Alex Mesoudi

PERSPECTIVE:IS HUMAN CULTURAL EVOLUTION DARWINIAN? EVIDENCE REVIEWED FROM THE PERSPECTIVE OF THE ORIGIN OF SPECIES

Abstract The claim that human culture evolves through the differential adoption of cultural variants, in a manner analogous to the evolution of biological species, has been greeted with much resistance and confusion. Here we demonstrate that as compelling a case can now be made that cultural evolution has key Darwinian properties, as Darwin himself presented for biological evolution in The Origin of Species. Culture is shown to exhibit variation, competition, inheritance, and the accumulation of successive cultural modifications over time. Adaptation, convergence, and the loss or change of function can also be identified in culture. Just as Darwin knew nothing of genes or particulate inheritance, a case for Darwinian cultural evolution can be made irrespective of whether unitary cultural replicators exist or whether cultural transmission mechanisms are well understood.

The multiple roles of cultural transmission experiments in understanding human cultural evolution

In this paper, we explore how experimental studies of cultural transmission in adult humans can address general questions regarding the ‘who, what, when and how’ of human cultural transmission, and consequently inform a theory of human cultural evolution. Three methods are discussed. The transmission chain method, in which information is passed along linear chains of participants, has been used to identify content biases in cultural transmission. These concern the kind of information that is transmitted. Several such candidate content biases have now emerged from the experimental literature. The replacement method, in which participants in groups are gradually replaced or moved across groups, has been used to study phenomena such as cumulative cultural evolution, cultural group selection and cultural innovation. The closed-group method, in which participants learn in groups with no replacement, has been used to explore issues such as who people choose to learn from and when they learn culturally as opposed to individually. A number of the studies reviewed here have received relatively little attention within their own disciplines, but we suggest that these, and future experimental studies of cultural transmission that build on them, can play an important role in a broader science of cultural evolution.

Establishing an experimental science of culture: animal social diffusion experiments

A growing set of observational studies documenting putative cultural variations in wild animal populations has been complemented by experimental studies that can more rigorously distinguish between social and individual learning. However, these experiments typically examine only what one animal learns from another. Since the spread of culture is inherently a group-level phenomenon, greater validity can be achieved through ‘diffusion experiments’, in which founder behaviours are experimentally manipulated and their spread across multiple individuals tested. Here we review the existing corpus of 33 such studies in fishes, birds, rodents and primates and offer the first systematic analysis of the diversity of experimental designs that have arisen. We distinguish three main transmission designs and seven different experimental/control approaches, generating an array with 21 possible cells, 15 of which are currently represented by published studies. Most but not all of the adequately controlled diffusion experiments have provided robust evidence for cultural transmission in at least some taxa, with transmission spreading across populations of up to 24 individuals and along chains of up to 14 transmission events. We survey the achievements of this work, its prospects for the future and its relationship to diffusion studies with humans discussed in this theme issue and elsewhere.

A bias for social information in human cultural transmission

Evolutionary theories concerning the origins of human intelligence suggest that cultural transmission might be biased toward social over non-social information. This was tested by passing social and non-social information along multiple chains of participants. Experiment 1 found that gossip, defined as information about intense third-party social relationships, was transmitted with significantly greater accuracy and in significantly greater quantity than equivalent non-social information concerning individual behaviour or the physical environment. Experiment 2 replicated this finding controlling for narrative coherence, and additionally found that information concerning everyday non-gossip social interactions was transmitted just as well as the intense gossip interactions. It was therefore concluded that human cultural transmission is biased toward information concerning social interactions over equivalent non-social information.

The Cultural Transmission of Great Basin Projectile-Point Technology I: An Experimental Simulation

A Darwinian evolutionary approach to archaeology naturally leads to a focus on cultural transmission. Theoretical models of cultural evolution indicate that individual-level details of cultural transmission can have specific and significant population-level effects, implying that differences in transmission may be detectable in the archaeological record. Here we present an experimental simulation of the cultural transmission of prehistoric projectile-point technology, simulating the two transmission modes-indirect bias and guided variation-that Bettinger and Eerkens (1999) suggested were responsible for differences in Nevada and California point-attribute correlations. Groups of participants designed “virtual projectile points” and tested them in “virtual hunting environments,” with different phases of learning simulating, alternately, indirectly biased cultural transmission and independent individual learning. As predicted, periods of cultural transmission were associated with significantly stronger attribute correlations than were periods of individual learning. We also found that participants who could engage in indirectly biased horizontal cultural transmission outperformed individual-learning controls, especially when individual learning was costly and the selective environment was multimodal. The study demonstrates that experimental simulations of cultural transmission, used alongside archaeological data, mathematical models and computer simulations, constitute a useful tool for studying cultural change.

How Cultural Evolutionary Theory Can Inform Social Psychology and Vice Versa

Cultural evolutionary theory is an interdisciplinary field in which human culture is viewed as a Darwinian process of variation, competition, and inheritance, and the tools, methods, and theories developed by evolutionary biologists to study genetic evolution are adapted to study cultural change. It is argued here that an integration of the theories and findings of mainstream social psychology and of cultural evolutionary theory can be mutually beneficial. Social psychology provides cultural evolution with a set of empirically verified microevolutionary cultural processes, such as conformity, model-based biases, and content biases, that are responsible for specific patterns of cultural change. Cultural evolutionary theory provides social psychology with ultimate explanations for, and an understanding of the population-level consequences of, many social psychological phenomena, such as social learning, conformity, social comparison, and intergroup processes, as well as linking social psychology with other social science disciplines such as cultural anthropology, archaeology, and sociology.

Variable Cultural Acquisition Costs Constrain Cumulative Cultural Evolution

One of the hallmarks of the human species is our capacity for cumulative culture, in which beneficial knowledge and technology is accumulated over successive generations. Yet previous analyses of cumulative cultural change have failed to consider the possibility that as cultural complexity accumulates, it becomes increasingly costly for each new generation to acquire from the previous generation. In principle this may result in an upper limit on the cultural complexity that can be accumulated, at which point accumulated knowledge is so costly and time-consuming to acquire that further innovation is not possible. In this paper I first review existing empirical analyses of the history of science and technology that support the possibility that cultural acquisition costs may constrain cumulative cultural evolution. I then present macroscopic and individual-based models of cumulative cultural evolution that explore the consequences of this assumption of variable cultural acquisition costs, showing that making acquisition costs vary with cultural complexity causes the latter to reach an upper limit above which no further innovation can occur. These models further explore the consequences of different cultural transmission rules (directly biased, indirectly biased and unbiased transmission), population size, and cultural innovations that themselves reduce innovation or acquisition costs.

Cultural traits as units of analysis

Cultural traits have long been used in anthropology as units of transmission that ostensibly reflect behavioural characteristics of the individuals or groups exhibiting the traits. After they are transmitted, cultural traits serve as units of replication in that they can be modified as part of an individuals cultural repertoire through processes such as recombination, loss or partial alteration within an individuals mind. Cultural traits are analogous to genes in that organisms replicate them, but they are also replicators in their own right. No one has ever seen a unit of transmission, either behavioural or genetic, although we can observe the effects of transmission. Fortunately, such units are manifest in artefacts, features and other components of the archaeological record, and they serve as proxies for studying the transmission (and modification) of cultural traits, provided there is analytical clarity over how to define and measure the units that underlie this inheritance process.

The Cultural Dynamics of Copycat Suicide

The observation that suicides sometimes cluster in space and/or time has led to suggestions that these clusters are caused by the social learning of suicide-related behaviours, or “copycat suicides”. Point clusters are clusters of suicides localised in both time and space, and have been attributed to direct social learning from nearby individuals. Mass clusters are clusters of suicides localised in time but not space, and have been attributed to the dissemination of information concerning celebrity suicides via the mass media. Here, agent-based simulations, in combination with scan statistic methods for detecting clusters of rare events, were used to clarify the social learning processes underlying point and mass clusters. It was found that social learning between neighbouring agents did generate point clusters as predicted, although this effect was partially mimicked by homophily (individuals preferentially assorting with similar others). The one-to-many transmission dynamics characterised by the mass media were shown to generate mass clusters, but only where social learning was weak, perhaps due to prestige bias (only copying prestigious celebrities) and similarity bias (only copying similar models) acting to reduce the subset of available models. These findings can help to clarify and formalise existing hypotheses and to guide future empirical work relating to real-life copycat suicides.

An experimental test of the accumulated copying error model of cultural mutation for Acheulean handaxe size.

Archaeologists interested in explaining changes in artifact morphology over long time periods have found it useful to create models in which the only source of change is random and unintentional copying error, or ‘cultural mutation’. These models can be used as null hypotheses against which to detect non-random processes such as cultural selection or biased transmission. One proposed cultural mutation model is the accumulated copying error model, where individuals attempt to copy the size of another individuals artifact exactly but make small random errors due to physiological limits on the accuracy of their perception. Here, we first derive the model within an explicit mathematical framework, generating the predictions that multiple independently-evolving artifact chains should diverge over time such that their between-chain variance increases while the mean artifact size remains constant. We then present the first experimental test of this model in which 200 participants, split into 20 transmission chains, were asked to faithfully copy the size of the previous participants handaxe image on an iPad. The experimental findings supported the models prediction that between-chain variance should increase over time and did so in a manner quantitatively in line with the model. However, when the initial size of the image that the participants resized was larger than the size of the image they were copying, subjects tended to increase the size of the image, resulting in the mean size increasing rather than staying constant. This suggests that items of material culture formed by reductive vs. additive processes may mutate differently when individuals attempt to replicate faithfully the size of previously-produced artifacts. Finally, we show that a dataset of 2601 Acheulean handaxes shows less variation than predicted given our empirically measured copying error variance, suggesting that other processes counteracted the variation in handaxe size generated by perceptual cultural mutation.