Cultural memory

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'.

Coevolution of Brain, Culture, and Lifespan: Insights from Computer Simulations

Humans possess a number of traits that are rare or absent in other primates, including large brain size, culture, language, extended lifespan (LS), and long post-reproductive period. Here, we use a computer model, TribeSim, originally designed to explore the autocatalytic coevolution of the hominin brain and culture within the framework of the "cultural drive" theory, to find out how culture and brain could coevolve with LS (or aging rate). We show that in the absence of culture, the evolution of LS depends on the intensity of the between-group competition (BGC): strong BGC results in shorter LS. Culture, however, favors genetic evolution of longer LS even if the BGC is strong. Extended LS, in turn, enhances cultural development, thus creating positive feedback. Cultural evolution of LS (accumulation of survival-enhancing or survival-impairing knowledge) differs from the genetic evolution of the same trait, partially because "memes" (ideas, skills, and behaviors) that reduce the risk of death tend to spread in the meme pool even if it is not beneficial to genes. Consequently, cultural evolution of aging tends to result in longer LS than genetic evolution of the same trait. If LS evolves both genetically and culturally, the typical result is a society in which young individuals, due to their genetic predisposition, lead a riskier lifestyle in exchange for a chance to gain additional resources, but accumulate survival-enhancing knowledge with age. Simulations also showed that cultural evolution of adaptive behaviors can contribute to the genetic evolution of a long post-reproductive period, e.g., if the presence of knowledgeable long-livers increases the competitiveness of the group.

Building an Ethnic Food Ethic: The Case of the Ngigua Indigenous People of Southern Puebla, Mexico

Food ethics in the indigenous context is associated with a historical and profound relationship that indigenous groups have with nature. To address this relationship and identify the food uses associated with the maguey plant from a biocultural perspective among the Ngigua indigenous people living in the municipality of Tlacotepec de Benito Juárez in Puebla, the three main communities in the municipality of Tlacotepec de Benito Juárez that make use of the maguey plant were chosen. The study was carried out with a qualitative approach, using a semi-structured interview as a research technique. The analysis carried out recognises the importance of the maguey plant as a biocultural resource for the Ngigua in a context of ethical deliberation. Among the food uses associated with the maguey plant, the following are identified: pulque (a drink of pre-Hispanic origin) and red worm. Women play an important role, participating in 80% of the preparation of both foods. The cultural environment of the maguey is a way of life that, in the case of the Ngigua people, represents a strategic element for survival. In times of food crisis, the study shows how ethnic food strategies in a context of ethical deliberation can constitute an alternative for the design of food solutions in territories with food shortages.

Runaway brain-culture coevolution as a reason for larger brains: Exploring the "cultural drive" hypothesis by computer modeling

Scale and tempo of brain expansion in the course of human evolution implies that this process was driven by a positive feedback. The "cultural drive" hypothesis suggests a possible mechanism for the runaway brain-culture coevolution wherein high-fidelity social learning results in accumulation of cultural traditions which, in turn, promote selection for still more efficient social learning. Here we explore this evolutionary mechanism by means of computer modeling. Simulations confirm its plausibility in a social species in a socio-ecological situation that makes the sporadic invention of new beneficial and cognitively demanding behaviors possible. The chances for the runaway brain-culture coevolution increase when some of the culturally transmitted behaviors are individually beneficial while the others are group-beneficial. In this case, "cultural drive" is possible under varying levels of between-group competition and migration. Modeling implies that brain expansion can receive additional boost if the evolving mechanisms of social learning are costly in terms of brain expansion (e.g., rely on complex neuronal circuits) and tolerant to the complexity of information transferred, that is, make it possible to transfer complex skills and concepts easily. Human language presumably fits this description. Modeling also confirms that the runaway brain-culture coevolution can be accelerated by additional positive feedback loops via population growth and life span extension, and that between-group competition and cultural group selection can facilitate the propagation of group-beneficial behaviors and remove maladaptive cultural traditions from the population's culture, which individual selection is unable to do.

What is biological cultural heritage and why should we care about it? An example from Swedish rural landscapes and forests

There is currently a growing concern that biocultural heritage is threatened in many landscapes. This paper focuses on biological cultural heritage, broadly meaning biological cultural traces that are considered as heritage, but leaving out other aspects of the biocultural heritage concept. An operational definition of biological cultural heritage (BCH) is suggested, based on niche construction theory: “biological manifestations of culture, reflecting indirect or intentional effects, or domesticated landscapes, resulting from historical human niche construction”. Some factors that influence recognition of BCH are discussed, using a comparison between Swedish open to semi-open vs. forested landscapes. While the former landscapes are generally associated with biological cultural values, BCH is generally over-looked in forests. Two main reasons for this are suggested: loss of cultural memory and a perception of forests as wilderness. A conclusion is that recognition of BCH is essential for guiding development of biological conservation programmes in forests, irrespective of whether the conservation goal is to focus on culturally impacted forests or to conserve what is considered as close to pristine forests. Furthermore, recognising BCH in forests will promote interest and learning of the history of forests and their values and will be informative for developing conservation programmes for all biota in forests, not only those that historically were favoured by culture. Hence, there is no inherent conflict between preserving relatively untouched forests and those with remaining traces of pre-industrial forest management. The recognition of BCH in forests will inspire and promote further integration of cultural and natural heritage research.

Blackboxing: social learning strategies and cultural evolution

Social learning strategies (SLSs) enable humans, non-human animals, and artificial agents to make adaptive decisions aboutwhenthey should copy other agents, andwhothey should copy. Behavioural ecologists and economists have discovered an impressive range of SLSs, and explored their likely impact on behavioural efficiency and reproductive fitness while using the 'phenotypic gambit'; ignoring, or remaining deliberately agnostic about, the nature and origins of the cognitive processes that implement SLSs. Here I argue that this 'blackboxing' of SLSs is no longer a viable scientific strategy. It has contributed, through the 'social learning strategies tournament', to the premature conclusion that social learning is generally better than asocial learning, and to a deep puzzle about the relationship between SLSs and cultural evolution. The puzzle can be solved by recognizing that whereas most SLSs are 'planetary'--they depend on domain-general cognitive processes--some SLSs, found only in humans, are 'cook-like'--they depend on explicit, metacognitive rules, such ascopy digital natives. These metacognitive SLSs contribute to cultural evolution by fostering the development of processes that enhance the exclusivity, specificity, and accuracy of social learning.

Who Knows? Metacognitive Social Learning Strategies

To make good use of learning from others (social learning), we need to learn from the right others; from agents who know better than we do. Research on social learning strategies (SLSs) has identified rules that focus social learning on the right agents, and has shown that the behaviour of many animals conforms to these rules. However, it has not asked what the rules are made of, that is, about the cognitive processes implementing SLSs. Here, I suggest that most SLSs depend on domain-general, sensorimotor processes. However, some SLSs have the characteristics tacitly ascribed to all of them. These metacognitive SLSs represent 'who knows' in a conscious, reportable way, and have the power to promote cultural evolution.