Imitation explains the propagation, not the stability of animal culture

Emergence and retention of a collective memory in cockroaches

The stability of collective decisions-making in social systems is crucial as it can lead to counterintuitive phenomena such as collective memories, where an initial choice is challenged by environmental changes. Many social species face the challenge to perform collective decisions under variable conditions. In this study, we focused on situations where isolated individuals and groups of the American cockroach (Periplaneta americana) had to choose between two shelters with different luminosities that were inverted during the experiment. The darker shelter was initially preferred, but only groups that reached a consensus within that shelter maintain their choice after the light inversion, while isolated individuals and small groups lacked site fidelity. Our mathematical model, incorporating deterministic and probabilistic elements, sheds light on the significance interactions and their stochasticity in the emergence and retention of a collective memory.

The cultural transmission of tacit knowledge

A wide variety of cultural practices have a 'tacit' dimension, whose principles are neither obvious to an observer, nor known explicitly by experts. This poses a problem for cultural evolution: if beginners cannot spot the principles to imitate, and experts cannot say what they are doing, how can tacit knowledge pass from generation to generation? We present a domain-general model of 'tacit teaching', drawn from statistical physics, that shows how high-accuracy transmission of tacit knowledge is possible. It applies when the practice's underlying features are subject to interacting and competing constraints. Our model makes predictions for key features of the teaching process. It predicts a tell-tale distribution of teaching outcomes, with some students near-perfect performers while others receiving the same instruction are disastrously bad. This differs from standard cultural evolution models that rely on direct, high-fidelity copying, which lead to a much narrower distribution of mostly mediocre outcomes. The model also predicts generic features of the cultural evolution of tacit knowledge. The evolution of tacit knowledge is expected to be bursty, with long periods of stability interspersed with brief periods of dramatic change, and where tacit knowledge, once lost, becomes essentially impossible to recover.

Animal culture: But of which kind?

Is animal culture a real entity or is it rather just in the eye of the beholder? The concept of culture began to be increasingly used in the context of animal behaviour research around the 1960s. Despite its success, it is not clear that it represents what philosophers have traditionally thought to be a natural kind. In this article I will show, however, how conceiving of animal culture in this fashion has played a role in the "culture wars", and what lessons we can draw from this. First, an analysis of the epistemological landscape of author keywords related to the concept of animal cultures is presented, thus vindicating the centrality of the concept in describing a broad range of findings. A minimal definition that encompasses the multiple strands of research incorporating the notion of culture is proposed. I then systematically enumerate the ways in which culture thus conceived cannot be considered a natural kind in the study of animal behaviour. This is accomplished by reviewing the efforts and possibilities of anchoring the elusive idea in specific mechanisms, homologies, selection pressures, homeostatic property clusters, or alternatively, its reduction or elimination. Finally, a plausible interpretation of the scientific status of the animal culture concept is suggested that is compatible with both its well established use in animal behaviour research and its inferential limitations. Culture plays the role of a well-established epistemic kind, a node that connects different areas of research on common themes.

Culture without copying or selection

Typical examples of cultural phenomena all exhibit a degree of similarity across time and space at the level of the population. As such, a fundamental question for any science of culture is, what ensures this stability in the first place? Here we focus on the evolutionary and stabilising role of 'convergent transformation', in which one item causes the production of another item whose form tends to deviate from the original in a directed, non-random way. We present a series of stochastic models of cultural evolution investigating its effects. The results show that cultural stability can emerge and be maintained by virtue of convergent transformation alone, in the absence of any form of copying or selection process. We show how high-fidelity copying and convergent transformation need not be opposing forces, and can jointly contribute to cultural stability. We finally analyse how non-random transformation and high-fidelity copying can have different evolutionary signatures at population level, and hence how their distinct effects can be distinguished in empirical records. Collectively, these results supplement existing approaches to cultural evolution based on the Darwinian analogy, while also providing formal support for other frameworks - such as Cultural Attraction Theory - that entail its further loosening.

Social media summary

Culture can be produced and maintained by convergent transformation, without copying or selection involved.

Evaluating the relative contributions of copying and reconstruction processes in cultural transmission episodes

The ability to transmit information between individuals through social learning is a foundational component of cultural evolution. However, how this transmission occurs is still debated. On the one hand, the copying account draws parallels with biological mechanisms for genetic inheritance, arguing that learners copy what they observe and novel variations occur through random copying errors. On the other hand, the reconstruction account claims that, rather than directly copying behaviour, learners reconstruct the information that they believe to be most relevant on the basis of pragmatic inference, environmental and contextual cues. Distinguishing these two accounts empirically is difficult based on data from typical transmission chain studies because the predictions they generate frequently overlap. In this study we present a methodological approach that generates different predictions of these accounts by manipulating the task context between model and learner in a transmission episode. We then report an empirical proof-of-concept that applies this approach. The results show that, when a model introduces context-dependent embedded signals to their actions that are not intended to be transmitted, it is possible to empirically distinguish between competing predictions made by these two accounts. Our approach can therefore serve to understand the underlying cognitive mechanisms at play in cultural transmission and can make important contributions to the debate between preservative and reconstructive schools of thought.

Insights from comparative research on social and cultural learning

Social cognitive skills play a crucial role in human life, and have allowed us to reach a unique level of behavioral and cultural complexity. However, many nonhuman species also show a complex understanding of the social world. Building on theories of human social development, we will follow the emergence of cultural learning skills across taxa, discussing similarities and differences between humans and other species. We will first review literature on social learning, including enhancement, emulation and imitation. Then, we will discuss existing studies on the evolution of teaching, and finally, we will critically review literature on the social transmission of skills and knowledge across generations. By adopting a comparative perspective, we will be able to identify the unique characteristics of social transmission in humans, and the social skills that are instead shared with other species, to gain a deeper understanding of the role of cultural learning in social cognitive development.

Ecological and Developmental Perspectives on Social Learning : Introduction to the Special Issue

In this special issue of Human Nature we explore the possible adaptive links between teaching and learning during childhood, and we aim to expand the dialogue on the ways in which the social sciences, and in particular current anthropological research, may better inform our shifting understanding of how these processes vary in different social and ecological environments. Despite the cross-disciplinary trend toward incorporating more behavioral and cognitive data outside of postindustrial state societies, much of the published cross-cultural data is presented as stand-alone population-level studies, making it challenging to extrapolate trends or incorporate both ecological and developmental perspectives. Here, contributors explore how human life history, ecological experience, cumulative culture, and ethnolinguistics impact social learning and child development in foraging and transitioning societies around the world. Using historical ethnographic data and qualitative and quantitative data from studies with contemporary populations, authors interrogate the array of factors that likely interact with cognitive development and learning. They provide contributions that explore the unique environmental, social, and cultural conditions that characterize such populations, offering key insights into processes of social learning, adaptive learning responses, and culture change. This series of articles demonstrates that children are taught culturally and environmentally salient skills in myriad ways, ranging from institutionalized instruction to brief, nuanced, and indirect instruction. Our hope is that this collection stimulates more research on the evolutionary and developmental implications associated with teaching and learning among humans.

Motor constraints influence cultural evolution of rhythm

While widely acknowledged in the cultural evolution literature, ecological factors-aspects of the physical environment that affect the way in which cultural productions evolve-have not been investigated experimentally. Here, we present an experimental investigation of this type of factor by using a transmission chain (iterated learning) experiment. We predicted that differences in the distance between identical tools (drums) and in the order in which they are to be used would cause the evolution of different rhythms. The evidence confirms our predictions and thus provides a proof of concept that ecological factors-here a motor constraint-can influence cultural productions and that their effects can be experimentally isolated and measured. One noteworthy finding is that ecological factors can on their own lead to more complex rhythms.

The pace of modern culture

Here we investigate the evolutionary dynamics of several kinds of modern cultural artefacts-pop music, novels, the clinical literature and cars-as well as a collection of organic populations. In contrast to the general belief that modern culture evolves very quickly, we show that rates of modern cultural evolution are comparable to those of many animal populations. Using time-series methods, we show that much of modern culture is shaped by either stabilizing or directional forces or both and that these forces partly regulate the rates at which different traits evolve. We suggest that these forces are probably cultural selection and that the evolution of many artefact traits can be explained by a shifting-optimum model of cultural selection that, in turn, rests on known psychological biases in aesthetic appreciation. In sum, our results demonstrate the deep unity of the processes and patterns of cultural and organic evolution.

The Development of Cumulative Cultural Learning

Human culture is unique among animals in its complexity, variability, and cumulative quality. This article describes the development and diversity of cumulative cultural learning. Children inhabit cultural ecologies that consist of group-specific knowledge, practices, and technologies that are inherited and modified over generations. The learning processes that enable cultural acquisition and transmission are universal but are sufficiently flexible to accommodate the highly diverse cultural repertoires of human populations. Children learn culture in several complementary ways, including through exploration, observation, participation, imitation, and instruction. These methods of learning vary in frequency and kind within and between populations due to variation in socialization values and practices associated with specific educational institutions, skill sets, and knowledge systems. The processes by which children acquire and transmit the cumulative culture of their communities provide unique insight into the evolution and ontogeny of human cognition and culture.

Cultural Evolution in Animals

In recent decades, a burgeoning literature has documented the cultural transmission of behavior through social learning in numerous vertebrate and invertebrate species. One meaning of “cultural evolution in animals” refers to these discoveries, and I present an overview of key findings. I then address the other meaning of the term focused on cultural changes within a lineage. Such changes in humans, described as “cumulative cultural evolution,” have been spectacular, but relatively little attention has yet been paid to the topic in nonhuman animals, other than asserting that the process is unique to humans. A variety of evidence including both controlled experiments and field observations has begun to challenge this view, and in some behavioral domains, notably birdsong, cultural evolution has been studied for many years. In this review, I dissect concepts of cultural evolution and cumulative culture and appraise the accumulating evidence bearing on their nature and significance for evolutionary biology at large.

High-fidelity copying is not necessarily the key to cumulative cultural evolution: a study in monkeys and children

The unique cumulative nature of human culture has often been explained by high-fidelity copying mechanisms found only in human social learning. However, transmission chain experiments in human and non-human primates suggest that cumulative cultural evolution (CCE) might not necessarily depend on high-fidelity copying after all. In this study, we test whether defining properties of CCE can emerge in a non-copying task. We performed transmission chain experiments in Guinea baboons and human children where individuals observed and produced visual patterns composed of four squares on touchscreen devices. In order to be rewarded, participants had to avoid touching squares that were touched by a previous participant. In other words, they were rewarded for innovation rather than copying. Results nevertheless exhibited fundamental properties of CCE: an increase over generations in task performance and the emergence of systematic structure. However, these properties arose from different mechanisms across species: children, unlike baboons, converged in behaviour over generations by copying specific patterns in a different location, thus introducing alternative copying mechanisms into the non-copying task. In children, prior biases towards specific shapes led to convergence in behaviour across chains, while baboon chains showed signs of lineage specificity. We conclude that CCE can result from mechanisms with varying degrees of fidelity in transmission and thus that high-fidelity copying is not necessarily the key to CCE.

Cultural transmission in an ever-changing world: trial-and-error copying may be more robust than precise imitation

Cultural transmission facilitates the spread of behaviours within social groups and may lead to the establishment of stable traditions in both human and non-human animals. The fidelity of transmission is frequently emphasized as a core component of cultural evolution and as a prerequisite for cumulative culture. Fidelity is often considered a synonym of precise copying of observed behaviours. However, while precise copying guarantees reliable transmission in an ideal static world, it may be vulnerable to realistic variability in the actual environment. Here, we argue that fidelity may be more naturally achieved when the social learning mechanisms incorporate trial-and-error; and that the robustness of social transmission is thereby increased. We employed a simple model to demonstrate how culture that is produced through exact copying is fragile in an (even slightly) noisy world. When incorporating a certain degree of trial-and-error, however, cultures are more readily formed in a stochastic environment and are less vulnerable to rare ecological changes. We suggest that considering trial-and-error learning as a stabilizing component of social transmission may provide insights into cultural evolution in a realistic, variable, world.This article is part of the theme issue 'Bridging cultural gaps: interdisciplinary studies in human cultural evolution'.

Cultural conformity generates extremely stable traditions in bird song

Cultural traditions have been observed in a wide variety of animal species. It remains unclear, however, what is required for social learning to give rise to stable traditions: what level of precision and what learning strategies are required. We address these questions by fitting models of cultural evolution to learned bird song. We recorded 615 swamp sparrow (Melospiza georgiana) song repertoires, and compared syllable frequency distributions to the output of individual-based simulations. We find that syllables are learned with an estimated error rate of 1.85% and with a conformist bias in learning. This bias is consistent with a simple mechanism of overproduction and selective attrition. Finally, we estimate that syllable types could frequently persist for more than 500 years. Our results demonstrate conformist bias in natural animal behaviour and show that this, along with moderately precise learning, may support traditions whose stability rivals those of humans.

Rumour propagation and the eco-evolutionary dynamics of social information use

Information is a crucial currency for living organisms as it allows them to adjust their behaviour to environmental fluctuations. Thus, natural selection should have favoured the capacity of collecting information from different sources, including social interactions whereby individuals could quickly gain reliable information. However, such conditions may also favour the gathering of potentially detrimental information, such as false or misinterpreted accounts of environmental and social phenomena such as rumours, which may spread via informational cascades. We applied ecological and evolutionary principles to investigate how the propagation of social information at a populational level affects the propensity to assimilate it, here defined as the gullibilty. Our results show that the evolution of an individual's susceptibility to assimilate information strongly depends on eco-evolutionary feedbacks, in particular when both useful and detrimental information circulate. We discuss our results regarding the different information transmission mechanisms involved with particular attention to specific cases of social learning.

Cumulative cultural learning: Development and diversity

The complexity and variability of human culture is unmatched by any other species. Humans live in culturally constructed niches filled with artifacts, skills, beliefs, and practices that have been inherited, accumulated, and modified over generations. A causal account of the complexity of human culture must explain its distinguishing characteristics: It is cumulative and highly variable within and across populations. I propose that the psychological adaptations supporting cumulative cultural transmission are universal but are sufficiently flexible to support the acquisition of highly variable behavioral repertoires. This paper describes variation in the transmission practices (teaching) and acquisition strategies (imitation) that support cumulative cultural learning in childhood. Examining flexibility and variation in caregiver socialization and children's learning extends our understanding of evolution in living systems by providing insight into the psychological foundations of cumulative cultural transmission-the cornerstone of human cultural diversity.

The evolution of social learning mechanisms and cultural phenomena in group foragers

BACKGROUND

Advanced cognitive abilities are widely thought to underpin cultural traditions and cumulative cultural change. In contrast, recent simulation models have found that basic social influences on learning suffice to support both cultural phenomena. In the present study we test the predictions of these models in the context of skill learning, in a model with stochastic demographics, variable group sizes, and evolved parameter values, exploring the cultural ramifications of three different social learning mechanisms.

RESULTS

Our results show that that simple forms of social learning such as local enhancement, can generate traditional differences in the context of skill learning. In contrast, we find cumulative cultural change is supported by observational learning, but not local or stimulus enhancement, which supports the idea that advanced cognitive abilities are important for generating this cultural phenomenon in the context of skill learning.

CONCLUSIONS

Our results help to explain the observation that animal cultures are widespread, but cumulative cultural change might be rare.

A (Simple) Experimental Demonstration that Cultural Evolution is not Replicative, but Reconstructive — and an Explanation of Why this Difference Matters

Two complementary approaches to a naturalistic theory of culture are, on the one hand, mainstream cultural evolution research, and, on the other, work done under the banners of cultural attraction and the epidemiology of representations. There is much agreement between these two schools of thought, including in particular a commitment to population thinking. Both schools also acknowledge that the propagation of culture is not simply a matter of replication, but rather one of reconstruction. However, the two schools of thought differ on the relative importance of this point. The cultural attraction school believes it to be fundamental to genuinely causal explanations of culture. In contrast, most mainstream cultural evolution thinking abstracts away from it. In this paper I make flesh a simple thought experiment (first proposed by Dan Sperber) that directly contrasts the effects that replication and reconstruction have on cultural items. Results demonstrate, in a simple and graphic way, that (i) normal cultural propagation is not replicative, but reconstructive, and (ii) that these two different modes of propagation afford two qualitatively different explanations of stability. If propagation is replicative, as it is in biology, then stability arises from the fidelity of that replication, and hence an explanation of stability comes from an explanation of how and why this high-fidelity is achieved. If, on the other hand, propagation is reconstructive (as it is in culture), then stability arises from the fact that a subclass of cultural types are easily re-producible, while others are not, and hence an explanation of stability comes from a description of what types are easily re-producible, and an explanation of why they are. I discuss two implications of this result for research at the intersection of evolution, cognition, and culture.

The role of redundant information in cultural transmission and cultural stabilization

Redundant copying has been proposed as a manner to achieve the high-fidelity necessary to pass on and preserve complex traits in human cultural transmission. There are at least 2 ways to define redundant copying. One refers to the possibility of copying repeatedly the same trait over time, and another to the ability to exploit multiple layers of information pointing to the same trait during a single copying event. Using an individual-based model, we explore how redundant copying (defined as in the latter way) helps to achieve successful transmission. The authors show that increasing redundant copying increases the likelihood of accurately transmitting a behavior more than either augmenting the number of copying occasions across time or boosting the general accuracy of social learning. They also investigate how different cost functions, deriving, for example, from the need to invest more energy in cognitive processing, impact the evolution of redundant copying. The authors show that populations converge either to high-fitness/high-costs states (with high redundant copying and complex culturally transmitted behaviors; resembling human culture) or to low-fitness/low-costs states (with low redundant copying and simple transmitted behaviors; resembling social learning forms typical of nonhuman animals). This outcome may help to explain why cumulative culture is rare in the animal kingdom.

Competition for resources can explain patterns of social and individual learning in nature

In nature, animals often ignore socially available information despite the multiple theoretical benefits of social learning over individual trial-and-error learning. Using information filtered by others is quicker, more efficient and less risky than randomly sampling the environment. To explain the mix of social and individual learning used by animals in nature, most models penalize the quality of socially derived information as either out of date, of poor fidelity or costly to acquire. Competition for limited resources, a fundamental evolutionary force, provides a compelling, yet hitherto overlooked, explanation for the evolution of mixed-learning strategies. We present a novel model of social learning that incorporates competition and demonstrates that (i) social learning is favoured when competition is weak, but (ii) if competition is strong social learning is favoured only when resource quality is highly variable and there is low environmental turnover. The frequency of social learning in our model always evolves until it reduces the mean foraging success of the population. The results of our model are consistent with empirical studies showing that individuals rely less on social information where resources vary little in quality and where there is high within-patch competition. Our model provides a framework for understanding the evolution of social learning, a prerequisite for human cumulative culture.

The sociality-health-fitness nexus: synthesis, conclusions and future directions

This theme issue has highlighted the links between sociality, health and fitness in a broad range of organisms, and with approaches that include field and captive studies of animals, comparative and meta-analyses, theoretical modelling and clinical and psychological studies of humans. In this concluding chapter, we synthesize the results of these diverse studies into some of the key concepts discussed in this issue, focusing on risks of infectious disease through social contact, the effects of competition in groups on susceptibility to disease, and the integration of sociality into research on life-history trade-offs. Interestingly, the studies in this issue both support pre-existing hypotheses, and in other ways challenge those hypotheses. We focus on unexpected results, including a lack of association between ectoparasites and fitness and weak results from a meta-analysis of the links between dominance rank and immune function, and place these results in a broader context. We also review relevant topics that were not covered fully in this theme issue, including self-medication and sickness behaviours, society-level defences against infectious disease, sexual selection, evolutionary medicine, implications for conservation biology and selective pressures on parasite traits. We conclude by identifying general open questions to stimulate and guide future research on the links between sociality, health and fitness.

Cultural evolution of systematically structured behaviour in a non-human primate

Culture pervades human life and is at the origin of the success of our species. A wide range of other animals have culture too, but often in a limited form that does not complexify through the gradual accumulation of innovations. We developed a new paradigm to study cultural evolution in primates in order to better evaluate our closest relatives' cultural capacities. Previous studies using transmission chain experimental paradigms, in which the behavioural output of one individual becomes the target behaviour for the next individual in the chain, show that cultural transmission can lead to the progressive emergence of systematically structured behaviours in humans. Inspired by this work, we combined a pattern reproduction task on touch screens with an iterated learning procedure to develop transmission chains of baboons (Papio papio). Using this procedure, we show that baboons can exhibit three fundamental aspects of human cultural evolution: a progressive increase in performance, the emergence of systematic structure and the presence of lineage specificity. Our results shed new light on human uniqueness: we share with our closest relatives essential capacities to produce human-like cultural evolution.

Imitation is necessary for cumulative cultural evolution in an unfamiliar, opaque task

Imitation, the replication of observed behaviors, has been proposed as the crucial social learning mechanism for the generation of humanlike cultural complexity. To date, the single published experimental microsociety study that tested this hypothesis found no advantage for imitation. In contrast, the current paper reports data in support of the imitation hypothesis. Participants in "microsociety" groups built weight-bearing devices from reed and clay. Each group was assigned to one of four conditions: three social learning conditions and one asocial learning control condition. Groups able to observe other participants building their devices, in contrast to groups that saw only completed devices, show evidence of successive improvement. These results are consistent with the hypothesis that imitation is required for cumulative cultural evolution. This study adds crucial data for understanding why imitation is needed for cultural accumulation, a central defining feature of our species.

Apes have culture but may not know that they do

There is good evidence that some ape behaviors can be transmitted socially and that this can lead to group-specific traditions. However, many consider animal traditions, including those in great apes, to be fundamentally different from human cultures, largely because of lack of evidence for cumulative processes and normative conformity, but perhaps also because current research on ape culture is usually restricted to behavioral comparisons. Here, we propose to analyze ape culture not only at the surface behavioral level but also at the underlying cognitive level. To this end, we integrate empirical findings in apes with theoretical frameworks developed in developmental psychology regarding the representation of tools and the development of metarepresentational abilities, to characterize the differences between ape and human cultures at the cognitive level. Current data are consistent with the notion of apes possessing mental representations of tools that can be accessed through re-representations: apes may reorganize their knowledge of tools in the form of categories or functional schemes. However, we find no evidence for metarepresentations of cultural knowledge: apes may not understand that they or others hold beliefs about their cultures. The resulting Jourdain Hypothesis, based on Molière’s character, argues that apes express their cultures without knowing that they are cultural beings because of cognitive limitations in their ability to represent knowledge, a determining feature of modern human cultures, allowing representing and modifying the current norms of the group. Differences in metarepresentational processes may thus explain fundamental differences between human and other animals’ cultures, notably limitations in cumulative behavior and normative conformity. Future empirical work should focus on how animals mentally represent their cultural knowledge to conclusively determine the ways by which humans are unique in their cultural behavior.

Long-term fidelity of foraging techniques in common marmosets (Callithrix jacchus)

The formation of behavioral traditions has been considered as one of the main building blocks of culture. Numerous studies on social learning in different animal species provide evidence for their capability of successful transmission of information. However, questions concerning the memory and maintenance of this information have received comparably little attention. After the innovation and initial spread of a novel behavior, the behavior should stabilize and be maintained over time. Otherwise, the behavioral pattern might collapse and no tradition formation would be possible. The aim of this study was to investigate long-term preferences in a two-action manipulation task in common marmosets (Callithrix jacchus). Three captive family groups (23 individuals in total) were trained on one of two possible techniques to open a wooden box and gain access to a food reward, by either pulling or pushing a flap door. The training phase took place in a family group setting, while the test phase was conducted individually. Although the subjects could experience the alternative technique during the test sessions, the majority preferentially used the technique learned in the group setting. Moreover, the subjects were re-tested six times over a period of more than four years, in order to examine the fidelity of their preferences. The longest break without exposure the task lasted for 3.5 years. In all tests, the marmosets showed a similar preference as in the first test block shortly after the training. To our knowledge, this is the first lab study that experimentally demonstrates memory and fidelity of experimentally seeded information in a manipulation task over a time period of several years, supporting the assumption that socially learned foraging techniques can lead to relatively stable behavioral traditions.

Memory, transmission and persistence of alternative foraging techniques in wild common marmosets

Experimental studies on traditions in animals have focused almost entirely on the initial transmission phase in captive populations. We conducted an open diffusion field experiment with 13 groups of wild common marmosets, Callithrix jacchus. Seven groups contained individuals that were already familiar with the task (‘push or pull’ box) and thus served as potential models for naïve individuals. Additionally, in four groups one individual was trained for one of the two possible techniques and in two control groups no skilled individuals were present. First, we investigated whether experienced individuals would remember how to solve the task even after 2 years without exposure and whether they would still prefer their learned technique. Second, we tested whether naïve individuals would learn socially from their skilled family members and, more importantly, whether they would use the same technique. Third, we conducted several test blocks to see whether the individual and/or group behaviour would persist over time. Our results show that wild common marmosets were able to memorize, learn socially and maintain preferences of foraging techniques. This field experiment thus reveals a promising approach to studying social learning in the wild and provides the basis for long-term studies on tradition formation.

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We show all key components of behavioural traditions in free-living primates.

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Wild marmosets maintained a foraging technique for over 2 years without exposure.

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Naïve individuals adopted the technique from their skilled family members.

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They preserved their learned foraging variants for at least 9 months.

Biological information: why we need a good measure and the challenges ahead

Evolution can be characterized as a process that shapes and maintains information across generations. It is also widely acknowledged that information may play a pivotal role in many other ecological processes. Most of the ecologically relevant information (and some important evolutionary information too) is of a very subjective and analogue kind: individuals use cues that may carry information useful only to them but not to others. This is a problem because most information theory has been developed for objective and discrete information. Can information theory be extended to this theory to incorporate multiple forms of information, each with its own (physical) carriers and dynamics? Here, I will not review all the possible roles that information can play, but rather what conditions an appropriate theory should satisfy. The most promising starting point is provided by entropy measures of conditional probabilities (using the so-called Kullback-Leibler divergence), allowing an assessment of how acquiring information can lead to an increase in fitness. It is irrelevant (to a certain extent) where the information comes from-genes, experience or culture-but it is important to realize that information is not merely subjective but its value should be evaluated in fitness terms, and it is here that evolutionary theory has an enormous potential. A number of important stumbling points remain, however; namely, the identification of whose fitness it concerns and what role the spatio-temporal dynamics plays (which is tightly linked to the nature of the physical carriers of the information and the processes that impact on it).

Experimental evidence for the influence of group size on cultural complexity

The remarkable ecological and demographic success of humanity is largely attributed to our capacity for cumulative culture. The accumulation of beneficial cultural innovations across generations is puzzling because transmission events are generally imperfect, although there is large variance in fidelity. Events of perfect cultural transmission and innovations should be more frequent in a large population. As a consequence, a large population size may be a prerequisite for the evolution of cultural complexity, although anthropological studies have produced mixed results and empirical evidence is lacking. Here we use a dual-task computer game to show that cultural evolution strongly depends on population size, as players in larger groups maintained higher cultural complexity. We found that when group size increases, cultural knowledge is less deteriorated, improvements to existing cultural traits are more frequent, and cultural trait diversity is maintained more often. Our results demonstrate how changes in group size can generate both adaptive cultural evolution and maladaptive losses of culturally acquired skills. As humans live in habitats for which they are ill-suited without specific cultural adaptations, it suggests that, in our evolutionary past, group-size reduction may have exposed human societies to significant risks, including societal collapse.

Diffusion dynamics of socially learned foraging techniques in squirrel monkeys

Social network analyses and experimental studies of social learning have each become important domains of animal behavior research in recent years yet have remained largely separate. Here we bring them together, providing the first demonstration of how social networks may shape the diffusion of socially learned foraging techniques. One technique for opening an artificial fruit was seeded in the dominant male of a group of squirrel monkeys and an alternative technique in the dominant male of a second group. We show that the two techniques spread preferentially in the groups in which they were initially seeded and that this process was influenced by monkeys' association patterns. Eigenvector centrality predicted both the speed with which an individual would first succeed in opening the artificial fruit and the probability that they would acquire the cultural variant seeded in their group. These findings demonstrate a positive role of social networks in determining how a new foraging technique diffuses through a population.

Human-introduced long-term traditions in wild redfronted lemurs?

Behavioural traditions have only been described for a small subset of species, and the factors responsible for the maintenance of traditions over time are unclear. Redfronted lemurs are known to learn socially but traditions have not been described in the wild. We conducted a social diffusion experiment over three experimental years with artificial feeding boxes that could be opened in two different ways (pushing or pulling a door). Six out of 14 individuals that participated in at least 2 years exhibited a stable preference: five lemurs maintained a pull and one lemur a push preference, suggesting that habit formation and reinforcement learning may have lead to preferences over time. The remaining individuals exhibited fluctuating preferences and switched between showing a preference or no preference, but never switched between preferences. This instability might have been due to the low level of difficulty and/or the low object specificity of the task. The majority of lemurs additionally scrounged. Scrounging was not influenced by age, sex or success in manipulating the boxes. Thus, redfronted lemurs appear to use the two techniques flexibly but also scrounged opportunistically to get access to the rewards, indicating that traditions might be stabilized by multiple factors.

Object affordances tune observers' prior expectations about tool-use behaviors

Learning about the function and use of tools through observation requires the ability to exploit one's own knowledge derived from past experience. It also depends on the detection of low-level local cues that are rooted in the tool's perceptual properties. Best known as 'affordances', these cues generate biomechanical priors that constrain the number of possible motor acts that are likely to be performed on tools. The contribution of these biomechanical priors to the learning of tool-use behaviors is well supported. However, it is not yet clear if, and how, affordances interact with higher-order expectations that are generated from past experience--i.e. probabilistic exposure--to enable observational learning of tool use. To address this question we designed an action observation task in which participants were required to infer, under various conditions of visual uncertainty, the intentions of a demonstrator performing tool-use behaviors. Both the probability of observing the demonstrator achieving a particular tool function and the biomechanical optimality of the observed movement were varied. We demonstrate that biomechanical priors modulate the extent to which participants' predictions are influenced by probabilistically-induced prior expectations. Biomechanical and probabilistic priors have a cumulative effect when they 'converge' (in the case of a probabilistic bias assigned to optimal behaviors), or a mutually inhibitory effect when they actively 'diverge' (in the case of probabilistic bias assigned to suboptimal behaviors).

Can object affordances impact on human social learning of tool use?

The author describes “higher” and “uniquely human” sociocognitive skills that he argues as being necessary for tool use. We propose that those skills could be based on simpler detection systems humans could share with other animal tool users. More specifically, we discuss the impact of object affordances on the understanding and the social learning of tool use.

The natural selection of fidelity in social learning

Social learning mechanisms are usually assumed to explain both the spread and the persistence of cultural behavior. In a recent article, we showed that the fidelity of social learning commonly found in transmission chain experiments is not high enough to explain cultural stability. Here we want to both enrich and qualify this conclusion by looking at the case of song transmission in song birds, which can be faithful to the point of being true replication. We argue that this high fidelity results from natural selection pressure on cognitive mechanisms. This observation strengthens our main argument. Social learning mechanisms are unlikely to be faithful enough to explain cultural stability because they are generally selected not for high fidelity but for generalization and adjustment to the individual's needs, capacities and situation.

Social learning in birds and its role in shaping a foraging niche

We briefly review the literature on social learning in birds, concluding that strong evidence exists mainly for predator recognition, song, mate choice and foraging. The mechanism of local enhancement may be more important than imitation for birds learning to forage, but the former mechanism may be sufficient for faithful transmission depending on the ecological circumstances. To date, most insights have been gained from birds in captivity. We present a study of social learning of foraging in two passerine birds in the wild, where we cross-fostered eggs between nests of blue tits, Cyanistes caeruleus and great tits, Parus major. Early learning causes a shift in the foraging sites used by the tits in the direction of the foster species. The shift in foraging niches was consistent across seasons, as showed by an analysis of prey items, and the effect lasted for life. The fact that young birds learn from their foster parents, and use this experience later when subsequently feeding their own offspring, suggests that foraging behaviour can be culturally transmitted over generations in the wild. It may therefore have both ecological and evolutionary consequences, some of which are discussed.

Social learning and the development of individual and group behaviour in mammal societies

As in human societies, social learning may play an important role in shaping individual and group characteristics in other mammals. Here, we review research on non-primate mammals, concentrating on work at our long-term meerkat study site, where longitudinal data and field experiments have generated important insights into the role of social learning under natural conditions. Meerkats live under high predation pressure and occupy a difficult foraging niche. Accordingly, pups make extensive use of social information in learning to avoid predation and obtain food. Where individual learning is costly or opportunities are lacking, as in the acquisition of prey-handling skills, adults play an active role in promoting learning through teaching. Social learning can also cause information to spread through groups, but our data suggest that this does not necessarily result in homogeneous, group-wide traditions. Moreover, traditions are commonly eroded by individual learning. We suggest that traditions will only persist where there are high costs of deviating from the group norm or where skill development requires extensive time and effort. Persistent traditions could, theoretically, modify selection pressures and influence genetic evolution. Further empirical studies of social learning in natural populations are now urgently needed to substantiate theoretical claims.

Social learning in New Caledonian crows

New Caledonian (NC) crows are the most sophisticated tool manufacturers other than humans. The diversification and geographical distribution of their three Pandanus tool designs that differ in complexity, as well as the lack of ecological correlates, suggest that cumulative technological change has taken place. To investigate the possibility that high-fidelity social transmission mediated this putative ratchet-like process, we studied the ontogeny of Pandanus tool manufacture and social organization in free-living NC crows. We found that juvenile crows took more than 1 year to reach adult proficiency in their Pandanus tool skills. Although trial-and-error learning is clearly important, juveniles have ample opportunity to learn about Pandanus tool manufacture by both observing their parents and interacting with artifactual material. The crows' social system seems likely to promote the faithful social transmission of local tool designs by both favoring the vertical transmission of tool information and minimizing horizontal transmission. We suggest that NC crows develop their Pandanus tool skills in a highly scaffolded learning environment that facilitates the cumulative technological evolution of tool designs.

Social enhancement can create adaptive, arbitrary and maladaptive cultural traditions

Many animals are known to learn socially, i.e. they are able to acquire new behaviours by using information from other individuals. Researchers distinguish between a number of different social-learning mechanisms such as imitation and social enhancement. Social enhancement is a simple form of social learning that is among the most widespread in animals. However, unlike imitation, it is debated whether social enhancement can create cultural traditions. Based on a recent study on capuchin monkeys, we developed an agent-based model to test the hypotheses that (i) social enhancement can create and maintain stable traditions and (ii) social enhancement can create cultural conformity. Our results supported both hypotheses. A key factor that led to the creation of cultural conformity and traditions was the repeated interaction of individual reinforcement and social enhancement learning. This result emphasizes that the emergence of cultural conformity does not necessarily require cognitively complex mechanisms such as 'copying the majority' or group norms. In addition, we observed that social enhancement can create learning dynamics similar to a 'copy when uncertain' learning strategy. Results from additional analyses also point to situations that should favour the evolution of learning mechanisms more sophisticated than social enhancement.