Big brains, small worlds: material culture and the evolution of the mind

New developments in neuroimaging have demonstrated that the basic capacities underpinning human social skills are shared by our closest extant primate relatives. The challenge for archaeologists is to explain how complex human societies evolved from this shared pattern of face-to-face social interaction. We argue that a key process was the gradual incorporation of material culture into social networks over the course of hominin evolution. Here we use three long-term processes in hominin evolution-encephalization, the global human diaspora and sedentism/agriculture-to illustrate how the cultural transmission of material culture allowed the 'scaling up' of face-to-face social interactions to the global societies known today. We conclude that future research by neuroimagers and archaeologists will need to investigate the cognitive mechanisms behind human engagement with material culture as well as other persons.     

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.     

Evolving institutions for collective action by selective imitation and self-interested design

Human behavior and collective actions are strongly affected by social institutions. A question of great theoretical and practical importance is how successful social institutions get established and spread across groups and societies. Here, using institutionalized punishment in small-scale societies as an example, we contrast two prominent mechanisms - selective imitation and self-interested design - with respect to their ability to converge to cooperative social institutions. While selective imitation has received a great deal of attention in studies of social and cultural evolution, the theoretical toolbox for studying self-interested design is limited. Recently Perry, Shrestha, Vose, and Gavrilets (2018) expanded this toolbox by introducing a novel approach, which they called foresight, generalizing standard myopic best response for the case of individuals with a bounded ability to anticipate actions of their group-mates and care about future payoffs. Here we apply this approach to two general types of collective action – “us vs. nature” and “us vs. them” games. We consider groups composed by a number of regular members producing collective good and a leader monitoring and punishing free-riders. Our results show that foresight increases leaders' willingness to punish free-riders. This, in turn, leads to increased production and the emergence of an effective institution for collective action. We also observed that largely similar outcomes can be achieved by selective imitation, as argued earlier. Selective imitation by leaders (i.e. cultural group selection) outperforms self-interested design if leaders strongly discount the future. Foresight and selective imitation can interact synergistically leading to a faster convergence to an equilibrium. Our approach is applicable to many other types of social institutions and collective action.     

Brain Anatomical Network and Intelligence

Intuitively, higher intelligence might be assumed to correspond to more efficient information transfer in the brain, but no direct evidence has been reported from the perspective of brain networks. In this study, we performed extensive analyses to test the hypothesis that individual differences in intelligence are associated with brain structural organization, and in particular that higher scores on intelligence tests are related to greater global efficiency of the brain anatomical network. We constructed binary and weighted brain anatomical networks in each of 79 healthy young adults utilizing diffusion tensor tractography and calculated topological properties of the networks using a graph theoretical method. Based on their IQ test scores, all subjects were divided into general and high intelligence groups and significantly higher global efficiencies were found in the networks of the latter group. Moreover, we showed significant correlations between IQ scores and network properties across all subjects while controlling for age and gender. Specifically, higher intelligence scores corresponded to a shorter characteristic path length and a higher global efficiency of the networks, indicating a more efficient parallel information transfer in the brain. The results were consistently observed not only in the binary but also in the weighted networks, which together provide convergent evidence for our hypothesis. Our findings suggest that the efficiency of brain structural organization may be an important biological basis for intelligence.     

Societal background influences social learning in cooperative decision making

Humans owe their ecological success to their great capacities for social learning and cooperation: learning from others helps individuals adjust to their environment and can promote cooperation in groups. Classic and recent studies indicate that the cultural organization of societies shapes the influence of social information on decision making and suggest that collectivist values (prioritizing the group relative to the individual) increase tendencies to conform to the majority. However, it is unknown whether and how societal background impacts social learning in cooperative interactions. Here we show that social learning in cooperative decision making systematically varies across two societies. We experimentally compare people's basic propensities for social learning in samples from a collectivist (China) and an individualist society (United Kingdom; total n?=?540) in a social dilemma and a coordination game. We demonstrate that Chinese participants base their cooperation decisions on information about their peers much more frequently than their British counterparts. Moreover, our results reveal remarkable societal differences in the type of peer information people consider. In contrast to the consensus view, Chinese participants tend to be substantially less majority-oriented than the British. While Chinese participants are inclined to adopt peer behavior that leads to higher payoffs, British participants tend to cooperate only if sufficiently many peers do so too. These results indicate that the basic processes underlying social transmission are not universal; rather, they vary with cultural conditions. As success-based learning is associated with selfish behavior and majority-based learning can help foster cooperation, our study suggests that in different societies social learning can play diverging roles in the emergence and maintenance of cooperation.     

Influences on communication about reproduction: the cultural evolution of low fertility

The cultural norms of traditional societies encourage behavior that is consistent with maximizing reproductive success but those of modern post-demographic transition societies do not. Newson et al (2005) proposed that this might be because interaction between kin is relatively less frequent in modern social networks. Assuming that people's evaluations of reproductive decisions are influenced by a desire to increase their inclusive fitness, they will be inclined to prefer their kin to make fitness-enhancing choices. Such a preference will encourage the emergence of pronatal cultural norms if social networks are dense with kin. Less pronatal norms will emerge if contact between kin makes up a small proportion of social interactions. This article reports evidence based on role-play studies that supports the assumption of the kin influence hypothesis that evaluations of reproductive decisions are influenced by a desire to increase inclusive fitness. It also presents a cultural evolutionary model demonstrating the long-term effect of declining kin interaction if people are more likely to encourage fitness-enhancing choices when interacting with their kin than with nonrelatives.     

A cross-culture,cross-gender comparison of perspective taking mechanisms

Being able to judge another person''s visuo-spatial perspective is an essential social skill, hence we investigated the generalizability of the involved mechanisms across cultures and genders. Developmental, cross-species, and our own previous research suggest that two different forms of perspective taking can be distinguished, which are subserved by two distinct mechanisms. The simpler form relies on inferring another''s line-of-sight, whereas the more complex form depends on embodied transformation into the other''s orientation in form of a simulated body rotation. Our current results suggest that, in principle, the same basic mechanisms are employed by males and females in both, East-Asian (EA; Chinese) and Western culture. However, we also confirmed the hypothesis that Westerners show an egocentric bias, whereas EAs reveal an other-oriented bias. Furthermore, Westerners were slower overall than EAs and showed stronger gender differences in speed and depth of embodied processing. Our findings substantiate differences and communalities in social cognition mechanisms across genders and two cultures and suggest that cultural evolution or transmission should take gender as a modulating variable into account.     

Human children rely more on social information than chimpanzees do

Human societies are characterized by more cultural diversity than chimpanzee communities. However, it is currently unclear what mechanism might be driving this difference. Because reliance on social information is a pivotal characteristic of culture, we investigated individual and social information reliance in children and chimpanzees. We repeatedly presented subjects with a reward-retrieval task on which they had collected conflicting individual and social information of equal accuracy in counterbalanced order. While both species relied mostly on their individual information, children but not chimpanzees searched for the reward at the socially demonstrated location more than at a random location. Moreover, only children used social information adaptively when individual knowledge on the location of the reward had not yet been obtained. Social information usage determines information transmission and in conjunction with mechanisms that create cultural variants, such as innovation, it facilitates diversity. Our results may help explain why humans are more culturally diversified than chimpanzees.     

The slow process: A hypothetical cognitive adaptation for distributed cognitive networks

Human cognitive evolution is characterized by two special features that are truly novel in the primate line. The first is the emergence of "mindsharing" cultures that perform cooperative cognitive work, and serve as distributed cognitive networks. The second is the emergence of a brain that is specifically adapted for functioning within those distributed networks, and cannot realize its design potential without them. This paper proposes a hypothetical neural process at the core of this brain adaptation, called the "slow process". It enables the human brain to comprehend social events of much longer duration and complexity than those that characterize primate social life. It runs in the background of human cognitive life, with the faster moving sensorimotor interface running in the foreground. Most mammals can integrate events in the shorter time zone that corresponds to working memory. However, very few can comprehend complex events that extend over several hours (for example, a game or conversation) in what may be called the "intermediate" time zone. Adult humans typically live, plan, and imagine their lives in this time range, which seems to exceed the capabilities of our closest relatives, bonobos and chimpanzees. In summary, human cognition has both an individual and a collective dimension. Individual brains and minds function within cognitive-cultural networks, or CCNs, that store and transmit knowledge. The human brain relies on cultural input even to develop the basic cognitive capacities needed to gain access to that knowledge in the first place. The postulated slow process is a top-down executive capacity that evolved specifically to manage the cultural connection, and handle the cognitive demands imposed by increasingly complex distributed systems.     

The social brain: allowing humans to boldly go where no other species has been

The biological basis of complex human social interaction and communication has been illuminated through a coming together of various methods and disciplines. Among these are comparative studies of other species, studies of disorders of social cognition and developmental psychology. The use of neuroimaging and computational models has given weight to speculations about the evolution of social behaviour and culture in human societies. We highlight some networks of the social brain relevant to two-person interactions and consider the social signals between interacting partners that activate these networks. We make a case for distinguishing between signals that automatically trigger interaction and cooperation and ostensive signals that are used deliberately. We suggest that this ostensive signalling is needed for ‘closing the loop’ in two-person interactions, where the partners each know that they have the intention to communicate. The use of deliberate social signals can serve to increase reputation and trust and facilitates teaching. This is likely to be a critical factor in the steep cultural ascent of mankind.     

Scars for war: evaluating alternative signaling explanations for cross-cultural variance in ritual costs

While males in many societies endure traumatic and painful rites, in other societies male rites are mild or completely absent. To explain these cross-cultural differences, we use data collected from the Human Relations Area Files electronic databases (eHRAF) to test two sets of hypotheses derived from signaling theory. If costly male rites serve to signal mate quality, they would be expected to correlate with the intensity of mating competition. If they serve to signal group commitments, they would be expected to be associated with the importance of overcoming problems of collective action. Our results support the latter set of hypotheses: males in societies that engage in warfare endure the costliest rites. Moreover, we show that whether wars are fought within cultural groups or against other cultural groups is an important determinant of whether or not male rites result in permanent visible marks, such as ritual scars. We argue that costly male rites signal commitment and promote solidarity among males who must organize for warfare.     

Social encounter networks: characterizing Great Britain

A major goal of infectious disease epidemiology is to understand and predict the spread of infections within human populations, with the intention of better informing decisions regarding control and intervention. However, the development of fully mechanistic models of transmission requires a quantitative understanding of social interactions and collective properties of social networks. We performed a cross-sectional study of the social contacts on given days for more than 5000 respondents in England, Scotland and Wales, through postal and online survey methods. The survey was designed to elicit detailed and previously unreported measures of the immediate social network of participants relevant to infection spread. Here, we describe individual-level contact patterns, focusing on the range of heterogeneity observed and discuss the correlations between contact patterns and other socio-demographic factors. We find that the distribution of the number of contacts approximates a power-law distribution, but postulate that total contact time (which has a shorter-tailed distribution) is more epidemiologically relevant. We observe that children, public-sector and healthcare workers have the highest number of total contact hours and are therefore most likely to catch and transmit infectious disease. Our study also quantifies the transitive connections made between an individual''s contacts (or clustering); this is a key structural characteristic of social networks with important implications for disease transmission and control efficacy. Respondents'' networks exhibit high levels of clustering, which varies across social settings and increases with duration, frequency of contact and distance from home. Finally, we discuss the implications of these findings for the transmission and control of pathogens spread through close contact.     

Mode and tempo in the evolution of socio-political organization: reconciling 'Darwinian' and 'Spencerian' evolutionary approaches in anthropology

Traditional investigations of the evolution of human social and political institutions trace their ancestry back to nineteenth century social scientists such as Herbert Spencer, and have concentrated on the increase in socio-political complexity over time. More recent studies of cultural evolution have been explicitly informed by Darwinian evolutionary theory and focus on the transmission of cultural traits between individuals. These two approaches to investigating cultural change are often seen as incompatible. However, we argue that many of the defining features and assumptions of 'Spencerian' cultural evolutionary theory represent testable hypotheses that can and should be tackled within a broader 'Darwinian' framework. In this paper we apply phylogenetic comparative techniques to data from Austronesian-speaking societies of Island South-East Asia and the Pacific to test hypotheses about the mode and tempo of human socio-political evolution. We find support for three ideas often associated with Spencerian cultural evolutionary theory: (i) political organization has evolved through a regular sequence of forms, (ii) increases in hierarchical political complexity have been more common than decreases, and (iii) political organization has co-evolved with the wider presence of hereditary social stratification.     

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.     

From small holes to grand narratives: the impact of taphonomy and sample size on the modernity debate in Australia and New Guinea

Our knowledge of early Australasian societies has significantly expanded in recent decades with more than 220 Pleistocene sites reported from a range of environmental zones and depositional contexts. The uniqueness of this dataset has played an increasingly important role in global debates about the origins and expression of complex behaviour among early modern human populations. Nevertheless, discussions of Pleistocene behaviour and cultural innovation are yet to adequately consider the effects of taphonomy and archaeological sampling on the nature and representativeness of the record. Here, we investigate the effects of preservation and sampling on the archaeological record of Sahul, and explore the implications for understanding early cultural diversity and complexity. We find no evidence to support the view that Pleistocene populations of Sahul lacked cognitive modernity or cultural complexity. Instead, we argue that differences in the nature of early modern human populations across the globe were more likely the consequence of differences in population size and density, interaction and historical contingency.     

Systems of Production and Social Discourse: The Skipper Effect Revisited

We have argued that differences in success in Icelandic fishing are statistically explained more by technical and ecological factors than by personal qualities of skippers, the "skipper effect." Research by other scholars has reopened the discussion of the skipper effect. We assess some of the statistical arguments, pointing out that while there may be a strong skipper effect in some societies, in other societies it is weak or negligible. We suggest that it is important to distinguish between the statistical reality of the skipper effect and its sociology and that the concept of skipper effect is of limited utility in comparative studies, since different researchers using it have not always been talking about the same phenomena and fishing success is conceived differently in different societies. The discussion of the skipper effect echoes debates on resource management and the authenticity of folk models, as well as larger debates in social theory on the relationship between the symbolic and the real and the role of history and agency. Folk theories of production, we argue, are best regarded as cultural accounts constructed in social discourse, in the context of production systems.     

From social network (centralized vs. decentralized) to collective decision-making (unshared vs. shared consensus)

Relationships we have with our friends, family, or colleagues influence our personal decisions, as well as decisions we make together with others. As in human beings, despotism and egalitarian societies seem to also exist in animals. While studies have shown that social networks constrain many phenomena from amoebae to primates, we still do not know how consensus emerges from the properties of social networks in many biological systems. We created artificial social networks that represent the continuum from centralized to decentralized organization and used an agent-based model to make predictions about the patterns of consensus and collective movements we observed according to the social network. These theoretical results showed that different social networks and especially contrasted ones--star network vs. equal network--led to totally different patterns. Our model showed that, by moving from a centralized network to a decentralized one, the central individual seemed to lose its leadership in the collective movement's decisions. We, therefore, showed a link between the type of social network and the resulting consensus. By comparing our theoretical data with data on five groups of primates, we confirmed that this relationship between social network and consensus also appears to exist in animal societies.     

Culture and the evolution of human cooperation

The scale of human cooperation is an evolutionary puzzle. All of the available evidence suggests that the societies of our Pliocene ancestors were like those of other social primates, and this means that human psychology has changed in ways that support larger, more cooperative societies that characterize modern humans. In this paper, we argue that cultural adaptation is a key factor in these changes. Over the last million years or so, people evolved the ability to learn from each other, creating the possibility of cumulative, cultural evolution. Rapid cultural adaptation also leads to persistent differences between local social groups, and then competition between groups leads to the spread of behaviours that enhance their competitive ability. Then, in such culturally evolved cooperative social environments, natural selection within groups favoured genes that gave rise to new, more pro-social motives. Moral systems enforced by systems of sanctions and rewards increased the reproductive success of individuals who functioned well in such environments, and this in turn led to the evolution of other regarding motives like empathy and social emotions like shame.     

Blood,War, and Ritual: Religious Ecology, ‘Strong’ Culture,and Human Sacrifice in the Premodern World

What social factors predict human sacrifice in premodern societies? After summarising key insights from competing theoretical perspectives that seek to explain the presence of human sacrifice in premodern societies, we empirically assess the explanatory utility of each theory. We draw from Stark's ‘moral communities’ argument and Alexander and Smith's insights regarding cultural autonomy to highlight how the macro-level organisation of premodern societies impacted the practice of human sacrifice. Using data from Murdock and White's Standard Cross-Cultural Sample, logistic regression models suggest that premodern societies that expressed community ties through religious ceremonies were more likely to engage in human sacrifice, while beliefs in spirit aggression are correlated with lower likelihood of human sacrifice. In terms of non-religious factors, societies that experienced frequent famine were slightly less likely to activity in the ancient world are partly a function of societal complexity. We conclude by specifying the theoretical implications of these findings.     

The Establishment and Defeat of Hierarchy: Inalienable Possessions and the History of Collective Prestige Structures in the Pueblo Southwest

The role of social valuables in establishing and defeating hierarchies in prestate societies is explored through the use of Annette Weiner's concept of "inalienable possessions." Inalienable possessions are objects made to be kept (not exchanged), have symbolic and economic power that cannot be transferred, and are often used to authenticate the ritual authority of corporate groups. Ethnographic examples from Zuni are used to understand the range of individually and collectively owned inalienable objects in Pueblo societies. I then use three classes of these objects from archaeological contexts to gain insight into the history of collective prestige structures in the Southwest. I argue that inalienable goods are more useful than shape prestige goods for understanding the role of social valuables in many nonstate societies, especially those in which inequalities are based on ritual knowledge.