Human Sociocultural Evolution Research Articles

Correction to: Human socio-cultural evolution in light of evolutionary transitions: introduction to the theme issue (2022) by Carmel et al.

Open AccessMoreSectionsView PDF ToolsAdd to favoritesDownload CitationsTrack Citations ShareShare onFacebookTwitterLinked InRedditEmail Cite this article Carmel Yohay, Shavit Ayelet, Lamm Ehud and Szathmáry Eörs 2023Correction to: Human socio-cultural evolution in light of evolutionary transitions: introduction to the theme issue (2022) by Carmel et al.Phil. Trans. R. Soc. B3782023000320230003http://doi.org/10.1098/rstb.2023.0003SectionOpen AccessCorrectionCorrection to: Human socio-cultural evolution in light of evolutionary transitions: introduction to the theme issue (2022) by Carmel et al. Yohay Carmel Yohay Carmel http://orcid.org/0000-0002-5883-0184 Google Scholar Find this author on PubMed Search for more papers by this author , Ayelet Shavit Ayelet Shavit Google Scholar Find this author on PubMed Search for more papers by this author , Ehud Lamm Ehud Lamm http://orcid.org/0000-0003-2980-7847 Google Scholar Find this author on PubMed Search for more papers by this author and Eörs Szathmáry Eörs Szathmáry http://orcid.org/0000-0001-5227-2997 Google Scholar Find this author on PubMed Search for more papers by this author Yohay Carmel Yohay Carmel http://orcid.org/0000-0002-5883-0184 Google Scholar Find this author on PubMed Search for more papers by this author , Ayelet Shavit Ayelet Shavit Google Scholar Find this author on PubMed Search for more papers by this author , Ehud Lamm Ehud Lamm http://orcid.org/0000-0003-2980-7847 Google Scholar Find this author on PubMed Search for more papers by this author and Eörs Szathmáry Eörs Szathmáry http://orcid.org/0000-0001-5227-2997 Google Scholar Find this author on PubMed Search for more papers by this author Published:20 February 2023https://doi.org/10.1098/rstb.2023.0003This article corrects the followingIntroductionHuman socio-cultural evolution in light of evolutionary transitions: introduction to the theme issuehttps://doi.org/10.1098/rstb.2021.0397 Yohay Carmel, Ayelet Shavit, Ehud Lamm and Eörs Szathmáry volume 378issue 1872Philosophical Transactions of the Royal Society B: Biological Sciences23 January 2023Phil. Trans. R. Soc. B378, 20210397. (Published 23 January 2023). (https://doi.org/10.1098/rstb.2021.0397)In the original version of this article, an affiliation was omitted for author Eörs Szathmáry. The correct affiliations are shown below.This has now been corrected on the publisher's website.Eörs Szathmáry5,6,75Institute of Evolution, Centre for Ecological Research, 1121 Budapest, Hungary6Parmenides Foundation, 82343 Pöcking, Germany7Department of Plant Systematics, Ecology and Theoretical Biology, Eötvös University, Budapest 1117, Hungary Previous Article VIEW FULL TEXT DOWNLOAD PDF FiguresRelatedReferencesDetailsRelated articlesHuman socio-cultural evolution in light of evolutionary transitions: introduction to the theme issue23 January 2023Philosophical Transactions of the Royal Society B: Biological Sciences This Issue10 April 2023Volume 378Issue 1874Discussion meeting ‘Collective behaviour through time’ issue organized and edited by Christos C. Ioannou and Kate L. Laskowski Article InformationDOI:https://doi.org/10.1098/rstb.2023.0003PubMed:36802790Published by:Royal SocietyPrint ISSN:0962-8436Online ISSN:1471-2970History: Manuscript received24/01/2023Manuscript accepted24/01/2023Published online20/02/2023Published in print10/04/2023 License:© 2023 The Authors.Published by the Royal Society under the terms of the Creative Commons Attribution License http://creativecommons.org/licenses/by/4.0/, which permits unrestricted use, provided the original author and source are credited. Citations and impact Subjectsbehaviour

Human socio-cultural evolution in light of evolutionary transitions: introduction to the theme issue.

Human societies are no doubt complex. They are characterized by division of labour, multiple hierarchies, intricate communication networks and transport systems. These phenomena and others have led scholars to propose that human society may be, or may become, a new hierarchical level that may dominate the individual humans within it, similar to the relations between an organism and its cells, or an ant colony and its members. Recent discussions of the possibility of this major evolutionary transition in individuality (ETI) raise interesting and controversial questions that are explored in the present issue from four different complementary perspectives. (i) The general theory of ETIs. (ii) The unique aspects of cultural evolution. (iii) The evolutionary history and pre-history of humans. (iv) Specific routes of a possible human ETI. Each perspective uses different tools provided by different disciplines: biology, anthropology, cultural evolution, systems theory, psychology, economy, linguistics and philosophy of science. Altogether, this issue provides a broad and rich application of the notion of ETI to human past, present and perhaps also future evolution. It presents important case studies, new theoretical results and novel questions for future research. This article is part of the theme issue 'Human socio-cultural evolution in light of evolutionary transitions'.

Can sociality facilitate learning of complex tasks? Lessons from bees and flowers.

The emergence of animal societies is a major evolutionary transition, but its implications for learning-dependent innovations are insufficiently understood. Bees, with lifestyles ranging from solitary to eusocial, are ideal models for exploring social evolution. Here, we ask how and why bees may acquire a new 'technology', foraging on morphologically complex flowers, and whether eusociality facilitates this technological shift. We consider 'complex' flowers that produce high food rewards but are difficult to access, versus 'simple' flowers offering easily accessible yet lower rewards. Complex flowers are less profitable than simple flowers to naive bees but become more rewarding after a learning period. We model how social bees optimally choose between simple and complex flowers over time, to maximize their colony's food balance. The model predicts no effect of colony size on the bees' flower choices. More foraging on complex flowers is predicted as colony longevity, its proportion of foragers, individual longevity and learning ability increase. Of these traits, only long-lived colonies and abundant foragers characterize eusocial bees. Thus, we predict that eusociality supports, but is not mandatory for, learning to exploit complex flowers. A re-analysis of a large published dataset of bee-flower interactions supports these conclusions. We discuss parallels between the evolution of insect sociality and other major transitions that provide scaffolds for learning innovations. This article is part of the theme issue 'Human socio-cultural evolution in light of evolutionary transitions'.

Cultural specialization as a double-edged sword: division into specialized guilds might promote cultural complexity at the cost of higher susceptibility to cultural loss.

The transition to specialization of knowledge within populations could have facilitated the accumulation of cultural complexity in humans. Specialization allows populations to increase their cultural repertoire without requiring that members of that population increase their individual capacity to accumulate knowledge. However, specialization also means that domain-specific knowledge can be concentrated in small subsets of the population, making it more susceptible to loss. Here, we use a model of cultural evolution to demonstrate that specialized populations can be more sensitive to stochastic loss of knowledge than populations without subdivision of knowledge, and that demographic and environmental changes have an amplified effect on populations with knowledge specialization. Finally, we suggest that specialization can be a double-edged sword; specialized populations may have an advantage in accumulating cultural traits but may also be less likely to expand and establish themselves successfully in new demes owing to the increased cultural loss that they experience during the population bottlenecks that often characterize such expansions. This article is part of the theme issue 'Human socio-cultural evolution in light of evolutionary transitions'.

Evolutionary ecology of language origins through confrontational scavenging.

A dynamic model and an agent-based simulation model implementing the assumptions of the confrontational scavenging hypothesis on early protolanguage as an adaptive response of Homo erectus to gradual change in their habitat has been developed and studied. The core assumptions of the hypothesis and the model scenario are the pre-adaptation of our ancestors to occupy the ecological niche that they constructed for themselves by having evolved displaced communication and a rudimentary tool manufacture, two features allowing them to use a new, concentrated and abundant resource-megafauna carrion-on the savannahs replacing arboreal habitats owing to the drying climate of East Africaat about 2Ma. The shift in diet required coordinated cooperation by the hominin scavengers confronted with concurrent predators. Power scavenging compelled displaced symbolic communication featuring a limited semantic range; syntax was not yet required. We show that phenotypic evolution on the accuracy of information transfer between cooperating hominins is a necessary and sufficient condition for the population of agents to survive the diet shift. Both the individual and the group fitness of the hominin horde increased with the accuracy of their protolanguage, with decreasing time allocated to foraging and thus more time left for culture. This article is part of the theme issue 'Human socio-cultural evolution in light of evolutionary transitions'.

Communication for collaborative computation: two major transitions in human evolution.

This paper presents and defends the following theoretical arguments: (1) The uniqueness of the human condition lies in the fact that only humans engage in collaborative computation, where different individuals work together on shared computational challenges. Collaborative computation is the foundation of our cumulative cultures. (2) Collaborative computation requires individuals to engage in instructive communication, where senders do not just send messages to receivers-but also send them instructions that the receivers are obliged to follow in the course of computing the messages. (3) The process of human evolution was driven throughout by the invention and development of tools of instructive communication. (4) In this process, two separate major transitions should be identified. The first was made possible by the toolkit of representational gestures (pointing, eye contact, manual demonstration, pantomime and more) that Merlin Donald called the toolkit of mimesis. Mimesis allows for collaborative computation as long as the information requiring computation is available for direct experiencing by the participants. The second was made possible by language, the tool that allowed its users, for the first time, to engage in collaborative computations of information they did not experience together-through the systematic instruction of the mental computations of imagination. This article is part of the theme issue 'Human socio-cultural evolution in light of evolutionary transitions'.

Four reasons for scepticism about a human major transition in social individuality.

The 'major transitions in evolution' are mainly about the rise of hierarchy, new individuals arising at ever higher levels of nestedness, in particular the eukaryotic cell arising from prokaryotes, multicellular individuals from solitary protists and individuated societies from multicellular individuals. Some lists include human societies as a major transition, but based on a comparison with the non-human transitions, there are reasons for scepticism. (i) The foundation of the major transitions is hierarchy, but the cross-cutting interactions in human societies undermine hierarchical structure. (ii) Natural selection operates in three modes-stability, growth and reproductive success-and only the third produces the complex adaptations seen in fully individuated higher levels. But human societies probably evolve mainly in the stability and growth modes. (iii) Highly individuated entities are marked by division of labour and commitment to morphological differentiation, but in humans differentiation is mostly behavioural and mostly reversible. (iv) As higher-level individuals arise, selection drains complexity, drains parts, from lower-level individuals. But there is little evidence of a drain in humans. In sum, a comparison with the other transitions gives reasons to doubt that human social individuation has proceeded very far, or if it has, to doubt that it is a transition of the same sort. This article is part of the theme issue 'Human socio-cultural evolution in light of evolutionary transitions'.

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'.

Human societal development: is it an evolutionary transition in individuality?

An evolutionary transition in individuality (ETI) occurs when a previously independent organism becomes a lower level unit within a higher hierarchical level (for example, cells in an organism, ants in a colony). Using archaeological and historical accounts from the last 12 000 years, I empirically examine the proposition that human society increasingly functions as a higher hierarchical level within which individuals integrate as lower level units. I evaluate human societal development with respect to three criteria that together indicate complexity in biological systems and serve as an operationalization scheme for ETIs: size, inseparability and specialization. The size of the largest polity has increased seven orders of magnitude, from hundreds to billions. Inseparability became nearly complete since Mesopotamian city-states, following the first appearance of intricate specialization (division of labour). Connectivity within a polity has increased rapidly during the last few centuries, and particularly within the last few decades. In view of these results, I formulate the following hypothesis: human society is undergoing an evolutionary transition in individuality, driven by socio-cultural-technological processes. This proposition requires a detailed theoretical basis and further empirical testing. I propose four predictions derived from the hypothesis that may be used to test it. This article is part of the theme issue 'Human socio-cultural evolution in light of evolutionary transitions'.

The economic superorganism in the complexity of evolution.

The transition to grain agriculture restructured human societies, creating a new whole, an economic superorganism. Homo sapiens became expansionary, structurally interdependent in material life, and a duality between them and Earth was created that had not previously existed. Yet H. sapiens are not the only species to make the transition to agriculture. Cross-species comparisons create an opening for a movement toward a focus on the universal and powerful agricultural system as a unique expression of the evolution of species cooperation. This shifts the focus around human social evolution away from culture and toward the formation and power of the economic system that took hold with the cultivation of annual grains. The basic structure and dynamic to economic life that began with grain agriculture has endured for 10 000 years and the duality between humans and Earth established therein is now reaching an apogee with the spectre of climate change and the mass extinction of other species on Earth. In this light, the questions emerge: Is the agricultural revolution an evolutionary transition adequately captured in existing frameworks of human social evolution? Is the human capacity for culture sufficient to override the power and dynamic of the economic superorganism? This article is part of the theme issue 'Human socio-cultural evolution in light of evolutionary transitions'.

Can models of evolutionary transition clarify the debates over the Neolithic Revolution?

The 'Neolithic Revolution,' sometimes referred to as the emergence of agriculture at its earliest in the southern Levant, is the most significant shift in human history, shaping the world we live in today. Yet, after 100 years of study, its major cause, tempo (gradual or revolutionary), and impact of human intentionality remain disputed. Here, we examine the research potential of an evolutionary transition in individuality (ETI) to clarify this dramatic shift. Applying an ETI research perspective reveals how different causes and conditions lead to the same result, enabling a holistic view rather than a reduction of 'Neolithic' to 'agriculture,' or to one major climatic condition, inheritance system or standard evolutionary model, thus allowing us to clarify and bypass some of these heated, unresolved disputes. Additionally, unlike current archaeological emphasis on 'where,' 'when,' 'why' and 'how' questions, the ETI perspective offers a productive path for resolving a fundamental preliminary anomaly: why and how could the Neolithic lifeway evolve at all, given the selfish interest of individuals in a hunter-gatherer group? We do not intend to solve the shift to Neolithic lifeways, only to offer a fresh lens for examining it, emphasizing the relevance of tracking within and between group differences. This article is part of the theme issue 'Human socio-cultural evolution in light of evolutionary transitions'.

Major evolutionary transitions in individuality between humans and AI.

That humans might undergo future evolutionary transitions in individuality (ETIs) seems fanciful. However, drawing upon recent thinking concerning the origins of properties that underpin ETIs, I argue that certain ETIs are imminently realizable. Central to my argument is recognition that heritable variance in fitness at higher levels of organization can be externally imposed (scaffolded) by specific ecological structures and cultural practices. While ETIs to eusociality seem highly improbable, ETIs involving symbioses between humans and artificial intelligence (AI) can be readily envisaged. A necessary requirement is that fitness-affecting interactions between humans and AI devices are inherited by offspring. The Mendelian nature of human reproduction ensures that offspring resemble parents. Reproduction of AI devices requires nothing more than transference of algorithms from parental AI devices to devices that are assigned to offspring. This simple copying, combined with societal structures that require humans to carry AI devices, ensures heritable variance in fitness at the level of both interacting partners. Selection at the collective level will drive alignment of replicative fates and increase co-dependency, thus alleviating need for continual imposition of externally imposed scaffolds. I conclude by drawing attention to the immediacy of such transitions and express concern over possibilities for malevolent manipulation. This article is part of the theme issue 'Human socio-cultural evolution in light of evolutionary transitions'.

Human major transitions from the perspective of distributed adaptations.

Distributed adaptations are cases in which adaptation is dependent on the population as a whole: the adaptation is conferred by a structural or compositional aspect of the population; the adaptively relevant information cannot be reduced to information possessed by a single individual. Possible examples of human-distributed adaptations are song lines, traditions, trail systems, game drive lanes and systems of water collection and irrigation. Here we discuss the possible role of distributed adaptations in human cultural macro-evolution. Several kinds of human-distributed adaptations are presented, and their evolutionary implications are highlighted. In particular, we discuss the implications of population size, density and bottlenecks on the distributed adaptations that a population may possess and how they in turn would affect the population's resilience to ecological change. We discuss the implications that distributed adaptations may have for human collective action and the possibility that they played a role in colonization of new areas and niches, in seasonal migration, and in setting constraints for minimal inter-population connectivity. This article is part of the theme issue 'Human socio-cultural evolution in light of evolutionary transitions'.

The interplay of social identity and norm psychology in the evolution of human groups.

People's attitudes towards social norms play a crucial role in understanding group behaviour. Norm psychology accounts focus on processes of norm internalization that influence people's norm-following attitudes but pay considerably less attention to social identity and group identification processes. Social identity theory in contrast studies group identity but works with a relatively thin and instrumental notion of social norms. We argue that to best understand both sets of phenomena, it is important to integrate the insights of both approaches. Social status, social identity and social norms are considered separate phenomena in evolutionary accounts. We discuss assumptions and views that support this separation, and suggest an integrated view of our own. We argue that we should be open to the early origins of human social complexity, and conjecture that the longer that the human social world involved multi-level societies the more probable it is that norm psychology and social identity interacted in rich ways. This article is part of the theme issue 'Human socio-cultural evolution in light of evolutionary transitions'.

Human cooperation and evolutionary transitions in individuality.

A major evolutionary transition in individuality involves the formation of a cooperative group and the transformation of that group into an evolutionary entity. Human cooperation shares principles with those of multicellular organisms that have undergone transitions in individuality: division of labour, communication, and fitness interdependence. After the split from the last common ancestor of hominoids, early hominins adapted to an increasingly terrestrial niche for several million years. We posit that new challenges in this niche set in motion a positive feedback loop in selection pressure for cooperation that ratcheted coevolutionary changes in sociality, communication, brains, cognition, kin relations and technology, eventually resulting in egalitarian societies with suppressed competition and rapid cumulative culture. The increasing pace of information innovation and transmission became a key aspect of the evolutionary niche that enabled humans to become formidable cooperators with explosive population growth, the ability to cooperate and compete in groups of millions, and emergent social norms, e.g. private property. Despite considerable fitness interdependence, the rise of private property, in concert with population explosion and socioeconomic inequality, subverts potential transition of human groups into evolutionary entities due to resurgence of latent competition and conflict. This article is part of the theme issue 'Human socio-cultural evolution in light of evolutionary transitions'.

The transition from animal to human culture-simulating the social protocell hypothesis.

The origin of human cumulative culture is commonly envisioned as the appearance (some 2.0-2.5 million years ago) of a capacity to faithfully copy the know-how that underpins socially learned traditions. While certainly plausible, this story faces a steep 'startup problem'. For example, it presumes that ape-like early Homo possessed specialized cognitive capabilities for faithful know-how copying and that early toolmaking actually required such a capacity. The social protocell hypothesis provides a leaner story, where cumulative culture may have originated even earlier-as cumulative systems of non-cumulative traditions ('institutions' and 'cultural lifestyles'), via an emergent group-level channel of cultural inheritance. This channel emerges as a side-effect of a specific but in itself unremarkable suite of social group behaviours. It is independent of faithful know-how copying, and an ancestral version is argued to persist in Pan today. Hominin cultural lifestyles would thereby have gained in complexity and sophistication, eventually becoming independent units of selection (socionts) via a cultural evolutionary transition in individuality, abstractly similar to the origin of early cells. We here explore this hypothesis by simulating its basic premises. The model produces the expected behaviour and reveals several additional and non-trivial phenomena as fodder for future work. This article is part of the theme issue 'Human socio-cultural evolution in light of evolutionary transitions'.

Scaffolding individuality: coordination, cooperation, collaboration and community.

Processes of evolutionary transition (ET), becoming part of a new reproducing collective while losing the capacity of independent reproduction, seem difficult to track without circularity, since their features-units of selection, individuality, inheritance at multiple levels (MLS1, MLS2)-are products of one process. We describe ET in a non-circular way, noting kinds of interactions among community members necessary for such major transitions that are not instances of those same interactions within community members. Reproducing 'systems' tend to hybridize with environmental components, employing eco-devo scaffolding interactions forming communities. Communities are developmentally scaffolded systems of diverse members engaged in heterogeneous interactions. They may become individuals in their own right with the potential to evolve an inheritance system at the emergent community level. We argue for the explanatory benefits of treating 'individuality' as a special case of 'collectivity'. We characterize an idealized sequence of collective processes-coordination, cooperation and collaboration (3Cs)-which scaffolds transitions to new forms of collective individuality: communities. Hominid evolution and learning draw attention to developmental interactions driving both dimensions of ET: new 'levels of individuality' and inherited 'information systems'. Here, we outline a theoretical perspective that we suggest applies across a wide range of cases and scenarios. This article is part of the theme issue 'Human socio-cultural evolution in light of evolutionary transitions'.

Evolution of the Okvik/Old Bering Sea culture of the Bering Strait as a major transition.

Great transitions are thought to embody major shifts in locus of selection, labour diversification and communication systems. Such expectations are relevant for biological and cultural systems as decades of research has demonstrated similar dynamics within the evolution of culture. The evolution of the Neo-Inuit cultural tradition in the Bering Strait provides an ideal context for examination of cultural transitions. The Okvik/Old Bering Sea (Okvik/OBS) culture of Bering Strait is the first representative of the Neo-Inuit tradition. Archaeological evidence drawn for settlement and subsistence data, technological traditions and mortuary contexts suggests that Okvik/OBS fits the definition of a major transition given change in the nature of group membership (from families to political groups with social ranking), task organization (emergent labour specialization) and communication (advent of complex art forms conveying social and ideological information). This permits us to develop a number of implications about the evolutionary process recognizing that transitions may occur on three scales: (1) ephemeral variants, as for example, simple technological entities; (2) integrated systems, spanning modular technology to socio-economic strategies; and (3) simultaneous change across all scales with emergent properties. This article is part of the theme issue 'Human socio-cultural evolution in light of evolutionary transitions'.

Steps to individuality in biology and culture.

Did human culture arise through an evolutionary transition in individuality (ETI)? To address this question, we examine the steps of biological ETIs to see how they could apply to the evolution of human culture. For concreteness, we illustrate the ETI stages using a well-studied example, the evolution of multicellularity in the volvocine algae. We then consider how those stages could apply to a cultural transition involving integrated groups of cultural traditions and the hominins that create and transmit traditions. We focus primarily on the early Pleistocene and examine hominin carnivory and the cultural change from Oldowan to Acheulean technology. We use Pan behaviour as an outgroup comparison. We summarize the important similarities and differences we find between ETI stages in the biological and cultural realms. As we are not cultural anthropologists, we may overlook or be mistaken in the processes we associate with each step. We hope that by clearly describing these steps to individuality and illustrating them with cultural principles and processes, other researchers may build upon our initial exercise. Our analysis supports the hypothesis that human culture has undergone an ETI beginning with a Pan-like ancestor, continuing during the Pleistocene, and culminating in modern human culture. This article is part of the theme issue 'Human socio-cultural evolution in light of evolutionary transitions'.

Reticulate evolution underlies synergistic trait formation in human communities.

This paper investigates how reticulate evolution contributes to a better understanding of human sociocultural evolution in general, and community formation in particular. Reticulate evolution is evolution as it occurs by means of symbiosis, symbiogenesis, lateral gene transfer, infective heredity, and hybridization. From these mechanisms and processes, we mainly zoom in on symbiosis and we investigate how it underlies the rise of (1) human, plant, animal, and machine interactions typical of agriculture, animal husbandry, farming, and industrialization; (2) diet-microbiome relationships; and (3) host-virome and other pathogen interactions that underlie human health and disease. We demonstrate that reticulate evolution necessitates an understanding of behavioral and cultural evolution at a community level, where reticulate causal processes underlie the rise of synergistic organizational traits.