Why aren’t we all hutterites?

In this paper I explore the psychology of ritual performance and present a simple graphical model that clarifies several issues in William Irons’s theory of religion as a “hard-to-fake” sign of commitment. Irons posits that religious behaviors or rituals serve as costly signals of an individual’s commitment to a religious group. Increased commitment among members of a religious group may facilitate intra-group cooperation, which is argued to be the primary adaptive benefit of religion. Here I propose a proximate explanation for how individuals are able to pay the short-term costs of ritual performance to achieve the long-term fitness benefits offered by religious groups. The model addresses three significant problems raised by Irons’s theory. First, the model explains why potential free-riders do not join religious groups even when there are significant net benefits that members of religious groups can achieve. Second, the model clarifies how costly a ritual must be to achieve stability and prevent potential free-riders from joining the religious group. Third, the model suggests why religious groups may require adherents to perform private rituals that are not observed by others. Several hypotheses generated from the model are also discussed. Richard Sosis is an assistant professor of anthropology at the University of Connecticut. His research interests include the evolution of cooperation, utopian societies, and the behavioral ecology of religion. In collaboration with Bradley Ruffle (Ben Gurion University) he is currently investigating the impact of privatization and religiosity on intra-group trust within Israeli Kibbutzim.     

Evolving institutions for collective action by selective imitation and self-interested design

Human behavior and collective actions are strongly affected by social institutions. A question of great theoretical and practical importance is how successful social institutions get established and spread across groups and societies. Here, using institutionalized punishment in small-scale societies as an example, we contrast two prominent mechanisms - selective imitation and self-interested design - with respect to their ability to converge to cooperative social institutions. While selective imitation has received a great deal of attention in studies of social and cultural evolution, the theoretical toolbox for studying self-interested design is limited. Recently Perry, Shrestha, Vose, and Gavrilets (2018) expanded this toolbox by introducing a novel approach, which they called foresight, generalizing standard myopic best response for the case of individuals with a bounded ability to anticipate actions of their group-mates and care about future payoffs. Here we apply this approach to two general types of collective action – “us vs. nature” and “us vs. them” games. We consider groups composed by a number of regular members producing collective good and a leader monitoring and punishing free-riders. Our results show that foresight increases leaders' willingness to punish free-riders. This, in turn, leads to increased production and the emergence of an effective institution for collective action. We also observed that largely similar outcomes can be achieved by selective imitation, as argued earlier. Selective imitation by leaders (i.e. cultural group selection) outperforms self-interested design if leaders strongly discount the future. Foresight and selective imitation can interact synergistically leading to a faster convergence to an equilibrium. Our approach is applicable to many other types of social institutions and collective action.     

Is tibetan polyandry adaptive?

This paper addresses methodological and metatheoretical aspects of the ongoing debate over the adaptive significance of Tibetan polyandry. Methodological contributions include a means of estimating relatedness of fraternal co-husbands given multigenerational polyandry, and use of Hamilton’s rule and a member-joiner model to specify how inclusive fitness gains of co-husbands may vary according to seniority, opportunity costs, and group size. These methods are applied to various data sets, particularly that of Crook and Crook (1988). The metatheoretical discussion pivots on the critique by evolutionary psychologists of adaptationist accounts of polyandry. Contrary to this critique, I argue that valid adaptationist explanations of such practices do not necessitate cognitive mechanisms evolved specifically to produce polyandry, nor that there must have been exact equivalents of Tibetan agricultural estates and social institutions in human evolutionary history. Specific issues raised when one posits either kin selection or cultural evolution to explain the adaptive features of Tibetan polyandry are also discussed.     

Utopianism in the British evolutionary synthesis

In this paper I propose a new interpretation of the British evolutionary synthesis. The synthetic work of J. B. S. Haldane, R. A. Fisher and J. S. Huxley was characterized by both an integration of Mendelism and Darwinism and the unification of different biological subdisciplines within a coherent framework. But it must also be seen as a bold and synthetic Darwinian program in which the biosciences served as a utopian blueprint for the progress of civilization. Describing the futuristic visions of these three scientists in their synthetic heydays, I show that, despite a number of important divergences, their biopolitical ideals could be biased toward a controlled and regimented utopian society. Their common ideals entailed a social order where liberal and democratic principles were partially or totally suspended in favor of bioscientific control and planning for the future. Finally, I will argue that the original redefinition of Darwinism that modern synthesizers proposed is a significant historical example of how Darwinism has been used and adapted in different contexts. The lesson I draw from this account is a venerable one: that, whenever we wish to define Darwinism, we need to recognize not only its scientific content and achievements but expose the other traditions and ideologies it may have supported.     

Cultural theory and management of common property resources

Cultural theory utilizes concepts drawn from social anthropology, sociology, and organization theory to explain the social and cultural biases of policy actors and interest groups. Certain ideas of nature are associated with each cultural bias; these ideas of nature are in turn associated with types of resource management institutions. By identifying an actor or group's culture bias, analysts can explain the success or failure of different management activities. This paper explains the evolution of cultural theory from its anthropological roots to its applications in ecological management. It then applies cultural theory to a typology of common property resources and illustrates its usefulness by examining grazing subsidies in the American southwest.     

Kinship intensity and the use of mental states in moral judgment across societies

Decades of research conducted in Western, Educated, Industrialized, Rich, & Democratic (WEIRD) societies have led many scholars to conclude that the use of mental states in moral judgment is a human cognitive universal, perhaps an adaptive strategy for selecting optimal social partners from a large pool of candidates. However, recent work from a more diverse array of societies suggests there may be important variation in how much people rely on mental states, with people in some societies judging accidental harms just as harshly as intentional ones. To explain this variation, we develop and test a novel cultural evolutionary theory proposing that the intensity of kin-based institutions will favor less attention to mental states when judging moral violations. First, to better illuminate the historical distribution of the use of intentions in moral judgment, we code and analyze anthropological observations from the Human Area Relations Files. This analysis shows that notions of strict liability—wherein the role for mental states is reduced—were common across diverse societies around the globe. Then, by expanding an existing vignette-based experimental dataset containing observations from 321 people in a diverse sample of 10 societies, we show that the intensity of a society's kin-based institutions can explain a substantial portion of the population-level variation in people's reliance on intentions in three different kinds of moral judgments. Together, these lines of evidence suggest that people's use of mental states has coevolved culturally to fit their local kin-based institutions. We suggest that although reliance on mental states has likely been a feature of moral judgment in human communities over historical and evolutionary time, the relational fluidity and weak kin ties of today's WEIRD societies position these populations' psychology at the extreme end of the global and historical spectrum.     

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.     

Q! Film Festival as Cultural Activism: Strategic Cinephilia and the Expansion of a Queer Counterpublic

This article examines the gay and lesbian Q! Film Festival in Indonesia as a form of cultural activism. I build on Michael Warner’s work to situate the Q! Film Festival as a counterpublic, but argue that QFF’s strategy and tactic, in de Certeau’s terms, demand that we think beyond the oppositional position as a salient feature of a counterpublic. QFF deployed what I call “strategic cinephilia” to assert itself as a legitimate unit in the urban middle-class public culture, expanding its public address and thus destabilizing the notion of oppositionality. I also demonstrate that the recent emergence of religious conservatism has forced QFF to reconfigure its position and find new tactics to negotiate with the confining spaces.     

Co-management Policy Can Reduce Resilience in Traditionally Managed Marine Ecosystems

Best-practice environmental policy often suggests co-management of marine resources as a means of achieving sustainable development. Here we consider the impacts of superimposing co-management policy, in the form of territorial user rights for fishers over an existing traditional community-based natural-resource management system in Chile. We consider a broad definition of co-management that includes a spectrum of arrangements between governments and user groups described by different levels of devolution of power. We used participatory rural appraisal techniques and questionnaires to understand the mechanisms that underpin the traditional management system for the bull-kelp “cochayuyo” (Durvillaea antarctica). Traditional management was based on the allocation of informal access rights through a lottery system. This system was controlled by a complex web of traditional institutions that were shown to be successful in terms of equity and resilience. Using a similar approach, we analyzed the effects of superimposing a government-led co-management policy into this traditional system. Two major effects of the new policy were encountered. First, traditional institutions were weakened, which had negative effects on the levels of trust within the community and intensified conflict among users. Second, the management system’s adaptive capacity was reduced, thereby jeopardizing the ecosystem’s resilience. Our results suggest that the devolution of power to this kind of fisher community still has not reached the level required for fishers to legally address the local deficiencies of the Chilean co-management policy. Additionally, legal adjustments must be made to accommodate traditionally managed ecosystems that offer benefits comparable to those mandated under the formal policy. A fuller understanding of the interactions between co-management and traditional institutions can help us to identify ways to promote resilience and facilitate equal access by mitigating the potential negative effects of co-management policy and informing its future implementation.     

Ritual,emotion, and sacred symbols

This paper considers religion in relation to four recurrent traits: belief systems incorporating supernatural agents and counterintuitive concepts, communal ritual, separation of the sacred and the profane, and adolescence as a preferred developmental period for religious transmission. These co-occurring traits are viewed as an adaptive complex that offers clues to the evolution of religion from its nonhuman ritual roots. We consider the critical element differentiating religious from non-human ritual to be the conditioned association of emotion and abstract symbols. We propose neurophysiological mechanisms underlying such associations and argue that the brain plasticity of human adolescence constitutes an “experience expectant” developmental period for ritual conditioning of sacred symbols. We suggest that such symbols evolved to solve an ecological problem by extending communication and coordination of social relations across time and space. Candace Alcorta is currently a doctoral student in the Department of Anthropology at the University of Connecticut. Her research interests include the behavioral ecology and evolution of religion, and the interrelationship between cultural and neurophysiological systems. She is currently conducting research on adolescent religious participation, stress, and health. Richard Sosis is an associate professor in the Department of Anthropology at the University of Connecticut and a senior lecturer in the Department of Sociology and Anthropology at The Hebrew University of Jerusalem. His current research interests include the evolution of cooperation, utopian societies, and the behavioral ecology of religion. He has conducted fieldwork on Ifaluk Atoll in the Federated States of Micronesia and is currently pursuing various projects in Israel aimed at understanding the benefits and costs associated with religious behavior.     

Simulating the Evolution of the Human Family: Cooperative Breeding Increases in Harsh Environments

Verbal and mathematical models that consider the costs and benefits of behavioral strategies have been useful in explaining animal behavior and are often used as the basis of evolutionary explanations of human behavior. In most cases, however, these models do not account for the effects that group structure and cultural traditions within a human population have on the costs and benefits of its members'' decisions. Nor do they consider the likelihood that cultural as well as genetic traits will be subject to natural selection. In this paper, we present an agent-based model that incorporates some key aspects of human social structure and life history. We investigate the evolution of a population under conditions of different environmental harshness and in which selection can occur at the level of the group as well as the level of the individual. We focus on the evolution of a socially learned characteristic related to individuals'' willingness to contribute to raising the offspring of others within their family group. We find that environmental harshness increases the frequency of individuals who make such contributions. However, under the conditions we stipulate, we also find that environmental variability can allow groups to survive with lower frequencies of helpers. The model presented here is inevitably a simplified representation of a human population, but it provides a basis for future modeling work toward evolutionary explanations of human behavior that consider the influence of both genetic and cultural transmission of behavior.     

Genetic variation in threshold reaction norms for alternative reproductive tactics in male Atlantic salmon, Salmo salar

Alternative reproductive tactics may be a product of adaptive phenotypic plasticity, such that discontinuous variation in life history depends on both the genotype and the environment. Phenotypes that fall below a genetically determined threshold adopt one tactic, while those exceeding the threshold adopt the alternative tactic. We report evidence of genetic variability in maturation thresholds for male Atlantic salmon (Salmo salar) that mature either as large (more than 1 kg) anadromous males or as small (10-150 g) parr. Using a common-garden experimental protocol, we find that the growth rate at which the sneaker parr phenotype is expressed differs among pure- and mixed-population crosses. Maturation thresholds of hybrids were intermediate to those of pure crosses, consistent with the hypothesis that the life-history switch points are heritable. Our work provides evidence, for a vertebrate, that thresholds for alternative reproductive tactics differ genetically among populations and can be modelled as discontinuous reaction norms for age and size at maturity.     

Epigenetic rules and Darwinian algorithms: The adaptive study of learning and development

Recent efforts toward a Darwinian psychology of human behavior will profit from taking account of prior investigations of proximate phenomena and adaptive mechanisms conducted within the science of biology, and from realizing that adaptive significance and underlying mechanisms must be investigated in concert. Contrary to some recent arguments, evidence of adaptive design is usually manifested initially and most prominently in the behavior (or other “ultimate” phenotypic expressions) of organisms, human or nonhuman, rather than in underlying psychological, physiological, or developmental mechanisms, which are often obscure, and in any case, as adaptive mechanisms, must be investigated secondarily. The reason is that selection acts most directly on behavior, and on its underlying mechanisms only as they influence the behavior. This is as true for learned and cultural behaviors as for any others. Adaptive significance of behavior, and evidence of its underlying design, is thus examined only by studying the behavior itself, its complexity, the situations in which it is expressed, and its effects in different situations. Biological mechanisms of any kind cannot even be identified with confidence, or understood, until, at the least, reasonable inferences have been made about their adaptive functions, what they are, as mechanisms, designed by selection to accomplish. Moreover, what appear to be adaptive psychological, physiological, or other mechanisms, may, as with some expressions of behavior, be incidental effects of still other mechanisms that are adaptive.Adaptation is not restricted to situations in which genes program specifically for particular behavioral alternatives: natural selection of alternative alleles may also yield abilities and tendencies to engage in conditional strategies, to assess costs and benefits in directly or indirectly reproductive terms. In humans, such cost-benefit assessments may be conducted entirely through mental scenario-building, or even through absorbing and judging the mental scenarios of others, without either admission or cognizance of the reproductive significance of the assessment. The goals actually sought may be secondary, tertiary, or even more distantly removed correlates of reproductive success (e.g., status or reputation, which may correlate with power, which may correlate with wealth, which may correlate with access to the resources of reproduction); reproductive success itself may be a concept alien to the actor's conscious motivations, even denied vehemently as a goal. In learned and cultural behaviors, selection has to be not only for the ability to learn but for its patterning, such as for the machinery enabling development of the ability to learn to make appropriate (cultural) decisions.Kin recognition is reviewed as the most prominent example of a set of extensively studied adaptive mechanisms involving learning, and as a central problem with respect to adaptiveness in social behavior. Arguments that the adaptive mechanisms collected under the concept of learning evolve as special, rather than general-purpose devices, raise provocative questions about the evolution of ontogenetic and physiological preparation to deal with environmental novelty, especially in complex social interactions. Evolution of the human psyche, especially its conscious aspects, is briefly discussed as a problem in understanding the history of sociality. It is argued that the principal environment of natural selection leading to the modern human psyche was social, and that on this account the environment of human behavior has not changed as much since the Pleistocene as is often assumed.     

Transnational Marriage: Modern Imaginings,Relational Realignments,and Persistent Inequalities

ABSTRACT

In the context of shifting cultural anchors as well as unstable global economic conditions, new practices of intimacy and sexuality may become tactics in an individual's negotiation of conflicting desires and potentials. This article offers reflection on the interface between global forces, powerful transcultural narratives, and state policies, on the one hand, and local, even individual, constructions and tactics in regard to sexuality, marriage, migration, and work, on the other. The article focuses on the life trajectory of Gudiya, an ambitious young Hindu woman who started out life with little social capital and few economic resources in a dusty corner of what was then the tiny kingdom of Nepal. Gudiya's story highlights the ways in which she has engaged in relational realignments aimed at bringing her closer to the life she imagines, even as she has encountered new and persistent forms of inequality both local and transnational in scale.     

The Ethical Self-Fashioning of Physicians and Health Care Systems in Culturally Appropriate Health Care

Diverse advocacy groups have pushed for the recognition of cultural differences in health care as a means to redress inequalities in the U.S., elaborating a form of biocitizenship that draws on evidence of racial and ethnic health disparities to make claims on both the state and health care providers. These efforts led to federal regulations developed by the U.S. Office of Minority Health requiring health care organizations to provide Culturally and Linguistically Appropriate Services. Based on ethnographic research at workshops and conferences, in-depth interviews with cultural competence trainers, and an analysis of postings to a moderated listserv with 2,000 members, we explore cultural competence trainings as a new type of social technology in which health care providers and institutions are urged to engage in ethical self-fashioning to eliminate prejudice and embody the values of cultural relativism. Health care providers are called on to re-orient their practice (such as habits of gaze, touch, and decision-making) and to act on their own subjectivities to develop an orientation toward Others that is “culturally competent.” We explore the diverse methods that cultural competence trainings use to foster a health care provider’s ability to be self-reflexive, including face-to-face workshops and classes and self-guided on-line modules. We argue that the hybrid formation of culturally appropriate health care is becoming detached from its social justice origins as it becomes rationalized by and more firmly embedded in the operations of the health care marketplace.     

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.     

The Fundamental Constraint on the evolution of culture

This paper argues that there is a general constraint on the evolution of culture. This constraint – what I am calling the Fundamental Constraint – must be satisfied in order for a cultural system to be adaptive. The Fundamental Constraint is this: for culture to be adaptive there must be a positive correlation between the fitness of cultural variants and their fitness impact on the organisms adopting those variants. Two ways of satisfying the Fundamental Constraint are introduced, structural solutions and evaluative solutions. Because of the limitations on these solutions, this constraint helps explain why there is not more culture in nature, why the culture that does exist has the form it has, and why complex, cumulative culture is restricted to the human species.     

Behavior of males in a reproductive aggregation of the banded demoiselle Calopteryx splendens (Insecta, Odonata)

The view according to which damselfly males practice two alternative reproductive tactics of access to females is critically discussed. It is widely accepted that some males (“territorial” ones) have priority as potential female partners, while others (“sneakers” or “wanderers”) are incapable of retaining an individual territory. They have a chance of mating only by intruding briefly into the area defended by a “territorial” male when a female is present there. Thus, the tactics of a “territorial” male consists in waiting for a female in its territory and copulating with it “by agreement,” whereas non-territorial males resort to forced copulations. By observation of individually marked males (48 out of 118) it was shown that every male could be regarded as “territorial” during a certain period and as a “wanderer” before and after it. Thus, no correlation between the modes of space use by a male (residence/mobility) and the characters of its external morphology and/or signal behavior appears to be possible in principle. According to the data obtained, a more plausible explanation is that the female chooses not the male but the best area for oviposition. In addition, it was ascertained that adherence to forced copulations cannot constitute successful “tactics” since they rarely result in insemination, neither by “territorial” nor “non-territorial” males. In other words, we are dealing not with certain alternative tactics (i.e., specialized adaptive mechanisms that have evolved in the species) but simply with the results of different sets of circumstances at a given moment.     

Beyond Anthropology,Towards Actuality1

Anthropology in Australia is at a critical juncture. This paper discusses the way in which the discipline has been challenged at the institutional level, in part due to pressures arising from economic rationalisation within universities. Anthropology, however, must take some responsibility for its condition. Psychology has established itself as the primary ‘human’ discipline to provide qualifications appropriate for professional employment. At a more scholarly level, anthropology's traditional zones of concern have been taken over by others, including history and cultural studies. Can we, and should we, demystify anthropology and its practices? Can we reposition anthropology with a broader vision of the human experience, and what will happen if we cannot?     

Transforming meanings and group positions: tactics and framing in Anishinaabe–white relations in Northwestern Ontario,Canada

Abstract

Antiracism research often examines how stigmatized groups transform the meanings associated with their group. A complementary approach analyses the tactics that dominant and subordinate groups use to defend or advance their ‘group positions’ in situations that threaten the status quo. A case study of the proposed relocation of an Aboriginal child welfare facility to a rural Ontario township sheds light on both processes. Before rejecting the proposal, white residents and municipal councillors used delaying tactics, searched for race-neutral justifications, offered unsolicited advice, created new rules, and censured ‘traitors’. The Native agency (and its few white ‘allies’), guided by traditional decision-making practices, initially tried to provide ‘neutral’ information, stay positive, and emphasize common interests. When these tactics failed, they considered others before foregoing the opportunity to appeal to an independent tribunal. Ultimately, this case shows how laissez-faire frames and small-town dynamics can limit the choice and effectiveness of antiracist tactics.