Tamas David-Barrett

Processing power limits social group size: computational evidence for the cognitive costs of sociality

Sociality is primarily a coordination problem. However, the social (or communication) complexity hypothesis suggests that the kinds of information that can be acquired and processed may limit the size and/or complexity of social groups that a species can maintain. We use an agent-based model to test the hypothesis that the complexity of information processed influences the computational demands involved. We show that successive increases in the kinds of information processed allow organisms to break through the glass ceilings that otherwise limit the size of social groups: larger groups can only be achieved at the cost of more sophisticated kinds of information processing that are disadvantageous when optimal group size is small. These results simultaneously support both the social brain and the social complexity hypotheses.

Cooperation, behavioural synchrony and status in social networks.

In this paper we present a new approach to modelling group coordination, based on dyadic synchronisation in a non-panmictic, structured network (a problem that applies widely to all species that live in medium to large groups). Using this approach, we present three models with three new theoretical results. (1) Multi-layered networks are optimal for groups that face costs associated with maintaining relationships among the members, combined with costs associated with information flows. (2) The presence of a social hierarchy can be an adaptive feature of the community: the steeper the optimal social hierarchy is, the fewer relationships group members need to have. (3) Falling communication costs lead to a less steep optimal social hierarchy in communities in which socially useful information is evenly distributed, but to an even steeper social hierarchy in groups in which socially useful information is uneven. Thus we show how, when communication is costly, cooperation can give rise to communities that are socially highly structured.

Women Favour Dyadic Relationships, but Men Prefer Clubs: Cross-Cultural Evidence from Social Networking

The ability to create lasting, trust-based friendships makes it possible for humans to form large and coherent groups. The recent literature on the evolution of sociality and on the network dynamics of human societies suggests that large human groups have a layered structure generated by emotionally supported social relationships. There are also gender differences in adult social style which may involve different trade-offs between the quantity and quality of friendships. Although many have suggested that females tend to focus on intimate relations with a few other females, while males build larger, more hierarchical coalitions, the existence of such gender differences is disputed and data from adults is scarce. Here, we present cross-cultural evidence for gender differences in the preference for close friendships. We use a sample of ∼112,000 profile pictures from nine world regions posted on a popular social networking site to show that, in self-selected displays of social relationships, women favour dyadic relations, whereas men favour larger, all-male cliques. These apparently different solutions to quality-quantity trade-offs suggest a universal and fundamental difference in the function of close friendships for the two sexes.

Gratitude for Help among Adult Friends and Siblings

Although gratitude is a key prosocial emotion reinforcing reciprocal altruism, it has been largely ignored in the empirical literature. We examined feelings of gratitude and the importance of reciprocity in same-sex peer relations. Participants were 772 individuals (189 men; mean age = 28.80) who completed an online survey using a vignette design. We investigated (i) differences in reported gratitude and the importance of reciprocity among same-sex siblings and same-sex friends, and (ii) how relationship closeness moderates these associations. Based on the theory of kin altruism, we expect that people would feel more grateful towards friends than towards their siblings, and that lack of gratitude or failure to pay back a loan would bother more with friends than with siblings, irrespective of emotional closeness. Results showed that levels of gratitude and expectations of reciprocity were higher towards friends compared to siblings. This was the case also after controlling for emotional closeness. Being close generally made participants feel more grateful and expect lower displays of gratitude in the other. Closeness was also strongly associated with emotional gratitude among siblings compared to friends. We conclude that feelings and displays of gratitude have a special role in friendships. Although a close sibling may elicit as much gratitude as a friend does, even a very close friend is not exempt from the logic of reciprocity in the same way that a sibling is.

Singing together or apart: The effect of competitive and cooperative singing on social bonding within and between sub-groups of a university Fraternity

Singing together seems to facilitate social bonding, but it is unclear whether this is true in all contexts. Here we examine the social bonding outcomes of naturalistic singing behaviour in a European university Fraternity composed of exclusive “Cliques”: recognised sub-groups of 5–20 friends who adopt a special name and identity. Singing occurs frequently in this Fraternity, both “competitively” (contests between Cliques) and “cooperatively” (multiple Cliques singing together). Both situations were recreated experimentally in order to explore how competitive and cooperative singing affects feelings of closeness towards others. Participants were assigned to teams of four and were asked to sing together with another team either from the same Clique or from a different Clique. Participants (N = 88) felt significantly closer to teams from different Cliques after singing with them compared to before, regardless of whether they cooperated with (singing loudly together) or competed against (trying to singing louder than) the other team. In contrast, participants reported reduced closeness with other teams from their own Clique after competing with them. These results indicate that group singing can increase closeness to less familiar individuals regardless of whether they share a common motivation, but that singing competitively may reduce closeness within a very tight-knit group.

Communication with Family and Friends across the Life Course

Each stage of the human life course is characterised by a distinctive pattern of social relations. We study how the intensity and importance of the closest social contacts vary across the life course, using a large database of mobile communication from a European country. We first determine the most likely social relationship type from these mobile phone records by relating the age and gender of the caller and recipient to the frequency, length, and direction of calls. We then show how communication patterns between parents and children, romantic partner, and friends vary across the six main stages of the adult family life course. Young adulthood is dominated by a gradual shift of call activity from parents to close friends, and then to a romantic partner, culminating in the period of early family formation during which the focus is on the romantic partner. During middle adulthood call patterns suggest a high dependence on the parents of the ego, who, presumably often provide alloparental care, while at this stage female same-gender friendship also peaks. During post-reproductive adulthood, individuals and especially women balance close social contacts among three generations. The age of grandparenthood brings the children entering adulthood and family formation into the focus, and is associated with a realignment of close social contacts especially among women, while the old age is dominated by dependence on their children.

Bipedality and hair loss in human evolution revisited: The impact of altitude and activity scheduling.

Bipedality evolved early in hominin evolution, and at some point was associated with hair loss over most of the body. One classic explanation (Wheeler 1984: J. Hum. Evol. 13, 91–98) was that these traits evolved to reduce heat overload when australopiths were foraging in more open tropical habitats where they were exposed to the direct effects of sunlight at midday. A recent critique of this model (Ruxton & Wilkinson 2011a: Proc. Natl. Acad. Sci. USA 108, 20965-20969) argued that it ignored the endogenous costs of heat generated by locomotion, and concluded that only hair loss provided a significant reduction in heat load. We add two crucial corrections to this model (the altitude at which australopiths actually lived and activity scheduling) and show that when these are included there are substantial reductions in heat load for bipedal locomotion even for furred animals. In addition, we add one further consideration to the model: we extend the analysis across the full 24 h day, and show that fur loss could not have evolved until much later because of the thermoregulatory costs this would have incurred at the altitudes where australopiths actually lived. Fur loss is most likely associated with the exploitation of open habitats at much lower altitudes at a much later date by the genus Homo.

Fertility, kinship and the evolution of mass ideologies.

Traditional human societies are organised around kinship, and use kinship networks to generate large scale community projects. This is made possible by a combination of linguistic kin recognition, a uniquely human trait, which is mediated by the reliability of kin as collaborators. When effective fertility falls, this results in two simultaneous effects on social networks: there are fewer kin that can be relied on, and the limiting effect of the local kin-clustering becomes stronger. To capture this phenomenon, we used a model of kinship lineages to build populations with a range of fertility levels combined with a behavioural synchrony model to measure the efficiency of collective action generated on kin networks within populations. Our findings suggest that, whenever effective cooperation depends on kinship, falling fertility creates a crisis when it results in too few kin to join the community project. We conclude that, when societies transition to small effective kin networks, due to falling fertility, increased relative distance to kin due to urbanisation or high mortality due to war or epidemics, they will be able to remain socially cohesive only if they replace disappearing kin networks with quasi-kin alternatives based on membership of guilds or clubs.

The deification of historical figures and the emergence of priesthoods as a solution to a network coordination problem

ABSTRACT Why do historical figures sometimes become the object of religious worship? Here, we propose that, above a certain group-size threshold, maintaining a belief in the continued existence of authority figures after their death preserves group coordination efficiency. That is, we argue that coordination activities in larger groups become more effective when they center on symbolic (although formerly real) bearers of authority; for smaller groups, we claim the opposite occurs. Our argument is pursued by way of a collective action model that makes anthropologically plausible assumptions about human sociality. One key finding is the existence of a group-size threshold that marks the difference between the two different collective action regimes, one with and one without the presence of a deified historical figure. Another is that, in larger groups, priest-like castes naturally emerge as a consequence of the benefits of personally identifying with the deified agent.

Language as a coordination tool evolves slowly.

Social living ultimately depends on coordination between group members, and communication is necessary to make this possible. We suggest that this might have been the key selection pressure acting on the evolution of language in humans and use a behavioural coordination model to explore the impact of communication efficiency on social group coordination. We show that when language production is expensive but there is an individual benefit to the efficiency with which individuals coordinate their behaviour, the evolution of efficient communication is selected for. Contrary to some views of language evolution, the speed of evolution is necessarily slow because there is no advantage in some individuals evolving communication abilities that much exceed those of the community at large. However, once a threshold competence has been achieved, evolution of higher order language skills may indeed be precipitate.