The Method of Local Restriction: in search of potential great ape culture-dependent forms

Humans possess a perhaps unique type of culture among primates called cumulative culture. In this type of culture, behavioural forms cumulate changes over time, which increases their complexity and/or efficiency, eventually making these forms culture-dependent. As changes cumulate, culture-dependent forms become causally opaque, preventing the overall behavioural form from being acquired by individuals on their own; in other words, culture-dependent forms must be copied between individuals and across generations. Despite the importance of cumulative culture for understanding the evolutionary history of our species, how and when cumulative culture evolved is still debated. One of the challenges faced when addressing these questions is how to identify culture-dependent forms that result from cumulative cultural evolution. Here we propose a novel method to identify the most likely cases of culture-dependent forms. The ‘Method of Local Restriction’ is based on the premise that as culture-dependent forms are repeatedly transmitted via copying, these forms will unavoidably cumulate population-specific changes (due to copying error) and therefore must be expected to become locally restricted over time. When we applied this method to our closest living relatives, the great apes, we found that most known ape behavioural forms are not locally restricted (across domains and species) and thus are unlikely to be acquired via copying. Nevertheless, we found 25 locally restricted forms across species and domains, three of which appear to be locally unique (having been observed in a single population of a single species). Locally unique forms represent the best current candidates for culture-dependent forms in non-human great apes. Besides these rare exceptions, our results show that overall, ape cultures do not rely heavily on copying, as most ape behaviours appear across sites and/or species, rendering them unlikely to be culture-dependent forms resulting from cumulative cultural evolution. Yet, the locally restricted forms (and especially the three locally unique forms) identified by our method should be tested further for their potential reliance on copying social learning mechanisms (and in turn, for their potential culture-dependence). Future studies could use the Method of Local Restriction to investigate the existence of culture-dependent forms in other animal species and in the hominin archaeological record to estimate how widespread copying is in the animal kingdom and to postulate a timeline for the emergence of copying in our lineage.     

Parasites and human evolution

Our understanding of human evolutionary and population history can be advanced by ecological and evolutionary studies of our parasites. Many parasites flourish only in the presence of very specific human behaviors and in specific habitats, are wholly dependent on us, and have evolved with us for thousands or millions of years. Therefore, by asking when and how we first acquired those parasites, under which environmental and cultural conditions we are the most susceptible, and how the parasites have evolved and adapted to us and we in response to them, we can gain considerable insight into our own evolutionary history. 1 , 2 As examples, the tapeworm life cycle is dependent on our consumption of meat,³ the divergence of body and head lice may have been subsequent to the development of clothing, 4 , 5 and malaria hyperendemicity may be associated with agriculture. 6 Thus, the evolutionary and population histories of these parasites are likely intertwined with critical aspects of human biology and culture. Here I review the mechanics of these and multiple other parasite proxies for human evolutionary history and discuss how they currently complement our fossil, archeological, molecular, linguistic, historical, and ethnographic records. I also highlight potential future applications of this promising model for the field of evolutionary anthropology.     

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.     

Cognitive Tracks of Cultural Inheritance: How Evolved Intuitive Ontology Governs Cultural Transmission

"Acquired culture" depends on social transmission and displays salient cross-cultural variability. It seems unconnected to adaptive fitness. It is, however, constrained by evolved properties of the mind. Recurrent—not necessarily universal—features of acquired culture can be explained by taking into account the early development and constraining power of intuitive ontology , a set of principled domain-specific inferential capacities. These allow us to predict recurrent trends in domains as diverse as folk-psychology, representations of natural kinds, the uses of literacy, the acquisition of scientific beliefs, and even the limiting-case of religious ontologies. In all these domains the notion of cultural transmission along domainspecific cognitive tracks governed by intuitive ontology is supported by independent psychological evidence and provides testable explanations for recurrent features in the anthropological record, [ evolution, culture, cultural universal, cognitive development, evolutionary psychology ]     

An evolutionary critique of cultural analysis in sociology

A noteworthy development that has transpired in American sociology in the past quarter century has been the increasingly sophisticated interest in the analysis of human cultural systems. Sadly, however, these analyses reveal that social scientists rarely appreciate the profoundly evolutionary aspects of human culture. The chief purpose of this essay is to address this shortcoming and to offer some tentative suggestions toward its rectification. The essay begins by briefly reviewing recent developments in the analysis of cultural systems, primarily by reference to the influential work of Wuthnow. Second, a common flaw in these approaches is addressed—namely, the absence of any recognition of the value of grounding sociocultural theory in an informed evolutionary framework—and the case is made that this shortcoming is avoidable, even within the context of the intellectual traditions of the social sciences. Third, the evolutionary foundations of human cultural behavior are explored in terms of an analysis of relevant theoretical and empirical developments in the evolutionary neurosciences. Fourth, the value of these insights is illustrated by reference to an evolutionary critique of a recent and thought-provoking contribution to the study of modern political culture—Douglas and Wildavsky’s analysis ofRisk and Culture. Finally, the article concludes by emphasizing the value of and the necessity for incorporating evolutionary reasoning into the domain of sociocultural theory.     

保护区的分类系统与标准

保护区是一个泛称,根据建立的目的和本身的特点可以划分不同的类型,以利于管理工作的开展。每一个国家都应制订一个与本国资源和要求相适应的保护区分类系统。本文着重讨论按保护对象和保护区性质划分的保护区类型,以供判断每一个保护区的归属和管理重点。     

Seeing (through) masks: An exploration of masks and mask making

In the form of a collage I juxtapose my experience of mask‐making with various interpretations of the nature and meaning of masks in order to explore the questions of whether masks can have meaning for those outside the culture of origin and whether encountering cultural artifacts like masks can enhance our own self‐understanding. I conclude, with some interpreters of masks, that the answer to these questions is in the affirmative, at least as a possibility.     

How Darwinian is cultural evolution?

Darwin-inspired population thinking suggests approaching culture as a population of items of different types, whose relative frequencies may change over time. Three nested subtypes of populational models can be distinguished: evolutionary, selectional and replicative. Substantial progress has been made in the study of cultural evolution by modelling it within the selectional frame. This progress has involved idealizing away from phenomena that may be critical to an adequate understanding of culture and cultural evolution, particularly the constructive aspect of the mechanisms of cultural transmission. Taking these aspects into account, we describe cultural evolution in terms of cultural attraction, which is populational and evolutionary, but only selectional under certain circumstances. As such, in order to model cultural evolution, we must not simply adjust existing replicative or selectional models but we should rather generalize them, so that, just as replicator-based selection is one form that Darwinian selection can take, selection itself is one of several different forms that attraction can take. We present an elementary formalization of the idea of cultural attraction.     

国家临床重点专科科室文化建设的探索与实践

科室文化是科室的灵魂,该文论述了首都医科大学附属北京天坛医院神经外科在科室建设中注重以人为本,结合自身特点打造具有科室特色并与医院愿景、文化相适应的科室文化。在实践中验证了科室文化建设在科室管理中的重要性,探讨了如何在新形势下加强科室文化建设。     

Is there a place for culture in life cycle sustainability assessment?

Purpose

Cultures are increasingly recognised for their inherent value, yet, despite political and societal concern, culture is widely unrecognised in assessment techniques. Life cycle sustainability assessment (LCSA), a technique encompassing environmental, social and economic aspects, is growing in popularity. However, cultural values are rarely considered in LCSA. This paper reviews the meaning of culture; current efforts to include culture in environmental life cycle assessment (LCA), social LCA (S-LCA) and LCSA; and aspects to address when investigating integration of culture in LCA, S-LCA and LCSA.

Methods

A literature review was undertaken on definitions of culture, recognition of culture in policy and decision making, and how culture is incorporated into assessment techniques. The potential for integrating culture in LCSA was evaluated in terms of the potential benefits and challenges.

Results

Culture is often intangible and inaccessible, which may then lead to a lack of recognition in decision-making processes, or if it is recognised, then it is relegated as an afterthought. Explicitly including consideration of culture within LCSA will allow its representation alongside other sustainability aspects. The challenges of representing culture within LCSA include recognising when ‘culture’ should be distinguished from ‘social’; culture’s dynamic nature; the data collection process; and the diversity of cultures between stakeholders and at different scales from community through to nation. The potential benefits of representing culture within LCSA include greater resonance of LCSA results with stakeholders; a more comprehensive decision support tool which appropriately accounts for values; and an assessment technique which may help protect communities and their diversity of cultures.

Conclusions

Representing culture in LCSA is not straightforward and, to some extent, may be addressed through social indicators. However, developing LCSA to explicitly address cultural values has potential benefits. Future research should focus on opportunities for the development of (a) a culturally inclusive LCSA process and (b) additional cultural indicators and/or dimensions of existing LCSA indicators that represent cultural values.     

Morphology-Based Prediction of Osteogenic Differentiation Potential of Human Mesenchymal Stem Cells

Human bone marrow mesenchymal stem cells (hBMSCs) are widely used cell source for clinical bone regeneration. Achieving the greatest therapeutic effect is dependent on the osteogenic differentiation potential of the stem cells to be implanted. However, there are still no practical methods to characterize such potential non-invasively or previously. Monitoring cellular morphology is a practical and non-invasive approach for evaluating osteogenic potential. Unfortunately, such image-based approaches had been historically qualitative and requiring experienced interpretation. By combining the non-invasive attributes of microscopy with the latest technology allowing higher throughput and quantitative imaging metrics, we studied the applicability of morphometric features to quantitatively predict cellular osteogenic potential. We applied computational machine learning, combining cell morphology features with their corresponding biochemical osteogenic assay results, to develop prediction model of osteogenic differentiation. Using a dataset of 9,990 images automatically acquired by BioStation CT during osteogenic differentiation culture of hBMSCs, 666 morphometric features were extracted as parameters. Two commonly used osteogenic markers, alkaline phosphatase (ALP) activity and calcium deposition were measured experimentally, and used as the true biological differentiation status to validate the prediction accuracy. Using time-course morphological features throughout differentiation culture, the prediction results highly correlated with the experimentally defined differentiation marker values (R>0.89 for both marker predictions). The clinical applicability of our morphology-based prediction was further examined with two scenarios: one using only historical cell images and the other using both historical images together with the patient''s own cell images to predict a new patient''s cellular potential. The prediction accuracy was found to be greatly enhanced by incorporation of patients'' own cell features in the modeling, indicating the practical strategy for clinical usage. Consequently, our results provide strong evidence for the feasibility of using a quantitative time series of phase-contrast cellular morphology for non-invasive cell quality prediction in regenerative medicine.     

Honoring Our Own: Rethinking Indigenous Languages and Literacy

Today Indigenous peoples worldwide are deconstructing Western paradigms, including the classic constructs of literacy connected to alphabet systems, and articulating and constructing their own distinct paradigms based on Indigenous epistemologies and rooted in self-determination and social justice. A vital aspect of these efforts is the "rethinking of our thinking" and a reexamination of our priorities as a means for reconstituting, reproducing, and validating our own intellectual traditions and cultural knowledge and processes.     

A Neo-Boasian Conception of Cultural Boundaries

For the past 30 years, anthropology's critics have repeatedly questioned the notion of "cultural boundaries," arguing that concepts of culture inappropriately posit stable and bounded "islands" of cultural distinctiveness in an ever-changing world of transnational cultural "flows." This issue remains an Achilles' heel—or at least a recurring inflamed tendon—of anthropology. However, in the conception of boundaries, we still have much to learn from Boasian anthropologists, who conceived of boundaries not as barriers to outside influence or to historical change, but as cultural distinctions that were irreducibly plural, perspectival, and permeable. In this article, I retheorize and extend the Boasians' open concept of cultural boundaries, emphasizing how people's own ideas of "the foreign"—and the "own" versus the "other" distinction—give us a way out of the old conundrum in which the boundedness of culture, as conceived in spatial terms, seems to contradict the open-ended nature of cultural experience.     

Is cultural evolution Lamarckian?

The article addresses the question whether culture evolves in a Lamarckian manner. I highlight three central aspects of a Lamarckian concept of evolution: the inheritance of acquired characteristics, the transformational pattern of evolution, and the concept of directed changes. A clear exposition of these aspects shows that a system can be a Darwinian variational system instead of a Lamarckian transformational one, even if it is based on inheritance of acquired characteristics and/or on Lamarckian directed changes. On this basis, I apply the three aspects to culture. Taking for granted that culture is a variational system, based on selection processes, I discuss in detail the senses in which cultural inheritance can be said to be Lamarckian and in which sense problem solving, a major factor in cultural change, leads to directed variation.     

Cultural evolution of systematically structured behaviour in a non-human primate

Culture pervades human life and is at the origin of the success of our species. A wide range of other animals have culture too, but often in a limited form that does not complexify through the gradual accumulation of innovations. We developed a new paradigm to study cultural evolution in primates in order to better evaluate our closest relatives'' cultural capacities. Previous studies using transmission chain experimental paradigms, in which the behavioural output of one individual becomes the target behaviour for the next individual in the chain, show that cultural transmission can lead to the progressive emergence of systematically structured behaviours in humans. Inspired by this work, we combined a pattern reproduction task on touch screens with an iterated learning procedure to develop transmission chains of baboons (Papio papio). Using this procedure, we show that baboons can exhibit three fundamental aspects of human cultural evolution: a progressive increase in performance, the emergence of systematic structure and the presence of lineage specificity. Our results shed new light on human uniqueness: we share with our closest relatives essential capacities to produce human-like cultural evolution.     

Cultural panthropology

Culture, in the most basic sense of “tradition,” has been shown to exist in many species. There is more to the phenomenon of culture in humans, however, than the mere existence of traditions. Thus, rather than expecting that culture can be assigned to living or ancestral species in an all‐or‐none fashion, reconstruction of the evolution of this uniquely complex phenomenon is likely to depend on successfully teasing apart its components, which may have evolved in a somewhat mosaic fashion. In this paper, we dissect ten different aspects of human culture and offer evidence that most of them are manifested in chimpanzees, even if in limited ways, permitting inferences about the cultural profile of our common ancestor. The aspects of culture examined include large‐scale patterns of behavioral variation across populations, the mechanisms available for social transmission, and cultural contents. The contrasts thus drawn for humans and chimpanzees offer a framework for cultural comparisons between other taxa from the past and present.     

Living with relatives: lessons from avian family systems*

Family-dwelling birds provide excellent opportunities for testing evolutionary predictions about social interactions among relatives. Their combination of behavioural complexity with cultural simplicity makes them ideal model systems in which to search for fundamental biological rules of social interaction. In this plenary, I provide a personalized overview of current thinking about both the evolution of families and the social dynamics to be expected among family members. Using an adaptationist/economic approach that uses fitness as its currency, I develop a set of 15 predictions about family formation, family stability, familial cooperation, familial competition and conflict resolution among kin. I argue that knowledge of four basic parameters, genetic relatedness, social dominance, the benefits of group living and the probable success of independent reproduction, can explain many aspects of family life in birds. I further suggest that this evolutionary perspective is generalizable across taxa and will provide new insights into understanding animal family systems in other species, including our own.     

Invisible Elites? Authority and the Dream

This paper seeks to develop a perspective on the dynamic interplay between dreaming, culture and identity. A spectrum of examples show that dream imagery has had and still has today tremendous cultural significance across a whole array of historical, religious and contemporary political and personal contexts. The visionary dream is shown to have underpinned the charter myths of both Israel and Serbia/Kosovo as well as having been the generative source of a core body of hierarchically organised spiritual knowledge in Islamic societies, possibly including the Taliban. Annunciation and calling dreams are commonplace in shamanic and some other societies and individuals can have dreams that prefigure aspects of their developing personal myths. The power and politics of dreaming is further exemplified in the author's example from his dreamwork group that suggest we can dream within the cultural and oppressive stereotypes of our gendered and racist time. Our experience of reality is presented as being dynamically co-created out of both the normative events of everyday life as well as from the human experience of the dream in its powerful and politically evocative forms.     

The evolution of cultural adaptations: Fijian food taboos protect against dangerous marine toxins

The application of evolutionary theory to understanding the origins of our species'' capacities for social learning has generated key insights into cultural evolution. By focusing on how our psychology has evolved to adaptively extract beliefs and practices by observing others, theorists have hypothesized how social learning can, over generations, give rise to culturally evolved adaptations. While much field research documents the subtle ways in which culturally transmitted beliefs and practices adapt people to their local environments, and much experimental work reveals the predicted patterns of social learning, little research connects real-world adaptive cultural traits to the patterns of transmission predicted by these theories. Addressing this gap, we show how food taboos for pregnant and lactating women in Fiji selectively target the most toxic marine species, effectively reducing a woman''s chances of fish poisoning by 30 per cent during pregnancy and 60 per cent during breastfeeding. We further analyse how these taboos are transmitted, showing support for cultural evolutionary models that combine familial transmission with selective learning from locally prestigious individuals. In addition, we explore how particular aspects of human cognitive processes increase the frequency of some non-adaptive taboos. This case demonstrates how evolutionary theory can be deployed to explain both adaptive and non-adaptive behavioural patterns.     

Phylogeny and cultural history in ontogeny

This purpose of this paper is to defend the contention that human culture is constitutive of human psychological processes. Several kinds of evidence are presented in support of this proposition: phenomena associated with the stabilization of images on the retina and their selective disappearance and reappearance when varying degrees of destabilization are introduced; the non-linearity of cultural/cognitive time which acts as a transformative mechanism uniting the material and ideal aspects of culture; data on the operation of culture as a non-linear source of structuration in human ontogeny, and finally, data on the ways in which cultural practices influence the functioning of the brain.