Cultural transmission can inhibit the evolution of altruistic helping.

The study of culturally inherited traits has led to the suggestion that the evolution of helping behaviors is more likely with cultural transmission than without. Here we evaluate this idea through a comparative analysis of selection on helping under both genetic and cultural inheritance. We develop two simple models for the evolution of helping through cultural group selection: one in which selection on the trait depends solely on Darwinian fitness effects and one in which selection is driven by nonreproductive factors, specifically imitation of strategies achieving higher payoffs. We show that when cultural variants affect Darwinian fitness, the selection pressure on helping can be markedly increased relative to that under genetic transmission. By contrast, when variants are driven by nonreproductive factors, the selection pressure on helping may be reduced relative to that under genetic inheritance. This occurs because, unlike biological offspring, the spread of cultural variants from one group to another through imitation does not reduce the number of these variants in the source group. As a consequence, there is increased within-group competition associated with traits increasing group productivity, which reduces the benefits of helping. In these cases, selection for harming behavior (decreasing the payoff to neighbors) may occur rather than selection for helping.

Dimensionality of drinking consequences - cross-cultural comparability and stability over time

Despite the long tradition for asking about the negative social and health consequences of alcohol consumption in surveys, little is known about the dimensionality of these consequences. Analysing cross-sectional and longitudinal data from the Nordic Taxation Study collected for Sweden, Finland, and Denmark in two waves in 2003 and 2004 by means of an explorative principal component analysis for categorical data (CATPCA), it is tested whether consequences have a single underlying dimension across cultures. It further tests the reliability, replicability, concurrent and predictive validity of the consequence scales. A one-dimensional solution was commonly preferable. Whereas the two-dimensional solution was unable to distinguish clearly between different concepts of consequences, the one-dimensional solution resulted in interpretable, generally very stable scales within countries across different samples and time.

The Media and Socio-Cultural Regulation of Religion

(Résumé de l'ouvrage) Originale, insolite, renaissante, l'action religieuse émergente bouscule les habitudes, ébranle les certitudes, construit ici, maintenant, l'autre monde. Peut-on courir le risque? Voilà que la question se pose et se résout en rumeurs publiques, poursuites judiciaires et tensions scolaires, lesquelles mettent à nu des mécanismes inédits d'institutionnalisation de l'expérience religieuse en modernité. As new religious movements seek to carve out their own niche in society, public controversy and opposing beliefs can spark bitter debates, and can even lead to calls for state intervention. How then do new or borderline religious groups negotiate or mediate the building of public space?

A cross-cultural study of the higher-order structures underlying personality disorders in French-speaking Africa and Switzerland

Most studies about the higher-order dimensions to be considered in order to parsimoniously describe Personality Disorders (PDs) have identified between two and four factors but there is still no consensus about their exact number. In this context, the cultural stability of these structures might be a criterion to be considered. The aim of this study was to identify stable higher-order structures of PD traits in a French-speaking African and Swiss sample (N = 2,711). All subject completed the IPDE screening questionnaire. Using Everett's criterion and conducting a series of principal component analyses, a cross-culturally stable two- and four-factor structure were identified, associated with a total congruence coefficient of respectively .98 and .94 after Procrustes rotation. Moreover, these two structures were also highly replicable across the four African regions considered, North Africa, West Africa, Central Africa, and Mauritius, with a mean total congruence coefficient of respectively .97 and .87. The four-factor structure presented the advantage of being similar to Livesely's four components and of describing the ten PDs more accurately.

Updating the Politics of Experience: Angela Carter's Translation of Charles Perrault's Le Petit Chaperon Rouge.

AbstractThis article seeks to assess the importance of Angela Carter's little-known work as a translator of Perrault's tales in The Fairy Tales of Charles Perrault (1977) through an examination of her "Little Red Riding Hood". Carter is mostly famous today for The Bloody Chamber and Other Stories (1979), a collection of innovative and thought-provoking fairy-tale rewritings infused with feminist concerns, strategies and perspectives. Insofar as Carter was translating Perrault's tales while writing her own "stories about fairy stories", an analysis of her translations reveals them as part of an ongoing dialogue with the work of the French author. While Carter's translations consciously update and adapt the material for children whom she seeks to sensitize to gender issues, she does not so much challenge the sexual politics of her source as recognize the emancipatory potential of Perrault's contes as useful "fables of the politics of experience".RésuméCet article vise à rendre compte de l'activité méconnue de traductrice déployée par l'auteure anglaise Angela Carter conjointement à son oeuvre de fiction, et à en reconnaître l'importance dans sa trajectoire d'écrivain. Une analyse de « Little Red Riding Hood », publié dans The Fairy Tales of Charles Perrault (1977), permet d'éclairer la poétique particulière qu'elle développera dans le recueil qui l'a rendue célèbre, The Bloody Chamber and Other Stories (1979), des « histoires sur des contes de fées » qui reflètent la perspective et les stratégies féministes de l'auteure. Carter a mené de front ses traductions et réécritures, envisagées ici comme deux formes du dialogue très riche et complexe qu'elle engage à cette période avec l'oeuvre de Perrault, plutôt qu'une subversion de celui-ci. Ainsi, sa traduction modernise et simplifie le texte des contes pour de jeunes lecteurs qu'elle cherche à sensibiliser à des problématiques de genre, en leur révélant la portée émancipatrice des contes de Perrault qu'elle envisage comme « des fables utiles sur la politique de l'expérience » plutôt qu'en contestant la politique sexuelle de sa source.