Leadership solves collective action problems in small-scale societies

Observation of leadership in small-scale societies offers unique insights into the evolution of human collective action and the origins of sociopolitical complexity. Using behavioural data from the Tsimane forager-horticulturalists of Bolivia and Nyangatom nomadic pastoralists of Ethiopia, we evaluate the traits of leaders and the contexts in which leadership becomes more institutional. We find that leaders tend to have more capital, in the form of age-related knowledge, body size or social connections. These attributes can reduce the costs leaders incur and increase the efficacy of leadership. Leadership becomes more institutional in domains of collective action, such as resolution of intragroup conflict, where collective action failure threatens group integrity. Together these data support the hypothesis that leadership is an important means by which collective action problems are overcome in small-scale societies.     

Self-Interest and the Design of Rules

Rules regulating social behavior raise challenging questions about cultural evolution in part because they frequently confer group-level benefits. Current multilevel selection theories contend that between-group processes interact with within-group processes to produce norms and institutions, but within-group processes have remained underspecified, leading to a recent emphasis on cultural group selection as the primary driver of cultural design. Here we present the self-interested enforcement (SIE) hypothesis, which proposes that the design of rules importantly reflects the relative enforcement capacities of competing parties. We show that, in addition to explaining patterns in cultural change and stability, SIE can account for the emergence of much group-functional culture. We outline how this process can stifle or accelerate cultural group selection, depending on various social conditions. Self-interested enforcement has important bearings on the emergence, stability, and change of rules.     

Innovation in the collective brain

Innovation is often assumed to be the work of a talented few, whose products are passed on to the masses. Here, we argue that innovations are instead an emergent property of our species'' cultural learning abilities, applied within our societies and social networks. Our societies and social networks act as collective brains. We outline how many human brains, which evolved primarily for the acquisition of culture, together beget a collective brain. Within these collective brains, the three main sources of innovation are serendipity, recombination and incremental improvement. We argue that rates of innovation are heavily influenced by (i) sociality, (ii) transmission fidelity, and (iii) cultural variance. We discuss some of the forces that affect these factors. These factors can also shape each other. For example, we provide preliminary evidence that transmission efficiency is affected by sociality—languages with more speakers are more efficient. We argue that collective brains can make each of their constituent cultural brains more innovative. This perspective sheds light on traits, such as IQ, that have been implicated in innovation. A collective brain perspective can help us understand otherwise puzzling findings in the IQ literature, including group differences, heritability differences and the dramatic increase in IQ test scores over time.     

Selective imitation in domestic dogs

The transmission of cultural knowledge requires learners to identify what relevant information to retain and selectively imitate when observing others' skills. Young human infants--without relying on language or theory of mind--already show evidence of this ability. If, for example, in a communicative context, a model demonstrates a head action instead of a more efficient hand action, infants imitate the head action only if the demonstrator had no good reason to do so, suggesting that their imitation is a selective, interpretative process [1]. Early sensitivity to ostensive-communicative cues and to the efficiency of goal-directed actions is thought to be a crucial prerequisite for such relevance-guided selective imitation [2]. Although this competence is thought to be human specific [2], here we show an analog capacity in the dog. In our experiment, subjects watched a demonstrator dog pulling a rod with the paw instead of the preferred mouth action. In the first group, using the "inefficient" action was justified by the model's carrying of a ball in her mouth, whereas in the second group, no constraints could explain the demonstrator's choice. In the first trial after observation, dogs imitated the nonpreferred action only in the second group. Consequently, dogs, like children, demonstrated inferential selective imitation.     

Strong reciprocity, human cooperation, and the enforcement of social norms

This paper provides strong evidence challenging the self-interest assumption that dominates the behavioral sciences and much evolutionary thinking. The evidence indicates that many people have a tendency to voluntarily cooperate, if treated fairly, and to punish noncooperators. We call this behavioral propensity “strong reciprocity” and show empirically that it can lead to almost universal cooperation in circumstances in which purely self-interested behavior would cause a complete breakdown of cooperation. In addition, we show that people are willing to punish those who behaved unfairly towards a third person or who defected in a Prisoner’s Dilemma game with a third person. This suggests that strong reciprocity is a powerful device for the enforcement of social norms involving, for example, food sharing or collective action. Strong reciprocity cannot be rationalized as an adaptive trait by the leading evolutionary theories of human cooperation (in other words, kin selection, reciprocal altruism, indirect reciprocity, and costly signaling theory). However, multilevel selection theories of cultural evolution are consistent with strong reciprocity.     

Combining Cultural Probes and Interviews with Caregivers to Co-Design a Social Mobile Robotic Solution

ObjectivesThe objective of our research is to study the social organization within institutions welcoming dependent older adults and the potential impact of introducing a social robot.Materials and methodsIn a co-design approach with professionals, the observation of behaviors, regulated by social rules and norms, will allow, in a way coherent with our empirical approach, to question the conditions necessary for the design of an acceptable human–robot interaction. The ethnographic observations, which were cancelled due to the Covid crisis, led us to use the “cultural probes” method combined with interviews, to understand the daily work of health professionals better.ResultsThe analysis of the collected data allows us to identify 5 recurrent themes – Time and personnel, the health situation,¹ Communication/Attention, Guiding, Activities – for which we have listed, in this article, the issues encountered, the questions raised and ideas of potential solutions with the use of a social robot.ConclusionThe Cultural Probes approach may seem time-consuming and requires a significant investment, but it has allowed us to maintain regular contact during the pandemic. In addition, the qualitative data collected proved to be a good discussion tool.     

Maya medicine in the biological gaze: bioprospecting research as herbal fetishism

The relationship of human societies to territory and natural resources is being drastically altered by a series of global agreements concerning trade, intellectual property, and the conservation and use of genetic resources. Through a characteristic style of collective appropriation of their tropical ecosystems, Maya societies have created local institutions for governing access to their common resources. However, new mechanisms of global governance require access to Maya biodiversity for world commercial interests. The Chiapas Highland Maya already face this prospect in the International Cooperative Biodiversity Group drug discovery project, which proposes to use Maya medical knowledge to screen plants for potential pharmaceuticals. The ethnobiological focus of the project emphasizes the naturalistic aspects of Maya medicine, primarily the use of herbal remedies. This biological gaze decontextualizes the situated knowledge of Maya healers, ignoring the cultural context in which they create and apply that knowledge. The search for raw materials for the production of universal medical technology results in symbolic violence to the cultural logic of Maya peoples. Only the full recognition of Maya peoples' collective rights to territory and respect for their local common-resource institutions will provide ultimate protection for their cultural and natural patrimony.     

Questioning the cultural evolution of altruism

The evolutionary foundations of helping among nonkin in humans have been the object of intense debates in the past decades. One thesis has had a prominent influence in this debate: the suggestion that genuine altruism, strictly defined as a form of help that comes at a net fitness cost for the benefactor, might have evolved owing to cultural transmission. The gene–culture coevolution literature is wont to claim that cultural evolution changes the selective pressures that normally act to limit the emergence of altruistic behaviours. This paper aims to recall, however, that cultural transmission yields altruism only to the extent that it relies on maladaptive mechanisms, such as conformist imitation and (in some cases) payoff‐biased transmission. This point is sometimes obscured in the literature by a confusion between genuine altruism, maladaptive by definition, and mutualistic forms of cooperation, that benefit all parties in the long run. Theories of cultural altruism do not lift the selective pressures weighing on strictly altruistic actions; they merely shift the burden of maladaptation from social cognition to cultural transmission.     

Complex societies

The complexity of human societies of the past few thousand years rivals that of social insect societies. We hypothesize that two sets of social “instincts” underpin and constrain the evolution of complex societies. One set is ancient and shared with other social primate species, and one is derived and unique to our lineage. The latter evolved by the late Pleistocene, and led to the evolution of institutions of intermediate complexity in acephalous societies. The institutions of complex societies often conflict with our social instincts. The complex societies of the past few thousand years can function only because cultural evolution has created effective “work-arounds” to manage such instincts. We describe a series of work-arounds and use the data on the relative effectiveness of WWII armies to test the work-around hypothesis. Richerson received his Ph.D. degree in zoology from UC Davis in 1969. He is currently a professor in the Department of Environmental Science and Policy. In addition to his work in cultural evolution, he has worked on the limnology of Lake Tahoe and Clear Lake in California, and on Lake Titicaca in Peru and Bolivia. Boyd received his Ph.D. degree in ecology from UC Davis in 1975, though his thesis work was a resource economics problem. He is currently a professor of anthropology at UCLA. His research interests besides cultural evolution are game theory and a small bit of primatology from time to time.     

A multilevel analytical framework for studying cultural evolution in prehistoric hunter–gatherer societies

Over the past decade, a major debate has taken place on the underpinnings of cultural changes in human societies. A growing array of evidence in behavioural and evolutionary biology has revealed that social connectivity among populations and within them affects, and is affected by, culture. Yet the interplay between prehistoric hunter–gatherer social structure and cultural transmission has typically been overlooked. Interestingly, the archaeological record contains large data sets, allowing us to track cultural changes over thousands of years: they thus offer a unique opportunity to shed light on long‐term cultural transmission processes. In this review, we demonstrate how well‐developed methods for social structure analysis can increase our understanding of the selective pressures underlying cumulative culture. We propose a multilevel analytical framework that considers finer aspects of the complex social structure in which regional groups of prehistoric hunter–gatherers were embedded. We put forward predictions of cultural transmission based on local‐ and global‐level network metrics of small‐scale societies and their potential effects on cumulative culture. By bridging the gaps between network science, palaeodemography and cultural evolution, we draw attention to the use of the archaeological record to depict patterns of social interactions and transmission variability. We argue that this new framework will contribute to improving our understanding of social interaction patterns, as well as the contexts in which cultural changes occur. Ultimately, this may provide insights into the evolution of human behaviour.     

Imitation Is Necessary for Cumulative Cultural Evolution in an Unfamiliar,Opaque Task

Imitation, the replication of observed behaviors, has been proposed as the crucial social learning mechanism for the generation of humanlike cultural complexity. To date, the single published experimental microsociety study that tested this hypothesis found no advantage for imitation. In contrast, the current paper reports data in support of the imitation hypothesis. Participants in “microsociety” groups built weight-bearing devices from reed and clay. Each group was assigned to one of four conditions: three social learning conditions and one asocial learning control condition. Groups able to observe other participants building their devices, in contrast to groups that saw only completed devices, show evidence of successive improvement. These results are consistent with the hypothesis that imitation is required for cumulative cultural evolution. This study adds crucial data for understanding why imitation is needed for cultural accumulation, a central defining feature of our species.     

Cooperation,collective action,and the archeology of large‐scale societies

Archeologists investigating the emergence of large‐scale societies in the past have renewed interest in examining the dynamics of cooperation as a means of understanding societal change and organizational variability within human groups over time. Unlike earlier approaches to these issues, which used models designated voluntaristic or managerial, contemporary research articulates more explicitly with frameworks for cooperation and collective action used in other fields, thereby facilitating empirical testing through better definition of the costs, benefits, and social mechanisms associated with success or failure in coordinated group action. Current scholarship is nevertheless bifurcated along lines of epistemology and scale, which is understandable but problematic for forging a broader, more transdisciplinary field of cooperation studies. Here, we point to some areas of potential overlap by reviewing archeological research that places the dynamics of social cooperation and competition in the foreground of the emergence of large‐scale societies, which we define as those having larger populations, greater concentrations of political power, and higher degrees of social inequality. We focus on key issues involving the communal‐resource management of subsistence and other economic goods, as well as the revenue flows that undergird political institutions. Drawing on archeological cases from across the globe, with greater detail from our area of expertise in Mesoamerica, we offer suggestions for strengthening analytical methods and generating more transdisciplinary research programs that address human societies across scalar and temporal spectra.     

Influence of a skilled model on the behavior of conspecific observers in tufted capuchin monkeys (Cebus apella)

We analyze how the presence of a skilled juvenile capuchin monkey interacting with a mechanical puzzle requiring sequential actions affected the behavior of group-mates towards the puzzle. Using this study as an example, we suggest a methodological approach to the evaluation of social enhancement of activity and imitation. We suggest that this design could be useful in determining if social and demographic factors influence the occurrence of these phenomena. © 1995 Wiley-Liss, Inc.     

The political culture of poaching: a case study from northern Greece

Poaching has deep social and cultural roots and its meanings are multi-layered. This article explores the meanings attached to the practice of illegal hunting and fishing around Lake Kerkini in northern Greece. Here poaching must be considered in the context of a disordered ecosystem, where the dominance of locally maligned fish and bird species results from economic and environmental policy designed to benefit distant farmers. We conclude that poaching cannot be understood only as an individual action, but as one where collective and personal identities are defended in the face of seemingly irrevocable economic and social decline. The discussion shows that poachers identify different kinds of poaching. Some of the most apparent forms of poaching, done by local inhabitants, may be less damaging than other commercially oriented forms, including by outsiders. Poaching is motivated through a complex mix of factors. Our data lead us to discuss two manifestations of poaching (a) poaching as a form of collective resistance; and (b) poaching as a violation of culturally valued types of human-nature interaction. Some people who admit undertaking what they perceive as least detrimental forms of poaching are antagonistic towards what they construe to be truly harmful forms. Such people appear willing to act and to support actions against types of poaching they agree to be threatening. This is a message with potential importance for environmental management strategy.     

The strength of memory and the weakness of recognition: Italian associations in Germany

From a sociological perspective, the interplay between time and migration processes has long been overlooked. Yet time and temporalities represent a strategic dimension when it comes to investigating multicultural societies and the complexity of intercultural relations. This article has two aims: in terms of theory, it sets out to explore the link between memory and recognition as a strategic nexus for investigating multicultural contexts, while the empirical component analyses whether and in what ways the social and collective memory of Italian associations in Germany hinders their attempts to gain recognition. Most of the existing associations now appear to be converging towards a collective memory based on a hyper-idealized image of the homeland, combined with nostalgic sentiment, reinforcing an ethnicity-based identity which gives rise to a process of “folklorization” of cultural differences. This scenario affects processes of self- and hetero-recognition.     

Suggestions for a mathematical biology of some cultural developments

In connection with the author's previous studies on the effects of imitation in social behavior it is shown how, owing to such effects, two societies which are both characterized by the same distribution functions for different abilities and tastes may differ very greatly in their respective outputs of scientific and inventive work. The course of development which occurs in a given society may be determined by purely accidental initial conditions. A theory of quantitative relations between some cultural and socioeconomic quantities is suggested.     

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.