As TechCrunch points out in its reporting, One of the primary arguments in the case is over whether or not Kin qualifies as a security.
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Why it matters: Kik is embattled with the U.S. Securities and Exchange Commission over whether or not Kin is a cryptocurrency or a security — and that battle is proving more costly than the company anticipated.
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Though kin selection theory predicts Z. tuberculatus pupae should be more likely to aggregate in an intraspecific manner than interspecifically, Z. tuberculatus does not kin discriminate in site selection.
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The more resource-rich the physical environment becomes due to modern technologies, the larger is the number of cultures it can support. The development of technologies that increases the resources extracted from the environment inevitably allows a greater diversity of cultures to occupy a given area. More and more of the cultural variants available to members of a modernized societies are transmitted between people who are not kin, friends, or even acquaintances. Young people are more likely to create novel recombinations of diverse cultural variants.
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The results suggest it was not kin selection, but instead spite that fueled feeding kin preferentially. This is due to the observation that food was given to kin for a significantly longer period of time than needed. The benefit to the mother is decreased due to less food availability for herself and the cost remains great for nonkin due to not receiving food. If these results are correct, crab-eating macaques are unique in the animal kingdom, as they appear not only to behave according to the kin selection theory, but also act spiteful toward one another.
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Early in his career, Rushton did research on altruism. He theorized a heritable component in altruism and developed Genetic Similarity Theory, which is an extension of W. D. Hamilton's theory of kin selection. It holds that individuals tend to be more altruistic to individuals who are genetically similar to themselves even if they are not kin, and less altruistic, and sometimes outwardly hostile, to individuals who are less genetically similar. Rushton describes "ethnic conflict and rivalry" as "one of the great themes of historical and contemporary society", and suggests that this may have its roots in the evolutionary impact on individuals from groups "giving preferential treatment to genetically similar others".
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Konstantin Jireček recorded a story that linked them to Kuči through a supposed great-grandson of Kastrati named Krsto, who was allegedly the brother of Grča, son of Nenad, ancestor of Old Kuči. In historical record, Kastrati and the Old Kuči appear in different areas and timelines as Old Kuči formed part of the tribe of current Kuči, which was based on different ancestral groups in the late 15th century . Nevertheless, if not kin by blood, Montenegrin and Albanian tribes regarded closeness in original or home territory from where someone "came". Therefore, Serbian geographer Andrija Jovićević put forward the narrative that the Kuči were "kin" to Kastrati, Berisha and Kelmendi because their distant ancestor once, ostensibly, settled in the same general area as Kuči.
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On the contrary, in Berisha it is believed that Old Kuči itself descends from Berisha and is called Berisha i Kuq (Red Berisha) as opposed to Berisha of Pukë, Mërturi and a part of Piperi that traces its origin from Berisha, who are collectively called Berisha i Bardh (White Berisha). In historical record, Berisha and the Old Kuči appear in different areas and timelines as Old Kuči formed part of the tribe of current Kuči, which was based on different ancestral groups in the late 15th century . Nevertheless, if not kin by blood, Montenegrin and Albanian tribes regarded closeness in original or home territory from where someone "came". Therefore, Serbian geographer Andrija Jovićević put forward the narrative that the Kuči were "kin" to Kastrati, Berisha and Kelmendi because their distant ancestor once, ostensibly, settled in the same general area as Kuči.
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On the contrary, in Berisha it is believed that Old Kuči itself descends from Berisha and is called Berisha i Kuq (Red Berisha) as opposed to Berisha of Pukë, Mërturi and a part of Piperi that traces its origin from Berisha, who are collectively called Berisha i Bardh (White Berisha).. In historical record, Berisha and the Old Kuči appear in different areas and timelines as Old Kuči formed part of the tribe of current Kuči, which was based on different ancestral groups in the late 15th century . Nevertheless, if not kin by blood, Montenegrin and Albanian tribes regarded closeness in original or home territory from where someone "came". Therefore, Serbian geographer Andrija Jovićević put forward the narrative that the Kuči were "kin" to Kastrati, Berisha and Kelmendi because their distant ancestor once, ostensibly, settled in the same general area as Kuči. In later times, one brotherhood of Kuči, the Drekaloviči traced their descent to Berisha.
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Over time, custodians added notes to these entries regarding upgraded memorials, changes in ownership, and/or the names of heirs entitled to and responsible for family tombs. Sometimes, church officials copied their own sepoltuari, adding watercolor drawings of coats of arms as well as new tombs installed since the compilation of the original records. Beginning in the early seventeenth century, Florentine antiquarians compiled these discrete church ledgers into new, multi-church sepoltuari, including details about the placement of each tomb; its relationship to neighboring memorials and other church furnishings; and the tomb’s form, materials, and decorative components, including verbal and pictorial descriptions of heraldic symbols. These drawings and color notes enable readers not only to match a sepoltuario entry with its corresponding tomb monument but also to ensure proper identification of clans that used a common surname but were not kin, and therefore had a distinct heraldic symbol (or none at all).
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