Transmission fidelity is the key to the build-up of cumulative culture

Many animals have socially transmitted behavioural traditions, but human culture appears unique in that it is cumulative, i.e. human cultural traits increase in diversity and complexity over time. It is often suggested that high-fidelity cultural transmission is necessary for cumulative culture to occur through refinement, a process known as 'ratcheting', but this hypothesis has never been formally evaluated. We discuss processes of information transmission and loss of traits from a cognitive viewpoint alongside other cultural processes of novel invention (generation of entirely new traits), modification (refinement of existing traits) and combination (bringing together two established traits to generate a new trait). We develop a simple cultural transmission model that does not assume major evolutionary changes (e.g. in brain architecture) and show that small changes in the fidelity with which information is passed between individuals can lead to cumulative culture. In comparison, modification and combination have a lesser influence on, and novel invention appears unimportant to, the ratcheting process. Our findings support the idea that high-fidelity transmission is the key driver of human cumulative culture, and that progress in cumulative culture depends more on trait combination than novel invention or trait modification.     

Fragility of Traditions: The Disturbance Hypothesis for the Loss of Local Traditions in Orangutans

Chimpanzees and orangutans have increasingly well documented local traditions involving learned skillful behaviors, often involving tools, which vary from place to place and are maintained by social transmission. These local traditions are most likely the antecedents of human culture. The complexity of local traditions is thought largely to be a function of the cumulative frequency of opportunities for social learning, and hence of the extent of tolerant gregarious foraging. Data on orangutans and chimpanzees are consistent with this hypothesis. This reliance on continued social transmission makes local traditions vulnerable to interruptions of transmission. I examine the disturbance hypothesis, which suggests that local extinction, hunting pressure, selective logging, and habitat loss in general affect the key parameters of the transmission process—innovation, diffusion, horizontal transmission—and hence will significantly impoverish the repertoire of complex skills for subsistence. Given current trends in orangutan habitats, serious erosion of local traditions is taking place. I also speculate that disturbance in the past has led to a significant loss of orangutan traditions.     

Identification of learning mechanisms in a wild meerkat population

Vigorous debates as to the evolutionary origins of culture remain unresolved due to an absence of methods for identifying learning mechanisms in natural populations. While laboratory experiments on captive animals have revealed evidence for a number of mechanisms, these may not necessarily reflect the processes typically operating in nature. We developed a novel method that allows social and asocial learning mechanisms to be determined in animal groups from the patterns of interaction with, and solving of, a task. We deployed it to analyse learning in groups of wild meerkats (Suricata suricatta) presented with a novel foraging apparatus. We identify nine separate learning processes underlying the meerkats' foraging behaviour, in each case precisely quantifying their strength and duration, including local enhancement, emulation, and a hitherto unrecognized form of social learning, which we term 'observational perseverance'. Our analysis suggests a key factor underlying the stability of behavioural traditions is a high ratio of specific to generalized social learning effects. The approach has widespread potential as an ecologically valid tool to investigate learning mechanisms in natural groups of animals, including humans.     

The question of animal culture

In this paper I consider whether traditional behaviors of animals, like traditions of humans, are transmitted by imitation learning. Review of the literature on problem solving by captive primates, and detailed consideration of two widely cited instances of purported learning by imitation and of culture in free-living primates (sweet-potato washing by Japanese macaques and termite fishing by chimpanzees), suggests that nonhuman primates do not learn to solve problems by imitation. It may, therefore, be misleading to treat animal traditions and human culture as homologous (rather than analogous) and to refer to animal traditions as cultural.     

Making space for traditions

For quite some time, the question of continuity across species with respect to culture has been linked in the academic world with definitional issues: What is culture, and how we can identify culture in a nonverbal species? 1 - 4 Behavioral scientists agree that behavioral traditions are that aspect of culture we can study in nonhuman animals, and we recognize that traditions are widespread in the animal kingdom (reviewed in Fragaszy and Perry, 5 see Laland and Hoppitt 6 ). However, confirming candidate traditions in nonhuman primates has proven frustratingly difficult. The difficulties experienced in identifying and studying traditions in nonhuman primates are correctable because they arise more from a combination of poor logic and conceptual confusion than from an inability to collect appropriate data. I argue that explicit evidence concerning social learning is necessary to evaluate the status of a behavioral practice as a tradition, and I suggest some ways that such evidence can be collected in natural settings using correlational methods and longitudinal designs. Clearer understanding of the social basis of traditions in nonhuman animals is essential to make headway in understanding their relation to human culture. No matter what else one includes in a definition of culture, a social basis for its existence is axiomatic.     

Culture and courtship in vertebrates: a review of social learning and transmission of courtship systems and mating patterns

Female and male animals often choose mates based upon the complementarity of their courtship behaviours and preferences. The importance of this fact on the evolutionary dynamics of populations has long been appreciated. What has not been appreciated is the role that social learning might play in the transmission of systems of courtship behaviour across generations. This paper addresses the social transmission of courtship behavioural traditions in vertebrates. It discusses views of culture in the context of behavioural signals and preferences in courtship. It then reviews empirical evidence for culture-like processes affecting courtship behaviour, focusing on studies of song learning in passerine birds and work on social learning of mating preferences. The paper concludes with potential future directions for research on social traditions in systems of courtship behaviour, including determining mechanisms of transmission, genetic and non-social environmental effects, and selective factors influencing the stability of behavioural traditions over time. By integrating proximate and ultimate questions for the transmission of courtship systems, this work would increase our understanding of the ways individual development, cultural processes, and population evolution influence, and are in turn influenced by, one another.     

The evolution of animal 'cultures' and social intelligence

Decades-long field research has flowered into integrative studies that, together with experimental evidence for the requisite social learning capacities, have indicated a reliance on multiple traditions ('cultures') in a small number of species. It is increasingly evident that there is great variation in manifestations of social learning, tradition and culture among species, offering much scope for evolutionary analysis. Social learning has been identified in a range of vertebrate and invertebrate species, yet sustained traditions appear rarer, and the multiple traditions we call cultures are rarer still. Here, we examine relationships between this variation and both social intelligence--sophisticated information processing adapted to the social domain--and encephalization. First, we consider whether culture offers one particular confirmation of the social ('Machiavellian') intelligence hypothesis that certain kinds of social life (here, culture) select for intelligence: 'you need to be smart to sustain culture'. Phylogenetic comparisons, particularly focusing on our own study animals, the great apes, support this, but we also highlight some paradoxes in a broader taxonomic survey. Second, we use intraspecific variation to address the converse hypothesis that 'culture makes you smart', concluding that recent evidence for both chimpanzees and orangutans support this proposition.     

The cophylogeny of populations and cultures: reconstructing the evolution of Iranian tribal craft traditions using trees and jungles

Phylogenetic approaches to culture have shed new light on the role played by population dispersals in the spread and diversification of cultural traditions. However, the fact that cultural inheritance is based on separate mechanisms from genetic inheritance means that socially transmitted traditions have the potential to diverge from population histories. Here, we suggest that associations between these two systems can be reconstructed using techniques developed to study cospeciation between hosts and parasites and related problems in biology. Relationships among the latter are patterned by four main processes: co-divergence, intra-host speciation (duplication), intra-host extinction (sorting) and horizontal transfers. We show that patterns of cultural inheritance are structured by analogous processes, and then demonstrate the applicability of the host-parasite model to culture using empirical data on Iranian tribal populations.     

Do animals have culture?

Culture is probably not rare in animals, although hard experimental evidence is lacking. The strongest case for culture is found in the species most amenable to experimental manipulation, rather than in nonhuman primates. Human culture is much more likely to be cumulative than animal culture, but the reasons for this are not well established. At this point, there is no reason to assume that cumulative culture depends critically on teaching, imitation, language, or perspective‐taking. Currently, animals are being judged according to stricter criteria than humans.     

Cumulative culture in nonhumans: overlooked findings from Japanese monkeys?

Cumulative culture, generally known as the increasing complexity or efficiency of cultural behaviors additively transmitted over successive generations, has been emphasized as a hallmark of human evolution. Recently, reviews of candidates for cumulative culture in nonhuman species have claimed that only humans have cumulative culture. Here, we aim to scrutinize this claim, using current criteria for cumulative culture to re-evaluate overlooked qualitative but longitudinal data from a nonhuman primate, the Japanese monkey (Macaca fuscata). We review over 60 years of Japanese ethnography of Koshima monkeys, which indicate that food-washing behaviors (e.g., of sweet potato tubers and wheat grains) seem to have increased in complexity and efficiency over time. Our reassessment of the Koshima ethnography is preliminary and nonquantitative, but it raises the possibility that cumulative culture, at least in a simple form, occurs spontaneously and adaptively in other primates and nonhumans in nature.     

Traditions in monkeys

Traditions, defined as relatively long‐lasting behavioral practices shared among members of a group partly via social learning, were studied in monkeys, specifically Japanese macaques, before being studied in great apes. Although apes and humans may share some social learning capacities that are absent in monkeys, a complete understanding of the roots of human culture requires attention to the socioecological conditions favoring traditions, however generated, in animals generally and in multiple behavioral domains. Using the four criteria of intergroup variation, observation of the origin and spread of a novel behavior, dissemination patterned according to age or kinship, or individuals' close observation of others' performance of the behavior before engaging in it, over twenty‐five behaviors have been nominated as traditions in free‐ranging monkey populations. Tolerant gregariousness has been proposed to increase the likelihood of the emergence of traditions in any behavioral domain. Omnivory and extractive foraging should favor the emergence of foraging‐related traditions; strong cooperative relationships and flexible coalitionary structure should favor the emergence of social conventions that function to test social bonds. These conditions are taxonomically widespread. Thus, the current restriction of most reported free‐ranging monkey traditions to two taxa (Macaca fuscata and Cebus) is likely to reflect variation in primatologists' research goals, methods, and concepts rather than real interspecific variation in the propensity to generate traditions.     

Grist and mills: on the cultural origins of cultural learning

Cumulative cultural evolution is what 'makes us odd'; our capacity to learn facts and techniques from others, and to refine them over generations, plays a major role in making human minds and lives radically different from those of other animals. In this article, I discuss cognitive processes that are known collectively as 'cultural learning' because they enable cumulative cultural evolution. These cognitive processes include reading, social learning, imitation, teaching, social motivation and theory of mind. Taking the first of these three types of cultural learning as examples, I ask whether and to what extent these cognitive processes have been adapted genetically or culturally to enable cumulative cultural evolution. I find that recent empirical work in comparative psychology, developmental psychology and cognitive neuroscience provides surprisingly little evidence of genetic adaptation, and ample evidence of cultural adaptation. This raises the possibility that it is not only 'grist' but also 'mills' that are culturally inherited; through social interaction in the course of development, we not only acquire facts about the world and how to deal with it (grist), we also build the cognitive processes that make 'fact inheritance' possible (mills).     

Cumulative stress in research animals: Telomere attrition as a biomarker in a welfare context?

Progress in improving animal welfare is currently limited by the lack of objective methods for assessing lifetime experience. I propose that telomere attrition, a cellular biomarker of biological age, provides a molecular measure of cumulative experience that could be used to assess the welfare impact of husbandry regimes and/or experimental procedures on non‐human animals. I review evidence from humans that telomere attrition is accelerated by negative experiences in a cumulative and dose‐dependent manner, but that this attrition can be mitigated or even reversed by positive life‐style interventions. Evidence from non‐human animals suggests that despite some specific differences in telomere biology, stress‐induced telomere attrition is a robust phenomenon, occurring in a range of species including mice and chickens. I conclude that telomere attrition apparently integrates positive and negative experience in an accessible common currency that translates readily to novel species – the Holy Grail of a cumulative welfare indicator.     

Conformity in mate choice,the overlooked social component of animal and human culture

Although conformity as a major driver for human cultural evolution is a well-accepted and intensely studied phenomenon, its importance for non-human animal culture has been largely overlooked until recently. This limited for decades the possibility of studying the roots of human culture. Here, we provide a historical review of the study of conformity in both humans and non-human animals. We identify gaps in knowledge and propose an evolutionary route towards the sophisticated cultural processes that characterize humanity. A landmark in the study of conformity is Solomon Asch's famous experiment on humans in 1955. By contrast, interest in conformity among evolutionary biologists has only become salient since the turn of the new millennium. A striking result of our review is that, although studies of conformity have examined many biological contexts, only one looked at mate choice. This is surprising because mate choice is probably the only context in which conformity has self-reinforcing advantages across generations. Within a metapopulation, i.e. a group of subpopulations connected by dispersing individuals, dispersers able to conform to the local preference for a given type of mate have a strong and multigenerational fitness advantage. This is because once females within one subpopulation locally show a bias for one type of males, immigrant females who do not conform to the local trend have sons, grandsons, etc. of the non-preferred phenotype, which negatively and cumulatively affects fitness over generations in a process reminiscent of the Fisher runaway process. This led us to suggest a sex-driven origin of conformity, indicating a possible evolutionary route towards animal and human culture that is rooted in the basic, and thus ancient, social constraints acting on mating preferences within a metapopulation. In a generic model, we show that dispersal among subpopulations within a metapopulation can effectively maintain independent Fisher runaway processes within subpopulations, while favouring the evolution of social learning and conformity at the metapopulation scale; both being essential for the evolution of long-lasting local traditions. The proposed evolutionary route to social learning and conformity casts surprising light on one of the major processes that much later participated in making us human. We further highlight several research avenues to define the spectrum of conformity better, and to account for its complexity. Future studies of conformity should incorporate experimental manipulation of group majority. We also encourage the study of potential links between conformity and mate copying, animal aggregations, and collective actions. Moreover, validation of the sex-driven origin of conformity will rest on the capacity of human and evolutionary sciences to investigate jointly the origin of social learning and conformity. This constitutes a stimulating common agenda and militates for a rapprochement between these two currently largely independent research areas.     

The Italian Way to Stem Cell Research: Rethinking the Role of Catholic Religion in Shaping Italian Stem Cell Research Regulations

Stem cell research regulations are highly variable across nations, notwithstanding shared and common ethical concerns. Dominant in political debates has been the so‐called embryo question. However, the permissibility of human embryonic stem cell (hESC) research varies among national regulatory frameworks. Scholars have explained differences by resorting to notions of political culture, traditions of ethical reasoning, discursive strategies and political manoeuvring of involved actors. Explanations based on the role of religion or other cultural structural variables are also employed. This paper analyses the emerging of the Italian regulatory framework on stem cell research using an analytical framework that considers the interplay between cultural structural features, political culture, traditions of ethical reasoning, institutional settings and the discursive and political agency of the actors involved. It aims also to explain the role of Roman Catholic Church in shaping the Italian stem cell research regulation not by treating religion as an autonomous causal factor, but through the analysis of the agency of Catholic and allied actors in the Italian political culture and institutional setting.     

The evolution of teaching

Teaching, alongside imitation, is widely thought to underlie the success of humanity by allowing high-fidelity transmission of information, skills, and technology between individuals, facilitating both cumulative knowledge gain and normative culture. Yet, it remains a mystery why teaching should be widespread in human societies but extremely rare in other animals. We explore the evolution of teaching using simple genetic models in which a single tutor transmits adaptive information to a related pupil at a cost. Teaching is expected to evolve where its costs are outweighed by the inclusive fitness benefits that result from the tutor's relatives being more likely to acquire the valuable information. We find that teaching is not favored where the pupil can easily acquire the information on its own, or through copying others, or for difficult to learn traits, where teachers typically do not possess the information to pass on to relatives. This leads to a narrow range of traits for which teaching would be efficacious, which helps to explain the rarity of teaching in nature, its unusual distribution, and its highly specific nature. Further models that allow for cumulative cultural knowledge gain suggest that teaching evolved in humans because cumulative culture renders otherwise difficult-to-acquire valuable information available to teach.     

Transmission of multiple traditions within and between chimpanzee groups

Field reports provide increasing evidence for local behavioral traditions among fish, birds, and mammals. These findings are significant for evolutionary biology because social learning affords faster adaptation than genetic change and has generated new (cultural) forms of evolution. Orangutan and chimpanzee field studies suggest that like humans, these apes are distinctive among animals in each exhibiting over 30 local traditions. However, direct evidence is lacking in apes and, with the exception of vocal dialects, in animals generally for the intergroup transmission that would allow innovations to spread widely and become evolutionarily significant phenomena. Here, we provide robust experimental evidence that alternative foraging techniques seeded in different groups of chimpanzees spread differentially not only within groups but serially across two further groups with substantial fidelity. Combining these results with those from recent social-diffusion studies in two larger groups offers the first experimental evidence that a nonhuman species can sustain unique local cultures, each constituted by multiple traditions. The convergence of these results with those from the wild implies a richness in chimpanzees' capacity for culture, a richness that parsimony suggests was shared with our common ancestor.     

Cultural Evolution: A Review of Theory,Findings and Controversies

The last two decades have seen an explosion in research analysing cultural change as a Darwinian evolutionary process. Here I provide an overview of the theory of cultural evolution, including its intellectual history, major theoretical tenets and methods, key findings, and prominent criticisms and controversies. ‘Culture’ is defined as socially transmitted information. Cultural evolution is the theory that this socially transmitted information evolves in the manner laid out by Darwin in The Origin of Species, i.e. it comprises a system of variation, differential fitness and inheritance. Cultural evolution is not, however, neo-Darwinian, in that many of the details of genetic evolution may not apply, such as particulate inheritance and random mutation. Following a brief history of this idea, I review theoretical and empirical studies of cultural microevolution, which entails both selection-like processes wherein some cultural variants are more likely to be acquired and transmitted than others, plus transformative processes that alter cultural information during transmission. I also review how phylogenetic methods have been used to reconstruct cultural macroevolution, including the evolution of languages, technology and social organisation. Finally, I discuss recent controversies and debates, including the extent to which culture is proximate or ultimate, the relative role of selective and transformative processes in cultural evolution, the basis of cumulative cultural evolution, the evolution of large-scale human cooperation, and whether social learning is learned or innate. I conclude by highlighting the value of using evolutionary methods to study culture for both the social and biological sciences.     

Animal culture: chimpanzee conformity?

Culture-like phenomena in wild animals have received much attention, but how good is the evidence and how similar are they to human culture? New data on chimpanzees suggest their culture may even have an element of conformity.