Lateral and Vertical Transfer in Biology,Linguistics and Anthropology: An Account of Widely Neglected Ideas in the Formation of Evolutionary Theories

The scope of this paper is to highlight models of reticulate evolution in a dual sense: (1) by stressing the importance of early models of horizontal/lateral transfer instead of models of unilinear vertical transfer in biology, linguistics, anthropology and related disciplines, and (2) by demonstrating that the acceptance of evolutionism as leitmotif in the nineteenth century was only possible by intense and repeated networks between scholars of different academic realms which lead to the assumption that the development of biological species and human cultures could be perceived as part of the same co-evolutionary process. Contrary to these widely popularized models of unilinear evolution, I would like to draw attention to alternative theories emphasizing the horizontal transfer of words, phenotypes/genotypes, and culture traits. Examples are the method of areal typology in linguistics, the theory of endosymbiosis in biology, and the anti-evolutionist attitude in Boasian anthropology, combined with an emphasis on the diffusion of culture traits. Further, it shall be pointed out that, even when—after the general dismissal of evolutionist ideas in the beginning of the twentieth century—the idea of co-evolutionary processes in the development of human populations and languages was again forwarded in the late twentieth century, this ‘modern synthesis’ of genetics, linguistics and archeology relied largely on interdisciplinary reticulations between sciences and humanities and serves as another example of reticulate evolution.     

Emotion (or Life,the Universe,Everything)

Emotions are fundamental to human life; they define its quality and motivate action. In the past, social scientists who have studied emotions have treated them as biological, cultural or social phenomena. These approaches have tended to fall on either side of the culturally recognised division between nature and culture, and so have failed to recognise that emotions bridge this division, that they are thought of as both biological and cultural, as consisting of both physical feeling and cultural meaning. In this article, an alternative approach is presented in which emotions are treated as ecological mechanisms that operate in the relationship between an individual human being and their environment. In this approach, which draws on models of emotion proposed by William James and Antonio Damasio, emotions connect individual human beings to their surroundings and play an important role in learning. A focus on the individual as the centre of analytical attention—often referred to as ‘methodological individualism’—is a logical consequence of the ecological approach to emotion, which also has significant implications for the relationships between ecological anthropology and other branches of the discipline, and between anthropology and other disciplines. In the face of an ecological understanding of emotion, all relations, including social relations, become ecological and social anthropology melts into and is subsumed by ecological anthropology. At the same time, anthropology tends to lose its distinctiveness from biology, psychology and other disciplines by focusing on a phenomenon that is of common interest to all the human sciences.     

Evolutionary psychology and the generation of culture,part I: Theoretical considerations

Culture is the ongoing product of the evolved psyches of individual humans living in groups. Progress in our understanding of culture as a phenomenon depends on progress in uncovering the nature of the evolved mechanisms that comprise the human psyche, including but not limited to those responsible for learning. Actual attemps to specify information processing mechanisms that could, in fact, perform tasks humans routinely perform have demonstrated that the human psyche cannot, even in principle, be comprised only of a general purpose learning mechanism or any other general purpose mechanism, such as an inclusive fitness maximizer. Instead, the human psyche appears to consist of a large number of mechanisms, many or most of which are special purpose and domain-specific. The output of these mechanisms taken together constitutes the “private culture” of each individual, and the interactions of these private cultures lead to the cross-individual patterns of similarity that have led anthropologists to think typologically of social groups as having “a” culture. The construction of a scientific theory of culture requires as its building blocks specific models of these psychological mechanisms, and so evolutionary anthropology depends on the forging of an evolutionary psychology. The most productive application of evolutionary biology is, therefore, in the study of the psychological mechanisms that generate and shape culture, rather than in the attempt to impose on cultural change too close a parallel to population genetics and organic evolution.     

Culture evolves

Culture pervades human lives and has allowed our species to create niches all around the world and its oceans, in ways quite unlike any other primate. Indeed, our cultural nature appears so distinctive that it is often thought to separate humanity from the rest of nature and the Darwinian forces that shape it. A contrary view arises through the recent discoveries of a diverse range of disciplines, here brought together to illustrate the scope of a burgeoning field of cultural evolution and to facilitate cross-disciplinary fertilization. Each approach emphasizes important linkages between culture and evolutionary biology rather than quarantining one from the other. Recent studies reveal that processes important in cultural transmission are more widespread and significant across the animal kingdom than earlier recognized, with important implications for evolutionary theory. Recent archaeological discoveries have pushed back the origins of human culture to much more ancient times than traditionally thought. These developments suggest previously unidentified continuities between animal and human culture. A third new array of discoveries concerns the later diversification of human cultures, where the operations of Darwinian-like processes are identified, in part, through scientific methods borrowed from biology. Finally, surprising discoveries have been made about the imprint of cultural evolution in the predispositions of human minds for cultural transmission.     

分子人类学与现代人的起源*

1953年Watson & Crick 对于DNA双螺旋结构模型的提出及对其遗传机理的解释,标志着现代分子生物学的诞生。其后短短50年的时间里,分子生物学在各个学科之间广泛渗透,相互促进,不断深入和发展。在以研究人类的起源和进化为首要任务的人类学领域,由于现代分子生物学理论和方法的应用,诞生了分子人类学这一全新的结合型分支学科,为人类学的发展提供了科学可信的研究方法和具发展前景的研究方向。系统地介绍了分子人类学的发展历史、研究方法及原理;另外,结合分子人类学在古人类学研究中的应用,讨论了关于现代人起源的“非洲起源说”和“多地区连续演化说”。Abstract: Since Watson & Crick put forward the double-helix model of DNA structure and hereditary mechanism in 1953, it is generally accepted that this event marks the birth of modern molecular biology. This new field of biology has experienced a flourishing development in the past 50 years. On one hand, the development of molecular biology has been deeply influencing many relative fields; on the other hand, its own proceeding pace has been accelerated by the reaction from the other fields. Anthropology is one of the fields most deeply impacted by the theory and method of molecular biology. Most importantly, molecular anthropology was born as a result of combination of molecular biology, anthropology as well as paleoanthropology. This new branch provides reliable method and vital direction for paleoanthropology. This paper systematically reviews the history, principle and method of molecular anthropology. Two hypotheses on the origin of modern human, which include “out-of-African theory” and “theory of multiregional evolution” are also discussed for the purpose of showing how molecular anthropology is applied in paleoanthropology.     

"Galton's Asset" and "Flower's Problem Cultural Networks and Cultural Units in Cross-Cultural Research Ml (Or, Male Genital Mutilations and Polygyny in Cross-Cultural Perspective)

Edward Tylor had envisioned anthropology to be comprised of ethnology and ethnography in equal parts, but today ethnography dominates the field. In this paper, we examine two reasons for the refugee status of ethnology. First, we look at the notorious "Galton effect." Second, we examine the problem of defining and using cultural units, particularly when positivistic and static theories and methods of culture have been largely discredited by anthropology. We argue against any formulaic solutions to these problems and show that for each research question one needs to reconsider the criteria for how to construct cultural units and how to ensure that the cultures under study are not merely replicas of one another. We show that previous solutions to these issues are limited because they fail to appreciate the contingent and multidimensional nature of culture. We also argue that, instead of a "Galton problem," there is actually a "Galton asset," which can be used to study historical and emergent communicative networks. [Keywords: cross–cultural research, Galton problem, cultural units, methods and theory]     

The politics of Eros: ritual dialogue and egalitarianism in three Central African hunter‐gatherer societies

It has become standard practice within feminist anthropology to repudiate any essential relationship between the biological body and cultural identity. In recent years, the ongoing deconstruction of the body has come to seem the only ‘natural’ fact. By contrast, this article seeks to reconnect sex, power, and culture in a positive sense, by identifying a political system in which power is kept in motion through the body. Literally dancing it out, organized Mbuti or Yaka gender groups perform a recurrent ritual repartee where power is continually churned up and funnelled back and forth between coalitions. The graphic somatic language that emerges through these dances suggests an alternative power‐principle: kinetic, erotic, and fundamentally non‐coercive. Here, the drawing back of the collective eye to the anatomical nature of power, with the simultaneous ritual de‐privatization of ‘biology’, explodes the body out into a collective political force. The cultural visibility of the female procreative body in such contexts is striking. Using the core theme of dialogism, I rethink the creative potential of sexual duality, and work towards a new understanding of gender, power, and the body.     

Get Rad! The Evolution of the Skateboard Deck

Today there is growing interest in material culture studies among a wide range of social and biological scientists. Researchers recognize that some concepts drawn from biology can be useful in understanding aspects of material culture evolution. Indeed, recent research has demonstrated that material culture can evolve in a branching manner (vertical transmission) similar to that of biological species. However, there are many complicating factors as well, particularly the human penchant for borrowing and resurrecting old ideas resulting in extensive blending and hybridization (lateral transmission). But blending and hybridization occurs in biology as well depending upon the nature and scale of interacting organisms. There is far more lateral information transfer between populations within species than between species (although there are always exceptions). History can also be expected to play a role in the degree to which evolution is affected by vertical versus lateral transmission processes. All things equal, we should expect branching to be most important early in the history of a cultural system since blending could not become significant without the early development of distinct lineages. This is different from most biological systems in the sense that the development of distinct lineages would significantly reduce (or prevent) opportunities for blending. We explore these ideas with an analysis of skateboard decks spanning the history of professional skateboards since 1963. We apply cladistic and networking models in order to develop an understanding of the degree by which skateboard evolution was affected by branching and blending/hybridization processes. The study is enhanced by a historical record that provides significant insight into the actual innovation and borrowing processes associated with skateboard evolution. Results confirm that both branching and blending played important roles and that branching was most critical early in professional skateboard history. The study offers the important implication that while cultural systems will typically incorporate far more horizontal transmission in the evolutionary process (particularly in later stages) than many biological systems, general principles governing early stage branching and disparity may apply to both.     

The State of Biological Anthropology in 2008: Is Our Discipline Strong and Our Cause Just?

ABSTRACT   Biological anthropologists inform a largely professional discourse on the evolutionary history of our species. In addition, aspects of our biology, the ways in which we vary, and certain patterns of behavior are the subjects of a more public and popular conversation. The social contexts in which we work not only define our times but also produce the anthropologists that in turn construct an emergent understanding of our species' (and our societies') inner workings. In this review of scholarly production, I focus on developments within a selection of "sub-subdisciplines" that were particularly influential in bending the arc of biological anthropology in 2008, namely: evolutionary medical anthropology, anthropological neuroscience, forensic anthropology, primatology, and paleoanthropology. Ultimately, this review demonstrates, yet again, anthropology's great contribution: the ability to incorporate new technologies and research methodologies into a synthetic and integrative interdisciplinary approach toward the elucidation of human behavior, evolution, and biocultural engagements with the environment. [Keywords: biological anthropology, year in review, 2008, science and society]     

Human cumulative culture: a comparative perspective

Many animals exhibit social learning and behavioural traditions, but human culture exhibits unparalleled complexity and diversity, and is unambiguously cumulative in character. These similarities and differences have spawned a debate over whether animal traditions and human culture are reliant on homologous or analogous psychological processes. Human cumulative culture combines high‐fidelity transmission of cultural knowledge with beneficial modifications to generate a ‘ratcheting’ in technological complexity, leading to the development of traits far more complex than one individual could invent alone. Claims have been made for cumulative culture in several species of animals, including chimpanzees, orangutans and New Caledonian crows, but these remain contentious. Whilst initial work on the topic of cumulative culture was largely theoretical, employing mathematical methods developed by population biologists, in recent years researchers from a wide range of disciplines, including psychology, biology, economics, biological anthropology, linguistics and archaeology, have turned their attention to the experimental investigation of cumulative culture. We review this literature, highlighting advances made in understanding the underlying processes of cumulative culture and emphasising areas of agreement and disagreement amongst investigators in separate fields.     

The adaptive nature of culture

Some have argued that the major contribution of anthropology to science is the concept of culture. Until very recently, however, evolutionary anthropologists have largely ignored culture as a topic of study. This is perhaps because of the strange bedfellows they would have to maintain. Historically, anthropologists who claimed the focus of cultural anthropology tended to be anti‐science, anti‐biology, or both. Paradoxically, a segment of current mainstream cultural anthropology has more or less abandoned culture as a topic. It is particularly ironic that in spite of a growing awareness among evolutionary anthropologists that culture is critical for understanding the human condition, the topic of culture has fallen out of favor among many “cultural” anthropologists. ^1,2     

Not just in the past: Racist and sexist biases still permeate biology,anthropology, medicine,and education

In the past decades, it has been increasingly recognized that some areas of science, such as anthropology, have been plagued by racist, Western-centric, and/or sexist biases. Unfortunately, an acculturation process to racism and sexism has been occurring for generations leading to systemic inequities that will take a long time to disappear. Here, we highlight the existence of current examples of racism, Western-centrism and sexism within: (1) the most popular anatomical atlases used in biological, anthropological and medical education; (2) prominent natural history museums and World Heritage Sites; (3) biological and anthropological scientific research publications; and (4) popular culture and influential children's books and educational materials concerning human biology and evolution.     

濒危药用植物桃儿七的生物学特性及其保育措施

桃儿七为重要抗癌药物前体物来源物种,现正处在濒危状态,已被列为国家三级保护植物。本文全 面地综述了桃儿七的生物学特性,包括外部形态、地理分布、系统位置、生态学和群落学特性、发育生物学、繁 殖生物学、植物化学、细胞组织培养和内生真菌研究以及遗传学等研究。最后分析了引起桃儿七濒危的原因, 并提出了具体保育措施和研究展望。     

Critical Social Learning: A Solution to Rogers's Paradox of Nonadaptive Culture

Alan Rogers (1988) presented a game theory model of the evolution of social learning, yielding the paradoxical conclusion that social learning does not increase the fitness of a population. We expand on this model, allowing for imperfections in individual and social learning as well as incorporating a "critical social learning" strategy that tries to solve an adaptive problem first by social learning, and then by individual learning if socially acquired behavior proves unsatisfactory. This strategy always proves superior to pure social learning and typically has higher fitness than pure individual learning, providing a solution to Rogers's paradox of nonadaptive culture. Critical social learning is an evolutionarily stable strategy (ESS) unless cultural transmission is highly unfaithful, the environment is highly variable, or social learning is much more costly than individual learning. We compare the model to empirical data on social learning and on spatial variation in primate cultures and list three requirements for adaptive culture.     

Rethinking genes

The gene is the central construct of twentieth-century biology and evolution. It is a construct because, like “culture” in anthropology, “gene” is widely used and is central to the discipline's discourse, but eludes rigorous definition. Although the gene is acknowledged as a material entity, its membership criteria are unclear and its boundaries are fuzzy—indeed, more than one can occupy the same space at the same time. The purpose of this essay is to bring to light recent refinements in our conception of the gene and their implications for its use in biological anthropology.     

(New) Species concepts,species delimitation and the inherent limitations of taxonomy

The species problem, despite decades of heated debates, has not been resolved yet. Recently, two new species concepts have been published, the mitonuclear compatibility species concept and the inclusive species concept. I briefly discuss them, together with a recent attempt at standardizing taxonomic decisions, in the broader framework of what I believe is an inherent limitation of taxonomy—imposing a discrete system on a continuous process (evolution) that leads to fuzzy boundaries in nature. In the light of this, taxonomists, biologists in general and conservationists alike will have to accept the fact that completely nonarbitrary species delimitation is impossible. This has serious ramifications in all disciplines that rely on species, and particularly species counts, as a basic currency for quantitative analyses (ecology, evolutionary biology) and practical decision-making (conservation and environmental policy).     

Keeping Biological Anthropology in Anthropology, and Anthropology in Biology

Considerable tension among the subfields has existed within the discipline of anthropology. As a result, some anthropology departments have splintered, and the hallmark "holistic approach" of anthropology has been considered more myth than reality. However, as promoted by the American Anthropological Association and the American Anthropologist for over one hundred years, enhancing the holistic nature of anthropology remains an important and necessary endeavor. This article provides an introduction to this special issue of the American Anthropologist , which focuses on the subfield of biological anthropology. Hopefully, as a result, increased connections among the subfields will be fostered, for the betterment of both biological anthropology and anthropology in general. The underlying theme of this article and the subtext for the entire special issue is clear: Biological anthropology needs anthropology, and anthropology needs biological anthropology. [Keywords: biological anthropology, subfields, four-field approach, holistic]     

Evolution of man in the light of molecular genetics: a review. Part I. Our evolutionary history and genomics

The discovery in the mid 1970s of efficient methods of DNA sequencing and their subsequent development into more and more rapid procedures followed by sequencing the genomes of many species, including man in 2001, revolutionised the whole of biology. Remarkably, new light could be cast on the evolutionary relations of different species, and the tempo and mode of evolution within a given species, notably man, could quantitatively be illuminated including ongoing evolution possibly involving also the size of the brains. This review is a short summary of the results of the molecular genetic investigations of human evolution including the time and place of the formation of our species, our evolutionary relation to the closest living species relatives as well as extinct forms of the genus Homo. The nature and amount of genetic polymorphism in man is also considered with special emphasis on the causes of this variation, and the role of natural selection in human evolution. A consensus about the mosaic nature of our genome and the rather dynamic structure of our ancestral population is gradually emerging. The modern gene pool has most likely been contributed to several different ancestral demes either before or after the emergence of the anatomically modern human phenotype in the extent that even the nature of the evolutionary lineage leading to the anatomically modern man as a distinct biological species is disputable. Regulation of the function of genes, as well as the evolution of brains will be dealt with in the second part of this review.     

Reclaiming Applied Anthropology: Its Past, Present, and Future

Growing concerns about anthropology's impact in both academia and the broader social arena have led to calls for more "public" and more relevant anthropology. In this article, we expand on these exhortations, by calling for systematic joining of critical social theory with application and pragmatic engagement with contemporary problems. We argue for the repositioning of applied anthropology as a vital component of the broader discipline and suggest that it should serve as a framework for constructing a more engaged anthropology. In revisiting disciplinary history and critiques of applied anthropology, we demonstrate the central role that application has played throughout anthropology's evolution, address common misconceptions that serve as barriers to disciplinary integration, examine the role of advocacy in relation to greater engagement as well as the relationship of theory to practice, and conclude with an assessment of the diverse work that is subsumed under the inclusive rubric of "anthropology in use."