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We propose a model of intergenerational transmission of education wherein children belong to either highly educated or low-educated families. Children choose the intensity of their social activities while parents decide how much educational effort to exert. Using data on adolescents in the United States, we structurally estimate this model and find that, on average, children's homophily acts as a complement to the educational effort of highly educated parents but as a substitute for the educational effort of low-educated parents. We also perform some counterfactual policy simulations. We find that policies that subsidize kids' socialization efforts can backfire for low-educated students because they tend to increase their interactions with other low-educated students (i.e., homophily), which reduces the education effort of their parents and, thus, their chance of becoming educated. On the contrary, policies that increase heterophily by favoring friendship links between kids from different education backgrounds can be effective in reducing the education gap betweenthem.

International audience; We develop a two-period overlapping generations model in which both the structure of the family and the decision to commit crime are endogenous and the dynamics of moral norms of good conduct (honesty trait) is transmitted intergenerationally by families and peers. Having a father at home might be crucial to prevent susceptible boys from becoming criminals, as this facilitates the transmission of the honesty trait against criminal behavior. By "destroying" biparental families and putting fathers in prison, we show that more intense crime repression can backfire at the local level because it increases the possibility that criminals' sons become criminals themselves. Consistent with sociological disorganization theories of crime, the model also explains the emergence and persistence of urban ghettos characterized by a large proportion of broken families, high crime rates, and high levels of peer socialization, which reinforce criminal activities. Finally, we discuss the efficiency of segregation, family and education policies in terms of long-term crime rates.

Le rapatriement des objets autochtones est régulièrement invoqué quant à son importance pour les nouvelles générations. Cet article explore la manière dont les institutions culturelles et scolaires des communautés collaborent pour engager les jeunes dans les processus de rapatriement et de transmission culturelle. Il se concentre sur des projets menés entre les institutions des communautés ilnu de Mashteuiatsh et anishinabe de Kitigan Zibi, le projet de recherche Nika-Nishk sur le rapatriement des patrimoines autochtones et le National Museum of the American Indian (NMAI) de Washington. Les auteures et auteur présentent d’abord les communautés et la manière dont celles-ci contribuent à rapatrier les moyens et le contenu de leur transmission culturelle, pour revenir ensuite plus spécifiquement sur l’engagement des jeunes au sein du projet de recherche Nika-Nishk ainsi que sur le potentiel de ces activités tant pour les jeunes concernés et pour les cochercheurs que pour les musées. Comment des objets peuvent-ils être vecteurs de liens intergénérationnels et interculturels ? Quels rôles les jeunes peuvent-ils jouer au sein des processus de transfert des connaissances ? Quelles connaissances les communautés et les musées peuvent-ils tirer des échanges suscités par les démarches de rapatriement ?, The repatriation of Indigenous objects is usually seen through the lens of its benefit to younger generations. This article explores how cultural and educational institutions in communities collaborate to involve younger generations in the processes of cultural repatriation and transmission. It focuses on projects between the institutions of the Ilnu community of Mashteuiatsh, the Anishinabe community of Kitigan Zibi, the Nika-Nishk research project on the repatriation of Indigenous heritage, and the National Museum of the American Indian (NMAI) in Washington. First, we present the communities and how they contribute to repatriating the means and content of their cultural transmission. We then return more specifically to the involvement of youth in the Nika-Nishk project. As actors in the project, we question the potential of these activities, for the youth concerned, for researchers, but also for museums. How can objects be vectors of intergenerational and intercultural linkage? What roles can youth play in processes of knowledge transfer? What knowledge can be gained by communities and museums from the exchanges fostered by the processes of repatriation?, La repatriación de objetos indígenas se discute regularmente por su importancia para las nuevas generaciones. Este artículo explora cómo las instituciones culturales y educativas de las comunidades colaboran para involucrar a los jóvenes en los procesos de repatriación y transmisión cultural. Se centra en proyectos llevados a cabo entre instituciones de las comunidades Ilnu de Mashteuiatsh y la comunidad Anishinabe de Kitigan Zibi, el proyecto de investigación Nika-Nishk sobre la repatriación de patrimonios indígenas y el Museo Nacional del Indio Americano (MNIA) de Washington. Las autoras y el autor presentan primero a las comunidades y cómo ellas están ayudando a repatriar los medios y el contenido de su transmisión cultural, para luego examinar específicamente la participación de los jóvenes en el proyecto de investigación Nika-Nishk y el potencial de estas actividades para los jóvenes involucrados, para los coinvestigadores y para los museos. ¿Cómo pueden los objetos ser un vehículo para los vínculos intergeneracionales e interculturales? ¿Qué papel pueden desempeñar los jóvenes en los procesos de transferencia de conocimientos? ¿Qué conocimientos pueden obtener las comunidades y los museos de los intercambios generados por los procesos de repatriación?

Speech and song have been transmitted orally for countless human generations, changing over time under the influence of biological, cognitive, and cultural pressures. Cross-cultural regularities and diversities in human song are thought to emerge from this transmission process, but testing how underlying mechanisms contribute to musical structures remains a key challenge. Here, we introduce an automatic online pipeline that streamlines large-scale cultural transmission experiments using a sophisticated and naturalistic modality: singing. We quantify the evolution of 3,424 melodies orally transmitted across 1,797 participants in the United States and India. This approach produces a high-resolution characterization of how oral transmission shapes melody, revealing the emergence of structures that are consistent with widespread musical features observed cross-culturally (small pitch sets, small pitch intervals, and arch-shaped melodic contours). We show how the emergence of these structures is constrained by individual biases in our participants-vocal constraints, working memory, and cultural exposure-which determine the size, shape, and complexity of evolving melodies. However, their ultimate effect on population-level structures depends on social dynamics taking place during cultural transmission. When participants recursively imitate their own productions (individual transmission), musical structures evolve slowly and heterogeneously, reflecting idiosyncratic musical biases. When participants instead imitate others' productions (social transmission), melodies rapidly shift toward homogeneous structures, reflecting shared structural biases that may underpin cross-cultural variation. These results provide the first quantitative characterization of the rich collection of biases that oral transmission imposes on music evolution, giving us a new understanding of how human song structures emerge via cultural transmission.

Resumen: El artículo cuestiona desde la relación madre-hijo, si en la cotidianidad vivida como un escenario territorial, las prácticas, los valores y las creencias se orientan a la paz. La investigación realizada con madres en bogotá1 y desde un diseño cualitativo muestran prácticas y discursos hegemónicos de regulación, disciplina y cuidado que fortalecen actitudes y prácticas para la convivencia, el respeto y la responsabilidad con los hijos. Las participantes naturalizan su rol y lo enmarcan en la imagen de mujer y madre destinada a cuidar y educar a sus hijos. No reconocen su contribución a la paz, ni dan importancia a los Acuerdos de la Habana. Abstract From the viewpoint of mother-child relationship, this article challenges the assumption that daily practices, values, and beliefs are peace-oriented within family life as a territorial setting. This research carried out with mothers in the city of bogota, under a qualitative approach, show hegemonic practices and discourses of regulation, discipline, and care intended to strengthen attitudes and practices for coexistence, respect, and reliability towards their children. Participants normalize their role framing it within the pattern of the woman and the mother who is expected to care for and educate their children. They do not see their contribution to peace or give importance to the Havana Accords. Resumo: Desde a relação mãe-filho, o artigo pesquisa se na cotidianidade, vivida como cenário territorial, as práticas, os valores e as crenças se orientam à paz. A pesquisa, feita com as mães em bogotá e baseada em uma abordagem qualitativa, evidencia práticas e discursos hegemônicos de regulação, disciplina e cuidado que fortalecem atitudes e práticas para a convivência, o respeito e a reponsabilidade com os filhos. As participantes naturalizam seu papel e o enquadram na imagem de mulher e mãe destinada a cuidar e educar a seus filhos. Não reconhecem sua contribuição à paz nem apreciam a importância dos Acordos da Havana.

Until now, the technology behind building systems has largely been neglected, and an exploration of the cultural transmission of these systems has been undervalued as a way of understanding changes in the symbolic worldview of society. This article analyses the developmental transitions in a specific building system, specifically the tile vault, as a case study that illustrates the changing values of a construction process as it has evolved, together with an understanding of the philosophy that has accompanied those changes over time. An ethnohistorical and ethnographic method has been used, enabling a longitudinal and rich analysis through time that illustrates the indissolubility of the technical issues from the prevailing social institutions of each era. These are based on a careful reading of changing conditions (environmental, social, and cultural), and of the progressive participatory appropriation which takes place through cooperative, synergistic working.

The cross-fertilisation between biological and cultural evolution has led to an extensive borrowing of key concepts, theories, and statistical methods for studying temporal variation in the frequency of cultural variants. Archaeologists have been among the front-runners of those engaging with this endeavour, and the last 2 decades have seen a number of case studies where modes of social learning were inferred from the changing frequencies of artefacts. Here, we employ a simulation model to review and examine under-discussed assumptions shared by many of these applications on the nature of what constitutes the ‘population’ under study. We specifically ask (1) whether cultural transmission via ‘objects’ (i.e. public manifestations of cultural traits) generates distinct patterns from those expected from direct transmission between individuals and (2) whether basing inference on the frequency of objects rather than on the frequency of mental representations underlying the production of those objects may lead to biased interpretations. Our results show that the rate at which ideational cultural traits are embedded in objects, and shared as such, has a measurable impact on how we infer cultural transmission processes when analysing frequency-based archaeological data. At the same time, when cultural transmission is entirely mediated by the material representation of ideas, we argue that copying error should be interpreted as a two-step process which may occur in either one or both of embedding information in objects and retrieving it from them.

Ağıt söyleme geleneği, Türk toplumunun yaşantısında çok eskiden beri önemli bir yere sahiptir. Sözlü kültürün önemli bir parçası olan bu gelenek sosyo-kültürel yaşamdaki değişimlere bağlı olarak yavaş yavaş yok olmaktadır. Bir kültürel değer taşıyan bu yöresel geleneğin derlenmesi, Türk kültür mirası içinde yer edinmesinin sağlanması çalışmanın temel amacıdır. Bu düşünceden yola çıkarak Afyonkarahisar-Bayat yöresinde söylenen ağıtlar derlenmiştir. İç Batı Anadolu’daki Afyonkarahisar ilinin Bayat ilçesinde kültürel miras olarak yüzyıllardır günümüze süregelen Bayat ağıtlarının kendine özgü söyleme şekli ve mitolojik hikayesi vardır. Ağıt söylemenin temelini vefat karşısında duyulan üzüntü, evlenme, ayrılık, kına gibi durumlar oluşturmuştur. Bu çalışmada Bayat yöresine ait ağıtların, bu yörede yaşayan 15 kaynak kişiyle yüz yüze görüşme yaparak video ve ses kaydı ile toplanıp yazıya geçirilmiştir. Uygun örnekleme tekniği ile oluşturulan çalışmanın örneklemini bu yörede ağıt söylemeyi bilen 15 kaynak kişinin söylediği 21 ağıt oluşturmaktadır. Kaynak kişilerin 13’ü okuryazar, 2’si okur-yazar değildir. Kaynak kişilerden tespit edilen ağıtların nesilden nesile sözlü olarak aktarıldığını gözlemledik. Ağıt içeriklerinin söyleyicinin sevdiğini kaybettiği durumlarda hissettiği üzüntüyü dile getirmek ve evlenerek ana evinden ayrılan kızına duyacağı özlemi ifade etmek amaçları ile dile getirildiğini tespit ettik. Çalışmanın sonunda ağıtların kültürel birikim taşıyan önemli kaynaklar olduğu ve bu ağıtlar sayesinde yörenin yaşam biçimi, coğrafyası, geçim tarzları ve günlük yaşayış biçimleri hakkında bilgiler edinebileceğimiz ortaya konmuştur. Bu ağıtların bölgenin kültürel birikimlerinin aktarılmasında önemli işlevi olduğu görülmektedir. Bu işlevin yok olmaması için yazılı kaynaklara aktarılmasının gerekli olduğu değerlendirilmektedir., Традиция пения причитаний занимает важное место в жизни турецкого общества с незапамятных времен. Эта традиция, являющаяся важной частью устной культуры, постепенно исчезает из-за изменений в социально-культурной жизни. Основная цель данного исследования- собрать воедино эту местную традицию, несущую в себе культурную ценность, и обеспечить ей место в культурном наследии Турции. Исходя из этой идеи, были собраны причитания, исполняемые в районе Афьонкарахисар-Баят. Баятские причитания, сохранившиеся на протяжении веков как культурное наследие в районе Баят провинции Афьонкарахисар в центральной части Западной Анатолии, имеют уникальную манеру пения и мифологическую историю. В основе пения причитаний лежит печаль, испытываемая перед лицом смерти, брака или разлуки. В данном исследовании причитания, относящиеся к региону Байат, были собраны и расшифрованы с помощью видео- и аудиозаписи в ходе личных интервью с 15 информантами, проживающими в этом регионе. Выборка исследования, созданная с помощью метода удобной выборки, состояла из 21 причитания, исполненного 15 информантами, которые знают, как поют причитания в этом регионе. 13 информантов были грамотными, а 2- неграмотными. Мы заметили, что причитания, выявленные у информантов, передавались устно из поколения в поколение. Мы определили, что содержание причитаний было выражено с целью выразить печаль, которую испытывал певец в случаях, когда терял любимого человека, и выразить тоску по дочери, которая покинула дом матери, выйдя замуж. В конце исследования было выявлено, что причитания являются важным источником культурного накопления, и благодаря им мы можем получить информацию об образе жизни, географии, средствах к существованию и повседневном стиле жизни региона. Мы увидели, что эти причитания имели важную функцию в передаче культурного репертуара региона. Мы пришли к выводу, что необходимо перенести эту функцию в письменные источники, чтобы не дать им исчезнуть., The tradition of singing laments has an important place in the life of Turkish society since time immemorial. This tradition, which is an important part of oral culture, is gradually disappearing due to changes in socio-cultural life. The main purpose of this study is to compile this local tradition, which carries a cultural value, and to ensure that it takes its place in the Turkish cultural heritage. Based on this idea, the laments sung in Afyonkarahisar-Bayat region were compiled. Bayat laments, which have survived for centuries as a cultural heritage in Bayat district of Afyonkarahisar province in Central Western Anatolia, have a unique way of singing and a mythological story. The basis of lament singing is the sadness felt in the face of death, marriage, or separation. In this study, the laments belonging to the Bayat region were collected and transcribed by video and audio recording through face-to-face interviews with 15 informants living in this region. The sample of the study, which was created with the convenience sampling technique, consisted of 21 laments sung by 15 informants who know how to sing laments in this region. 13 of the informants were literate and 2 were illiterate. We observed that the laments identified from the informants were transmitted orally from generation to generation. We determined that the content of the laments was expressed with the aim of expressing the sorrow felt by the singer in cases where he/she lost his loved one and expressing his longing for her daughter who left her mother's house by getting married. At the end of the study, it was revealed that laments are important sources of cultural accumulation and thanks to these laments we can obtain information about the way of life, geography, livelihoods and daily life styles of the region. We have seen that these laments had an important function in handing down the cultural repertoire of the region. We conclude that it is necessary to transfer this function to written sources in order not to let them disappear.

International audience; During the medieval and early modern periods the Middle East lost its economic advantage relative to the West. Recent explanations of this historical phenomenon—called the Long Divergence—focus on these regions’ distinct political economy choices regarding religious legitimacy and limited governance. We study these features in a political economy model of the interactions between rulers, secular and clerical elites, and civil society. The model induces a joint evolution of culture and political institutions converging to one of two distinct stationary states: a religious and a secular regime. We then map qualitatively parameters and initial conditions characterizing the West and the Middle East into the implied model dynamics to show that they are consistent with the Long Divergence as well as with several key stylized political and economic facts. Most notably, this mapping suggests non-monotonic political economy dynamics in both regions, in terms of legitimacy and limited governance, which indeed characterize their history.

Journal of Urban Culture Research, 26, -, 57-73

Understanding the formation of trust is a key issue because of the impact of trust on economic performance. Earlier attempts to measure the strength of intergenerational transmission of trust relied on the cross-sectional regression of children’s trust on the contemporaneous trust of parents. In this paper, we take an original approach to the analysis of the transmission process by introducing the distinction between permanent trust (the long-lasting belief on whether one trusts people) and transient trust (capturing, e.g., random errors in the reported trust), and argue that only permanent trust is relevant for the transmission process. Using data from the German Socio-Economic Panel, we show that 2/3 of the observed variability in children’s trust is due to the transient component. The remaining variability due to the permanent component is only moderately determined by the permanent trust of the parents, with mothers being much more relevant than fathers. Focusing on the subsample of families with more than one child, we show that most of the variability in children’s permanent trust is due to unobservable family-specific features of the environment shared by siblings. We conclude that while the family environment in which children grew up determines most of their permanent trust, the direct role of intergenerational transmission is small. Sara Tonini kindly acknowledges the financial support by the Fondazione Universitá di Trento under the Dematté grant.

Studies on prehistoric osseous barbed points have relied heavily on typology in linking presumed types to broader techno-complexes, and for making chronological inferences. The accumulation of both new finds and of radiocarbon dates obtained directly on such artefacts, however, has revealed that (i) shape variability defies neat typological divisions, and that (ii) chronological inferences based on typology often fail. To further query these issues and to better understand the design choices and cultural evolutionary dynamics within this artefact class, we present a 2D open-outline geometric morphometric analysis of 50 directly dated Late Pleistocene and Early Holocene osseous barbed points primarily from northern and western Europe. The results indicate that (a) different components (tip, base, and barbs) of these artefacts were subject to varying design constraints and that (b) there is no clear-cut distinction between Final Palaeolithic and Mesolithic point traditions. Different techno-functional components evolved at various rates while specimens assigned to the same type and/or techno-complex are only occasionally morphologically similar. The results reflect a relatively low level of normativity for this artefact class and likely a repeated convergence on similar design elements. We propose that interpretations linked to cultural dynamics, individual craft agency, and repeated convergence on locally optimal designs may offer more satisfying avenues for thinking about the barbed points of this period.

In many judicial systems, confessions are a requirement for criminal conviction. Even if confessions are intrinsically convincing, this might not entirely explain why they play such a paramount role. In addition, it has been suggested that confessions owe their importance to their legitimizing role, explaining why they could be required even when other evidence has convinced a judge. But why would confessions be particularly suited to justify verdicts? One possibility is that they can be more easily transmitted from one individual to the next, and thus spread in the population without losing their convincingness. 360 English-speaking participants were asked to evaluate the convincingness of one of three justifications for a verdict, grounded either in a confession, eyewitnesses, or circumstantial evidence, and to pass on that justification to another participant, who performed the same task. Then, 240 English-speaking participants evaluated the convincingness of some of the justifications produced by the first group of participants. Compared to the other justifications, justifications based on confessions lost less of their convincingness in the transmission process (small to medium effect sizes). Modeling pointed to the most common forms the justifications would take as they are transmitted, and results showed that the most common variant of the justification based on a confession was more convincing (small to medium effect sizes).

Un peu moins de dix ans après sa création et au lendemain de l’arrivée des trithérapies, Act Up-Paris, association de lutte contre le sida issue de la communauté homosexuelle, se dote en 1997 d’un groupe interne dédié à la gestion de ses archives et autres ressources documentaires. Enquêter sur le dispositif mis en place par ce groupe amène à réfléchir aux différentes fonctions que peuvent revêtir l’archivage et la mémoire en contexte militant. L’Archive est une mémoire des morts, le lieu centralisant les traces d’actions passées qui témoignent des rapports de force face aux pouvoirs publics, espace d’apprentissage pratique et politique, facteur de continuité et de transmission entre générations. Jusqu’à ce que ce processus d’accumulation ne devienne un véritable « problème »… matériel. En 2013, Act Up-Paris est placée en redressement judiciaire. Face à la menace de sa disparition, le choix est fait de confier ses archives aux institutions étatiques. Or, ce sauvetage patrimonial n’est pas dépourvu d’ambivalence quant à son sens et à ses effets. Revenir aux manières de concevoir l’archive et la mémoire des militants et militantes d’Act Up-Paris permet justement de percevoir, au fil du temps, les transformations et les tensions dans lesquelles elles sont prises. In 1997, a little less than a decade after its founding, and just after the arrival of triple combination therapies, Act Up-Paris, an association created within the homosexual community to fight against AIDS, created an internal group for the management of its archives and other documentary resources. Investigating the set-up developed by the group raises questions about the different functions archiving and memory can serve in an activist context. The Archive became the memory of the dead, a place centralizing the traces of past actions that expressed the power relations with public authorities, a space for practical and political education, and a factor of continuity and inter-generational transmission. At least until this process of accumulation became a real material ‘problem’. In 2013, Act-Up Paris was near bankruptcy. Faced with the threat of its disappearance, the association chose to transfer its archives to public institutions, but the meaning and impact of this rescue of a cultural heritage remain ambivalent. Reviewing the ways the archive and the memory of the activists of Act-Up Paris were conceived allows us to perceive the transformations and tensions accompanying them over time.

Dans quelle mesure la mobilisation de la notion de générations futures, dans les domaines de la science, du politique ou encore des médias, contribue-t-elle paradoxalement à occulter les enfants et les jeunes d’aujourd’hui, en tant qu’acteurs de chair et d’os et dotés d’agentivité ? En quoi interroge-t-elle le rapport au patrimoine, et plus particulièrement la patrimonialisation comme processus d’appropriation et de transmission ? Après avoir situé les notions d’enfance et de génération, l’analyse de deux études de cas ethnographiques, fondées sur des travaux de terrain menés au Mexique et en France avec des enfants et des jeunes, permettra de confirmer notre hypothèse selon laquelle la notion de générations futures relève d’un discours a-historique à visée performative et sous-tendu par plusieurs présupposés conduisant à minorer la place et le rôle des enfants et des jeunes dans la patrimonialisation. To what extent does the use of the notion of ‘future generations’, in the areas of science, politics or the media, paradoxically help to eclipse today’s children and youth as flesh-and-blood actors endowed with agency? How does it question the relationship to cultural heritage, and more specifically, to the designation of that heritage as a process of appropriation and transmission? After preliminary remarks situating the notions of childhood and generation, we analyse two ethnographic case studies based on fieldwork with infants and young people in Mexico and France. These studies confirm our hypothesis that the notion of future generations stems from an ahistorical discourse with a performative aim and presuppositions that lead to reducing the place and role of children and young people in the process of heritage creation.

Ce texte issu de deux entretiens avec Michel Manson retrace son parcours d’historien de l’enfance. Il explique que, malgré les travaux de Philippe Ariès, les enfants restaient encore, au commencement de sa carrière dans les années 1970, singulièrement absents des préoccupations historiques. De l’Antiquité à nos jours, sont considérées les trois grandes thématiques auxquelles il s’est plus particulièrement intéressé, à savoir le jeu et le jouet, la littérature pour la jeunesse et les sucreries (les bonbons). Lors de ces entretiens, des photographies sur des trouvailles archéologiques, sur des objets, sur des peintures (Pierre Bruegel, Lucas Cranach…) ont été soumises à sa sagacité pour recueillir ses réflexions sur les osselets, les poupées, le cheval-bâton, la représentation de l’enfance et de ses jouets dans l’histoire de l’art, le passage du jouet écologique au jouet industriel, les scénographies des musées du jouet. This text, based on two interviews with Michel Manson, retraces his experience as a historian of childhood. He explains that at the beginning of his career in the 1970s, in spite of the pioneering studies of Philippe Ariès (1914-1984), children were still strangely absent from historical preoccupations. The three major themes which have particularly interested him are games and toys, literature for children and sweets, from Antiquity to the present day. During these interviews, he was shown photographs of archaeological finds, objects and paintings (by Bruegel the Elder, Lucas Cranach and others) in order to elicit his thoughts on knucklebones, dolls, the hobby horse, the representation of childhood and toys in the history of art, the passage from the ecological toy to the industrial toy and scenography in toy museums.

Qu’il s’agisse de sections mises en place au sein d’institutions muséales existantes (Muséum national d’histoire naturelle, Cité des sciences et de l’industrie, Historial de la Vendée) ou d’établissements entièrement conçus pour le jeune public (le Musée en Herbe, le Préau des Accoules, etc.), les musées pour enfants fleurissent aussi timidement que tardivement dans l’Hexagone, à considérer leur multiplication outre-Atlantique, et ce, dès la toute fin du xixe siècle. À l’heure où se forge le concept s’en distinguent en France les musées d’éducation ou musées pédagogiques, plus anciens, qui s’adressent quant à eux prioritairement aux enseignants, tandis que s’en rapprochent les musées scolaires. Ce faisant, l’étanchéité des modèles ne recouvrant pas celle des réalisations, les frontières se brouillent permettant l’émergence à Paris, au sein du Musée pédagogique, d’un musée des Poupées que fréquentent les enfants et où s’exposent, en miniatures, l’histoire et la géographie de la diversité costumière. Confrontant cette expérience singulière, dont le dénouement s’avère loin d’être prémédité, à celles menées concomitamment au Brooklyn Children’s Museum, premier du genre, l’analyse met en exergue l’enfance d’un certain sens du patrimoine, faisant la part belle à la participation et à l’expérience. Compared with the spread of children’s museums in North America – a phenomenon dating back to the very end of the 19th century – France’s initiatives, whether the special sections set up within existing museum structures (the Museum national d’Histoire naturelle and the Cité des sciences et de l’industrie in Paris, the Historial de la Vendée in the Loire region) or new institutions entirely conceived for young visitors (the Musée en Herbe in Paris, le Préau des Accoules in Marseilles, etc.) have been slow in coming. When the concenpt first emerged, educational museums, which were older and mainly addressed at teachers, were distinguished from the slightly later school museums created by pupils in class. These hermetically separate models did not necessarily correspond to the end results, however, and the blurring of the borders permitted, for example, the creation of a doll museum within the Musée Pédagogique in Paris, where children could discover in miniature form the history and geography of clothing styles. By comparing this singular experiment and its unanticipated outcome with those carried out at the pioneering Brooklyn Children’s Museum in New York, this analysis highlights the ‘childhood’ of a certain approach to cultural heritage that favours participation and direct experience.

Le 15 avril 2019, l’incendie de la cathédrale Notre-Dame de Paris provoque une émotion internationale. En France, cet événement surgit à l’intérieur d’un autre, tout aussi brûlant : le mouvement social inédit des Gilets jaunes qui bat son plein depuis cinq mois déjà. Le soir de l’incendie, une allocution présidentielle devait clore le « grand débat national » censé répondre à la contestation. L’incendie reporte l’allocution et importe l’émotion patrimoniale au cœur de la mobilisation sociale. L’émotion est d’emblée polémique et politique. Sur les réseaux sociaux puis dans la rue ou sur les ronds-points, les Gilets jaunes doivent réagir à l’événement et le prendre en charge dans leur agenda depuis leur position spécifique. Ces diverses réactions et actions illustrent l’inventivité propre au mouvement tout en offrant un observatoire sur les enjeux politiques contemporains du patrimoine. On 15 April 2019, the fire that ravaged the Notre Dame Cathedral in Paris provoked great emotion worldwide. In France, however, this event emerged within another one: the unprecedented gilets jaunes (‘yellow vests’) social movement that had been in full swing for five months. The evening of the fire, a speech by French President Emmanuel Macron was scheduled to close the ‘great national debate’ organised in response to the protests. The fire put the speech on standby and put heritage emotion at the centre of the social mobilisation. This emotion was immediately polemical and political: on the social networks, and then in the streets or at the roundabouts, the gilets jaunes had to react to the event and integrate it into their own specific agenda. These different reactions and actions illustrate the movement’s particular inventiveness but also offer an observation post for analysing the contemporary political stakes of the cultural heritage.

« Il est difficile de travailler dans une école qui n’a pas de mémoire. » Ces propos de Philippe Durey, qui dirigea l’École du Louvre avant de consacrer plusieurs années de recherches et d’écriture à ce livre éclairent le projet qui a été le sien et permettent de penser que la tâche de ses successeurs sera plus aisée, tant son ouvrage vient, de manière fort heureuse, combler un manque et donner une histoire à l’École du Louvre tout en lui rendant la mémoire. Certes, tout n’était pas inconnu ...

L’article considère le « frémissement patrimonial » que peut causer l’évocation des « parties de sonnette » (le jeu qui consiste à sonner à une porte, puis à déguerpir). De nombreux matériaux (petits films contemporains réalisés par les enfants eux-mêmes, évocations littéraires anciennes, dessins humoristiques d’albums pour la jeunesse, témoignages…) sont mobilisés pour considérer comment les enfants se jouent des adultes. Attesté depuis le xixe siècle, ce jeu a suivi les transformations des dispositifs sonores associés au seuil (heurtoir, cordon, sonnette électrique). Il n’est pas exempt de dangerosité (réelle ou symbolique), car c’est le piment de ce jeu d’enfants que de savoir que les « victimes » adultes peuvent s’exaspérer d’être dérangées. Par son ancienneté, par l’émotion qu’il suscite, ce jeu pourrait presque relever du « patrimoine » de l’enfance ; des romans régionalistes, des fêtes locales et des sites Internet de villages du Sud-Ouest, mettent d’ailleurs en avant la « tradition » équivalente du « tustet » ou du « martelet ». Plusieurs éléments concourent néanmoins pour que ce tout petit jeu n’accède jamais à une « inscription » patrimoniale. This article considers the ‘heritage quiver’ that can be caused by the mention of « ding, dong, ditch » (a game that consists of ringing at someone’s door and running off). Various materials – little films from the present day made by the children themselves, literary citations from the past, children’s cartoons, testimonies – are used to explore how children tease adults. Attested since the 19th century, this prank has followed the transformation of sound devices associated with the doorstep (knocker, string, electric doorbell). It contains its share of danger, whether real or symbolic, because children thrive on the knowledge that the adult ‘victims’ they disturb can loose their tempers. In its long history and the emotion it arouses, this game is almost part of the ‘cultural heritage’ of childhood. Indeed, regionalist novels, local celebrations and websites of villages in southwestern France highlight the equivalent ‘tradition’ of the « tustet » (with a door knocker). That said, several elements contribute to keeping this tiny little game from obtaining a place in the cultural heritage.

À partir des données d’une enquête menée sur les visites muséales enfantines, cet article avance l’hypothèse que le regard porté sur l’enfance constitue l’un des rouages non seulement de la mise en patrimoine mais aussi, et plus largement, d’une définition même de la patrimonialité comme outil politique d’une cosmologie occidentale. La mise en perspective de la visite de La Fabuloserie, musée d’art brut, et de celle du château de Versailles par des enfants de moins de 7 ans permet, à travers deux cas contrastés, d’envisager les conditions d’accès à la culture savante et la façon dont les adultes en intériorisent la valeur. Grâce aux tout-petits, destinataires de l’intention patrimoniale de parents, enseignants ou professionnels de la culture, apparaissent des formes de médiations spécifiques qui révèlent plus largement la place de l’enfance dans la mécanique de production de la valeur culturelle. Drawing on data from an enquiry on children visiting museums, this article suggests that childhood representations contribute to the identification of cultural heritage. More broadly, it considers heritage as a political tool of western cosmology. Comparing children under 7 years of age visiting museums – La Fabuloserie, a private museum in the French countryside devoted to Art Brut, and the royal Versailles palace – this paper observes conditions of children’s access to high culture and the way it is internalised by adults. Parents who expect their children to gain cultural knowledge, teachers who organize school visits, and culture professionals guiding them through a museum, thus allow us to discern specific forms of public outreach that reveal how childhood deals with mechanisms of producing cultural value.

Dans cet entretien mené par Sarah Gensburger, Monica Eileen Patterson met en avant un courant émergeant parmi les pratiques curatoriales que de plus en plus de musées, partout dans le monde, sont en train d’encourager : la curation par les enfants. Donner l’occasion aux enfants d’organiser des expositions profite de multiples façons aux musées qui cherchent à rendre leur offre plus vivante et stimulante, car le jeune public est expert en matière d’innovation, de créativité et d’interactivité. En prenant part de manière critique aux expositions organisées par les enfants, les universitaires, et de façon plus large les membres de la société, peuvent trouver un précieux aperçu de comment les enfants voient et vivent les choses. En tant qu’importants acteurs sociaux et détenteurs de savoir, les enfants ont beaucoup à apprendre au monde qu’ils habitent, pour peu que les adultes autour d’eux les écoutent. Dans cet entretien, Monica Eileen Patterson présente sa vision d’une nouvelle muséologie critique par les enfants, et le rôle essentiel que joue le curatoriat mené par les enfants dans ce domaine. Elle explique comment s’est développé son intérêt pour le sujet, les contributions que les enfants curateurs peuvent apporter à la pratique muséologique, et les défis rencontrés par les enfants et les musées lorsqu’ils s’engagent dans cette démarche. In this interview by Dr. Sarah Gensburger, Dr. Monica Eileen Patterson discusses an emerging subfield of curatorial practice being facilitated by more and more museums around the world: child curating. Creating opportunities for children to curate exhibitions offers many benefits to museums seeking to animate and enliven their offerings, for children are experts of innovation, creativity, and interactivity. By critically engaging with exhibitions curated by children, scholars and members of society more broadly can gain valuable insights into young people’s perspectives and experiences. As important social actors and knowledge-bearers, children have much to teach the world they inhabit, if only the adults around them will listen. In this interview, Patterson lays out her vision for a new, critical children’s museology and the crucial role of children’s curating within it. She shares how her interest in this field developed, the contributions child curators can make to museological practice, and the challenges children and museums face in taking this work forward.

Depuis un quart de siècle, l’École nationale des chartes a fait l’objet d’un grand nombre de publications, toutes collectives, issues pour certaines de colloques et journées d’études. Il est à noter que toutes sont, sans exception, liées à l’École de manière plus ou moins formelle, soit qu’elles aient été éditées directement par elle, soit que les directeurs d’ouvrage y soient en poste, ou, à tout le moins, en soient issus. En outre, leur rythme s’est accéléré ces derniers temps, à mesure qu’...

Bénéficiaires de la médiation, mis en situation de jouer les médiateurs, éventuellement producteurs de patrimoine, et eux-mêmes (ou du moins leur culture) susceptibles d’être patrimonialisés, les enfants participent d’une manière ou d’une autre des principales étapes du processus d’institution patrimoniale. L’intérêt porté à ces différentes postures suppose des angles d’approche, des problématisations, des objets, sensiblement différents, mais dans tous les cas une attention dédoublée, dirigée tout à la fois vers les rôles assignés par les adultes et vers l’initiative enfantine. Décentrer ainsi le regard pour le tourner vers cet acteur plus ou moins autonome qu’est l’enfant, c’est se donner l’opportunité, du moins en fait-on le pari, d’appréhender autrement notre présent du patrimoine. In one way or another, children participate in the main steps of the heritage creation process, whether they benefit from mediation, are placed in the mediator’s role, possibly become heritage producers or are themselves (or at least their cultures) likely to become part of the cultural heritage. The investigation of these varied roles presumes considerably different approaches, subjects and formulations of the issues, but in every case, it calls for a twofold vision that is directed at once towards the roles assigned by adults and the children’s own initiatives. Decentring the gaze in this way in order to focus on the child as a more or less autonomous player constitutes – in our view at least – an opportunity to understand the present of our cultural heritage in other ways.

In this interview by Dr. Sarah Gensburger, Dr. Monica Eileen Patterson discusses an emerging subfield of curatorial practice being facilitated by more and more museums around the world: child curating. Creating opportunities for children to curate exhibitions offers many benefits to museums seeking to animate and enliven their offerings, for children are experts of innovation, creativity, and interactivity. By critically engaging with exhibitions curated by children, scholars and members of society more broadly can gain valuable insights into young people’s perspectives and experiences. As important social actors and knowledge-bearers, children have much to teach the world they inhabit, if only the adults around them will listen. In this interview, Patterson lays out her vision for a new, critical children’s museology and the crucial role of children’s curating within it. She shares how her interest in this field developed, the contributions child curators can make to museological practice, and the challenges children and museums face in taking this work forward.

Depuis 2010, Arles est début décembre le théâtre d’une manifestation singulière célébrant une cinquantaine de fillettes arborant pour la première fois la vêture traditionnelle des jeunes filles de la Belle Époque. Ces enfants deviennent, à l’issue d’une présentation solennelle assortie d’un défilé et d’un spectacle, des Mireillettes, des petites « Mireilles ». Une référence à l’héroïne du poème en langue provençale de Frédéric Mistral (1830-1914). Désignée d’emblée par son initiatrice comme une invention de la tradition, cette fête est surinvestie de références et s’inspire des nombreuses cérémonies régionalistes initiées dès la deuxième moitié du xixe siècle. Cependant, en s’adressant à un jeune public, elle se veut le premier rite de passage d’un itinéraire costumier de la tradition scandant, selon les groupes folkloriques et les érudits locaux d’aujourd’hui, les âges de la vie. Organisée par l’association Festiv’Arles, cette cérémonie théâtralisée dépasse, cependant, la simple transmission de codes vestimentaires d’autrefois ; elle renvoie aux enjeux qui traversent la communauté des « gens du costume traditionnel ». Elle éclaire la démarche identitaire telle que la formulent ces adultes et offre potentiellement un renouvellement générationnel de cet entre-soi fondé sur une interprétation du passé dont le costume traditionnel est le témoin. Elle se présente également comme un lieu de transmission où les acteurs de la tradition partagent un corpus inédit de savoirs relatifs à la Provence et à son histoire. Enfin, cette fête des Mireillettes offre une tribune privilégiée pour affirmer le présent des valeurs mémorielles du territoire arlésien. Une manière de revendiquer une juste place dans la cité pour ce patrimoine de la tradition, un patrimoine immatériel qui conjugue savoir-faire et représentations mentales, et reconstruit un passé toujours en devenir. Every December since 2010, the city of Arles has been the setting of a singular event celebrating some fifty little girls dressed for the first time in the traditional costume of young women of France’s Belle Epoque. At the end of a formal ceremony accompanied by a parade and a performance, these children become ‘Mireillettes’, or ‘little Mireilles’, a reference to the heroine of a poem written in the Provençal language by Frédéric Mistral (1830-1914). As its founder recognises, this festival is an invention of tradition; abounding in local references, it draws on many regionalist ceremonies introduced in the second half of the 19th century. By addressing itself to a young audience, however, it aspires to be the first rite of passage along the itinerary of clothing traditions that, for today’s folklore groups and local experts, mark the steps of life. But this carefully orchestrated ceremony, organised by the association Festiv’Arles, goes beyond the simple transmission of the dress codes of another era. It touches on questions that are shared by those who consider themselves the ‘People of the Traditional Costume’ and thus sheds light on the adults’ own approach to identity. It potentially opens the way for a generational renewal of their self-segregation that is based on an interpretation of the past through the traditional costume. It is also a locus of transmission, where the protagonists of the tradition share the unfamiliar corpus of knowledge about Provence and its history. And ultimately, the festival provides a singular tribune for affirming the memorial values of the territory known as the Pays d’Arles. It is a way of claiming a just place in the society for this traditional heritage, an intangible culture that combines know-how and mental representations to reconstruct an ever-evolving past.

Dans le Haut Vallespir, les adultes organisent depuis plusieurs décennies des versions enfantines des fêtes de l’Ours qu’ils considèrent comme un trésor culturel dont ils veulent assurer la pérennité. Si les fêtes des adultes reposent sur une vision très genrée des relations sociales, cette dimension est en revanche totalement absente des fêtes destinées aux enfants auxquels les connotations sexuelles des pratiques ne sont pas transmises. L’article explore la façon dont cette désexualisation transforme en profondeur non seulement la fête des enfants et la répartition des rôles entre hommes et femmes, mais également celle des adultes, la fête des petits fonctionnant comme une sorte de laboratoire des évolutions possibles. In the Haut Vallespir (Pyrénées Occidentales department), adults have been organising children’s versions of the Festes de l’Os, the ‘Bear Festivals’ which they hold to be a cultural treasure that they seek to preserve. While the adults’ festivals are rooted in a highly gendered vision of social relations, this dimension is totally absent from the festivals for children, where the sexual connotations of the practices are not transmitted. This article explores the way such a desexualisation profoundly transforms not only the children’s festival and the division of roles between men and women, but the adults’ festival as well, insofar as the youngsters’ event functions as a kind of laboratory for possible changes.

Studies of cultural transmission—whether approached by archaeological or ethnographic means—have made great strides in identifying formal teaching and learning arrangements, which in turn can be closely aligned with models of social learning. While novices and apprentices are often in focus in such studies, younger children and their engagement with material culture have received less attention. Against the backdrop of a cross-cultural database of ethnographically documented object use and play in 54 globally distributed foraging communities, we here discuss the ways in which children make and use tools and toys. We provide a cross-cultural inventory of objects made for and by hunter–gatherer children and adolescents. We find that child and adolescent objects are linked to adult material culture, albeit not exclusively so. Toys and tools were primarily handled outside of explicit pedagogical contexts, and there is little evidence for formalised apprenticeships. Our data suggests that children’s self-directed interactions with objects, especially during play, has a critical role in early-age enskillment. Placed within a niche construction framework, we combine ethnographic perspectives on object play with archaeological evidence for play objects to offer an improved cross-cultural frame of reference for how social learning varies across early human life history and what role material culture may play in this process. While our analysis improves the systematic understanding of the role and relevance of play objects among hunter–gatherer societies, we also make the case for more detailed studies of play objects in the context of ethnographic, archival and archaeological cultural transmission research.

The diffusion of digital technologies triggered a radical departure from previous modalities of cultural transmission but, at the same time, general characteristics of human cultural evolution and cognition influence these developments. This chapter explores some areas where the contacts between cultural evolution research and digital media seem promising. As cultural evolution-inspired research on Internet phenomena is still limited, these areas represent suggestions and links with works in other disciplines more than reviews of past research in cultural evolution. These include topics such as how to conceptualize social influence online and how information spreads in social media; how digital media could enhance cumulative culture; and the differences between online and offline cultural transmission. The chapter will then briefly consider possible future directions: the influence of different affordances in different media supporting cultural transmission; the role of producers of cultural traits; and, finally, the effects on cultural dynamics of algorithms selecting information.

Dans le cadre de ce chapitre, on voudrait tenter d’apporter des éléments de réponse à la question suivante : le logement et les modalités de son utilisation ont-ils des effets et lesquels sur les pratiques éducatives ? La réponse à cette question nécessite, pensons-nous, que l’objet logement ou plus largement espace soit sociologiquement construit. À cet effet, il faut sans doute prendre distance par rapport à la perception des agents sociaux qui s’appuie sur la matérialité d’un tel objet pou...

Au terme de cette recherche, qui s’est donné pour objet les stratégies de transmission culturelle propres à la période qui précède l’accès des enfants à l’école primaire, donc des stratégies antérieures et d’une certaine façon extérieures à l’école, nous voudrions tenter d’en systématiser quelques acquis. L’objet même de la recherche nous a semblé permettre le recours à une conceptualisation des données culturelles en terme de capital. Cette conceptualisation qui donne à penser qu’on a emprun...

En suggérant précédemment les axes à partir desquels on a tenté de construire l’objet de la recherche, on a mis l’accent sur la nécessité d’analyser la pratique des agents. Pour réaliser cet objectif, on a également souligné combien on ne pouvait faire abstraction des caractéristiques que confèrent à la pratique à la fois la spécificité de son objet (i. e. la culture) et le point de vue particulier à partir duquel on l’observe (i. e. les processus de sa transmission). Ces frontières baliseron...

Le présent ouvrage reproduit la thèse que les auteurs ont présentée en 1975, à l’Université catholique de Louvain, en vue d’obtenir le grade de docteurs en sociologie. Il sacrifie donc partiellement aux exigences et au rituel universitaires. Toutefois, nous voudrions demander aux lecteurs de ne pas trop vite se laisser rebuter, ni par le volume de l’ouvrage, ni par ce qu’on peut considérer comme des écueils corrélatifs d’un travail à finalité académique. Bien des éléments de ce document lui e...

La mise au point d’un instrument d’observation, l’observation elle-même et le traitement des données qu’elle collecte impliquent quant à la population et aux opérations faites sur celle-ci, des choix que nous voudrions expliciter et raisonner ci-après. Cette explicitation et ce raisonnement tenteront d’une part de faire entrevoir les limites de l’univers d’observation et souligneront tout l’intérêt théorique de ces limites ; ils réfléchiront d’autre part les différentes modalités de l’analyse...

Conditions propres à la position sociale supérieure et expériences en affinité Si pour comprendre les pratiques de transmission du capital culturel et social, nous pensons qu’il faut en cerner les conditions de possibilité, il importe que dans une première étape de l’analyse, nous précisions non seulement la nature de ces conditions et la position à laquelle elles se rattachent, mais aussi le type d’expériences qui les accompagnent et qu’elles permettent. Bref, il s’agit de systématiser l’ens...

La (re)parution dans la Bibliothèque idéale des sciences sociales (Bi2S) de l’ouvrage de Georges Liénard et Émile Servais donne enfin à connaître à la communauté scientifique une enquête injustement méconnue. En effet, s’il a été publié en 1978 en Belgique aux éditions Vie ouvrière, ce livre a peu circulé en France. Il s’agit donc presque d’y donner accès pour la première fois. Issu d’une thèse de sociologie réalisée en binôme, il rend compte de l’une des premières enquêtes sur la socialisation des enfants conduite au domicile des familles de différentes classes sociales. La nouvelle préface de Stéphane Bonnéry, après celle de Jean Remy et Jean-Claude Chamboredon, ainsi que la postface de Georges Liénard, Éric Mangez et Hugues Draelants soulignent son caractère précurseur pour la sociologie de l’éducation et des enfants. Ainsi ce livre décrit les pratiques de socialisation différenciée selon les groupes familiaux de diverses classes sociales, les trajectoires inter et intragénérationnelles dans lesquelles elles s’inscrivent, les représentations que les enfants et leurs familles se font de leur avenir notamment le travail espéré et la position sociale à laquelle ils aspirent. À partir de ces descriptions approfondies, l’analyse sociologique montre comment les pratiques de socialisation différenciée sont à la fois une accoutumance et une intériorisation de la position sociale future. The (re)publication of the work of Georges Liénard and Émile Servais in the Bibliothèque Idéale des Sciences Sociales (Bi2S) finally brings an unfortunately little-known study to the attention of the scientific community. Although it was published by Vie Ouvrière in Belgium in 1978, this book has not circulated widely in France. So it is almost a case of providing access to it for the first time. The book is the result of a sociology thesis produced by two researchers, and it reports on one of the first surveys on the socialisation of children conducted in the homes of families from different social classes. The new preface by Stéphane Bonnéry, which follows the original one by Jean Remy and Jean-Claude Chamboredon, and the afterword by Georges Liénard, Éric Mangez and Hugues Draelants underline its ground-breaking importance for the sociology of education and children. The book describes the practices of differential socialisation in family groups in various social classes, the inter- and intra-generational trajectories of which they are part, the children’s and their families’ representations of their future, in particular the work they hope to do and the social position they aspire to. Based on these in-depth descriptions, the sociological analysis shows how the practices of differential socialisation constitute both an habituation and an internalisation of future social position.

Pour se donner à comprendre sociologiquement le métier de parent et les implications qui en découlent du point de vue de la socialisation des enfants, on s’est imposé de renoncer à toute définition a priori des caractéristiques parentales. Pour éviter tout ethnocentrisme, on a tenté de cerner les pratiques quotidiennes d’une population donnée, et tout spécialement les pratiques domestiques ou familiales. On s’est interrogé d’une part sur ce qui les rend socialement possibles, et donc les défi...

Le travail que nous présentons ci-après trouve son origine dans une question pratique et/ou politique. Posée par le ministère de la Culture français aux centres de recherches en sociologie dont M. Jean Remy assume à l’UCL la direction, cette question se formulait de la manière suivante : étant donné qu’on admet généralement aujourd’hui que les inégalités devant la culture apparaissent dès la petite enfance, peut-on faire quelque chose et comment pour remédier aux handicaps que laisse subsiste...

Conditions propres à la position ouvrière et expériences en affinité Les conditions matérielles, sociales et culturelles en affinité avec la position et le trajet historique de la classe tels qu’ils se spécifient pour un groupe familial de la fraction de la classe ouvrière, caractérisée par la non-qualification technique de sa force de travail et donc sa progressive déqualification manœuvrière, forment la base nécessaire et le « soi véritable de la vie » (comme dirait Lukacs) déterminant la s...

On voudrait ici s’intéresser aux effets de la mobilité sociale sur le système éthique ou encore analyser les processus de socialisation secondaire liés aux phénomènes de mobilité. Ayant en effet constaté que les classes et les groupes en cours de mobilité accordent une importance particulière à « l’investissement » éducatif, on a cherché à élucider les restructurations de l’identité et du système éthique qui en sont corrélatives. En étudiant la mobilité sociale du point de vue des phénomènes ...

Conditions propres à la position moyenne et expériences en affinité L’hypothèse théorique selon laquelle les conditions de position, les expériences que les agents font de cette position, le trajet social qu’ils connaissent et les stratégies qu’ils mettent en œuvre construisent l’habitus défini comme l’ensemble structuré des dispositions qui engendrent les pratiques culturelles et éducatives impose, dans une première étape de l’analyse, de systématiser les conditions de position et les expéri...

This preregistration concerns two main experiments. In experiment 1, I will use standard transmission chain experiments to test whether particular content is favoured. I will focus on content that had already been shown as being retained and transmitted successfully in such experiments, in particular: negative information, information eliciting disgust, and threat-related information. In experiment 2, I will use the same material to mimic a digital, online, scenario, where transmission does not need retention and reproduction, but simply the decision to share it or not. Participants will be prompted with the hypothetical possibility of sharing (or not) material online. This experimental stage will involve two conditions: in the first, it will be suggested to participants that their sharing will be anonymous, in a large social network (such as, for example, reddit); in the second, it will be suggested they will be sharing with their name in a social network where they know most of their contacts (such as Facebook).

An experimental study to examine the relative influence of normative and efficacy-based messaging on promoting sharing of science-based information about wolves and wolf restoration.

It has been shown that experts exaggerate their behaviour for teaching purposes. Our previous research has also suggested that expert pianists modulate their performance to highlight the most relevant aspect of a musical expressive technique to be taught (Tominaga, Knoblich & Sebanz, 2021). The current study investigates whether and how expert pianists adapt their didactic demonstration according to the performances of novice learners. We created artificial recordings of novices, which consist of one piece of music with two musical expressive techniques of articulation and dynamics. We manipulated performances so that 1) both techniques are implemented 2,3) only one of the techniques is implemented (i.e., articulation only, dynamics only) and 4) none of them is implemented in the recordings. In the experiment, expert pianists will be asked to listen to each recording and to play the same piece for that specific novice (i.e., recording).

Culture-on-a-chip computing

This project gather together all code and data used to simulate and analyse the different models explored in the paper : "Tableware trade in the Roman East: exploring cultural and economic transmission with agent-based modelling and approximate Bayesian computation"

Please see the README.md file in the github data for further information about this project.

Why do people often distribute joint surplus in an egalitarian way even when thepayoffs for more productive people are lower than those distributed in a meritocraticway? In particular, does a stationary state exist in which more productive people believein egalitarianism even when distaste for meritocracy decreases as meritocratic payoffsincrease? We extend the Bisin–Verdier model of cultural transmission to address thesequestions and demonstrate that such a stationary state exists, but is stable only undercertain conditions. Therefore, the fractions of people believing in egalitarianism andmeritocracy may continue to fluctuate.

How do Conservative Mennonite and Amish-Mennonite women conceptualize their religious dress practices? Do they unthinkingly conform to church dress practices or do they exercise some agency? Using an oral history research methodology, we explore the relationship between social structures and individual agency through the stories of seven women regarding their interaction with modest dress practices. These stories touch on the transmission of dress practices, the variety of influences that shaped their experiences, and changes in the expression of dress practices. The stories consist primarily of quotations from interviews conducted by Megan Mong, a former member of a Conservative Mennonite church; her insider status provides a rich and nuanced inquiry. Detailed excerpts from interviews are provided for the seven women. We then organize insights from the interviews around several themes: the relative influence of religious structures and the family, dynamics of change in dress practices, and the role of inner attitudes versus external practices. The picture emerging from these stories is one in which the narrators were and continue to be extensively involved in a constantly evolving set of standards. [Abstract by authors.]