Macro-evolutionary studies of cultural diversity: a review of empirical studies of cultural transmission and cultural adaptation

A growing body of theoretical and empirical research has examined cultural transmission and adaptive cultural behaviour at the individual, within-group level. However, relatively few studies have tried to examine proximate transmission or test ultimate adaptive hypotheses about behavioural or cultural diversity at a between-societies macro-level. In both the history of anthropology and in present-day work, a common approach to examining adaptive behaviour at the macro-level has been through correlating various cultural traits with features of ecology. We discuss some difficulties with simple ecological associations, and then review cultural phylogenetic studies that have attempted to go beyond correlations to understand the underlying cultural evolutionary processes. We conclude with an example of a phylogenetically controlled approach to understanding proximate transmission pathways in Austronesian cultural diversity.     

Cultural macroevolution and the transmission of traits

Cultural traits are distributed across human societies in a patterned way. Study of the mechanisms whereby cultural traits persist and change over time is key to understanding human cultural diversity. For more than a century, a central question has engaged anthropologists interested in the study of cultural trait variation: What is the source of cultural variation? More precisely, are cultural traits transmitted primarily from ancestral to descendant populations (vertical transmission) or between contemporary, typically neighboring populations (horizontal transmission), or do they emerge as independent innovations? While debates among unilineal evolutionists and diffusionists have long since faded, there is still much uncertainty about how traits are transmitted at this macroevolutionary level, as well as about the implications of these transmission patterns for testing hypotheses regarding the adaptive function of particular cultural traits across human populations.     

The cultural transmission of acquired variation: Effects on genetic fitness

In a cultural species individuals acquire some aspects of their phenotypes by imitating conspecifics. Presumably, cultural transmission has some adaptive function in such species. Some authors have suggested that one such function may be the ability to transmit phenotypes that have been modified by learning or some other form of phenotypic plasticity. To examine this hypothesis we have compared the genetic fitness of cultural and noncultural individuals in three different models. In each model the environment is assumed to be variable, either in space or time, and learning modifies each individual's phenotype so as to increase the individual's fitness in the local environment. Cultural individuals transmit the modified phenotype to their offspring, while noncultural individuals do not. The models are different in the following ways: two models assume a dichotomous phenotype, one in a temporally varying environment and one in a spatially varying environment; the third model assumes a quantitative phenotype in a temporally variable environment. The two models which assume a temporally varying environment yield similar results. Genetic transmission is favored in highly autocorrelated environments while cultural transmission in environments with intermediate autocorrelation. In the spatially varying model cultural transmission is always favored.     

Social learning among Congo Basin hunter-gatherers

This paper explores childhood social learning among Aka and Bofi hunter-gatherers in Central Africa. Existing literature suggests that hunter-gatherer social learning is primarily vertical (parent-to-child) and that teaching is rare. We use behavioural observations, open-ended and semi-structured interviews, and informal and anecdotal observations to examine the modes (e.g. vertical versus horizontal/oblique) and processes (e.g. teaching versus observation and imitation) of cultural transmission. Cultural and demographic contexts of social learning associated with the modes and processes of cultural transmission are described. Hunter-gatherer social learning occurred early, was relatively rapid, primarily vertical under age 5 and oblique and horizontal between the ages of 6 and 12. Pedagogy and other forms of teaching existed as early as 12 months of age, but were relatively infrequent by comparison to other processes of social learning such as observation and imitation.     

Hominid cultural transmission and the evolution of language

This paper presents the hypothesis that linguistic capacity evolved through the action of natural selection as an instrument which increased the efficiency of the cultural transmission system of early hominids. We suggest that during the early stages of hominization, hominid social learning, based on indirect social learning mechanisms and true imitation, came to constitute cumulative cultural transmission based on true imitation and the approval or disapproval of the learned behaviour of offspring. A key factor for this transformation was the development of a conceptual capacity for categorizing learned behaviour in value terms - positive or negative, good or bad. We believe that some hominids developed this capacity for categorizing behaviour, and such an ability allowed them to approve or disapprove of their offsprings- learned behaviour. With such an ability, hominids were favoured, as they could transmit to their offspring all their behavioural experience about what can and cannot be done. This capacity triggered a cultural transmission system similar to the human one, though pre-linguistic. We suggest that the adaptive advantage provided by this new system of social learning generated a selection pressure in favour of the development of a linguistic capacity allowing children to better understand the new kind of evaluative information received from parents.     

Vocal clans in sperm whales (Physeter macrocephalus)

Cultural transmission may be a significant source of variation in the behaviour of whales and dolphins, especially as regards their vocal signals. We studied variation in the vocal output of 'codas' by sperm whale social groups. Codas are patterns of clicks used by female sperm whales in social circumstances. The coda repertoires of all known social units (n = 18, each consisting of about 11 females and immatures with long-term relationships) and 61 out of 64 groups (about two social units moving together for periods of days) that were recorded in the South Pacific and Caribbean between 1985 and 2000 can be reliably allocated into six acoustic 'clans', five in the Pacific and one in the Caribbean. Clans have ranges that span thousands of kilometres, are sympatric, contain many thousands of whales and most probably result from cultural transmission of vocal patterns. Units seem to form groups preferentially with other units of their own clan. We suggest that this is a rare example of sympatric cultural variation on an oceanic scale. Culture may thus be a more important determinant of sperm whale population structure than genes or geography, a finding that has major implications for our understanding of the species' behavioural and population biology.     

Cumulative cultural dynamics and the coevolution of cultural innovation and transmission: an ESS model for panmictic and structured populations

When individuals in a population can acquire traits through learning, each individual may express a certain number of distinct cultural traits. These traits may have been either invented by the individual himself or acquired from others in the population. Here, we develop a game theoretic model for the accumulation of cultural traits through individual and social learning. We explore how the rates of innovation, decay, and transmission of cultural traits affect the evolutionary stable (ES) levels of individual and social learning and the number of cultural traits expressed by an individual when cultural dynamics are at a steady‐state. We explore the evolution of these phenotypes in both panmictic and structured population settings. Our results suggest that in panmictic populations, the ES level of learning and number of traits tend to be independent of the social transmission rate of cultural traits and is mainly affected by the innovation and decay rates. By contrast, in structured populations, where interactions occur between relatives, the ES level of learning and the number of traits per individual can be increased (relative to the panmictic case) and may then markedly depend on the transmission rate of cultural traits. This suggests that kin selection may be one additional solution to Rogers's paradox of nonadaptive culture.     

GENETIC DIVERSITY IN THE MATRILINEAL WHALES: MODELS OF CULTURAL HITCHHIKING AND GROUP-SPECIFIC NON-HERITABLE DEMOGRAPHIC VARIATION

Cultural hitchhiking is the process by which cultural selection reduces the diversity of genes that are being transmitted in parallel to selective cultural traits. I use simulation models to investigate cultural hitchhiking in geographically unstructured populations of culturally homogeneous tribes. Substantial reduction of genetic diversity required: a reasonably low mutation rate; that tribes split fairly frequently when they constitute a substantial part of the population; a fairly low migration rate (<∼10 migrants per tribe per generation); only a low rate of cultural evolution (mean culturally determined fitness change >∼0.005%/ generation); and that cultural assimilation from other tribes change the fitness of a tribe less than cultural innovation within it. Cultural hitchhiking tends to increase mean tribe size. Measures of genetic and cultural variation among tribes poorly indicate past cultural hitchhiking. Demographic effects, in which tribal fitness varies but is not heritable, can also reduce a population's genetic diversity if the fitness varies very considerably, or tribal extirpation is added. In such cases populations frequently become extinct. Four species of matrilineal whales have remarkably low mitochondrial DNA diversity. Knowledge of the population and social structure of these species is consistent with the conditions for cultural hitchhiking. However, there remain important information gaps.     

Review. The multiple roles of cultural transmission experiments in understanding human cultural evolution

In this paper, we explore how experimental studies of cultural transmission in adult humans can address general questions regarding the 'who, what, when and how' of human cultural transmission, and consequently inform a theory of human cultural evolution. Three methods are discussed. The transmission chain method, in which information is passed along linear chains of participants, has been used to identify content biases in cultural transmission. These concern the kind of information that is transmitted. Several such candidate content biases have now emerged from the experimental literature. The replacement method, in which participants in groups are gradually replaced or moved across groups, has been used to study phenomena such as cumulative cultural evolution, cultural group selection and cultural innovation. The closed-group method, in which participants learn in groups with no replacement, has been used to explore issues such as who people choose to learn from and when they learn culturally as opposed to individually. A number of the studies reviewed here have received relatively little attention within their own disciplines, but we suggest that these, and future experimental studies of cultural transmission that build on them, can play an important role in a broader science of cultural evolution.     

Infectious disease,behavioural flexibility and the evolution of culture in primates

Culturally transmitted traits are observed in a wide array of animal species, yet we understand little about the costs of the behavioural patterns that underlie culture, such as innovation and social learning. We propose that infectious diseases are a significant cost associated with cultural transmission. We investigated two hypotheses that may explain such a connection: that social learning and exploratory behaviours (specifically, innovation and extractive foraging) either compensate for existing infection or increase exposure to infectious agents. We used Bayesian comparative methods, controlling for sampling effort, body mass, group size, geographical range size, terrestriality, latitude and phylogenetic uncertainty. Across 127 primate species, we found a positive association between pathogen richness and rates of innovation, extractive foraging and social learning. This relationship was driven by two independent phenomena: socially contagious diseases were positively associated with rates of social learning, and environmentally transmitted diseases were positively associated with rates of exploration. Because higher pathogen burdens can contribute to morbidity and mortality, we propose that parasitism is a significant cost associated with the behavioural patterns that underpin culture, and that increased pathogen exposure is likely to have played an important role in the evolution of culture in both non-human primates and humans.     

Cultural niche construction and human evolution

Organisms frequently choose, regulate, construct and destroy important components of their environments, in the process changing the selection pressures to which they and other organisms are exposed. We refer to these processes as niche construction. In humans, culture has greatly amplified our capacity for niche construction and our ability to modify selection pressures. We use gene‐culture coevolutionary models to explore the evolutionary consequences of culturally generated niche construction through human evolution. Our analysis suggests that where cultural traits are transmitted in an unbiased fashion from parent to offspring, cultural niche construction will have a similar effect to gene‐based niche construction. However, cultural transmission biases favouring particular cultural traits may either increase or reduce the range of parameter space over which niche construction has an impact, which means that niche construction with biased transmission will either have a much smaller or a much bigger effect than gene‐based niche construction. The analysis also reveals circumstances under which cultural transmission can overwhelm natural selection, accelerate the rate at which a favoured gene spreads, initiate novel evolutionary events and trigger hominid speciation. Because cultural processes typically operate faster than natural selection, cultural niche construction probably has more profound consequences than gene‐based niche construction, and is likely to have played an important role in human evolution.     

Runaway cultural niche construction

Cultural niche construction is a uniquely potent source of selection on human populations, and a major cause of recent human evolution. Previous theoretical analyses have not, however, explored the local effects of cultural niche construction. Here, we use spatially explicit coevolutionary models to investigate how cultural processes could drive selection on human genes by modifying local resources. We show that cultural learning, expressed in local niche construction, can trigger a process with dynamics that resemble runaway sexual selection. Under a broad range of conditions, cultural niche-constructing practices generate selection for gene-based traits and hitchhike to fixation through the build up of statistical associations between practice and trait. This process can occur even when the cultural practice is costly, or is subject to counteracting transmission biases, or the genetic trait is selected against. Under some conditions a secondary hitchhiking occurs, through which genetic variants that enhance the capability for cultural learning are also favoured by similar dynamics. We suggest that runaway cultural niche construction could have played an important role in human evolution, helping to explain why humans are simultaneously the species with the largest relative brain size, the most potent capacity for niche construction and the greatest reliance on culture.     

Culture theory: The developing synthesis from biology

Conclusions We believe that a useful, complete theory of culture is simpler than the dichotomies promoted by the coevolutionary approach suggest. Culture can be regarded as an aspect of the environment into which each human is born and must succeed or fail, developed gradually by the succession of humans who have lived throughout history. We hypothesize that culture results from the inclusive-fitness-maximizing efforts of all humans who have lived. We think the evidence suggests that cultural traits are, in general, vehicles of genic survival, and that the heritability of cultural traits depends on the judgments (conscious and unconscious) of individuals with regard to their effects on the individual's inclusive fitness.The challenge now before students of culture is to understand the proximate mechanisms, especially the ontogeny of learning biases, that result in the acquisition and transmission of cultural traits. How, for example, do we learn what constitutes an appropriate return on a social investment in different circumstances; i.e., what causes us to feel rewarded by, say, helping offspring who do not help us back, yet consistently to begrudge lesser expenditures to most others, or to feel cheated if we are not compensated for such expenditures immediately? We suggest that the answers to such questions lie in a few basic evolved learning tendencies.     

Social learning in cooperative dilemmas

Helping is a cornerstone of social organization and commonplace in human societies. A major challenge for the evolutionary sciences is to explain how cooperation is maintained in large populations with high levels of migration, conditions under which cooperators can be exploited by selfish individuals. Cultural group selection models posit that such large-scale cooperation evolves via selection acting on populations among which behavioural variation is maintained by the cultural transmission of cooperative norms. These models assume that individuals acquire cooperative strategies via social learning. This assumption remains empirically untested. Here, I test this by investigating whether individuals employ conformist or payoff-biased learning in public goods games conducted in 14 villages of a forager–horticulturist society, the Pahari Korwa of India. Individuals did not show a clear tendency to conform or to be payoff-biased and are highly variable in their use of social learning. This variation is partly explained by both individual and village characteristics. The tendency to conform decreases and to be payoff-biased increases as the value of the modal contribution increases. These findings suggest that the use of social learning in cooperative dilemmas is contingent on individuals'' circumstances and environments, and question the existence of stably transmitted cultural norms of cooperation.     

A two level mutation-selection model of cultural evolution and diversity

Cultural evolution is a complex process that can happen at several levels. At the level of individuals in a population, each human bears a set of cultural traits that he or she can transmit to its offspring (vertical transmission) or to other members of his or her society (horizontal transmission). The relative frequency of a cultural trait in a population or society can thus increase or decrease with the relative reproductive success of its bearers (individual’s level) or the relative success of transmission (called the idea’s level). This article presents a mathematical model on the interplay between these two levels. The first aim of this article is to explore when cultural evolution is driven by the idea’s level, when it is driven by the individual’s level and when it is driven by both. These three possibilities are explored in relation to (a) the amount of interchange of cultural traits between individuals, (b) the selective pressure acting on individuals, (c) the rate of production of new cultural traits, (d) the individual’s capacity to remember cultural traits and to the population size. The aim is to explore the conditions in which cultural evolution does not lead to a better adaptation of individuals to the environment. This is to contrast the spread of fitness-enhancing ideas, which make individual bearers better adapted to the environment, to the spread of “selfish” ideas, which spread well simply because they are easy to remember but do not help their individual bearers (and may even hurt them). At the same time this article explores in which conditions the adaptation of individuals is maximal. The second aim is to explore how these factors affect cultural diversity, or the amount of different cultural traits in a population. This study suggests that a larger interchange of cultural traits between populations could lead to cultural evolution not improving the adaptation of individuals to their environment and to a decrease of cultural diversity.     

Models of cultural niche construction with selection and assortative mating

Niche construction is a process through which organisms modify their environment and, as a result, alter the selection pressures on themselves and other species. In cultural niche construction, one or more cultural traits can influence the evolution of other cultural or biological traits by affecting the social environment in which the latter traits may evolve. Cultural niche construction may include either gene-culture or culture-culture interactions. Here we develop a model of this process and suggest some applications of this model. We examine the interactions between cultural transmission, selection, and assorting, paying particular attention to the complexities that arise when selection and assorting are both present, in which case stable polymorphisms of all cultural phenotypes are possible. We compare our model to a recent model for the joint evolution of religion and fertility and discuss other potential applications of cultural niche construction theory, including the evolution and maintenance of large-scale human conflict and the relationship between sex ratio bias and marriage customs. The evolutionary framework we introduce begins to address complexities that arise in the quantitative analysis of multiple interacting cultural traits.     

Behavioural variation in 172 small-scale societies indicates that social learning is the main mode of human adaptation

The behavioural variation among human societies is vast and unmatched in the animal world. It is unclear whether this variation is due to variation in the ecological environment or to differences in cultural traditions. Underlying this debate is a more fundamental question: is the richness of humans’ behavioural repertoire due to non-cultural mechanisms, such as causal reasoning, inventiveness, reaction norms, trial-and-error learning and evoked culture, or is it due to the population-level dynamics of cultural transmission? Here, we measure the relative contribution of environment and cultural history in explaining the behavioural variation of 172 Native American tribes at the time of European contact. We find that the effect of cultural history is typically larger than that of environment. Behaviours also persist over millennia within cultural lineages. This indicates that human behaviour is not predominantly determined by single-generation adaptive responses, contra theories that emphasize non-cultural mechanisms as determinants of human behaviour. Rather, the main mode of human adaptation is social learning mechanisms that operate over multiple generations.     

On the nature of cultural transmission networks: evidence from Fijian villages for adaptive learning biases

Unlike other animals, humans are heavily dependent on cumulative bodies of culturally learned information. Selective processes operating on this socially learned information can produce complex, functionally integrated, behavioural repertoires-cultural adaptations. To understand such non-genetic adaptations, evolutionary theorists propose that (i) natural selection has favoured the emergence of psychological biases for learning from those individuals most likely to possess adaptive information, and (ii) when these psychological learning biases operate in populations, over generations, they can generate cultural adaptations. Many laboratory experiments now provide evidence for these psychological biases. Here, we bridge from the laboratory to the field by examining if and how these biases emerge in a small-scale society. Data from three cultural domains-fishing, growing yams and using medicinal plants-show that Fijian villagers (ages 10 and up) are biased to learn from others perceived as more successful/knowledgeable, both within and across domains (prestige effects). We also find biases for sex and age, as well as proximity effects. These selective and centralized oblique transmission networks set up the conditions for adaptive cultural evolution.     

The effect of cultural transmission on continuous variation.

Cultural transmission may depend on the non-genetic transfer of information from parent to offspring. The consequences of such cultural transmission for continuous variation are investigated theoretically for randomly mating populations. Cultural inheritance may act on genetical and environmental differences between individuals. The consequences for cultural inheritance of polygenic variation and variation due to chance environmental factors are considered. An equilibrium may occur in which the population variance and the covariances between relatives can be expressed as functions of estimable parameters of genetical and environmental variation. Whatever the ultimate origin of culturally inherited differences they are expected to lead to environmental differences between families ("E2" variation). In addition, if cultural transmission maintains differences due ultimately to segregation at many gene loci we may find genotype-environmental covariation is generated.     

Simulating trait evolution for cross-cultural comparison

Cross-cultural anthropologists have increasingly used phylogenetic methods to study cultural variation. Because cultural behaviours can be transmitted horizontally among socially defined groups, however, it is important to assess whether phylogeny-based methods--which were developed to study vertically transmitted traits among biological taxa--are appropriate for studying group-level cultural variation. Here, we describe a spatially explicit simulation model that can be used to generate data with known degrees of horizontal donation. We review previous results from this model showing that horizontal transmission increases the type I error rate of phylogenetically independent contrasts in studies of correlated evolution. These conclusions apply to cases in which two traits are transmitted as a pair, but horizontal transmission may be less problematic when traits are unlinked. We also use the simulation model to investigate whether measures of homology (the consistency index and the retention index) can detect horizontal transmission of cultural traits. Higher rates of evolutionary change have a stronger depressive impact on measures of homology than higher rates of horizontal transmission; thus, low consistency or retention indices are not necessarily indicative of 'ethnogenesis'. Collectively, these studies demonstrate the importance of using simulations to assess the validity of methods in cross-cultural research.