Origin of pre‐islamic architecture in West‐Africa

’Cultural theory’, launched by social anthropologist Mary Douglas, has been highly influential in the inter‐disciplinary field concerned with the study of risk perception and risk communication. The theory derives from the grid‐group analyses that Douglas developed in the 1970s. Cultural theory aims to explain universal ‘cultural bias’ by way of a general typology of group formation and a concomitant cosmology or world view. This article critically examines cultural theory and the study of hazards as culturally construed phenomena.     

The evolution of costly displays,cooperation and religion: credibility enhancing displays and their implications for cultural evolution

This paper lays out an evolutionary theory for the cognitive foundations and cultural emergence of the extravagant displays (e.g., ritual mutilation, animal sacrifice and martyrdom) that have so tantalized social scientists, as well as more mundane actions that influence cultural learning and historical processes. In Part I, I use the logic of natural selection to build a theory for how and why seemingly costly displays influence the cognitive processes associated with cultural learning — why do “actions speak louder than words?” The core idea is that cultural learners can both avoid being manipulated by their models (those they are inclined to learn from) and more accurately assess their belief commitment by attending to displays or actions by the model that would seem costly to the model if he held beliefs different from those he expresses verbally. Part II examines the implications for cultural evolution of this learning bias in a simple evolutionary model. The model reveals the conditions under which this evolved bias can create stable sets of interlocking beliefs and practices, including quite costly practices. Part III explores how cultural evolution, driven by competition among groups or institutions stabilized at alternative sets of these interlocking belief-practice combinations, has led to the association of costly acts, often in the form of rituals, with deeper commitments to group beneficial ideologies, higher levels of cooperation within groups, and greater success in competition with other groups or institutions. I close by discussing the broader implications of these ideas for understanding various aspects of religious phenomena.     

Reasons to be fussy about cultural evolution

This discussion paper responds to two recent articles in Biology and Philosophy that raise similar objections to cultural attraction theory, a research trend in cultural evolution putting special emphasis on the fact that human minds create and transform their culture. Both papers are sympathetic to this idea, yet both also regret a lack of consilience with Boyd, Richerson and Henrich’s models of cultural evolution. I explain why cultural attraction theorists propose a different view on three points of concern for our critics. I start by detailing the claim that cultural transmission relies not chiefly on imitation or teaching, but on cognitive mechanisms like argumentation, ostensive communication, or selective trust, whose evolved or habitual function may not be the faithful reproduction of ideas or behaviours. Second, I explain why the distinction between context biases and content biases might not always be the best way to capture the interactions between culture and cognition. Lastly, I show that cultural attraction models cannot be reduced to a model of guided variation, which posits a clear separation between individual and social learning processes. With cultural attraction, the same cognitive mechanisms underlie both innovation and the preservation of traditions.     

Success-biased social learning: Cultural and evolutionary dynamics

Success bias is a social learning strategy whereby learners tend to acquire the cultural variants of successful individuals. I develop a general model of success-biased social learning for discrete cultural traits with stochastic payoffs, and investigate its dynamics when only two variants are present. I find that success bias inherently favors rare variants, and consequently performs worse than unbiased imitation (i.e. random copying) when success payoffs are at least mildly stochastic and the optimal variant is common. Because of this weakness, success bias fails to replace unbiased imitation in an evolutionary model when selection is fairly weak or when the environment is relatively stable, and sometimes fails to invade at all. I briefly discuss the optimal strength of success bias, the complicated nature of defining success in social learning contexts, and the value of variant frequency as an important source of information to social learners. I conclude with predictions regarding the prevalence of success bias in different behavioral domains.     

The Catch-22 of Conservation: Indigenous Peoples,Biologists, and Cultural Change

Resurgent protectionists advocate a return to strict nature protection characterized by excluding most people from ecologically fragile areas. Certain groups of indigenous residents, namely those with low population densities, simple technologies, and subsistence economies, are seen as conservation friendly, but groups who are experiencing demographic growth, using Western technologies, and producing for the market are perceived as incompatible with biodiversity conservation. Using insights from common property theory as well as ethnographic observations of the Huaorani Indians of Ecuador, I illustrate how such assumptions constitute a conservation Catch-22 in which cultural conditions deemed compatible with biodiversity conservation are precisely those from which we would not predict conservationist practices to emerge. Romanticized conditions deemed harmonious with nature lack the incentives necessary for people to develop conservationist practices. Conservation is not a state of being, but a social process inextricably linked to social and political institutions influencing resource management.     

Oh,you're racist? I've got a cure for that!

It has recently been discovered that the beta blocker drug, propranolol, can potentially reduce implicit racial bias among its users. By acting upon the affective conditions associated with implicit racial bias functioning at the non-conscious and pre-conscious levels, researchers have expressed excitement about the potential of propranolol and similar drugs to decrease implicit racial attitudes, and, thus, potentially decrease racism. This study and others like it not only provide indications of an affective component to modern-day racism, but, more importantly, an epistemological shift in the meaning of racism within academia from a social and cultural problem to a medical problem. In this article, we examine this shift in academic discourse towards a pathologization of racism and the implications of this on the sociological study of race and racism.     

Mode and tempo in the evolution of socio-political organization: reconciling 'Darwinian' and 'Spencerian' evolutionary approaches in anthropology

Traditional investigations of the evolution of human social and political institutions trace their ancestry back to nineteenth century social scientists such as Herbert Spencer, and have concentrated on the increase in socio-political complexity over time. More recent studies of cultural evolution have been explicitly informed by Darwinian evolutionary theory and focus on the transmission of cultural traits between individuals. These two approaches to investigating cultural change are often seen as incompatible. However, we argue that many of the defining features and assumptions of 'Spencerian' cultural evolutionary theory represent testable hypotheses that can and should be tackled within a broader 'Darwinian' framework. In this paper we apply phylogenetic comparative techniques to data from Austronesian-speaking societies of Island South-East Asia and the Pacific to test hypotheses about the mode and tempo of human socio-political evolution. We find support for three ideas often associated with Spencerian cultural evolutionary theory: (i) political organization has evolved through a regular sequence of forms, (ii) increases in hierarchical political complexity have been more common than decreases, and (iii) political organization has co-evolved with the wider presence of hereditary social stratification.     

Environmental Risk Management Decision-Making in a Societal Context

Recent studies point to the need for improved understanding of environmental management frameworks designed to combine qualitative public and quantitative technical inputs in decision-making processes. Flux in public perception and concern about risks imply frameworks must be iterative in nature and incorporate a variety of assessment triggers in the form of decision points. A conceptual model is proposed here to explain the de facto operation of standard risk analytic frameworks within the broader sociopolitical milieu of public policy. The model is presented as a decision flow diagram that emphasizes setting environmental management goals based on societal input and the formulation of decision criteria for selecting management actions to achieve those goals. Prospective and retrospective decision control points operate to select management options that, respectively, avoid or reduce actual or predicted effects. Feedback loops that modify risk management outcomes are identified. Technical and scientific inputs (i.e., risk analysis) are assigned an essential information role within the framework and are responsible for informing the management process with the results of appropriately conducted and reviewed investigations. The proposed model is intended primarily to indicate how environmental risk management decision-making and associated technical assessments may be influenced by social pressures. It is hoped this understanding will lead to analytical transparency and better public communication of the environmental implications of policy options.     

How to make a sterile helper

The sterile worker castes found in the colonies of social insects are often cited as archetypal examples of altruism in nature. The challenge is to explain why losing the ability to mate has evolved as a superior strategy for transmitting genes into future generations. We propose that two conditions are necessary for the evolution of sterility: completely overlapping generations and monogamy. A review of the literature indicates that when these two conditions are met we consistently observe the evolution of sterile helpers. We explain the theory and evidence behind these ideas, and discuss the importance of ecology in predicting whether sterility will evolve using examples from social birds, mammals, and insects. In doing so, we offer an explanation for the extraordinary lifespans of some cooperative species which hint at ways in which we can unlock the secrets of long life.     

FREQUENCY‐DEPENDENT SOCIAL DOMINANCE IN A COLOR POLYMORPHIC CICHLID FISH

A mechanism commonly suggested to explain the persistence of color polymorphisms in animals is negative frequency‐dependent selection. It could result from a social dominance advantage to rare morphs. We tested for this in males of red and blue color morphs of the Lake Victoria cichlid, Pundamilia. Earlier work has shown that males preferentially attack the males of their own morph, while red males are more likely to win dyadic contests with blue males. In order to study the potential contribution of both factors to the morph co‐existence, we manipulated the proportion of red and blue males in experimental assemblages and studied its effect on social dominance. We then tried to disentangle the effects of the own‐morph attack bias and social dominance of red using simulations. In the experiment, we found that red males were indeed socially dominant to the blue ones, but only when rare. However, blue males were not socially dominant when rare. The simulation results suggest that an own‐morph attack bias reduces the social dominance of red males when they are more abundant. Thus, there is no evidence of symmetric negative frequency‐dependent selection acting on social dominance, suggesting that additional fitness costs to the red morph must explain their co‐existence.     

Transnational Human Rights and Local Activism: Mapping the Middle

How do transnational ideas such as human rights approaches to violence against women become meaningful in local social settings? How do they move across the gap between a cosmopolitan awareness of human rights and local sociocultural understandings of gender and family? Intermediaries such as community leaders, nongovernmental organization participants, and social movement activists play a critical role in translating ideas from the global arena down and from local arenas up. These are people who understand both the worlds of transnational human rights and local cultural practices and who can look both ways. They are powerful in that they serve as knowledge brokers between culturally distinct social worlds, but they are also vulnerable to manipulation and subversion by states and communities. In this article, I theorize the process of translation and argue that anthropological analysis of translators helps to explain how human rights ideas and interventions circulate around the world and transform social life.     

Corsets,Culture and Contingency: Reflections on Joan Lindsay's Picnic at Hanging Rock1

This article turns an anthropological sensitivity onto a literary text from its own society. It takes Joan Lindsay's novel ‘Picnic at Hanging Rock’ and ‘reads’ it in the light of ideas prominent in recent anthropological writings (the ideas of Lévi-Strauss are particularly used): it also articulates an interpretation by using notions current in modern literary and cultural analysis. The article points out that Lindsay's text has most commonly been interpreted as being about mysterious natural forces injurious to man. Whilst the text explores the disjunction between nature and culture, the article interprets the text as exploring the nature of cultural institutions and cultural processes.     

The cultural nature of risk: Can there be an anthropology of uncertainty?

In risk research, culture has been used mainly as a 'black box' of unknowns into which 'irregularities' of risk perceptions that could not be otherwise accounted for can be referred. In social anthropology it has been taken for granted that what is to be considered a 'risk' depends entirely on cultural settings and assumptions; risks are culturally defined and selected. This article takes a critical stance towards any such simplistic ideas about risk and culture. Culture is approached from a perspective of cognitive theory and is hence understood as shared schemata that define categories, relationships and contexts, making it possible to process meanings and order information. It is argued that if we are to succeed in investigating risk contextually, without ending up in a relativistic muddle which merely acknowledges myriads of diverse risk perceptions, it is necessary to problematize the assumed simplistic cultural nature of risk.     

The adaptive significance of cultural behavior

In this article, I argue that human social behavior is a product of the coevolution of human biology and culture. While critical of attempts by anthropologists to explain cultural practices as if they were independent of the ability of individual human beings to survive and reproduce, I am also leery of attempts by biologists to explain the consistencies between neo-Darwinian theory and cultural behavior as the result of natural selection for that behavior. Instead, I propose that both biological and cultural attributes of human beings result to a large degree from the selective retention of traits that enhance the inclusive fitnesses of individuals in their environments. Aspects of human biology and culture may be adaptive in the same sense despite differences between the mechanisms of selection and regardless of their relative importance in the evolution of a trait. The old idea that organic and cultural evolution are complementary can thus be used to provide new explanations for why people do what they do.This article was prepared from remarks I presented at the Smithsonian Conference on Human Biogeography in April 1974. Help with phenotypic costs came from an NSF Pre-doctoral Fellowship and the University of Michigan Society of Fellows.     

The development of property rights in biotechnology

The translation of biological theory into engineering (biotechnology) has resulted in the development of novel products and processes. Some of these products are living organisms, usually containing unique genetic arrangements not found in nature. The extension of legal protection to products and processes was required in order for biotechnology to become an unexceptional way in which to do business. The American experience with biotechnology, repeated elsewhere, is demonstrated to have proceeded first through the negotiation of obstacles in administrative law and second through challenges to property law. This outcome for the regulatory management of biotechnology and the legal protection of its products may be interpreted as a function of a cultural bias for scientific authority and progress ideology.     

Ritual and the Constitution of Social Structure

The constitution and reproduction of structure through the action orientations of social actors remains a basic question in the social sciences. Most sociological theories have stressed a purposive-rational model of action in the constitution of structure. These models of action have not been able to account for either the external constraints of structure or for its internal obligatory nature. This paper argues that a theory of ritual action is able to explain both the external and the internal obligatory nature of social structure.     

Manipulations of sensory experiences during development reveal mechanisms underlying vocal learning biases in zebra finches

Biological predispositions in learning can bias and constrain the cultural evolution of social and communicative behaviors (e.g., speech and birdsong), and lead to the emergence of behavioral and cultural “universals.” For example, surveys of laboratory and wild populations of zebra finches (Taeniopygia guttata) document consistent patterning of vocal elements (“syllables”) with respect to their acoustic properties (e.g., duration, mean frequency). Furthermore, such universal patterns are also produced by birds that are experimentally tutored with songs containing randomly sequenced syllables (“tutored birds”). Despite extensive demonstrations of learning biases, much remains to be uncovered about the nature of biological predispositions that bias song learning and production in songbirds. Here, we examined the degree to which “innate” auditory templates and/or biases in vocal motor production contribute to vocal learning biases and production in zebra finches. Such contributions can be revealed by examining acoustic patterns in the songs of birds raised without sensory exposure to song (“untutored birds”) or of birds that are unable to hear from early in development (“early‐deafened birds”). We observed that untutored zebra finches and early‐deafened zebra finches produce songs with positional variation in some acoustic features (e.g., mean frequency) that resemble universal patterns observed in tutored birds. Similar to tutored birds, early‐deafened birds also produced song motifs with alternation in acoustic features across adjacent syllables. That universal acoustic patterns are observed in the songs of both untutored and early‐deafened birds highlights the contribution motor production biases to the emergence of universals in culturally transmitted behaviors.     

Quantitative behavior analysis and human values

Many scientists believe that among the virtues of quantitative science are that its facts are free from personal, social, political, economic, and other cultural influences, or at least, if they are not, they should be. Radical behaviorism suggests, however, that a science of behavior must apply to peoples' everyday professional behaviors, including those of quantitative behavior analysts. The behaviors of quantitative behavior analysts, however, like the behaviors of everyone else, depend on the cultures to which they belong. A quantitative science of behavior must therefore describe and explain the cultural and human values of quantitative behavior analysts. In this sense, a quantitative science of behavior must apply to itself. No such "reflexive behavior analysis" currently exists and its development might shed considerable light on the basic nature of behavior analysis.     

Ideas are not replicators but minds are

An idea is not a replicator because it does not consist of coded self-assembly instructions. It may retain structure as it passes from one individual to another, but does not replicate it. The cultural replicator is not an idea but an associatively-structured network of them that together form an internal model of the world, or worldview. A worldview is a primitive, uncoded replicator, like the autocatalytic sets of polymers widely believed to be the earliest form of life. Primitive replicators generate self-similar structure, but because the process happens in a piecemeal manner, through bottom-up interactions rather than a top-down code, they replicate with low fidelity, and acquired characteristics are inherited. Just as polymers catalyze reactions that generate other polymers, the retrieval of an item from memory can in turn trigger other items, thus cross-linking memories, ideas, and concepts into an integrated conceptual structure. Worldviews evolve idea by idea, largely through social exchange. An idea participates in the evolution of culture by revealing certain aspects of the worldview that generated it, thereby affecting the worldviews of those exposed to it. If an idea influences seemingly unrelated fields this does not mean that separate cultural lineages are contaminating one another, because it is worldviews, not ideas, that are the basic unit of cultural evolution.     

China Art by Phone: Mobile Movies

Jia ZhangKe's film Platform gives crystalline shape to a generation in a group of youth gathered around a tape-recorder in Fenyang city. The tape itself had come from Guangzhou and before that, presumably, from across the border with Hong Kong. Perhaps a Cantonese filtering, a local expression of Western and brand-name product that, viewed positively, marks the largest and most sweeping educational drive in China's history, the distribution and assimilation of fashion, DVDs, CDs, video, and design. This article seeks to know empirically the conditions that lay the groundwork for this educational drive, focusing on social transformation and the impact of digital technologies on theory, approach, practice, consumption. Clearly, mobility is important in this process of social transformation. Platform gives us images of the mobility of people, things, and ideas. This article also looks at the effects of the transport of people, things, and ideas and explores the cultural dimensions of social transformation. The article asks: What is mobility for artists and media producers? What are the urbanistic interconnections that emerge from an engagement with public space? These questions are explored around the social and cultural terrain of the mobile phone.

The article considers the virtual public space of the mobile telephone now opening to cultural producers and consumers. In what way does the mobile telephone, as an instrument for dialogue, a marketing device, and a promotional tool, affect our perception of public space? This article examines several initiatives that bring the mobile phone and cultural production together. One of these is titled “Focus: This Moment,” a program of eight short films by eight contemporary Chinese film directors made for mobile phone and Internet distribution. Another is “Connect to Art,” initiated by Nokia in September 2004 in Helsinki, continued in Monaco in December 2004, and then furthered again in Shanghai in May 2006 with the unveiling of four works by Chinese contemporary artists: Ai Weiwei, Yang Fudong, Zhang Peili, and Feng Mengbo. The article considers how mobile phone movies modify and enrich our understanding of cinema. This is thus an enquiry into the impact of digital technology on the mature film industry. Furthermore, the article asks how public space is enfolded in multiple contextual discourses that create the mobility and interface of the mobile phone.