Cultural niche construction in a metapopulation

Cultural niche construction is the process by which certain evolving cultural traits form a cultural niche that affects the evolution of other genetic and cultural traits [Laland, K., et al., 2001. Cultural niche construction and human evolution. J. Evol. Biol. 14, 22-33; Ihara, Y., Feldman, M., 2004. Cultural niche construction and the evolution of small family size. Theor. Popul. Biol. 65, 105-111]. In this study we focus on cultural niche construction in a metapopulation (a population of populations), where the frequency of one cultural trait (e.g. the level of education) determines the transmission rate of a second trait (e.g. the adoption of fertility reduction preferences) within and between populations. We formulate the Metapopulation Cultural Niche Construction (MPCNC) model by defining the cultural niche induced by the first trait as the construction of a social interaction network on which the second trait may percolate. Analysis of the model reveals dynamics that are markedly different from those observed in a single population, allowing, for example, different (or even opposing) dynamics in each population. In particular, this model can account for the puzzling phenomenon reported in previous studies [Bongaarts, J., Watkins, S., 1996. Social interactions and contemporary fertility transitions. Popul. Dev. Rev. 22 (4), 639-682] that the onset of the demographic transition in different countries occurred at ever lower levels of development.     

Cultural macroevolution and the transmission of traits

Cultural traits are distributed across human societies in a patterned way. Study of the mechanisms whereby cultural traits persist and change over time is key to understanding human cultural diversity. For more than a century, a central question has engaged anthropologists interested in the study of cultural trait variation: What is the source of cultural variation? More precisely, are cultural traits transmitted primarily from ancestral to descendant populations (vertical transmission) or between contemporary, typically neighboring populations (horizontal transmission), or do they emerge as independent innovations? While debates among unilineal evolutionists and diffusionists have long since faded, there is still much uncertainty about how traits are transmitted at this macroevolutionary level, as well as about the implications of these transmission patterns for testing hypotheses regarding the adaptive function of particular cultural traits across human populations.     

Cultural traits as units of analysis

Cultural traits have long been used in anthropology as units of transmission that ostensibly reflect behavioural characteristics of the individuals or groups exhibiting the traits. After they are transmitted, cultural traits serve as units of replication in that they can be modified as part of an individual's cultural repertoire through processes such as recombination, loss or partial alteration within an individual's mind. Cultural traits are analogous to genes in that organisms replicate them, but they are also replicators in their own right. No one has ever seen a unit of transmission, either behavioural or genetic, although we can observe the effects of transmission. Fortunately, such units are manifest in artefacts, features and other components of the archaeological record, and they serve as proxies for studying the transmission (and modification) of cultural traits, provided there is analytical clarity over how to define and measure the units that underlie this inheritance process.     

The "Hawaiian Cultural Revolution": Some Political and Economic Considerations

Acculturation, culture fatigue, and cultural evolution have all been offered as explanations of the Hawaiian Cultural Revolution. All of these are concerned with cultural processes. The relevant historical and ethnographic data on this unique event are summarized here, and a different interpretation of them is offered. This interpretation is that the events that precipitated the so-called Cultural Revolution can also be regarded as political responses deliberately made by the legitimate government of Hawaii to alleviate a severe political and economic crisis.     

The Western Aleutians: Cultural Isolation and Environmental Change

Recent research in the western Aleutians addresses two primary issues: the nature and extent of cultural exchange along the Aleutian chain, and Holocene environmental change and its effects on the development of Aleut culture. Cultural isolation is a major paradigm of researchers working in the Aleutians. Review of the distribution of several cultural traits suggests the Aleuts adopted many cultural elements originating outside the chain, but the distribution of these to the western islands was uneven.     

Further Implications of Cultural Surgency and Sex-Dominance

In the process of standardizing an Index of Sociocultural Development, it was found that male-dominant and equidominant societies differ significantly in their order of acquisition of developmental traits, their cultural elaboration and cultural surgency, the population of their largest settlement and possibly also its population density. These relationships are discussed in terms of the theoretical meaning of sex-dominance and cultural surgency and their dynamic significance for social change.     

GENETIC DIVERSITY IN THE MATRILINEAL WHALES: MODELS OF CULTURAL HITCHHIKING AND GROUP-SPECIFIC NON-HERITABLE DEMOGRAPHIC VARIATION

Cultural hitchhiking is the process by which cultural selection reduces the diversity of genes that are being transmitted in parallel to selective cultural traits. I use simulation models to investigate cultural hitchhiking in geographically unstructured populations of culturally homogeneous tribes. Substantial reduction of genetic diversity required: a reasonably low mutation rate; that tribes split fairly frequently when they constitute a substantial part of the population; a fairly low migration rate (<∼10 migrants per tribe per generation); only a low rate of cultural evolution (mean culturally determined fitness change >∼0.005%/ generation); and that cultural assimilation from other tribes change the fitness of a tribe less than cultural innovation within it. Cultural hitchhiking tends to increase mean tribe size. Measures of genetic and cultural variation among tribes poorly indicate past cultural hitchhiking. Demographic effects, in which tribal fitness varies but is not heritable, can also reduce a population's genetic diversity if the fitness varies very considerably, or tribal extirpation is added. In such cases populations frequently become extinct. Four species of matrilineal whales have remarkably low mitochondrial DNA diversity. Knowledge of the population and social structure of these species is consistent with the conditions for cultural hitchhiking. However, there remain important information gaps.     

Cultural Orientation and Its Associations with Alcohol Use by University Students in China

Cultural orientation is defined as an individual’s cultural preferences when encountering imported culture while still living in the native culture. Data was analyzed from 1305 Chinese university students attending universities in Beijing, Kunming, and Wuhan. Cultural orientation was assessed with the Chinese Cultural Orientation Questionnaire, which assesses both Western and Traditional Chinese cultural orientations. The analysis used hierarchical logistic regression with nondrinkers as the reference group and controlling for demographic factors (age, gender, and urban/rural background). Western cultural orientation was found to significantly increase the odds of recent drinking. The results indicated that higher Western cultural orientation was, after gender, the second most important factor associated with Chinese college student drinking frequency. Traditional Chinese cultural orientation was not associated with drinking frequency. This study highlights an unexpected outcome of globalization on students who have not left their home cultures.     

Cultural niche construction and human evolution

Organisms frequently choose, regulate, construct and destroy important components of their environments, in the process changing the selection pressures to which they and other organisms are exposed. We refer to these processes as niche construction. In humans, culture has greatly amplified our capacity for niche construction and our ability to modify selection pressures. We use gene‐culture coevolutionary models to explore the evolutionary consequences of culturally generated niche construction through human evolution. Our analysis suggests that where cultural traits are transmitted in an unbiased fashion from parent to offspring, cultural niche construction will have a similar effect to gene‐based niche construction. However, cultural transmission biases favouring particular cultural traits may either increase or reduce the range of parameter space over which niche construction has an impact, which means that niche construction with biased transmission will either have a much smaller or a much bigger effect than gene‐based niche construction. The analysis also reveals circumstances under which cultural transmission can overwhelm natural selection, accelerate the rate at which a favoured gene spreads, initiate novel evolutionary events and trigger hominid speciation. Because cultural processes typically operate faster than natural selection, cultural niche construction probably has more profound consequences than gene‐based niche construction, and is likely to have played an important role in human evolution.     

What a Little Hate Literature Will Do: "Cultural Issues" and the Emotional Aspect of School Change

Describing a class entitled "Cultural Issues," this article is drawn from an ethnographic study of an affluent, predominantly white high school responding to recent neo-Nazi incidents. I argue that in focusing on cultural issues around the world rather than those close at hand, the course depoliticized ethnic difference and left unchallenged white privileging at the levels of classroom, school, and community. This neutralizing urge is traced to collective emotions of shame and guilt, which prompted well-intentioned efforts to bolster the school's reputation but prohibited critical exploration of inequity and conflict.     

Cultural niche construction and the evolution of small family size

A model of cultural niche construction with two culturally transmitted traits is examined. The frequency of individuals with a certain general predisposition, which is transmitted vertically, plays a role as the cultural background, or the cultural niche, of the population. The cultural background determines the rate of oblique, relative to vertical, transmission of another cultural trait that affects fertility of individuals. It is assumed that individuals with fewer offspring are more likely to achieve social roles that influence the succeeding generation and are therefore overrepresented as transmitters in the process of oblique transmission. Our model suggests that even a slight overrepresentation of those with fewer offspring can drive the evolution of small family size, provided that the rate of oblique transmission depends strongly on the cultural background. In addition, our model may help to explain the time lag between the decrease in death rates and the subsequent decrease in birth rates during the demographic transition of industrializing societies.     

Cultural Macroevolution on Neighbor Graphs

What are the driving forces of cultural macroevolution, the evolution of cultural traits that characterize societies or populations? This question has engaged anthropologists for more than a century, with little consensus regarding the answer. We develop and fit autologistic models, built upon both spatial and linguistic neighbor graphs, for 44 cultural traits of 172 societies in the Western North American Indian (WNAI) database. For each trait, we compare models including or excluding one or both neighbor graphs, and for the majority of traits we find strong evidence in favor of a model which uses both spatial and linguistic neighbors to predict a trait's distribution. Our results run counter to the assertion that cultural trait distributions can be explained largely by the transmission of traits from parent to daughter populations and are thus best analyzed with phylogenies. In contrast, we show that vertical and horizontal transmission pathways can be incorporated in a single model, that both transmission modes may indeed operate on the same trait, and that for most traits in the WNAI database, accounting for only one mode of transmission would result in a loss of information.     

Models of cultural niche construction with selection and assortative mating

Niche construction is a process through which organisms modify their environment and, as a result, alter the selection pressures on themselves and other species. In cultural niche construction, one or more cultural traits can influence the evolution of other cultural or biological traits by affecting the social environment in which the latter traits may evolve. Cultural niche construction may include either gene-culture or culture-culture interactions. Here we develop a model of this process and suggest some applications of this model. We examine the interactions between cultural transmission, selection, and assorting, paying particular attention to the complexities that arise when selection and assorting are both present, in which case stable polymorphisms of all cultural phenotypes are possible. We compare our model to a recent model for the joint evolution of religion and fertility and discuss other potential applications of cultural niche construction theory, including the evolution and maintenance of large-scale human conflict and the relationship between sex ratio bias and marriage customs. The evolutionary framework we introduce begins to address complexities that arise in the quantitative analysis of multiple interacting cultural traits.     

Cultural Identity Among Afghan and Iraqi Traumatized Refugees: Towards a Conceptual Framework for Mental Health Care Professionals

Cultural identity in relation with mental health is of growing interest in the field of transcultural psychiatry. However, there is a need to clarify the concept of cultural identity in order to make it useful in clinical practice. The purpose of this study is to unravel the complexity and many layers of cultural identity, and to assess how stress and acculturation relate to (changes in) cultural identity. As part of a larger study about cultural identity, trauma, and mental health, 85 patients from Afghanistan and Iraq in treatment for trauma-related disorders were interviewed with a Brief Cultural Interview. The interviews were analysed through qualitative data analysis using the procedures of grounded theory. The analysis resulted in three domains of cultural identity: personal identity, ethnic identity and social identity. Within each domain relationships with stress and acculturation were identified. The results offer insight into the intensity of changes in cultural identity, caused by pre-and post-migration stressors and the process of acculturation. Based on the research findings recommendations are formulated to enhance the cultural competency of mental health workers.     

A two level mutation-selection model of cultural evolution and diversity

Cultural evolution is a complex process that can happen at several levels. At the level of individuals in a population, each human bears a set of cultural traits that he or she can transmit to its offspring (vertical transmission) or to other members of his or her society (horizontal transmission). The relative frequency of a cultural trait in a population or society can thus increase or decrease with the relative reproductive success of its bearers (individual’s level) or the relative success of transmission (called the idea’s level). This article presents a mathematical model on the interplay between these two levels. The first aim of this article is to explore when cultural evolution is driven by the idea’s level, when it is driven by the individual’s level and when it is driven by both. These three possibilities are explored in relation to (a) the amount of interchange of cultural traits between individuals, (b) the selective pressure acting on individuals, (c) the rate of production of new cultural traits, (d) the individual’s capacity to remember cultural traits and to the population size. The aim is to explore the conditions in which cultural evolution does not lead to a better adaptation of individuals to the environment. This is to contrast the spread of fitness-enhancing ideas, which make individual bearers better adapted to the environment, to the spread of “selfish” ideas, which spread well simply because they are easy to remember but do not help their individual bearers (and may even hurt them). At the same time this article explores in which conditions the adaptation of individuals is maximal. The second aim is to explore how these factors affect cultural diversity, or the amount of different cultural traits in a population. This study suggests that a larger interchange of cultural traits between populations could lead to cultural evolution not improving the adaptation of individuals to their environment and to a decrease of cultural diversity.     

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.     

A formal investigation of Cultural Selection Theory: acoustic adaptation in bird song

The greatest challenge for Cultural Selection Theory lies is the paucity of evidence for structural mechanisms in cultural systems that are sufficient for adaptation by natural selection. In part, clarification is required with respect to the interaction between cultural systems and their purported selective environments. Edmonds et al. have argued that Cultural Selection Theory requires simple, conclusive, unambiguous case studies in order to meet this challenge. To that end, this paper examines the songs of the Rufous-collared Sparrow, which seem to exhibit cultural adaptations minimizing signal degradation relative to local environments. Specifically, the more forested the habitat, the more the tail end of the song resembles a whistle rather than a trill; yet, variation in song is uncorrelated with genetic variation. This paper explores the mechanisms responsible for these putative acoustic adaptations through a series of computer simulations. The main point of this research is not to test this model, but to demonstrate that models of this type have the resources to meet the in-principle objections that have been raised against Cultural Selection Theory. This research lends much-needed empirical support to Cultural Selection Theory by clarifying the nature of the interaction between culture and environment. It also contributes to evolutionary theory by clarifying the scope and limits of adaptation by natural selection.     

A Mutual Interest? Ethnography in Anthropology and Cultural Studies

Anthropology and cultural studies share a concern with ethnographic method. Cultural studies increasingly uses ethnography in its analyses of popular culture as it seeks to balance earlier preoccupations with text. Where cultural studies diverges from anthropology is in its encompassment within an oppositional paradigm which embeds a political agenda deep in its ethnographic work. This paper uses the area of media to explore the ways in which ethnography has been adopted and developed in cultural studies. Ethnographic focus has shifted interest in media from the text to the reception of media products. At the same time, the oppositional legacy from cultural studies' earliest days has tended to produce rather romanticised findings of a subaltern audience using media products to resist dominant cultural and political structures. It is suggested that anthropology should pay attention to cultural studies use of ethnographic method, first taking seriously the ground of popular culture as a challenge for anthropologists' more extended use of ethnography. But second, we should pay attention to the problem silences in cultural studies' ethnographies—silences like racism in audiences—since these may well have at least part of their basis in the method itself.     

Cultural Aspects of Health and Illness Behavior in Hospitals

Health care attitudes reflect the basic world view and values of a culture, such as how we relate to nature, other people, time, being, society versus community, children versus elders and independence versus dependence. Illness behavior determines who is vulnerable to illness and who agrees to become a patient—since only about one third of the ill will see a physician. Cultural values determine how one will behave as a patient and what it means to be ill and especially to be a hospital patient. They affect decisions about a patient''s treatment and who makes the decisions. Cultural differences create problems in communication, rapport, physical examination and treatment compliance and follow through. The special meaning of medicines and diet requires particular attention. The perception of physical pain and psychologic distress varies from culture to culture and affects the attitudes and effectiveness of care-givers as much as of patients. Religious beliefs and attitudes about death, which have many cultural variations, are especially relevant to hospital-based treatment. Linguistic and cultural interpreters can be essential; they are more available than realized, though there are pitfalls in their use. Finally, one must recognize that individual characteristics may outweigh the ethnic and that a good caring relationship can compensate for many cultural missteps.     

Studying Cultural Evolution at the Tips: Human Cross-cultural Ecology

While human genetic variation is limited due to a bottleneck on the origin of the species ～200 kya, cultural traits can change more rapidly, and may do so in response to the variation in human habitats. Does cultural diversification simulate a natural experiment in evolution much like biodiversity so that cultural divergences and convergences can be interpreted in terms of the differences and similarities of local environments? Or is cultural diversity simply the result of human behavioral flexibility? Although the majority of cultural data comes from the tips of the hominin phylogeny, anthropologists can follow the example of evolutionary ecologists, who often compare the endpoints of phylogenies when that is all that is available. This article compares 97 contemporary indigenous language communities from around the world, and 24 of their cultural traditions, to help determine whether human cultures and their cultural traits are proportionately dispersed, as predicted by the neutral theory of biodiversity, or whether they show non-proportionalities that could be explained with evolutionary reasoning.