Cultural transmission and biological markets

Active cultural transmission of fitness-enhancing behavior (sometimes called “teaching”) can be seen as a costly strategy: one for which its evolutionary stability poses a Darwinian puzzle. In this article, we offer a biological market model of cultural transmission that substitutes or complements existing kin selection-based proposals for the evolution of cultural capacities. We demonstrate how a biological market can account for the evolution of teaching when individual learners are the exclusive focus of social learning (such as in a fast-changing environment). We also show how this biological market can affect the dynamics of cumulative culture. The model works best when it is difficult to have access to the observation of the behavior without the help of the actor. However, in contrast to previous non-mathematical hypotheses for the evolution of teaching, we show how teaching evolves, even when innovations are insufficiently opaque and therefore vulnerable to acquisition by emulators via inadvertent transmission. Furthermore, teaching in a biological market is an important precondition for enhancing individual learning abilities.     

The value of teaching increases with tool complexity in cumulative cultural evolution

Human cumulative cultural evolution (CCE) is recognized as a powerful ecological and evolutionary force, but its origins are poorly understood. The long-standing view that CCE requires specialized social learning processes such as teaching has recently come under question, and cannot explain why such processes evolved in the first place. An alternative, but largely untested, hypothesis is that these processes gradually coevolved with an increasing reliance on complex tools. To address this, we used large-scale transmission chain experiments (624 participants), to examine the role of different learning processes in generating cumulative improvements in two tool types of differing complexity. Both tool types increased in efficacy across experimental generations, but teaching only provided an advantage for the more complex tools. Moreover, while the simple tools tended to converge on a common design, the more complex tools maintained a diversity of designs. These findings indicate that the emergence of cumulative culture is not strictly dependent on, but may generate selection for, teaching. As reliance on increasingly complex tools grew, so too would selection for teaching, facilitating the increasingly open-ended evolution of cultural artefacts.     

Social learning among Congo Basin hunter-gatherers

This paper explores childhood social learning among Aka and Bofi hunter-gatherers in Central Africa. Existing literature suggests that hunter-gatherer social learning is primarily vertical (parent-to-child) and that teaching is rare. We use behavioural observations, open-ended and semi-structured interviews, and informal and anecdotal observations to examine the modes (e.g. vertical versus horizontal/oblique) and processes (e.g. teaching versus observation and imitation) of cultural transmission. Cultural and demographic contexts of social learning associated with the modes and processes of cultural transmission are described. Hunter-gatherer social learning occurred early, was relatively rapid, primarily vertical under age 5 and oblique and horizontal between the ages of 6 and 12. Pedagogy and other forms of teaching existed as early as 12 months of age, but were relatively infrequent by comparison to other processes of social learning such as observation and imitation.     

Parental teaching behavior in diverse cultural contexts

Humans, unlike any other species, have adapted to diverse environments across the globe due to cultural knowledge, skills, and practices. In early childhood, parent–child interactions play a pivotal role in cultural learning, but controversies about what constitutes teaching have stymied the systematic assessment of variation and similarities in parental teaching across cultures. We used a functional definition of teaching as behavior that evolved to facilitate learning in others and observed parents and their two-year-old child (N = 106) in a standardized setting (mealtime) in five diverse cultural contexts (rural: Brazil, Ecuador; urban: Argentina, Germany, Japan). Detailed coding of parental teaching (8520 teaching events in 1898 min of interactions) revealed that six teaching behaviors (prompts to do, prompts to stop, abstract communication of knowledge, demonstrations, providing choices, negative feedback) occurred frequently (> 5%) across contexts. At the same time, we found that the relative frequencies of these behaviors varied between contexts: Parents in rural contexts frequently used prompts towards their children. Parents in urban contexts often used abstract communication, demonstrations, and the provision of choices. We also identified nuanced differences between the urban samples regarding parental demonstrations (Japan) and the provision of choices (Germany). Our findings suggest that parents from all contexts mainly relied on a set of six teaching behaviors but that there was cross-cultural variation in how frequently behaviors occurred. Our study provides a cultural map of children's early learning experiences which lay the ontogenetic foundation for human cultural diversity.     

A Therapeutic Moment? Identity, Self, and Culture in the Anthropology of Education

Identity is a key area for consideration in contemporary educational analysis and in the anthropology of education in particular. This article considers the need for critical inquiry into the notion of identity, suggesting that the field might reconsider the need and value of an approach that moves beyond identity toward consideration of cultural models of self and their implications. The discussion outlines three areas where self appears to be a useful construct (cultural therapy, multiculturalism, and transcultural comparisons of teaching and learning).     

Social learning in animals: comparative analysis of different forms and levels

Social learning as one of the key concepts of cognitive ecology includes different forms of behavioural displays from relatively simple, such as "social release" and "stimulus enhancement" up to "teaching" and "cultural transmission" in animal communities. Rapid development of this fields resulted in some contradictions in methods and terminology. In this review different forms and levels of social learning are analyzed. Ecological aspects of social learning are connected with diet shaping, fear of predators and mate choice. The first aspect is the most studied but still discussible. Social learning being an intricate component of feeding behaviour matches with innate behaviour, imprinting as well as early associative learning. Investigation of cognitive aspects of social learning going back to Thorndike's crucial question "Do apes ape?" are now developing into series of questions including even: "Do ants ape?". Elaboration of universal methods of comparative studying of social learning such as "artificial fruit" and "two ways/one outcome" has essentially enlightened these questions and made comparative analysis possible. Large continuum of displays of cognitive skills in social learning has been revealed in non-primate species. One of the discussible issues in the role of social learning is distribution of innovations. Many authors have investigated this intriguing aspect of animal behaviour in different ways, such as long field observations as well as laboratory experiments based on "artificial innovators" that is specimens specially taught by experimentalists. Many impressive results were obtained; in particular it turned out in contradiction with some mathematical models that individuals in groups are rather different in their psychophysiological predisposition to innovative behaviour. Role of teaching in such different forms of behaviour as shaping of species-specific behavioural patterns and spread of innovations is considered. Although the majority of animals in wild populations are not good teachers and pupils, some cultural aspects of behaviour were recently revealed, mostly in primates. At the same time some classical results concerning cultural transmission of new patterns (for example, bottle-opening in tits) were experimentally revised. Many problems still remain unsolved, in particular, how spread of innovations may favour prosperity of populations; to what degree behavioural peculiarities of local groups may be determined by processes of social learning; which internal and external factors and under what circumstances invest into social learning in natural environment.     

Autonomy,Equality, and Teaching among Aka Foragers and Ngandu Farmers of the Congo Basin

The significance of teaching to the evolution of human culture is under debate. We contribute to the discussion by using a quantitative, cross-cultural comparative approach to investigate the role of teaching in the lives of children in two small-scale societies: Aka foragers and Ngandu farmers of the Central African Republic. Focal follows with behavior coding were used to record social learning experiences of children aged 4 to 16 during daily life. “Teaching” was coded based on a functional definition from evolutionary biology. Frequencies, contexts, and subtypes of teaching as well as the identity of teachers were analyzed. Teaching was rare compared to observational learning, although both forms of social learning were negatively correlated with age. Children received teaching from a variety of individuals, and they also engaged in teaching. Several teaching types were observed, including instruction, negative feedback, and commands. Statistical differences in the distribution of teaching types and the identity of teachers corresponded with contrasting forager vs. farmer foundational cultural schema. For example, Aka children received less instruction, which empirically limits autonomous learning, and were as likely to receive instruction and negative feedback from other children as they were from adults. Commands, however, exhibited a different pattern suggesting a more complex role for this teaching type. Although consistent with claims that teaching is relatively rare in small-scale societies, this evidence supports the conclusion that teaching is a universal, early emerging cognitive ability in humans. However, culture (e.g., values for autonomy and egalitarianism) structures the nature of teaching.     

Social organization and the evolution of cumulative technology in apes and hominins

Culturally supported accumulation (or ratcheting) of technological complexity is widely seen as characterizing hominin technology relative to that of the extant great apes, and thus as representing a threshold in cultural evolution. To explain this divide, we modeled the process of cultural accumulation of technology, which we defined as adding new actions to existing ones to create new functional combinations, based on a model for great ape tool use. The model shows that intraspecific and interspecific variation in the presence of simple and cumulative technology among extant orangutans and chimpanzees is largely due to variation in sociability, and hence opportunities for social learning. The model also suggests that the adoption of extensive allomaternal care (cooperative breeding) in early Pleistocene Homo, which led to an increase in sociability and to teaching, and hence increased efficiency of social learning, was enough to facilitate technological ratcheting. Hence, socioecological changes, rather than advances in cognitive abilities, can account for the cumulative cultural changes seen until the origin of the Acheulean. The consequent increase in the reliance on technology could have served as the pacemaker for increased cognitive abilities. Our results also suggest that a more important watershed in cultural evolution was the rise of donated culture (technology or concepts), in which technology or concepts was transferred to naïve individuals, allowing them to skip many learning steps, and specialization arose, which allowed individuals to learn only a subset of the population's skills.     

Cost–benefit analysis of social/cultural learning in a nonstationary uncertain environment: An evolutionary simulation and an experiment with human subjects

Social/cultural learning is an effective way to reduce uncertainty about the environment, helping individuals adopt an adaptive behavior cheaply. Although this is evident for learning about temporally stable targets, such as acquisition of a skill in avoiding toxic foods, the utility of social/cultural learning in a temporally unstable environment is less clear, since knowledge acquired by social learning may be outdated. This paper addresses the adaptive value of social/cultural learning in a nonstationary environment both theoretically and empirically. We first conducted an evolutionary computer simulation that extended Henrich and Boyd's [Evol. Hum. Behav. 19 (1998) 215.] model of cultural transmission, with the following results. When individual learning about the nonstationary environment is costly, a mixed equilibrium emerges in the population, where members who engage in costly individual learning and members who skip the information search and free-ride on other members' search efforts coexist at a stable ratio. Such a “producer–scrounger” structure qualifies effectiveness of social/cultural learning severely, especially “conformity bias” when using social information. We then tested these propositions by an experiment implementing a nonstationary uncertain environment in a laboratory. The results supported our thesis. Implications of these findings and some future directions are discussed.     

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).     

Effects of Conformism on the Cultural Evolution of Social Behaviour

Models of cultural evolution study how the distribution of cultural traits changes over time. The dynamics of cultural evolution strongly depends on the way these traits are transmitted between individuals by social learning. Two prominent forms of social learning are payoff-based learning (imitating others that have higher payoffs) and conformist learning (imitating locally common behaviours). How payoff-based and conformist learning affect the cultural evolution of cooperation is currently a matter of lively debate, but few studies systematically analyse the interplay of these forms of social learning. Here we perform such a study by investigating how the interaction of payoff-based and conformist learning affects the outcome of cultural evolution in three social contexts. First, we develop a simple argument that provides insights into how the outcome of cultural evolution will change when more and more conformist learning is added to payoff-based learning. In a social dilemma (e.g. a Prisoner’s Dilemma), conformism can turn cooperation into a stable equilibrium; in an evasion game (e.g. a Hawk-Dove game or a Snowdrift game) conformism tends to destabilize the polymorphic equilibrium; and in a coordination game (e.g. a Stag Hunt game), conformism changes the basin of attraction of the two equilibria. Second, we analyse a stochastic event-based model, revealing that conformism increases the speed of cultural evolution towards pure equilibria. Individual-based simulations as well as the analysis of the diffusion approximation of the stochastic model by and large confirm our findings. Third, we investigate the effect of an increasing degree of conformism on cultural group selection in a group-structured population. We conclude that, in contrast to statements in the literature, conformism hinders rather than promotes the evolution of cooperation.     

Visual immersion for cultural understanding and multimodal literacy

ABSTRACT

When considering inclusive art curriculum that accommodates all learners, including English language learners, two distinct yet inseparable issues come to mind. The first is that English language learner students can use visual language and visual literacy skills inherent in visual arts curriculum to scaffold learning in and through the arts. Second, in facilitating a sense of belonging for students whose home language and cultural aesthetic may be different from those of the dominant school culture, an authentically developed multicultural art curriculum can guide self-efficacy and inclusiveness. Both aspects of teaching art for English language learners can have the added benefits of facilitating collaborative learning opportunities and increasing worldviews for all students.     

Effects of memory on spatial heterogeneity in neutrally transmitted culture

We explore how cultural heterogeneity evolves without strong selection pressure or environmental differences between groups. Using a neutral transmission model with an isolation-by-distance spatiality, we test the effect of a simple representation of cultural ‘memory’ on the dynamics of heterogeneity. We find that memory magnifies the effect of affinity while decreasing the effect of individual learning on cultural heterogeneity. This indicates that, while the cost of individual learning governs the frequency of individual learning, memory is important in governing its effect.     

基于微信的“微生物遗传育种实验”混合式教学模式探究

随着互联网的飞速发展,传统课堂教学与互联网相结合的混合式教学模式越来越受到人们的关注。微信作为使用最广泛的即时通讯软件,其公众号功能非常适合作为移动学习的平台。本文介绍了将微信应用到“微生物遗传育种实验”的教学实践,探索线上和线下结合的混合式教学模式。以“绿色荧光蛋白(green fluorescent protein, GFP)的基因定点突变实验”为例,从教学设计、建立公众号及推送素材、课前预习、课堂学习、课后复习及反馈等5个方面详细介绍混合式教学过程。GFP基因定点突变实验在引物上引入一个GFP突变位点(Y66H),以质粒pGFPuv为模板,经PCR扩增后,以DpnⅠ消化原始质粒,并转化大肠杆菌筛选蓝色荧光蛋白突变株。采用微信与课堂教学结合的模式,既方便学生与老师交流互动,又有利于学生利用碎片化时间学习,使得“教与学”更加顺畅。实践证明,这种混合式教学模式深受学生喜爱,增强了学生学习兴趣与学习自主性,显著提高了教学效果。     

Cultural niche construction of repertoire size and learning strategies in songbirds

Birdsong is a complex cultural and biological system, and the selective forces driving evolutionary changes in aspects of song learning vary considerably among species. The extent to which repertoire size, the number of syllables or song types sung by a bird, is subject to sexual selection is unknown, and studies to date have provided inconsistent evidence. Here, we propose that selection pressure on the size and complexity of birdsong repertoires may facilitate the construction of a niche in which learning, sexual selection, and song-based homophily may co-evolve. We show, using a review of the birdsong literature and mathematical modeling, that learning mode (open-ended or closed-ended learning) is correlated with the size of birdsong repertoires. Underpinning this correlation may be a form of cultural niche construction in which a costly biological trait (for example, open-ended learning) can spread in a population (or be lost) as a result of direct selection on an associated cultural trait (for example, song repertoire size).     

‘Cross-cultural’ practices: interpreting non-African-American participation in hip-hop dance

This article examines how participants interpret a cultural practice commonly associated with a race other than their own. Determining if, how and why participants experience such ‘cross-cultural’ forms in racialized terms can clarify whether these practices promote tolerance or essentialism in everyday life, and whether they enable appropriation in the field of cultural production. Through interviews and participant observation with non-African-American women learning and teaching hip-hop dance, I capture a spectrum of participant views. Most dancers see hip-hop as African American in its origins. But while novices often speak of an inherent or learned authenticity among blacks, experts rarely express racialized views of the dance's contemporary practice. Experts' views are shaped by personal ability, exposure to dancers whose ability is not racially patterned, and exposure to others who accept their skill. How dancers act on these interpretations challenges common associations of racialized views with tolerance, and non-racialized views with appropriation.     

Cumulative cultural dynamics and the coevolution of cultural innovation and transmission: an ESS model for panmictic and structured populations

When individuals in a population can acquire traits through learning, each individual may express a certain number of distinct cultural traits. These traits may have been either invented by the individual himself or acquired from others in the population. Here, we develop a game theoretic model for the accumulation of cultural traits through individual and social learning. We explore how the rates of innovation, decay, and transmission of cultural traits affect the evolutionary stable (ES) levels of individual and social learning and the number of cultural traits expressed by an individual when cultural dynamics are at a steady‐state. We explore the evolution of these phenotypes in both panmictic and structured population settings. Our results suggest that in panmictic populations, the ES level of learning and number of traits tend to be independent of the social transmission rate of cultural traits and is mainly affected by the innovation and decay rates. By contrast, in structured populations, where interactions occur between relatives, the ES level of learning and the number of traits per individual can be increased (relative to the panmictic case) and may then markedly depend on the transmission rate of cultural traits. This suggests that kin selection may be one additional solution to Rogers's paradox of nonadaptive culture.     

Learning Spirit Possession: An Introduction

Our introduction builds on existing approaches in possession studies to explore a less-developed path focused on processes of ‘learning possession’. We propose here an ontogenetic and pragmatic approach to spirit possession based on a historically and cognitively informed ethnography. Our main aim is to suggest an analytical framework able to take into account the interrelationality of cultural contexts and patterns of thinking, feeling and interacting involved in learning possession. Our epistemological framework is based on the notion of cultural expertise, defined as the culturally relevant matching of emotion, perception and reasoning in an assemblage pertaining to the process of learning a particular skill, as well as the creative and open-ended process in which experts learn to ‘play’ with shared social, aesthetic, moral and performative values.     

Reasons to be fussy about cultural evolution

This discussion paper responds to two recent articles in Biology and Philosophy that raise similar objections to cultural attraction theory, a research trend in cultural evolution putting special emphasis on the fact that human minds create and transform their culture. Both papers are sympathetic to this idea, yet both also regret a lack of consilience with Boyd, Richerson and Henrich’s models of cultural evolution. I explain why cultural attraction theorists propose a different view on three points of concern for our critics. I start by detailing the claim that cultural transmission relies not chiefly on imitation or teaching, but on cognitive mechanisms like argumentation, ostensive communication, or selective trust, whose evolved or habitual function may not be the faithful reproduction of ideas or behaviours. Second, I explain why the distinction between context biases and content biases might not always be the best way to capture the interactions between culture and cognition. Lastly, I show that cultural attraction models cannot be reduced to a model of guided variation, which posits a clear separation between individual and social learning processes. With cultural attraction, the same cognitive mechanisms underlie both innovation and the preservation of traditions.     

Language and nationalism in wales: A case study

Language is frequently present in the conflictual symbolic politics of violent inter-group conflict. In Northern Ireland, the Irish language has long been contested and has been drawn into the maelstrom of cultural conflict since the 1998 Good Friday Agreement; hence the improbability of an Irish language learning/teaching initiative, operating since 2011, based in Protestant, pro-British East Belfast. This article offers the first academic analysis of the “Turas” project, focusing on understanding its reconciliation contribution. Firstly, the article examines why language is so often contested in identity group competition. Secondly, findings of qualitative research inside Turas regarding the means and meanings associated with the project are reported. Thirdly, drawing on the case study, the article argues that language learning offers three distinct reconciliatory opportunities: revising destructive understandings of history; challenging exclusivist territorializations of group memory; and facilitating critical reflection on self, and empathy for other.