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Pottery is a quintessential indicator of human cultural dynamics. Cultural alignment of behavioral repertoires and artifacts has been considered to rest upon two distinct dynamics: selective transmission of information and culture-specific biased transformation. In a cross-cultural field experiment, we tested whether community-specific morphological features of ceramic vessels would arise when the same unfamiliar shapes were reproduced by professional potters from three different communities who threw vessels using wheels. We analyzed the details of the underlying morphogenesis development of vessels in wheel throwing. When expert potters from three different communities of practice were instructed to faithfully reproduce common unfamiliar model shapes that were not parts of the daily repertoires, the morphometric variation in the final shape was not random; rather, different potters produced vessels with more morphometric variation among than within communities, indicating the presence of community-specific deviations of morphological features of vessels. Furthermore, this was found both in the final shape and in the underlying process of morphogenesis; there was more variation in the morphogenetic path among than within communities. These results suggest that the morphological features of ceramic vessels produced by potters reliably and nonrandomly diverge among different communities. The present study provides empirical evidence that collective alignment of morphological features of ceramic vessels can arise from the community-specific habits of fashioning clay.

Gender role ideology, i.e. beliefs about how genders should behave, is shaped by social learning. Accordingly, if perceptions about the beliefs of others are inaccurate this may impact trajectories of cultural change. Consistent with this premise, recent studies report evidence of a tendency to overestimate peer support for inequitable gender norms, especially among men, and that correcting apparent norm misperception promotes transitions to relatively egalitarian beliefs. However, supporting evidence largely relies on self-report measures vulnerable to social desirability bias. Consequently, observed patterns may reflect researcher measurement error rather than participant misperception. Addressing this shortcoming, we examine mens gender role ideology using both conventional self-reported and a novel wife-reported measure of mens beliefs in an urbanising community in Tanzania. We confirm that participants overestimate peer support for gender inequity. However, the latter measure, which we argue more accurately captures mens true beliefs, implies that this tendency is relatively modest in magnitude and scope. Overestimation was most pronounced among men holding relatively inequitable beliefs, consistent with misperception of peer beliefs reinforcing inequitable norms. Furthermore, older and poorly educated men overestimated peer support for gender inequity the most, suggesting that outdated and limited social information contribute to norm misperception in this context.

Theoretical and empirical scholars of cultural evolution have traditionally studied social learning strategies, such as conformity, as adaptive strategies to obtain accurate information about the environment, whereas within social psychology there has been a greater focus upon the social consequences of such strategies. Although these two approaches are often used in concert when studying human social learning, we believe the potential social benefits of conformity, and of social learning more broadly, have been overlooked in studies of non‐humans. We review evidence from studies of homophily, imitation, and rapid facial mimicry that suggests that behaving like others affords social benefits to non‐human animals and that behaviour matching may be deployed strategically to increase affiliation. Furthermore, we review studies of conformity in dispersers, and suggest that forgoing personal information or preferences in favour of those of the new group during immigration may be a strategy to facilitate social integration. We therefore propose that the informational and social functions of conformity apply to humans and animals alike. We use this perspective to generate several interesting research questions to inspire work in this field. For example, under what conditions do animals use informational or social conformity and what role does uncertainty play in social learning in immigrant individuals? [ABSTRACT FROM AUTHOR]

In the debate on the Fermi paradox, the predominant position is to take the absence of signs of extraterrestrial civilizations (ETCs) as an indication that there probably are no such civilizations. This position is usually justified with the following argument: If there were ETCs, we would expect one or more of them to have thoroughly colonized the galaxy by now; however, our solar system has not been colonized; therefore, ETCs probably do not exist. Two different motives are cited, in this context, as to why a civilization would relentlessly colonize the galaxy, namely the natural tendency to expand and the political need not to be outdone. The aim of the present paper is to call into question this argument and, hence, the position that it supports. I will argue that the cited motives do not constitute inexorable laws of behavior, but can be overridden by cultural factors. Furthermore, I will show that unbridled colonization tends to lead to resource scarcity and violent conflict. Therefore, a civilization has strong reasons to overcome the two motives and refrain from such colonization. My argument will not prove that it is impossible for an ETC to colonize the galaxy. But it will show that such behavior is so improbable that the absence of signs of it cannot be taken as evidence for the non-existence of ETCs. • The absence of signs of extraterrestrial civilizations does not indicate that there are no such civilizations. • A civilization has strong reasons to refrain from colonizing the whole galaxy. • The predominant position on the Fermi paradox fails to take into account cultural evolution. [ABSTRACT FROM AUTHOR]

This article examines the study of Indigenous religions and ethics in the late‐nineteenth and early‐twentieth centuries. Over the past few decades, scholars have grappled with the colonial origins of religious studies. This essay focuses on the history of anthropological scholarship on Indigenous religions and the significance of this work for the growth of the academic study of religious and ethical systems. I first consider scholarship on Indigenous ethical systems produced by theologians and comparative religionists. I next consider how anthropological concepts of cultural relativity offered scholars of religion important tools to broaden and deepen understandings of Indigenous cultures. Finally, I address the limits of these anthropological tools. During this era, scholars increasingly argued that Indigenous cultural traditions were worthy of study; however, the prevailing racialized assumptions contributed to assessments of these ethical systems as inferior to Euro‐American religio‐ethical systems. [ABSTRACT FROM AUTHOR]

Animals interact both within and between species, sharing common spaces. Animals exhibit cultural behaviours. Animals can influence and learn from each other, including interactions with other species. The co-culture concept suggests that two populations of different species can influence each other's cultures through synchronised activities. Co-culture emphasises cultural adaptations within ecological niches. The concept of 'co-culture' is introduced as a novel framework for understanding the mutual cultural evolution between animal species, including, but not only, humans. It explores the dynamics of interspecies interactions, particularly in how different species influence each other's behavioural and cognitive adaptations. Various instances of interspecies cultural exchange are highlighted, such as the acquisition of medicinal plants from animals resulting in a shared medicinal culture, adaptive behaviours of urban wildlife, and cooperative behaviours between animal species. Co-culture challenges the notion of species-specific culture, underscoring the complexity and interconnectedness of human and animal societies, and between animal societies. Further research into co-culture is advocating and emphasising its implications for conservation, urban planning, and a deeper understanding of animal cognition and behaviour. [ABSTRACT FROM AUTHOR]

Human beings have a memory adapted to primarily retain and recall information that favors their survival and reproduction. We tested whether the frequency and severity of environmental challenges influence adaptive memory, i.e., the ability to retain and recall adaptive information. Therefore, in a community of family farmers, we verified whether the salience index of snakes (as a proxy for the distribution of local knowledge and organization in the recall process) is determined by (1) relative abundance; (2) synanthropic behavior (proxies of environmental challenge frequency); (3) aposematic intensity; (4) active defense behavior; and (5) venom lethality (proxies of environmental challenge severity). To access local knowledge, we used semi-structured interviews and free lists. Ecological information about snakes, necessary for hypothesis testing, was collected from 15 herpetologists. Our results suggest that only the frequency of an environmental challenge determines a person's ability to retain and recall adaptive information. The severity of an environmental challenge does not determine episodic memory by itself, but only amplifies the recall of information associated with frequent challenges. Therefore, an individual's adaptive memory is fueled by the repetition of environmental challenges. Nonetheless, when the level of biological organization shifts to the population, severity is deemed evolutionarily significant. The severity of an environmental challenge, even if it leads to the death of individuals, may contribute to the evolution of the population if there are cohesive processes within the population, such as knowledge transmission, that transform it into a new "adaptive unit." [ABSTRACT FROM AUTHOR]

Epidemic models study the spread of undesired agents through populations, be it infectious diseases through a country, misinformation in social media or pests infesting a region. In combating these epidemics, we rely neither on global top-down interventions, nor solely on individual adaptations. Instead, interventions commonly come from local institutions such as public health departments, moderation teams on social media platforms or other forms of group governance. Classic models, which are often individual or agent-based, are ill-suited to capture local adaptations. We leverage developments of institutional dynamics based on cultural group selection to study how groups attempt local control of an epidemic by taking inspiration from the successes and failures of other groups. Incorporating institutional changes into epidemic dynamics reveals paradoxes: a higher transmission rate can result in smaller outbreaks as does decreasing the speed of institutional adaptation. When groups perceive a contagion as more worrisome, they can invest in improved policies and, if they maintain these policies long enough to have impact, lead to a reduction in endemicity. By looking at the interplay between the speed of institutions and the transmission rate of the contagions, we find rich coevolutionary dynamics that reflect the complexity of known biological and social contagions. [ABSTRACT FROM AUTHOR]

How does social complexity depend on population size and cultural transmission? Kinship structures in traditional societies provide a fundamental illustration, where cultural rules between clans determine people's marriage possibilities. Here, we propose a simple model of kinship interactions that considers kin and in-law cooperation and sexual rivalry. In this model, multiple societies compete. Societies consist of multiple families with different cultural traits and mating preferences. These values determine interactions and hence the growth rate of families and are transmitted to offspring with mutations. Through a multilevel evolutionary simulation, family traits and preferences are grouped into multiple clans with interclan mating preferences. It illustrates the emergence of kinship structures as the spontaneous formation of interdependent cultural associations. Emergent kinship structures are characterized by the cycle length of marriage exchange and the number of cycles in society. We numerically and analytically clarify their parameter dependence. The relative importance of cooperation versus rivalry determines whether attraction or repulsion exists between families. Different structures evolve as locally stable attractors. The probabilities of formation and collapse of complex structures depend on the number of families and the mutation rate, showing characteristic scaling relationships. It is now possible to explore macroscopic kinship structures based on microscopic interactions, together with their environmental dependence and the historical causality of their evolution. We propose the basic causal mechanism of the formation of typical human social structures by referring to ethnographic observations and concepts from statistical physics and multilevel evolution. Such interdisciplinary collaboration will unveil universal features in human societies. [ABSTRACT FROM AUTHOR]

We explore the role of intuitive theories in the cultural evolution of moral cognition, integrating recent work across subfields of psychology and suggesting directions for future research. Focusing on intuitive theories in the moral domain concerning how people judge the moral value of actions and make inferences about moral character, we review evidence that the specific forms these theories take vary across individuals and can change via social learning. We propose that cultural selection can operate over the intuitive theories people apply in the moral domain, in which particular variants of intuitive moral theories can be more "successful" to the extent that they are cognitively efficient or provide reputational benefits. Finally, we explore some implications of considering moral cognition as a kind of cultural technology that can be innovated, considering whether intuitive moral theories help or hinder our ability to improve our collective moral norms or practices. [ABSTRACT FROM AUTHOR]

Many pseudosciences, conspiracy theories and other unfounded belief systems have a self‐sealing nature, being equipped with defence mechanisms and immunizing strategies that protect them against counterevidence and criticism. In this article, we discuss the existence of 'epistemic black holes', belief systems which posit intelligent agents that are deliberately evading detection and thus sabotaging any investigation into their existence. These belief systems have the remarkable feature that they predict an absence of evidence in their favour, and even the discovery of counterevidence. The most obvious instances of such epistemic black holes are unfounded conspiracy theories, but examples crop up in other domains as well. We outline the development and cultural evolution of epistemic black holes, drawing from a number of case studies. Most importantly, because of their self‐sealing character and resilience to counterevidence, epistemic black holes suffer from a recurring problem of arbitrariness and proliferating alternatives. Shedding light on how epistemic black holes function can help to inoculate people against their enduring allure. [ABSTRACT FROM AUTHOR]

A somewhat prominent view in the literature is that language provides opportunity to program the brain with 'cognitive gadgets', or 'virtual machines'. Here, I explore the possibility that thinking itself – internal symbolic responses to stimuli that are either intrinsic or extrinsic, and computational procedures that operate on these internal symbolic representations – is such a software product rather than just an emergent phenomenon of the brain's hardware being 'complex enough', or the brain processing information in a manner that is 'integrated enough'. I also present a testable hypothesis that would indicate the presence of such a thought-gadget, and briefly overview some evolutionary pre-requisites for its existence. Further, I explore some consequences the existence of such a gadget would entail for our understanding of consciousness. The nature of the gadget is left unspecified as the article is not a blueprint for the thinking gadget, but an argument in favor of its existence. [ABSTRACT FROM AUTHOR]

Theories of innovation often balance contrasting views that either smart people create smart things or smartly constructed institutions create smart things. While population models have shown factors including population size, connectivity and agent behaviour as crucial for innovation, few have taken the individual-central approach seriously by examining the role individuals play within their groups. To explore how network structures influence not only population-level innovation but also performance among individuals, we studied an agent-based model of the Potions Task, a paradigm developed to test how structure affects a groups ability to solve a difficult exploration task. We explore how size, connectivity and rates of information sharing in a network influence innovation and how these have an impact on the emergence of inequality in terms of agent contributions. We find, in line with prior work, that population size has a positive effect on innovation, but also find that large and small populations perform similarly per capita; that many small groups outperform fewer large groups; that random changes to structure have few effects on innovation in the task; and that the highest performing agents tend to occupy more central positions in the network. Moreover, we show that every network factor which improves innovation leads to a proportional increase in inequality of performance in the network, creating genius effects among otherwise dumb agents in both idealized and real-world networks.

Despite the variability of music across cultures, some types of human songs share acoustic characteristics. For example, dance songs tend to be loud and rhythmic, and lullabies tend to be quiet and melodious. Human perceptual sensitivity to the behavioral contexts of songs, based on these musical features, suggests that basic properties of music are mutually intelligible, independent of linguistic or cultural content. Whether these effects reflect universal interpretations of vocal music, however, is unclear because prior studies focus almost exclusively on English-speaking participants, a group that is not representative of humans. Here, we report shared intuitions concerning the behavioral contexts of unfamiliar songs produced in unfamiliar languages, in participants living in Internet-connected industrialized societies (n = 5,516 native speakers of 28 languages) or smaller-scale societies with limited access to global media (n = 116 native speakers of three non-English languages). Participants listened to songs randomly selected from a representative sample of human vocal music, originally used in four behavioral contexts, and rated the degree to which they believed the song was used for each context. Listeners in both industrialized and smaller-scale societies inferred the contexts of dance songs, lullabies, and healing songs, but not love songs. Within and across cohorts, inferences were mutually consistent. Further, increased linguistic or geographical proximity between listeners and singers only minimally increased the accuracy of the inferences. These results demonstrate that the behavioral contexts of three common forms of music are mutually intelligible cross-culturally and imply that musical diversity, shaped by cultural evolution, is nonetheless grounded in some universal perceptual phenomena.

The goal of Artificial Life research, as articulated by Chris Langton, is "to contribute to theoretical biology by locating life-as-we-know-it within the larger picture of life-as-it-could-be." The study and pursuit of open-ended evolution in artificial evolutionary systems exemplify this goal. However, open-ended evolution research is hampered by two fundamental issues: the struggle to replicate open-endedness in an artificial evolutionary system and our assumption that we only have one system (genetic evolution) from which to draw inspiration. We argue not only that cultural evolution should be seen as another real-world example of an open-ended evolutionary system but that the unique qualities seen in cultural evolution provide us with a new perspective from which we can assess the fundamental properties of, and ask new questions about, open-ended evolutionary systems, especially with regard to evolved open-endedness and transitions from bounded to unbounded evolution. Here we provide an overview of culture as an evolutionary system, highlight the interesting case of human cultural evolution as an open-ended evolutionary system, and contextualize cultural evolution by developing a new framework of (evolved) open-ended evolution. We go on to provide a set of new questions that can be asked once we consider cultural evolution within the framework of open-ended evolution and introduce new insights that we may be able to gain about evolved open-endedness as a result of asking these questions. [ABSTRACT FROM AUTHOR]

Cumulative culture, the accumulation of modifications, innovations, and improvements over generations through social learning, is a key determinant of the behavioral diversity across Homo sapiens populations and their ability to adapt to varied ecological habitats. Generations of improvements, modifications, and lucky errors allow humans to use technologies and know-how well beyond what a single naive individual could invent independently within their lifetime. The human dependence on cumulative culture may have shaped the evolution of biological and behavioral traits in the hominin lineage, including brain size, body size, life history, sociality, subsistence, and ecological niche expansion. Yet, we do not know when, in the human career, our ancestors began to depend on cumulative culture. Here, we show that hominins likely relied on a derived form of cumulative culture by at least ~600 kya, a result in line with a growing body of existing evidence. We analyzed the complexity of stone tool manufacturing sequences over the last 3.3 My of the archaeological record. We then compare these to the achievable complexity without cumulative culture, which we estimate using nonhuman primate technologies and stone tool manufacturing experiments. We find that archaeological technologies become significantly more complex than expected in the absence of cumulative culture only after ~600 kya. [ABSTRACT FROM AUTHOR]

Over the history of humankind, cultural innovations have helped improve survival and adaptation to environmental stress. This has led to an overall increase in human population size, which in turn further contributed to cumulative cultural learning. During the Anthropocene, or arguably even earlier, this positive sociodemographic feedback has caused a strong decline in important resources that, coupled with projected future transgression of planetary boundaries, may potentially reverse the long-term trend in population growth. Here, we present a simple consumer/resource model that captures the coupled dynamics of stochastic cultural learning and transmission, population growth and resource depletion in a changing environment. The idealized stochastic mathematical model simulates boom/bust cycles between low-population subsistence, high-density resource exploitation and subsequent population decline. For slow resource recovery time scales and in the absence of climate forcing, the model predicts a long-term global population collapse. Including a simplified periodic climate forcing, we find that cultural innovation and population growth can couple with climatic forcing via nonlinear phase synchronization. We discuss the relevance of this finding in the context of cultural innovation, the anthropological record and long-term future resilience of our own predatory species. [ABSTRACT FROM AUTHOR]

Within cognitive psychology, there are separate experimental fields devoted to the study of creativity, on the one hand, and aesthetics, on the other, with virtually no cross-talk between them. In this article, I propose a means of uniting creativity and aesthetics via a consideration of the mechanisms of cultural evolution. I call this the creativity/aesthetics cycle. The basic tenet of the model is that creativity and aesthetics mediate, respectively, the processes of variation (production) and selection (perception or consumption) in evolutionary models of culture. By means of this cycle, creators produce works that they hope will be evaluated positively by consumers, where such appraisals ultimately feed back to influence the subsequent decision-making processes of creators. I discuss the implications of this model for the fields of creativity and aesthetics. [ABSTRACT FROM AUTHOR]

A change to a population's social network is a change to the substrate of cultural transmission, affecting behavioral diversity and adaptive cultural evolution. While features of network structure such as population size and density have been well studied, less is understood about the influence of social processes such as population turnover—or the repeated replacement of individuals by naive individuals. Experimental data have led to the hypothesis that naive learners can drive cultural evolution by better assessing the relative value of behaviors, although this hypothesis has been expressed only verbally. We conducted a formal exploration of this hypothesis using a generative model that concurrently simulated its two key ingredients: social transmission and reinforcement learning. We simulated competition between high- and low-reward behaviors while varying turnover magnitude and tempo. Variation in turnover influenced changes in the distributions of cultural behaviors, irrespective of initial knowledge-state conditions. We found optimal turnover regimes that amplified the production of higher reward behaviors through two key mechanisms: repertoire composition and enhanced valuation by agents that knew both behaviors. These effects depended on network and learning parameters. Our model provides formal theoretical support for, and predictions about, the hypothesis that naive learners can shape cultural change through their enhanced sampling ability. By moving from experimental data to theory, we illuminate an underdiscussed generative process that can lead to changes in cultural behavior, arising from an interaction between social dynamics and learning. [ABSTRACT FROM AUTHOR]

The field of linguistics concerns itself with understanding the human capacity for language. Compositionality is a key notion in this research tradition. Compositionality refers to the notion that the meaning of a complex linguistic unit is a function of the meanings of its constituent parts. However, the question as to whether compositionality is a defining feature of human language is a matter of debate: usage-based and constructionist approaches emphasize the pervasive role of idiomaticity in language, and argue that strict compositionality is the exception rather than the rule. We review the major discussion points on compositionality from a usage-based point of view, taking both spoken and signed languages into account. In addition, we discuss theories that aim at accounting for the emergence of compositional language through processes of cultural transmission as well as the debate of whether animal communication systems exhibit compositionality. We argue for a view that emphasizes the analyzability of complex linguistic units, providing a template for accounting for the multimodal nature of human language. [ABSTRACT FROM AUTHOR]

The vast literature on negative treatment of outgroups and favoritism toward ingroups provides many local insights but is largely fragmented, lacking an overarching framework that might provide a unified overview and guide conceptual integration. As a result, it remains unclear where different local perspectives conflict, how they may reinforce one another, and where they leave gaps in our knowledge of the phenomena. Our aim is to start constructing a framework to help remedy this situation. We first identify a few key ideas for creating a theoretical roadmap for this complex territory, namely the principles of etiological functionalism and the dual inheritance theory of human evolution. We show how a "molecular" approach to emotions fits into this picture, and use it to illuminate emotions that shape intergroup relations. Finally, we weave the pieces together into the beginnings of a systematic taxonomy of the emotions involved in social interactions, both hostile and friendly. While it is but a start, we have developed the argument in a way that illustrates how the foundational principles of our proposed framework can be extended to accommodate further cases. [ABSTRACT FROM AUTHOR]

The evolution of human communication and culture is among the most significant—and challenging—questions we face in attempting to understand the evolution of our species. This article takes up two frameworks for theorizing about human communication and culture, namely, Jackendoff's Parallel Architecture of the human language faculty, and the cultural evolutionary framework of Memetics. The aim is to show that the two frameworks uniquely complement one another in some theoretically important ways. In particular, the Parallel Architecture's account of the lexicon significantly expands the range of linguistic phenomena that are plausibly covered by Memetics (e.g., from words to constructions and pure rules of syntax). At the same time, taking a “meme's‐eye‐view” of the lexicon retools the Parallel Architecture's treatment of the origins and subsequent cultural evolution of language. [ABSTRACT FROM AUTHOR]

Previous models suggest that indirect reciprocity (reputation) can stabilize large-scale human cooperation [K. Panchanathan, R. Boyd, Nature 432, 499-502 (2004)]. The logic behind these models and experiments [J. Gross et al., Sci. Adv. 9, eadd8289 (2023) and O. P. Hauser, A. Hendriks, D. G. Rand, M. A. Nowak, Sci. Rep. 6, 36079 (2016)] is that a strategy in which individuals conditionally aid others based on their reputation for engaging in costly cooperative behavior serves as a punishment that incentivizes large-scale cooperation without the second-order free-rider problem. However, these models and experiments fail to account for individuals belonging to multiple groups with reputations that can be in conflict. Here, we extend these models such that individuals belong to a smaller, "local" group embedded within a larger, "global" group. This introduces competing strategies for conditionally aiding others based on their cooperative behavior in the local or global group. Our analyses reveal that the reputation for cooperation in the smaller local group can undermine cooperation in the larger global group, even when the theoretical maximum payoffs are higher in the larger global group. This model reveals that indirect reciprocity alone is insufficient for stabilizing large-scale human cooperation because cooperation at one scale can be considered defection at another. These results deepen the puzzle of large-scale human cooperation. [ABSTRACT FROM AUTHOR]

After documenting Tarde's neglect and placing him in the 19th-century sociological context, this paper argues that his concept of "imitation" was important because social learning (writ small) or culture (writ large), a non-genetic form of heredity, means that a distinct cultural evolutionary process including variation and selection resulting in descent with modification is inevitable. Beginning in the last half of the 20th century there was a flowering of theorizing and research about cultural evolution across the humanities and social sciences and eventually about culture in general in sociology. Unfortunately, what should have been recognized as Tarde's role as a forefather of these has only occasionally been recognized. [ABSTRACT FROM AUTHOR]

Factors such as subsistence turnover, warfare, or interaction between different groups can be major sources of cultural change in human populations. Global demographic shifts such as the transition to agriculture during the Neolithic and more recently the urbanization and globalization of the twentieth century have been major catalysts for cultural change. Here, we test whether cultural traits such as patri/matrilocality and postmarital migration persist in the face of social upheaval and gene flow during the past 150 years in postcolonial South Africa. The recent history of South Africa has seen major demographic shifts that resulted in the displacement and forced sedentism of indigenous Khoekhoe and San populations. During the expansion of the colonial frontier, the Khoe-San admixed with European colonists and enslaved individuals from West/Central Africa, Indonesia, and South Asia, introducing novel cultural norms. We conducted demographic interviews among Nama and Cederberg communities representing nearly 3,000 individuals across three generations. Despite the history of colonial expansion, and the subsequent incorporation of Khoe-San and Khoe-San-descendant communities into a colonial society with strong patrilocal norms, patrilocality is the least common postmarital residence pattern in our study populations today. Our results suggest that more recent forces of integration into the market economy are likely the primary drivers of change in the cultural traits examined in our study. Birthplace had a strong effect on an individual's odds of migration, distance moved, and postmarital residence form. These effects are at least partially explained by the population size of the birthplace. Our results suggest that market factors local to birthplaces are important drivers of residence decisions, although the frequency of matrilocal residence and a geographic and temporal cline in migration and residence patterns also indicate the persistence of some historic Khoe-San cultural traits in contemporary groups.

This study reports an independent replication of the findings presented by Smaldino and McElreath (Smaldino, McElreath 2016 R. Soc. Open Sci. 3, 160384 (doi:10.1098/rsos.160384)). The replication was successful with one exception. We find that selection acting on scientist's propensity for replication frequency caused a brief period of exuberant replication not observed in the original paper due to a coding error. This difference does not, however, change the authors' original conclusions. We call for more replication studies for simulations as unique contributions to scientific quality assurance.

The past few decades have witnessed a proliferation of large comparative cultural databases, primarily consisting of contemporary data (e.g., ethnographic writings), but increasingly historical data as well (including archaeological materials). Individually, these databases already serve as valuable resources as evidenced by the growing number of papers utilizing them. However, further benefits could result from merging or linking these data in ways that surpass their original intentions and ambitions. One avenue is the integration of ethnographic and historical data to help remedy the weaknesses of each (e.g., by addressing lacunae, imprecision, bias, subjectivity, and unreliability) and draw on their reciprocal strengths (e.g., by combining longitudinal depth and primary source material) of these different forms of evidence. The work presented here is a further step in that direction. This article shows how efforts to quantitatively examine historical variation in features of warfare benefit from combining ethnographic, historical, and archaeological data. It describes the general challenges faced by combining datasets (e.g. units of analyses, differing variables across datasets, sampling issues, etc.), how these challenges can be mitigated, and what further challenges remain to be addressed. The overall aim is to encourage further research into the benefits and challenges of  integrating such datasets.

Sexual conflict is a thriving area of animal behaviour research. Yet parallel research in the evolutionary human sciences remains underdeveloped and has become mired by controversy. In this special collection, we aim to invigorate the study of fitness-relevant conflicts between women and men, advocating for three synergistic research priorities. First, we argue that a commitment to diversity is required to innovate the field, achieve ethical research practice, and foster fruitful dialogue with neighbouring social sciences. Accordingly, we have prioritised issues of diversity as editors, aiming to stimulate new connections and perspectives. Second, we call for greater recognition that human sex/gender roles and accompanying conflict behaviours are both subject to natural selection and culturally determined. This motivates our shift in terminology from sexual to gendered conflict when addressing human behaviour, countering stubborn tendencies to essentialise differences between women and men and directing attention to the role of cultural practices, normative sanctions and social learning in structuring conflict battlegrounds. Finally, we draw attention to contemporary policy concerns, including the wellbeing consequences of marriage practices and the gendered implications of market integration. Focus on these themes, combined with attendance to the dangers of ethnocentrism, promises to inform culturally sensitive interventions promoting gender equality worldwide.

Social learning is a critical adaptation for dealing with different forms of variability. Uncertainty is a severe form of variability where the space of possible decisions or probabilities of associated outcomes are unknown. We identified four theoretically important sources of uncertainty: temporal environmental variability; payoff ambiguity; selection-set size; and effective lifespan. When these combine, it is nearly impossible to fully learn about the environment. We develop an evolutionary agent-based model to test how each form of uncertainty affects the evolution of social learning. Agents perform one of several behaviours, modelled as a multi-armed bandit, to acquire payoffs. All agents learn about behavioural payoffs individually through an adaptive behaviour-choice model that uses a softmax decision rule. Use of vertical and oblique payoff-biased social learning evolved to serve as a scaffold for adaptive individual learning - they are not opposite strategies. Different types of uncertainty had varying effects. Temporal environmental variability suppressed social learning, whereas larger selection-set size promoted social learning, even when the environment changed frequently. Payoff ambiguity and lifespan interacted with other uncertainty parameters. This study begins to explain how social learning can predominate despite highly variable real-world environments when effective individual learning helps individuals recover from learning outdated social information.

When people experience abrupt social change, from less education to more, from less technology use to more, from a homogeneous to a heterogeneous social environment, can their epistemic thinking adapt? When divergent opinions suddenly come to be valued, does epistemic thinking shift from absolute to more relativistic? We investigate whether and how these sociocultural shifts have produced changes in epistemic thinking in Romania, a country that fell from communism and started democracy in 1989. Our 147 participants were from Timisoara and fell into three groups, each experiencing the shift at a different point in their development: (i) born in 1989 or later, experiencing capitalism and democracy throughout life (N = 51); (ii) 15- to 25-years-old in 1989 when communism fell (N = 52); (iii) 45 or older in 1989 when communism fell (N = 44). As hypothesized, absolutist thinking was less frequent and evaluativist thinking, a relativistic epistemological mode, was more frequent the earlier in life a cohort was exposed to the post-communist environment in Romania. As predicted, younger cohorts experienced greater exposure to education, social media, and international travel. Greater exposure to education and social media were significant factors in the decline of absolutist thinking and the rise of evaluativist thinking across the generations.

Through phylogenetic reconstruction this work  analyzes the  diversification of  lanceolate points of the South Central Andes   which began in the early Holocene and spanned the entire mid- Holocene. Based on a regional-scale data, we   discuss the links between the increasing mid-Holocene risk conditions, the patterns of diversification of point lineages, demographic change and animal resources consumption. We distinguish a first instance of greater diversity of points, a higher rate of innovation and less class longevity. These trends progressively stabilized, giving rise to a pattern of  less innovation, decreasing taxa diversity  and greater class longevity as well as an age-related extinction pattern. We show that as projectile points diversified,hunting efficiency increased along the mid-Holocene by the increased representation of  high-return fauna in the regional zooarchaeological record.  We suggest that this diversification of  lanceolate points was an adaptive evolutionary radiation which began with the increase in the rate of innovation for coping with the increasing risk of the beginning of mid-Holocene in the South Central Andes. From this we conclude that technological innovation was a prerequisite for the human specialization in camelid hunting and for the development of a highly economically efficient foraging strategy in the south Andean  highlands

This article challenges the traditional view of creativity in psychology and proposes a new perspective called "creativity as emulation." It argues that creativity is a process of emulating the work of others within a cultural context, emphasizing the role of culture and society in shaping creative processes and outcomes. The article discusses the influence of domains, historical lineages, and cultural evolution on creativity, highlighting the importance of continuity and building on existing ideas. It also explores the mechanisms of creativity, such as modification and blending, and the role of style in the creative process. The article concludes by suggesting the need for further research to understand how creators develop their ideas and the prevalence of divergent brainstorming versus emulation in the creative process. The given text is a list of references and citations from various disciplines, providing a comprehensive overview of current research and theories on creativity. [Extracted from the article]

Communication needs to be complex enough to be functional while minimizing learning and production costs. Recent work suggests that the vocalizations and gestures of some songbirds, cetaceans and great apes may conform to linguistic laws that reflect this trade-off between efficiency and complexity. In studies of non-human communication, though, clustering signals into types cannot be done a priori, and decisions about the appropriate grain of analysis may affect statistical signals in the data. The aim of this study was to assess the evidence for language-like efficiency and structure in house finch (Haemorhous mexicanus) song across three levels of granularity in syllable clustering. The results show strong evidence for Zipf's rank–frequency law, Zipf's law of abbreviation and Menzerath's law. Additional analyses show that house finch songs have small-world structure, thought to reflect systematic structure in syntax, and the mutual information decay of sequences is consistent with a combination of Markovian and hierarchical processes. These statistical patterns are robust across three levels of granularity in syllable clustering, pointing to a limited form of scale invariance. In sum, it appears that house finch song has been shaped by pressure for efficiency, possibly to offset the costs of female preferences for complexity. [ABSTRACT FROM AUTHOR]

How did humans become clever enough to live in nearly every major ecosystem on earth, create vaccines against deadly plagues, explore the oceans depths, and routinely traverse the globe at 30,000 feet in aluminum tubes while nibbling on roasted almonds? Drawing on recent developments in our understanding of human evolution, we consider what makes us distinctively smarter than other animals. Contrary to conventional wisdom, human brilliance emerges not from our innate brainpower or raw computational capacities, but from the sharing of information in communities and networks over generations. We review how larger, more diverse, and more optimally interconnected networks of minds give rise to faster innovation and how the cognitive products of this cumulative cultural evolutionary process feedback to make us individually "smarter"—in the sense of being better at meeting the challenges and problems posed by our societies and socioecologies. Here, we consider not only how cultural evolution supplies us with "thinking tools" (like counting systems and fractions) but also how it has shaped our ontologies (e.g., do germs and witches exist?) and epistemologies, including our notions of what constitutes a "good reason" or "good evidence" (e.g., are dreams a source of evidence?). Building on this, we consider how cultural evolution has organized and distributed cultural knowledge and cognitive tasks among subpopulations, effectively shifting both thinking and production to the level of the community, population, or network, resulting in collective information processing and group decisions. Cultural evolution can turn mindless mobs into wise crowds by facilitating and constraining cognition through a wide variety of epistemic institutions—political, legal, and scientific. These institutions process information and aid better decision‐making by suppressing or encouraging the use of different cultural epistemologies and ontologies. Human creativity does not solely rely on our individual cognitive abilities, but instead emerges from the recombination of ideas, practices, and approaches that result from social interactions and idea exchanges in large, diverse populations. These population‐level processes, which operate over generations, influence not only on our tools, technologies, and languages, but also key aspects of our culturally‐evolved cognition, such as our epistemologies and ontologies. [ABSTRACT FROM AUTHOR]

Song in oscine birds is learned across generations, and aspects of the song-learning process parallel genetic transmission: variation can be introduced into both cultural and genetic traits via copy error, and both types of traits are subject to drift and selective pressure. Similarly to allele frequencies in population genetics, observing frequencies of birdsong features can improve our understanding of cultural transmission and evolution. Uniquely, community science databases of birdsong provide rich spatiotemporal data with untapped potential to evaluate cultural evolution in songbirds. Here we use both community science and field study recordings of chipping sparrows, Spizella passerina , to examine trends across nearly seven decades of song. We found that some syllable types tended to persist in the population for much longer than others. Persistent songs tended to contain more syllables of shorter duration than songs that were observed across fewer years. To draw inferences about the effects of learning biases on chipping sparrow syllables, we constructed a spatially explicit agent-based model of song learning. By comparing our empirical analysis to simulated song distributions using three different song-learning strategies (neutral transmission, conformity bias and directional selection), we suggest that chipping sparrows are unlikely to select tutors neutrally or with a conformity bias and that they learn their songs with a remarkably low copy error rate. • Computational models can complement data from community science. • We model chipping sparrow song learning and compare results to historical recordings. • Chipping sparrows likely select which song they learn and sing as adults. • Their choice of which song they learn may depend on a quality of that song. • Short- and long-lived songs (recorded in 1 vs ≥50 years) have different properties. [ABSTRACT FROM AUTHOR]

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How does a life-threatening pandemic affect a culture? The Theory of Social Change, Cultural Evolution, and Human Development predicts that danger, as indicated by rising death rates and narrowing social worlds, shifts human psychology and behavior toward that found in small-scale, collectivistic, and rural subsistence ecologies. In particular, mortality salience, collectivism, and engagement in subsistence activities should increase as death rates rise and the social world retracts. Studies on the psychological response to the pandemic in the United States confirmed these predicted increases. The present study sought to generalize these previous findings by comparing the frequency of conceptually relevant linguistic terms used in Google searches and Twitter posts in the United States, Japan, Indonesia, and Mexico for 30 days before the coronavirus pandemic began in each country with frequencies of the same terms for 30 days after. Generally, we found that mortality salience increased to the extent that countries experienced excess COVID mortality; collectivism increased to the extent that countries experienced excess COVID mortality and increased mortality salience; and subsistence activities increased to the extent that countries experienced excess COVID mortality and/or stay-at-home-policies. Almost all these increases went beyond the general increase in internet use, which was a control variable in all analyses. These findings support a growing body of research documenting a human response to ecological danger. [ABSTRACT FROM AUTHOR]

We introduce a mathematical model of cultural evolution to study cultural traits that shape how individuals exchange information. Current theory focuses on traits that influence the reception of information (receiver traits), such as evaluating whether information represents the majority or stems from a trusted source. Our model shifts the focus from the receiver to the sender of cultural information and emphasizes the role of sender traits, such as communicability or persuasiveness. Here, we show that sender traits are probably a stronger driving force in cultural evolution than receiver traits. While receiver traits evolve to curb cultural transmission, sender traits can amplify it and fuel the self-organization of systems of mutually supporting cultural traits, including traits that cannot be maintained on their own. Such systems can reach arbitrary complexity, potentially explaining uniquely human practical and mental skills, goals, knowledge and creativity, independent of innate factors. Our model incorporates social and individual learning throughout the lifespan, thus connecting cultural evolutionary theory with developmental psychology. This approach provides fresh insights into the trait-individual duality, that is, how cultural transmission of single traits is influenced by individuals, who are each represented as an acquired system of cultural traits. [ABSTRACT FROM AUTHOR]

We review theoretical approaches for modelling the origin, persistence and change of social norms. The most comprehensive models describe the coevolution of behaviours, personal, descriptive and injunctive norms while considering influences of various authorities and accounting for cognitive processes and between-individual differences. Models show that social norms can improve individual and group well-being. Under some conditions though, deleterious norms can persist in the population through conformity, preference falsification and pluralistic ignorance. Polarization in behaviour and beliefs can be maintained, even when societal advantages of particular behaviours or belief systems over alternatives are clear. Attempts to change social norms can backfire through cognitive processes including cognitive dissonance and psychological reactance. Under some conditions social norms can change rapidly via tipping point dynamics. Norms can be highly susceptible to manipulation, and network structure influences their propagation. Future models should incorporate network structure more thoroughly, explicitly study online norms, consider cultural variations and be applied to real-world processes. This article is part of the theme issue 'Social norm change: drivers and consequences'. [ABSTRACT FROM AUTHOR]

Color naming in natural languages is not arbitrary: It reflects efficient partitions of perceptual color space [T. Regier, P. Kay, N. Khetarpal, Proc. Natl. Acad. Sci. U.S.A. 104, 1436-1441 (2007)] modulated by the relative needs to communicate about different colors [C. Twomey, G. Roberts, D. Brainard, J. Plotkin, Proc. Natl. Acad. Sci. U.S.A. 118, e2109237118 (2021)]. These psychophysical and communicative constraints help explain why languages around the world have remarkably similar, but not identical, mappings of colors to color terms. Languages converge on a small set of efficient representations.But languages also evolve, and the number of terms in a color vocabulary may change over time. Here we show that history, i.e. the existence of an antecedent color vocabulary, acts as a nonadaptive constraint that biases the choice of efficient solution as a language transitions from a vocabulary of size n to n + 1 terms. Moreover, as efficient vocabularies evolve to include more terms they explore a smaller fraction of all possible efficient vocabularies compared to equally sized vocabularies constructed de novo. This path dependence of the cultural evolution of color naming presents an opportunity. Historical constraints can be used to reconstruct ancestral color vocabularies, allowing us to answer long-standing questions about the evolutionary sequences of color words, and enabling us to draw inferences from phylogenetic patterns of language change. [ABSTRACT FROM AUTHOR]