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Archaeology and cultural evolution theory both predict that environmental variation and population size drive the likelihood of inventions (via individual learning) and their conversion to population-wide innovations (via social uptake). We use the case study of the adoption of the bow and arrow in the Great Basin to infer how patterns of cultural variation, invention, and innovation affect investment in new technologies over time and the conditions under which we could predict cultural innovation to occur. Using an agent-based simulation to investigate the conditions that manifest in the innovation of technology, we find the following: (1) increasing ecological variation results in a greater reliance on individual learning, even when this decreases average fitness due to the costs of learning; (2) decreasing population size increases variability in the types of learning strategies that individuals use; among smaller populations drift-like processes may contribute to randomization in interpopulation cultural diffusion; (3) increasing the mutation rate affects the variability in learning patterns at different rates of environmental variation; and (4) increasing selection pressure increases the reliance on social learning. We provide an open-source R script for the model and encourage others to use it to test additional hypotheses. [ABSTRACT FROM AUTHOR]

The cultural red king effect occurs when discriminatory bargaining practices emerge because of a disparity in learning speed between members of a minority and a majority. This effect has been shown to occur in some Nash Demand Game models and has been proposed as a tool for shedding light on the origins of sexist and racist discrimination in academic collaborations. This article argues that none of the three main strategies used in the literature to support the epistemic value of these models—structural similarity, empirical confirmation, and how-possibly explanations—provide strong support for this modeling practice in its present form. [ABSTRACT FROM AUTHOR]

The marginalization of astrology – the protracted process by which a rich scholarly field and a highly skilled trade migrated into the margins of European culture – is coming to be recognized as one of the most fundamental transformations in the transition from the pre-modern to the modern world. Long assumed to be a casualty of the 'scientific revolution' and 'Enlightenment', since the 1970s historians have questioned the power of intellectual developments to carry the weight of this major shift, and have constructed alternative social, political, and cultural narratives. However, in the last fifteen years, the field has been making a (re-)turn to intellectual history, albeit in innovative ways. This critical historiographical review accumulates and digests this large body of new work, showing how these historiographical about-turns leave us with broader questions about the role of ideas in cultural transformations, as well as – on a smaller scale – the processes by which individuals change their minds. I close the review by contending that after decades of neglect, it is an opportune time to bring intellectual history back into our studies of the 'disenchantment of the world'. [ABSTRACT FROM AUTHOR]

Social, political, and economic institutions covary with one another in heterogenous ways across space and time. Social Network Analysis (SNA) offers a set of analytical tools and conceptual frameworks that have allowed for formal comparisons of interactions, affiliations, and relationships in reconstructing historical trajectories of institutional change. Although archaeologists have made full use of a range of metrics that describe the structural variation of social networks, formal approaches to analyzing the covariance of networks, and the institutions that structured networks in the past, remain undertheorized. In most cases, descriptive metrics are compared between networks built from different datasets or networks separated in time. Using quadratic assignment procedure (QAP) correlations to compare matrices of archaeological data, I draw on a ceramic dataset of approximately 350,000 sherds from the Southern Appalachian region to investigate how decisions related to manufacture choice and to stylistic design covaried with one another between roughly AD 800 and 1650. I explore how material attributes may or may not vary independently of one another and what that means for our analyses of the institutions they reflect. The results contribute to broader comparative analyses of institutional change and perennial discussions of social evolution. [ABSTRACT FROM AUTHOR]

The 1906 Universal Exposition hosted in Milan was a defining moment for the late Qing in terms of its fisheries development. The exhibition not only allowed China to portray its strategic focus on its fisheries but also its determination to be seen as a modernized and progressive sea power in Asia. China's involvement in this world's fair also paralleled the process of political and economic consolidation of some of the country's intellectuals at the turn of the nineteenth century. These intellectuals' accumulated experience, common goals, and international consciousness made it possible to assemble a group of professional experts I refer to as the 'new fisheries elites', who were able to construct the image of China as a modern fisheries power, if not a sea power, at various levels. The first part of this article will situate this exposition within the final two decades of the Qing Empire in the context of the political, social, and cultural transformation that was taking place around the world at the time. China's presence at the world's fair during this period displayed the adjustments of a changing and dynamic national image in terms of both its national circumstances and its international situation. The second part will then move on to discuss in what ways the Milan exposition was conceived by elites such as Zhang Jian, Luo Cheng, and Guo Fengming as a paradigmatic setting in which to showcase China's drive toward modernity and becoming a sea power. Although China had participated in several other universal expositions, the Qing court had clearer and more pragmatic objectives in its participation in Milan in 1906. This was to demonstrate its recent progress and to change the common impression of China as an insecure, inexperienced, and incompetent country in terms of its fisheries governance and maritime vision. To produce this image, Zhang Jian and his team undertook a sensible and impressive approach towards presenting to the world China's maritime awareness and the long historical continuity between this country and the sea. This was a conscious effort to produce an ideal of what a modern, progressive maritime China should look like. [ABSTRACT FROM AUTHOR]

Bargaining games have played a prominent role in modeling the evolution of social conventions. Previous models assumed that agents must choose from a predetermined set of strategies. I present a new model of two agents learning in bargaining games in which new strategies must be invented and reinforced. I study the efficiency and fairness of the model outcomes. The outcomes are somewhat efficient, but a significant part of the resource is wasted nonetheless. I implement two forms of forgetting and restrictions to the set of strategies that can be invented. [ABSTRACT FROM AUTHOR]

A critical response to Bart Wilson's (2022) theory of property, focusing on his assertion of a final cause in the evolution of property. It argues that while Darwin's great achievement was to remove final causes from earthly evolution and thus move the question of how biological life is organized from theology to science, Wilson's apparent restoration of a final cause to the evolution of property would move the question of how social life is organized from science back to theology, a clear step backward. [ABSTRACT FROM AUTHOR]

Junjie Su's book, "Intangible Cultural Heritage and Tourism in China: A Critical Approach," examines the recognition and production of intangible cultural heritage (ICH) in the context of tourism development in China, with a focus on the case study of Lijiang. The book analyzes various perspectives, including those of government officials, experts, and local practitioners, to understand the complex meanings of ICH. It also explores the tensions between heritage preservation and tourism commodification. While the book provides valuable empirical data, it could benefit from updates on the impact of the COVID-19 pandemic and a stronger theoretical framework. Overall, it contributes to the understanding of China's cultural transformation and the politicization of cultural heritage. [Extracted from the article]

Despite obvious advantages, no generalised ideographic codes have evolved through cultural evolution to rely on iconicity. Morin suggests that this is because of missing means of standardisation, which glottographic codes get from natural languages. Although we agree, we also point to the important role of the available media, which might support some forms of reference more effectively than others. [ABSTRACT FROM AUTHOR]

Contradicting our earlier claims of American moral exceptionalism, recent self-replication evidence from our laboratory indicates that implicit puritanism characterizes the judgments of people across cultures. Implicit cultural evolution may lag behind explicit change, such that differences between traditional and non-traditional cultures are greater at a deliberative than an intuitive level. Not too deep down, perhaps we are all implicit puritans. [ABSTRACT FROM AUTHOR]

As the cultural evolution of a puritanical moral norm in Turkey illustrates, puritanical moral norms are not developed by nonrational reasoning concerned with purity and cleanliness. People use puritanical moral rules as moral heuristics for making intendedly rational decisions about whether to cooperate or not when the commitment of the counterparty is uncertain. [ABSTRACT FROM AUTHOR]

Why do many societies moralize apparently harmless pleasures, such as lust, gluttony, alcohol, drugs, and even music and dance? Why do they erect temperance, asceticism, sobriety, modesty, and piety as cardinal moral virtues? According to existing theories, this puritanical morality cannot be reduced to concerns for harm and fairness: It must emerge from cognitive systems that did not evolve for cooperation (e.g., disgust-based "purity" concerns). Here, we argue that, despite appearances, puritanical morality is no exception to the cooperative function of moral cognition. It emerges in response to a key feature of cooperation, namely that cooperation is (ultimately) a long-term strategy, requiring (proximately) the self-control of appetites for immediate gratification. Puritanical moralizations condemn behaviors which, although inherently harmless, are perceived as indirectly facilitating uncooperative behaviors, by impairing the self-control required to refrain from cheating. Drinking, drugs, immodest clothing, and unruly music and dance are condemned as stimulating short-term impulses, thus facilitating uncooperative behaviors (e.g., violence, adultery, free-riding). Overindulgence in harmless bodily pleasures (e.g., masturbation, gluttony) is perceived as making people slave to their urges, thus altering abilities to resist future antisocial temptations. Daily self-discipline, ascetic temperance, and pious ritual observance are perceived as cultivating the self-control required to honor prosocial obligations. We review psychological, historical, and ethnographic evidence supporting this account. We use this theory to explain the fall of puritanism in western, educated, industrialized, rich, and democratic (WEIRD) societies, and discuss the cultural evolution of puritanical norms. Explaining puritanical norms does not require adding mechanisms unrelated to cooperation in our models of the moral mind. [ABSTRACT FROM AUTHOR]

Grossmann used evolutionary analysis to argue for the adaptive nature of fearfulness. This analysis, however, falls short of addressing why negative affectivity is maladaptive in contemporary Western societies. Here, we fill the gap by documenting the implied cultural variation and considering cultural (rather than biological) evolution over the last 10,000 years to explain the observed cultural variation. [ABSTRACT FROM AUTHOR]

One of our main goals with "Expression unleashed" was to highlight the distinctive, ostensive nature of human communication, and the many roles that ostension can play in human behavior and society. The commentaries we received forced us to be more precise about several aspects of this thesis. At the same time, no commentary challenged the central idea that the manifest diversity of human expression is underpinned by a common cognitive unity. Our reply is organized around six issues: (1) languages and their cultural evolution; (2) the pervasiveness of expression in human behavior; (3) artificial intelligence and ostensive communication; (4) communication in other animals; (5) the ecology and evolution of ostensive communication; and (6) biolinguistics and pragmatics. [ABSTRACT FROM AUTHOR]

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Voices from the underworld: Chinese Hell deity worship in contemporary Singapore and Malaysia In another conversation, Graham asked Tua Ya Pek about his "sense perceptions when drinking alcohol", questioning how a spirit could feel thirsty, to which the deity answered, "I am in a body!" For example, Graham attributes the implausible cross-worshipping of Chinese, Malay and Indian deities and spirit mediums at a Singapore temple as influenced by the postcolonial government's nation-building promotion of racial integration and multi-religious harmony (pp. 50-53). [Extracted from the article]

When authoritarian regimes liberalize, are there observable patterns in the ordering of reforms, and are these patterns distinct for cases that transition to democracy? While the prevailing literature tends to focus on exogenous 'determinants' of democracy, this letter describes the endogenous dynamics of liberalization itself. Using pairwise domination analysis, it assesses the institutional order of reforms during 371 episodes of liberalization in autocracies between 1900 and 2019. Based on twenty-four indicators of democratic institutions and practices, our findings reveal (1) a clear pattern of reform during liberalization episodes, (2) with strong similarities across outcomes, but also that (3) reforms to the administration of elections tend to develop comparatively earlier in episodes of liberalization that produce a democratic transition. [ABSTRACT FROM AUTHOR]

This paper investigates the development of social Darwinism in China from the mid-1890s to 1930 vis-à-vis its ties with social Darwinism in the West, employing a comparative analysis of Spencer, Huxley, and Yan Fu. A form of evolutionism that envisioned a cosmological order based upon strength was transformed into a component of power politics in Republican China, despite unsuccessful political endeavors that illustrated both the triumphs and social malfunctions of evolutionary ideas. From the late 1910s, a new variety of social Darwinism arose alongside the scientific one, reflecting the influence of Kropotkin and de Vries, as Chinese thinkers incorporated non-Anglophone texts. The theories that emerged made sense of the changing Chinese adaptations of evolutionary thinking by contextualizing and modifying them within the intellectual and political dynamics inside China and also in China's evolving relationship with capitalism and imperialism. [ABSTRACT FROM AUTHOR]

Fluting is a technological and morphological hallmark of some of the most iconic North American Paleoindian stone points. Through decades of detailed artifact analyses and replication experiments, archaeologists have spent considerable effort reconstructing how flute removals were achieved, and they have explored possible explanations of why fluting was such an important aspect of early point technologies. However, the end of fluting has been less thoroughly researched. In southern North America, fluting is recognized as a diagnostic characteristic of Clovis points dating to approximately 13,000 cal yr BP, the earliest widespread use of fluting. One thousand years later, fluting occurs more variably in Dalton and is no longer useful as a diagnostic indicator. How did fluting change, and why did point makers eventually abandon fluting? In this article, we use traditional 2D measurements, geometric morphometric (GM) analysis of 3D models, and 2D GM of flute cross sections to compare Clovis and Dalton point flute and basal morphologies. The significant differences observed show that fluting in Clovis was highly standardized, suggesting that fluting may have functioned to improve projectile durability. Because Dalton points were used increasingly as knives and other types of tools, maximizing projectile functionality became less important.We propose that fluting in Dalton is a vestigial technological trait retained beyond its original functional usefulness. [ABSTRACT FROM AUTHOR]

Such signal performances anchor all of Walker's analyses, with each case study demonstrating how modern innovations were registered in performance practices and how these performance practices spread offstage and helped catalyze the conceptual or technological shift being inaugurated. However, Walker convincingly shows that Kemble's performance did important cultural work in a play whose plot, as it happens, allegorized exchange relations between gold and paper money. At a pivotal time, Kemble highlighted the commodification of performing bodies, which Walker juxtaposes to contemporaneous slave auctions - a set of performances much more critical to the era's economic story. [Extracted from the article]

As an emerging and largely unfamiliar form of cultural heritage, digital cultural property remains something of an enigma. Under the law of armed conflict, States are bound to protect cultural property from harm, yet the rules applicable to traditional cultural property do not transfer neatly to digital works. It is unclear, for example, how the twin obligations to safeguard and respect cultural property, as outlined in the 1954 Hague Cultural Property Convention, should apply to digital creations – or even what digital material appropriately qualifies as cultural property. Can only new digital creations, otherwise known as "born-digital" material, be cultural property? What about high-quality copies of existing works, such as an extremely high-resolution image of the Mona Lisa? Does it matter whether a digital work has been reproduced in large quantities? Given the ubiquity of digital media and the growing popularity of digital art and other works, protecting digital cultural property in the event of armed conflict will require States to consider and resolve as-yet undecided questions concerning the nature of digital creations and the reasons why certain works should be preserved. [ABSTRACT FROM AUTHOR]

Abstract: Morality can be adaptive or maladaptive. From this fact come polarizing disputes on the meta-ethical status of moral adaptation. The realist tracking account of morality claims that it is possible to track objective moral truths and that these truths correspond to moral rules that are adaptive. In contrast, evolutionary anti-realism rejects the existence of moral objectivity and thus asserts that adaptive moral rules cannot represent objective moral truths, since those truths do not exist. This article develops a novel evolutionary view of natural law to defend the realist tracking account. It argues that we can identify objective moral truths through cultural group selection and that adaptive moral rules are likely to reflect such truths. [ABSTRACT FROM AUTHOR]

Peletz argues that the Sharia judiciary tries to "beat" its civil competitor by appropriating its powerful symbolic and procedural registers (the "gold-standard") - a battle embedded in wider struggles over (un-)desirable directions of sociopolitical "Islamisation". Sharia transformations: Cultural politics and the rebranding of an Islamic judiciary Peletz convincingly delivers his book's main declared objectives, namely to describe multi-directional, sometimes contradictory complexities in the micro-politics and discourses of Malaysia's "rebranded" Sharia judiciary, to problematise reductionist explanations of "Islamisation" and de-exoticise Sharia courts, and to illustrate why Malaysia's Sharia judiciary is beneficially theorised as a global assemblage, notwithstanding emic essentialisations. [Extracted from the article]

This article argues that it is a waste of time seeking to treat populists as examples of homo economicus when seeking to persuade them that the conspiracy theories to which they subscribe are big lies. But it does not follow that homo economicus is worthless in this context. He has a role in explaining the evolution of the social norms whose violation is the root cause of the rise of populist movements. Such an approach requires a willingness to entertain both proximate and ultimate explanations of human behaviour simultaneously. [ABSTRACT FROM AUTHOR]

The bifocal stance theory (BST) of cultural evolution has prompted a wide-ranging discussion with broadly three aims: to apply the theory to novel contexts; to extend the conceptual framework; to offer critical feedback on various aspects of the theory. We first discuss BST's relevance to the diverse range of topics which emerged from the commentaries, followed by a consideration of how our framework can be supplemented by and compared to other theories. Lastly, the criticisms that were raised by a subset of commentaries allow us to clarify parts of our theory. [ABSTRACT FROM AUTHOR]

Cultural evolution depends on both innovation (the creation of new cultural variants by accident or design) and high-fidelity transmission (which preserves our accumulated knowledge and allows the storage of normative conventions). What is required is an overarching theory encompassing both dimensions, specifying the psychological motivations and mechanisms involved. The bifocal stance theory (BST) of cultural evolution proposes that the co-existence of innovative change and stable tradition results from our ability to adopt different motivational stances flexibly during social learning and transmission. We argue that the ways in which instrumental and ritual stances are adopted in cultural transmission influence the nature and degree of copying fidelity and thus also patterns of cultural spread and stability at a population level over time. BST creates a unifying framework for interpreting the findings of otherwise seemingly disparate areas of enquiry, including social learning, cumulative culture, overimitation, and ritual performance. We discuss the implications of BST for competing by-product accounts which assume that faithful copying is merely a side-effect of instrumental learning and action parsing. We also set out a novel "cultural action framework" bringing to light aspects of social learning that have been relatively neglected by behavioural ecologists and evolutionary psychologists and establishing a roadmap for future research on this topic. The BST framework sheds new light on the cognitive underpinnings of cumulative cultural change, selection, and spread within an encompassing evolutionary framework. [ABSTRACT FROM AUTHOR]

The 29 commentaries amplified our key arguments; offered extensions, implications, and applications of the framework; and pushed back and clarified. To help forge the path forward for cultural evolutionary behavioral genetics, we (1) focus on conceptual disagreements and misconceptions about the concepts of heritability and culture; (2) further discuss points raised about the intertwined relationship between culture and genes; and (3) address extensions to the proposed framework, particularly as it relates to cultural clusters, development, and power. These commentaries, and the deep engagement they represent, reinforce the importance of integrating cultural evolution and behavioral genetics. [ABSTRACT FROM AUTHOR]

Imaginary worlds are extremely successful. The most popular fictions produced in the last few decades contain such a fictional world. They can be found in all fictional media, from novels (e.g., Lord of The Rings and Harry Potter) to films (e.g., Star Wars and Avatar), video games (e.g., The Legend of Zelda and Final Fantasy), graphic novels (e.g., One Piece and Naruto), and TV series (e.g., Star Trek and Game of Thrones), and they date as far back as ancient literature (e.g., the Cyclops Islands in The Odyssey , 850 BCE). Why such a success? Why so much attention devoted to non-existent worlds? In this paper, we propose that imaginary worlds co-opt our preferences for exploration, which have evolved in humans and nonhuman animals alike, to propel individuals toward new environments and new sources of reward. Humans would find imaginary worlds very attractive for the very same reasons, and under the same circumstances, as they are lured by unfamiliar environments in real life. After reviewing research on exploratory preferences in behavioral ecology, environmental esthetics, neuroscience, and evolutionary and developmental psychology, we focus on the sources of their variability across time and space, which we argue can account for the variability of the cultural preference for imaginary worlds. This hypothesis can, therefore, explain the way imaginary worlds evolved culturally, their shape and content, their recent striking success, and their distribution across time and populations. [ABSTRACT FROM AUTHOR]

Behavioral genetics and cultural evolution have both revolutionized our understanding of human behavior – largely independent of each other. Here, we reconcile these two fields under a dual inheritance framework, offering a more nuanced understanding of the interaction between genes and culture. Going beyond typical analyses of gene–environment interactions, we describe the cultural dynamics that shape these interactions by shaping the environment and population structure. A cultural evolutionary approach can explain, for example, how factors such as rates of innovation and diffusion, density of cultural subgroups, and tolerance for behavioral diversity impact heritability estimates, thus yielding predictions for different social contexts. Moreover, when cumulative culture functionally overlaps with genes, genetic effects become masked, unmasked, or even reversed, and the causal effects of an identified gene become confounded with features of the cultural environment. The manner of confounding is specific to a particular society at a particular time, but a WEIRD (western, educated, industrialized, rich, and democratic) sampling problem obscures this boundedness. Cultural evolutionary dynamics are typically missing from models of gene-to-phenotype causality, hindering generalizability of genetic effects across societies and across time. We lay out a reconciled framework and use it to predict the ways in which heritability should differ between societies, between socioeconomic levels, and other groupings within some societies but not others, and over the life course. An integrated cultural evolutionary behavioral genetic approach cuts through the nature–nurture debate and helps resolve controversies in topics such as IQ. [ABSTRACT FROM AUTHOR]

Background. Subthreshold/attenuated syndromes are established precursors of full-thresh-old mood and psychotic disorders. Less is known about the individual symptoms that may precede the development of subthreshold syndromes and associated social/functional out-comes among emerging adults. Methods. We modeled two dynamic Bayesian networks (DBN) to investigate associations among self-rated phenomenology and personal/lifestyle factors (role impairment, low social support, and alcohol and substance use) across the 19Up and 25Up waves of the Brisbane Longitudinal Twin Study. We examined whether symptoms and personal/lifestyle factors at 19Up were associated with (a) themselves or different items at 25Up, and (b) onset of a depression-like, hypo-manic-like, or psychotic-like subthreshold syndrome (STS) at 25Up. Results. The first DBN identified 11 items that when endorsed at 19Up were more likely to be reendorsed at 25Up (e.g., hypersomnia, impaired concentration, impaired sleep quality) and seven items that when endorsed at 19Up were associated with different items being endorsed at 25Up (e.g., earlier fatigue and later role impairment; earlier anergia and later somatic pain). In the second DBN, no arcs met our a priori threshold for inclusion. In an exploratory model with no threshold, >20 items at 19Up were associated with progression to an STS at 25Up (with lower statistical confidence); the top five arcs were: feeling threatened by others and a later psychotic-like STS; increased activity and a later hypo-manic-like STS; and anergia, impaired sleep quality, and/or hypersomnia and a later depression-like STS. Conclusions. These probabilistic models identify symptoms and personal/lifestyle factors that might prove useful targets for indicated preventative strategies. [ABSTRACT FROM AUTHOR]

This article focuses on racialisation as a signifying practice and cultural process that attributes difference in Malaysia. It attempts to think with and against the concept of racialisation with an aim to add to a clearer understanding of the cultural politics of 'race'. It focuses on the hierarchies of power and marginalisation, visibility and invisibility, inclusion and exclusion that are built into dominant discourses and modes of knowledge production about race, citizenship, and culture in Malaysia. This article aims to show how the political mobilisation of race as a remnant of colonial governmentality disciplines social processes through the notion of multiculturalism. For this reason, it sets up state-endorsed 'multiracialism' and a people-driven 'multiculturalism' as oppositional ways of thinking about race. It concludes by briefly identifying some key drivers for cultural transformation and speculating if these people-centred processes can offer a more imaginative racial horizon. [ABSTRACT FROM AUTHOR]

Resistance to and avoidance of stress slow aging and confer increased longevity in numerous organisms. Honey bees and other superorganismal social insects have two main advantages over solitary species to avoid or resist stress: individuals can directly help each other by resource or information transfer, and they can cooperatively control their environment. These benefits have been recognised in the context of pathogen and parasite stress as the concept of social immunity, which has been extensively studied. However, we argue that social immunity is only a special case of a general concept that we define here as social stress protection to include group-level defences against all biotic and abiotic stressors. We reason that social stress protection may have allowed the evolution of reduced individual-level defences and individual life-history optimization, including the exceptional aging plasticity of many social insects. We describe major categories of stress and how a colonial lifestyle may protect social insects, particularly against temporary peaks of extreme stress. We use the honey bee (Apis mellifera L.) to illustrate how patterns of life expectancy may be explained by social stress protection and how modern beekeeping practices can disrupt social stress protection. We conclude that the broad concept of social stress protection requires rigorous empirical testing because it may have implications for our general understanding of social evolution and specifically for improving honey bee health., (© 2024 The Authors. Biological Reviews published by John Wiley & Sons Ltd on behalf of Cambridge Philosophical Society.)

These four thinkers are treated as exercising what Ward calls "liberation thinking" and laying down the grounds for what would eventually become the twentieth century's theology of liberation. Ward has identified de las Casas' I The Only Way i text as exemplary of liberation thinking. Third, Ward has tagged de las Casas and Guamán Poma de Ayala as proto-thinkers of liberation thinking in the Americas. [Extracted from the article]

Although recognized as one of the most significant cultural transformations in North America, the reintroduction of the horse to the continent after AD 1492 has been rarely addressed by archaeological science. A key contributing factor behind this limited study is the apparent absence of equine skeletal remains from early historic archaeological contexts. Here, we present a multidisciplinary analysis of a horse skeleton recovered in Lehi, Utah, originally attributed to the Pleistocene. Reanalysis of stratigraphic context and radiocarbon dating indicates a historic age for this horse (cal AD 1681-1939), linking it with Ute or other Indigenous groups, whereas osteological features demonstrate its use for mounted horseback riding--perhaps with a nonframe saddle. DNA analysis indicates that the animal was a female domestic horse, which was likely cared for as part of a breeding herd despite outliving its usefulness in transport. Finally, sequentially sampled stable carbon, oxygen, and strontium isotope values from tooth enamel (d13C, d18O, and 87Sr/86Sr) suggest that the horse was raised locally. These results show the utility of archaeological science as applied to horse remains in understanding Indigenous horse pastoralism, whereas consideration of the broader archaeological record suggests a pattern of misidentification of horse bones from early historic contexts. [ABSTRACT FROM AUTHOR]

This article applies the theory of archaeological semiotics to the study of the "Olmec" style. A semiotic approach differs from an iconographic study because it provides the possibility for complex analysis of all significant traits of material archeological objects without distinction between stylistic and iconographic traits. In this context, the semiotic analysis of the Olmec style as a sign system shows that its particular signs, which can be defined as stylistic traits because of the lack of specific iconographic meanings, simultaneously participated in the creation and transformation of cultural meanings. This phenomenon reflected the "macrosignified" of Formative Mesoamerican cultures, associated with a structure that linked together various meanings throughout the culture. [ABSTRACT FROM AUTHOR]

Based on a detailed case study of the socialist transformation of the Shanghai Great World Amusement Centre (Dashijie), this article documents state-building efforts during the early years of the People's Republic of China (PRC). Between 1950 and 1958, the Communist regime incrementally transformed the power configuration within Dashijie, promoting dramatic changes in its personnel, institutional structures, drama performances, and physical space. Over the course of this process, Dashijie seemed to become a 'loftier' cultural organization in accordance with the aims of its transformation. This transfigured Dashijie, however, fell out of favour with the people of Shanghai. This multifaceted transformation process reflects considerable state capacities on the one hand and illustrates the complexity of state capacities—their unevenness and the limitations of a strong state—on the other. The complexity of state capacities thus shaped and was embedded in the process and outcome of this socialist cultural transformation. Since the Chinese state is once again making strenuous efforts at culture-building, an overview of cultural transformation in the early PRC era has important contemporary implications. [ABSTRACT FROM AUTHOR]

In this article, Angela Butler explores postdigital community through an analysis of Complicité's The Encounter. All facets of personal and civic life are permeated by the digital to such a degree that we are living through a period termed 'the postdigital'. Postdigital communities are commonly formed, and nearly always sustained, through online networks. Drawing on Jill Dolan's utopian performative and Victor Turner's communitas, the article argues that rather than acting as an ancillary commentary platform, postdigital communities are now a principal component of certain theatrical experiences. With increasingly isolated lives, there is an evident appeal to work that taps into the joy of being alone, together. Angela Butler is an independent scholar based in Dublin who works in the technology sector. Cultural transformation is the central pillar of her ongoing research. With an eye to new and future technologies, her work is concerned with posthumanism, identities in transformation, and affective encounters. [ABSTRACT FROM AUTHOR]

Human decision-making is affected by a diversity of factors including material cost–benefit considerations, normative and cultural influences, learning and conformity with peers and external authorities (e.g. cultural, religious, political, organisational). Also important are dynamically changing personal perceptions of the situation and beliefs about actions and expectations of others as well as psychological phenomena such as cognitive dissonance and social projection. To better understand these processes, I develop a unifying modelling framework describing the joint dynamics of actions and attitudes of individuals and their beliefs about the actions and attitudes of their groupmates. I consider which norms get internalised and which factors control beliefs about others. I predict that the long-term average characteristics of groups are largely determined by a balance between material payoffs and the values promoted by the external authority. Variation around these averages largely reflects variation in individual costs and benefits mediated by individual psychological characteristics. The efforts of an external authority to change the group behaviour in a certain direction can, counter-intuitively, have an opposite effect on individual behaviour. I consider how various factors can affect differences between groups and societies in the tightness/looseness of their social norms. I show that the most important factors are social heterogeneity, societal threat, effects of authority, cultural variation in the degree of collectivism/individualism, the population size and the subsistence style. My results can be useful for achieving a better understanding of human social behaviour and historical and current social processes, and in developing more efficient policies aiming to modify social behaviour.

Memes have been proposed to explain wide swathes of human culture and language use. I argue that what is really doing the explanatory work in many of these cases is a basic mechanism of information transmission, which is distinct from memetic evolution by natural selection in significant ways. Perhaps the most significant of these is that information transmission depends primarily on the interests of the users of information, rather than the reproductive interests of the informational entities—'memes'—themselves. Although my main target is memetic approaches, this argument also applies to some other, nonmemetic, theories of cultural evolution. [ABSTRACT FROM AUTHOR]

Jagiello and colleagues offer a bifocal stance theory of cultural evolution for understanding how individuals flexibly choose between instrumental and ritual stances in social learning. We argue that the role of culture, developmental age-related differences, and the intersectionality of these and other individual's identities need to be more fully considered in this theoretical framework. [ABSTRACT FROM AUTHOR]

We put the bifocal stance theory (BST) into dialogue with the Confucian approach to ritual. The aim of the commentary is two-fold: To draw on BST to provide an explanatory framework for a Confucian approach to social learning and, while doing so, to show how Chinese (Confucian) philosophy can contribute to debates in cultural evolution. [ABSTRACT FROM AUTHOR]

While I agree with the distinction between expedient and proper ways of action, I find Jagiello et al.'s account of "stance switching" debatable. Fundamental to theories of cultural evolution is the fact that the shared environment is indefinitely rich, in which individuals are provided with opportunities for learning to tune themselves to specific affordances that are relevant to emerging situations. [ABSTRACT FROM AUTHOR]