Cumulative Cultural Evolution Research Articles

The Interaction Between Cumulative Culture and Gender

In a society characterized by rapid technological and social advancements, we inherit knowledge from our predecessors while simultaneously building upon it to forge new cultural developments, and such process contributes to the Cumulative culture, the continuous and interactive process of adding innovations to a socially heritable unity of knowledge. Considering the prevalence of gender inequality background in our cultures, this academic article explores the intricate relationship between gender equality and cumulative culture. This paper posits that gender, as defined within the constraints of male and female due to various limitations, plays a pivotal role in this cumulative cultural process. As the results, the examination reveals a clear and positive association between cumulative culture and gender equality. Cumulative culture wields a significant influence over children's choices of gender role models, consequently impacting knowledge transmission and children's labor allocation. Simultaneously, fostering gender egalitarianism offers a pivotal avenue for advancing the evolution of human cumulative culture. This paper aims to declare the benefits of gender equality towards cultural evolution and humanity and proposes the potential ways to foster cultural societal thriving.

Janus faced: The co-evolution of war and peace in the human species.

The human species presents a paradox. No other species possesses the propensity to carry out coalitionary lethal attacks on adult conspecifics coupled with the inclination to establish peaceful relations with genetically unrelated groups. What explains this seemingly contradictory feature? Existing perspectives, the "deep roots" and "shallow roots" of war theses, fail to capture the plasticity of human intergroup behaviors, spanning from peaceful cooperation to warfare. By contrast, this article argues that peace and war have both deep roots, and they co-evolved through an incremental process over several million years. On the one hand, humans inherited the propensity for coalitionary lethal violence from their chimpanzee-like ancestor. Specifically, having first inherited the skills to engage in cooperative hunting, they gradually repurposed such capacity to execute coalitionary killings of adult conspecifics and subsequently enhanced it through technological innovations like the use of weapons. On the other hand, they underwent a process of cumulative cultural evolution and, subsequently, of self-domestication which led to heightened cooperative communication and increased prosocial behavior within and between groups. The combination of these two biocultural evolutionary processes-coupled with feedback loop effects between self-domestication and Pleistocene environmental variability-considerably broadened the human intergroup behavioral repertoire, thereby producing the distinctive combination of conflictual and peaceful intergroup relations that characterizes our species. To substantiate this argument, the article synthesizes and integrates the findings from a variety of disciplines, leveraging evidence from evolutionary anthropology, primatology, archeology, paleo-genetics, and paleo-climatology.

Chimpanzees use social information to acquire a skill they fail to innovate

Cumulative cultural evolution has been claimed to be a uniquely human phenomenon pivotal to the biological success of our species. One plausible condition for cumulative cultural evolution to emerge is individuals’ ability to use social learning to acquire know-how that they cannot easily innovate by themselves. It has been suggested that chimpanzees may be capable of such know-how social learning, but this assertion remains largely untested. Here we show that chimpanzees use social learning to acquire a skill that they failed to independently innovate. By teaching chimpanzees how to solve a sequential task (one chimpanzee in each of the two tested groups, n = 66) and using network-based diffusion analysis, we found that 14 naive chimpanzees learned to operate a puzzle box that they failed to operate during the preceding three months of exposure to all necessary materials. In conjunction, we present evidence for the hypothesis that social learning in chimpanzees is necessary and sufficient to acquire a new, complex skill after the initial innovation.

The uniqueness of the human brain: a review.

The purpose of this review is to highlight the most important aspects of the anatomical and functional uniqueness of the human brain. For this, a comparison is made between our brains and those of our closest ancestors (chimpanzees and bonobos) and human ancestors. During human evolution, several changes occurred in the brain, such as an absolute increase in brain size and number of cortical neurons, in addition to a greater degree of functional lateralization and anatomical asymmetry. Also, the cortical cytoarchitecture became more diversified and there was an increase in the number of intracortical networks and networks extending from the cerebral cortex to subcortical structures, with more neural networks being invested in multisensory and sensory-motor-affective-cognitive integration. These changes permitted more complex, flexible and versatile cognitive abilities and social behavior, such as shared intentionality and symbolic articulated language, which, in turn, made possible the formation of larger social groups and cumulative cultural evolution that are characteristic of our species.

A Comparative Approach to the Study of Cumulative Cultural Evolution: Where Are We Now, and Where Do We Go?

A Comparative Approach to the Study of Cumulative Cultural Evolution: Where Are We Now, and Where Do We Go?

Cumulative cultural evolution theory from a psychological perspective: Theoretical development and integration of schools

Cumulative cultural evolution theory from a psychological perspective: Theoretical development and integration of schools

Conditions under which faithful cultural transmission through teaching promotes cumulative cultural evolution.

It has been argued that teaching promotes the accurate transmission of cultural traits and eventually leads to cumulative cultural evolution (CCE). However, previous studies have questioned this argument. In this study, we modified the action sequences model into a network exploring model with reinforcement learning to examine the conditions under which teaching promotes CCE. Our model incorporates a time trade-off between innovation and teaching. Simulations revealed that the positive influence of teaching on CCE depends on task difficulty. When the task was too difficult and advanced, such that it could not be accomplished through individual learning within a limited time, spending more time on teaching-even at the expense of time for innovation-contributed to CCE. On the contrary, the easier the task, the more time was spent on innovation than on teaching, which contributed to the improvement of performance. These findings suggest that teaching becomes more valuable as cultures become more complex. Therefore, humanity must have co-evolved a complex cumulative culture and teaching that supports cultural fidelity.

Our fragile future under the cumulative cultural evolution of two technologies

We derive and analyse a model with unusual features characterizing human activities over the long-run. First, human population dynamics draw heavily on consumer–resource modelling in ecology in that humans must consume biological resources to produce new humans. Second, the model also draws heavily from economic growth theory in that humans do not simply consume biological resources; they also produce the resources they consume. Finally, humans use two types of technology. Consumption technology affects the rate at which humans can extract resources. Production technology controls how effectively humans convert labour into new resources. The dynamics of both types of technology are subject to cumulative cultural evolutionary processes that allow both technological progress and regress. The resulting model exhibits a wide range of dynamical regimes. That said, the system is routinely sensitive to initial conditions, with wildly different outcomes given the same parameter values. Moreover, the system exhibits a basic fragility in the sense that human activities often lead to the endogenous extinction of the human species. This can happen gently, or it can follow periods of explosive human activity with super-exponential growth that ends in collapse. This article is part of the theme issue ‘Evolution and sustainability: gathering the strands for an Anthropocene synthesis’.

Insights into drivers of mobility and cultural dynamics of African hunter-gatherers over the past 120 000 years.

Humans have a unique capacity to innovate, transmit and rely on complex, cumulative culture for survival. While an important body of work has attempted to explore the role of changes in the size and interconnectedness of populations in determining the persistence, diversity and complexity of material culture, results have achieved limited success in explaining the emergence and spatial distribution of cumulative culture over our evolutionary trajectory. Here, we develop a spatio-temporally explicit agent-based model to explore the role of environmentally driven changes in the population dynamics of hunter-gatherer communities in allowing the development, transmission and accumulation of complex culture. By modelling separately demography- and mobility-driven changes in interaction networks, we can assess the extent to which cultural change is driven by different types of population dynamics. We create and validate our model using empirical data from Central Africa spanning 120 000 years. We find that populations would have been able to maintain diverse and elaborate cultural repertoires despite abrupt environmental changes and demographic collapses by preventing isolation through mobility. However, we also reveal that the function of cultural features was also an essential determinant of the effects of environmental or demographic changes on their dynamics. Our work can therefore offer important insights into the role of a foraging lifestyle on the evolution of cumulative culture.

A Simple Model of the Rise and Fall of Civilizations.

The literature on the fall of civilizations spans from the archaeology of early state societies to the history of the 20th century. Explanations for the fall of civilizations abound, from general extrinsic causes (drought, warfare) to general intrinsic causes (intergroup competition, socioeconomic inequality, collapse of trade networks) and combinations of these, to case-specific explanations for the specific demise of early state societies. Here, we focus on ancient civilizations, which archaeologists typically define by a set of characteristics including hierarchical organization, standardization of specialized knowledge, occupation and technologies, and hierarchical exchange networks and settlements. We take a general approach, with a model suggesting that state societies arise and dissolve through the same processes of innovation. Drawing on the field of cumulative cultural evolution, we demonstrate a model that replicates the essence of a civilization's rise and fall, in which agents at various scales-individuals, households, specialist communities, polities-copy each other in an unbiased manner but with varying degrees of institutional memory, invention rate, and propensity to copy locally versus globally. The results, which produce an increasingly extreme hierarchy of success among agents, suggest that civilizations become increasingly vulnerable to even small increases in propensity to copy locally.

Maintaining Transient Diversity Is a General Principle for Improving Collective Problem Solving

Humans regularly solve complex problems in cooperative teams. A wide range of mechanisms have been identified that improve the quality of solutions achieved by those teams on reaching consensus. We argue that many of these mechanisms work via increasing the transient diversity of solutions while the group attempts to reach a consensus. These mechanisms can operate at the level of individual psychology (e.g., behavioral inertia), interpersonal communication (e.g., transmission noise), or group structure (e.g., sparse social networks). Transient diversity can be increased by widening the search space of possible solutions or by slowing the diffusion of information and delaying consensus. All of these mechanisms increase the quality of the solution at the cost of increased time to reach it. We review specific mechanisms that facilitate transient diversity and synthesize evidence from both empirical studies and diverse formal models—including multiarmed bandits, NK landscapes, cumulative-innovation models, and evolutionary-transmission models. Apparent exceptions to this principle occur primarily when problems are sufficiently simple that they can be solved by mere trial and error or when the incentives of team members are insufficiently aligned. This work has implications for our understanding of collective intelligence, problem solving, innovation, and cumulative cultural evolution.

Production method of the Königsaue birch tar documents cumulative culture in Neanderthals

Birch tar is the oldest synthetic substance made by early humans. The earliest such artefacts are associated with Neanderthals. According to traditional interpretations, their study allows understanding Neanderthal tool behaviours, skills and cultural evolution. However, recent work has found that birch tar can also be produced with simple processes, or even result from fortuitous accidents. Even though these findings suggest that birch tar per se is not a proxy for cognition, they do not shed light on the process by which Neanderthals produced it, and, therefore, cannot evaluate the implications of that behaviour. Here, we address the question of how tar was made by Neanderthals. Through a comparative chemical analysis of the two exceptional birch tar pieces from Königsaue (Germany) and a large reference birch tar collection made with Stone Age techniques, we found that Neanderthals did not use the simplest method to make tar. Rather, they distilled tar in an intentionally created underground environment that restricted oxygen flow and remained invisible during the process. This degree of complexity is unlikely to have been invented spontaneously. Our results suggest that Neanderthals invented or developed this process based on previous simpler methods and constitute one of the clearest indicators of cumulative cultural evolution in the European Middle Palaeolithic.

Conditions that favour cumulative cultural evolution.

The emergence of human societies with complex language and cumulative culture is considered a major evolutionary transition. Why such a high degree of cumulative culture is unique to humans is perplexing given the potential fitness advantages of cultural accumulation. Here, Boyd & Richerson's (1996 Why culture is common, but cultural evolution is rare. Proc. Br. Acad. 88, 77-93) discrete-cultural-trait model is extended to incorporate arbitrarily strong selection; conformist, anti-conformist and unbiased frequency-dependent transmission; random and periodic environmental variation; finite population size; and multiple 'skill levels.' From their infinite-population-size model with success bias and a single skill level, Boyd and Richerson concluded that social learning is favoured over individual learning under a wider range of conditions when social learning is initially common than initially rare. We find that this holds only if the number n of individuals observed by a social learner is sufficiently small, but with a finite population and/or a combination of success-biased and conformist or unbiased transmission, this result holds with larger n. Assuming social learning has reached fixation, the increase in a population's mean skill level is lower if cumulative culture is initially absent than initially present, if population size is finite, or if cultural transmission has a frequency-dependent component. Hence, multiple barriers to cultural accumulation may explain its rarity. This article is part of the theme issue 'Human socio-cultural evolution in light of evolutionary transitions'.

Experimental evidence for internal mechanisms of cumulative cultural evolution

Experimental evidence for internal mechanisms of cumulative cultural evolution

The cultural evolution of teaching.

Teaching is an important process of cultural transmission. Some have argued that human teaching is a cognitive instinct - a form of 'natural cognition' centred on mindreading, shaped by genetic evolution for the education of juveniles, and with a normative developmental trajectory driven by the unfolding of a genetically inherited predisposition to teach. Here, we argue instead that human teaching is a culturally evolved trait that exhibits characteristics of a cognitive gadget. Children learn to teach by participating in teaching interactions with socialising agents, which shape their own teaching practices. This process hijacks psychological mechanisms involved in prosociality and a range of domain-general cognitive abilities, such as reinforcement learning and executive function, but not a suite of cognitive adaptations specifically for teaching. Four lines of evidence converge on this hypothesis. The first, based on psychological experiments in industrialised societies, indicates that domain-general cognitive processes are important for teaching. The second and third lines, based on naturalistic and experimental research in small-scale societies, indicate marked cross-cultural variation in mature teaching practice and in the ontogeny of teaching among children. The fourth line indicates that teaching has been subject to cumulative cultural evolution, i.e. the gradual accumulation of functional changes across generations.

The role of interactional and cognitive mechanisms in the evolution of (proto)language(s)

This paper discusses the role of interactional and cognitive mechanisms in the emergence of (proto)linguistic structures and the evolution of (proto)language(s). Both the social, interactive nature of human communication and the interactional timescale have received increasing attention in investigations of how structure emerges in language. This has also led to an increasing focus on the mechanisms involved in the dialogic co-construction of structure and meaning in interaction. These include ad hoc constructionalization, interactive alignment, conceptual pacts, reuse and modification, and local forms of entrenchment, routinisation and schematisation. Interactional and cognitive mechanisms like these do not only play a crucial role in the emergence of structure in modern languages. They can also help explain how the first (proto)constructions came into being in hominin interaction. Frequently re-occuring, temporary, local (proto)constructions acquired increasing degrees of entrenchment, which led to their subsequent diffusion throughout hominin communities. They were then subject to processes of conventionalisation and cumulative cultural evolution. This process is hypothesised to eventually have led to the gradual transition from protolanguage to language.

The evolution of peace.

While some species have affiliative and even cooperative interactions between individuals of different social groups, humans are alone in having durable, positive-sum, interdependent relationships across unrelated social groups. Our capacity to have harmonious relationships that cross group boundaries is an important aspect of our species' success, allowing for the exchange of ideas, materials, and ultimately enabling cumulative cultural evolution. Knowledge about the conditions required for peaceful intergroup relationships is critical for understanding the success of our species and building a more peaceful world. How do humans create harmonious relationships across group boundaries and when did this capacity emerge in the human lineage? Answering these questions involves considering the costs and benefits of intergroup cooperation and aggression, for oneself, one's group, and one's neighbor. Taking a game theoretical perspective provides new insights into the difficulties of removing the threat of war and reveals an ironic logic to peace - the factors that enable peace also facilitate the increased scale and destructiveness of conflict. In what follows, I explore the conditions required for peace, why they are so difficult to achieve, and when we expect peace to have emerged in the human lineage. I argue that intergroup cooperation was an important component of human relationships and a selective force in our species history beginning at least 300 thousand years. But the preconditions for peace only emerged in the past 100 thousand years and likely coexisted with intermittent intergroup violence which would have also been an important and selective force in our species' history.

Blind alleys and fruitful pathways in the comparative study of cultural cognition.

A mere few decades ago, culture was thought a unique human attribute. Evidence to the contrary accumulated through the latter part of the twentieth century and has exploded in the present one, demonstrating the transmission of traditions through social learning across all principal vertebrate taxa and even invertebrates, notably insects. The scope of human culture is nevertheless highly distinctive. What makes our cultural capacities and their cognitive underpinnings so different? In this article I argue that in behavioural scientists' endeavours to answer this question, fruitful research pathways and their ensuing discoveries have come to exist alongside popular, yet in the light of current empirical evidence, highly questionable scenarios and even scientific blind alleys. I particularly re-evaluate theories that rely on the centrality of a supposed uniquely human capacity for imitative copying in explaining the distinctive capacity for massive cumulative cultural evolution (CCE) in our species. The most extreme versions of this perspective suffer logical incoherence and severe limits on scientific testability. By contrast the field has generated a range of rigorous observational and experimental methodologies that have revealed both long-term cultural fidelity and limited forms of CCE in non-human species. Attention now turns to directly investigating the scope, limits and underlying cognition of non-human versus human CCE, with a broader approach to factors additional to cultural transmission, notably the role of invention, innovation and evolved motivational biases underlying the scope of CCE in the species studied.

A cultural evolutionary theory that explains both gradual and punctuated change.

Cumulative cultural evolution (CCE) occurs among humans who may be presented with many similar options from which to choose, as well as many social influences and diverse environments. It is unknown what general principles underlie the wide range of CCE dynamics and whether they can all be explained by the same unified paradigm. Here, we present a scalable evolutionary model of discrete choice with social learning, based on a few behavioural science assumptions. This paradigm connects the degree of transparency in social learning to the human tendency to imitate others. Computer simulations and quantitative analysis show the interaction of three primary factors-information transparency, popularity bias and population size-drives the pace of CCE. The model predicts a stable rate of evolutionary change for modest degrees of popularity bias. As popularity bias grows, the transition from gradual to punctuated change occurs, with maladaptive subpopulations arising on their own. When the popularity bias gets too severe, CCE stops. This provides a consistent framework for explaining the rich and complex adaptive dynamics taking place in the real world, such as modern digital media.

The importance of thinking about the future in culture and cumulative cultural evolution.

Thinking about possibilities plays a critical role in the choices humans make throughout their lives. Despite this, the influence of individuals' ability to consider what is possible on culture has been largely overlooked. We propose that the ability to reason about future possibilities or prospective cognition, has consequences for cultural change, possibly facilitating the process of cumulative cultural evolution. In particular, by considering potential future costs and benefits of specific behaviours, prospective cognition may lead to a more flexible use of cultural behaviours. In species with limited planning abilities, this may lead to the development of cultures that promote behaviours with future benefits, circumventing this limitation. Here, we examine these ideas from a comparative perspective, considering the relationship between human and nonhuman assessments of future possibilities and their cultural capacity to invent new solutions and improve them over time. Given the methodological difficulties of assessing prospective cognition across species, we focus on planning, for which we have the most data in other species. Elucidating the role of prospective cognition in culture will help us understand the variability in when and how we see culture expressed, informing ongoing debates, such as that surrounding which social learning mechanisms underlie culture. This article is part of the theme issue 'Thinking about possibilities: mechanisms, ontogeny, functions and phylogeny'.