A.; Leon, Segundo R.; Jones, Franca R.; Kegeles, Susan M.; Klausner, Jeffrey D.; Coates, Thomas J. (2007). "Prevalence of Same-Sex Sexual Behavior and Associated Characteristics among Low-Income Urban Males in Peru". PLOS ONE. 2 (8): e778. Bibcode:2007PLoSO...2..778C. doi:10.1371/journal.pone.0000778. PMC 1945085. PMID 17712426.
  28. 1 2 Muscarella, Frank (2000). "The evolution of homoerotic behavior in humans". Journal of Homosexuality. 40 (1): 51–77. doi:10.1300/j082v40n01_03. PMID 11195666. S2CID 38348044.
  29. 1 2 Kirkpatrick, R.C. (2000). "The evolution of human homosexual behavior" (PDF). Current Anthropology. 41 (3): 385–413. doi:10.1086/300145. PMID 10768881. S2CID 19396995. Archived from the original (PDF) on 2019-03-02.
  30. ↑ Blackwood, Evelyn; Dickemann, Jeffrey; Jones, Doug; Muscarella, Frank; Vasey, Paul (2000). "Comments on 'The evolution of human homosexual behavior'" (PDF). Current Anthropology. 41 (3): 398–403. doi:10.1086/300145. PMID 10768881. S2CID 19396995. Archived from the original (PDF) on 2019-03-02.

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