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.

The effect of innovation and sex-specific migration on neutral cultural differentiation

Studies of behaviour are increasingly focusing on acquisition of traits through cultural inheritance. Comparison of patterns of spatial population structure (FST) between neutral genetic loci and behavioural or cultural traits can been used to test hypotheses about demography, life history, and the mechanisms of inheritance/transmission of these traits in humans, chimpanzees and other animals. Here, we develop analytical expectations to show how FST in cultural traits can differ strongly from that measured at neutral genetic markers if migration is largely restricted to one sex but social learning is predominantly modelled on the other (e.g. males migrate, females serve as models for cultural traits), if one individual is the learning model for many, or if rates of innovation (individual learning) are high or rates of social learning are low. We discuss how comparisons of FST between genetic loci and behavioural traits can be applied to evaluate the importance of innovation in shaping patterns of cultural differentiation, as even low rates of innovation can considerably reduce FST, relative to observed structure at neutral genetic loci. Our results also suggest that differentiation in neutral cultural traits should occur over much smaller scales in species with male migration and female enculturation (or the reverse).

The co-evolution of culturally inherited altruistic helping and cultural transmission under random group formation.

Limited migration results in kin selective pressure on helping behaviors under a wide range of ecological, demographic and life-history situations. However, such genetically determined altruistic helping can evolve only when migration is not too strong and group size is not too large. Cultural inheritance of helping behaviors may allow altruistic helping to evolve in groups of larger size because cultural transmission has the potential to markedly decrease the variance within groups and augment the variance between groups. Here, we study the co-evolution of culturally inherited altruistic helping behaviors and two alternative cultural transmission rules for such behaviors. We find that conformist transmission, where individuals within groups tend to copy prevalent cultural variants (e.g., beliefs or values), has a strong adverse effect on the evolution of culturally inherited helping traits. This finding is at variance with the commonly held view that conformist transmission is a crucial factor favoring the evolution of altruistic helping in humans. By contrast, we find that under one-to-many transmission, where individuals within groups tend to copy a "leader" (or teacher), altruistic helping can evolve in groups of any size, although the cultural transmission rule itself hitchhikes rather weakly with a selected helping trait. Our results suggest that culturally determined helping behaviors are more likely to be driven by "leaders" than by popularity, but the emergence and stability of the cultural transmission rules themselves should be driven by some extrinsic factors.

Cultural variation in Africa: role of mechanisms of transmission and adaptation.

Cultural inheritance can be considered as a mechanism of adaptation made possible by communication, which has reached its greatest development in humans and can allow long-term conservation or rapid change of culturally transmissible traits depending on circumstances and needs. Conservativeness/flexibility is largely modulated by mechanisms of sociocultural transmission. An analysis was carried out by testing the fit of three models to 47 cultural traits (classified in six groups) in 277 African societies. Model A (demic diffusion) is conservation over generations, as shown by correlations of cultural traits with language, used as a measure of historical connection. Model B (environmental adaptation) is measured by correlation to the natural environment. Model C (cultural diffusion) is the spread to neighbors by social contact in an epidemic-like fashion and was tested by measuring the tightness of geographic clustering of the traits. Most traits examined, in particular those affecting family structure and kinship, showed great conservation over generations, as shown by the fit of model A. They are most probably transmitted by family members. This is in agreement with the theoretical demonstration that cultural transmission in the family (vertical) is the most conservative one. Some traits show environmental effects, indicating the importance of adaptation to physical environment. Only a few of the 47 traits showed tight geographic clustering indicating that their spread to nearest neighbors follows model C, as is usually the case for transmission among unrelated people (called horizontal transmission).

Pratiques traditionnelles chez les sages-femmes autochtones du Nunavik et programme de formation

Les communautés inuites de la Baie d’Hudson au Nunavik (Québec) se distinguent des autres communautés autochtones par leur réappropriation des naissances depuis 1986 et par la création d’un programme de formation de sages-femmes locales. Cela a permis de mettre un terme à une longue période de transfert des femmes pour accouchement en structure hospitalière, à des kilomètres de leur village. De plus, ce programme a pour objectif de réintégrer les pratiques traditionnelles au sein d’une obstétrique moderne afin d’offrir aux femmes des services de qualité et culturellement appropriés. Le but de notre étude était d’établir si le programme de formation de sages-femmes autochtones du Nunavik a permis de concilier ces deux approches d’enseignement différentes : l’une axée sur le savoir traditionnel, et l’autre concernant les normes de qualité de soins à respecter. Une méthode de recherche qualitative a été adoptée et les données ont été recueillies à l’aide d’entrevues réalisées auprès de cinq sages-femmes inuites et de six étudiantes sages-femmes du programme de formation du Nunavik, au sein des trois villages de la Baie d’Hudson pourvus de centre de naissances. L’analyse qualitative des données ne permet pas de confirmer la réintégration du savoir traditionnel dans la pratique des sages-femmes autochtones. Les résultats révèlent, en effet, une rareté des pratiques traditionnelles connues et/ou utilisées par celles-ci (notamment l’utilisation de plantes ou de remèdes médicinaux, les postures d’accouchement, les manœuvres obstétricales, etc) en relation avec la période périnatale. Les croyances ou codes de conduite à respecter pendant la grossesse semblent bénéficier d’une meilleure transmission, mais ne font plus l’unanimité au sein des communautés. Concernant le volet de l’obstétrique moderne, le programme de formation semble conforme aux exigences actuelles occidentales, étant reconnu par l’Ordre des sages-femmes du Québec depuis septembre 2008. De plus, les sages-femmes et les étudiantes sont conscientes de la nécessité de recevoir une formation de qualité. Elles aimeraient bénéficier d’une plus grande rigueur dans l’enseignement théorique ainsi que d’une meilleure continuité du processus d’apprentissage. La difficulté retrouvée dans la mixité de l’enseignement de ces deux savoirs (traditionnel et moderne) semble donc être liée plus particulièrement au savoir traditionnel. Les sages-femmes et étudiantes inuites souhaitent protéger et promouvoir leur patrimoine culturel, mais plus dans une optique de responsabilité communautaire que dans le cadre d’un programme de formation. Une collaboration entre les volontés des communautés concernant la réintégration de ce patrimoine et la réalité actuelle de la biomédecine demeure primordiale pour continuer à garantir la sécurité et la qualité des services dispensés.

L’analogie de l’hérédité culturelle : fondements conceptuels de la théorie de la double hérédité

Selon la théorie de la double hérédité, les processus de transmission sociale des connaissances permettraient aux cultures humaines d'évoluer de manière darwinienne. On parvient à cette conclusion en inférant que, étant donné qu'une analogie profonde peut être établie entre les mécanismes de transmission génétique et ceux de transmission sociale, on devrait non seulement concevoir que les processus cognitifs d'apprentissage social constituent bel et bien un système d'hérédité distinct du système d'hérédité génétique, mais qu’il est aussi légitime, sur la base de cette même analogie, de transférer les concepts explicatifs et outils formels issus de la biologie évolutionnaire et de les adapter à l'étude des cultures humaines en vue de constituer une théorie darwinienne de l'évolution culturelle. Cette analogie de l’hérédité culturelle fait depuis longtemps l'objet de controverses tant au sein de la littérature scientifique que dans les discussions philosophiques. On ne semble pas s'entendre sur la nature même de cette analogie ni non plus sur la force de justification épistémique qu'une telle analogie donnerait à la mise en place d'une théorie darwinienne de l'évolution culturelle. Néanmoins, à travers plus de quarante années de débats, la structure de cette analogie n'a jamais été examinée en détail et on a rarement examiné l'épistémologie des inférences par analogie dans un tel contexte. L'objectif principal de la présente thèse consistera à offrir une première analyse systématique de la nature, de la structure, de la fonction et de la justification épistémique de l'analogie de l'hérédité culturelle, fondement conceptuel de la théorie de la double hérédité. En portant ici une attention particulière à la structure logique de cette analogie, on pourra constater l'ampleur de sa complexité, complexité passant souvent inaperçue dans les critiques de la théorie de la double hérédité. On défendra ici la thèse selon laquelle l'analogie de l'hérédité culturelle est en fait composée de deux analogies constitutives qui, conjointement, ouvrent la voie à la mise en place et à l’organisation d’un programme de recherche visant à mettre au point une théorie darwinienne de l’évolution culturelle.

Os contos de fadas: suas origens histórico-culturais e implicações psicopedagógicas para crianças em idade pré-escolar

Esta dissertação tem como objetivo principal elucidar as implicações de se relatar contos de fadas às crianças em idade pré-escolar, destacando-se suas origens histórico- culturais e a sua função psicopedagógica. Com subsidios obtidos em obras de alguns autores da área de história, literatura, filosofia, psicologia e pedagogia, foi feita uma análise considerando-se alguns tópicos, dentre os quais a possibilidade de serem os contos mitos transformados, cuja evolução ou construção da narrativa tem uma característica análoga aos ritos iniciáticos das sociedades consideradas "primitivas" ou pré-letradas. Neste sentido, trazem em seu bojo a nossa herança cultural. Além disso, possuem função psicopedagógica, que possibilita à criança em idade pré-escolar identificar-se com a imagem arquetípica do herói ou heroina, na medida em que estes passam por provações, e adotar uma postura positiva frente às mesmas. Argumentou-se, ainda, quanto às criticas de que estas narrativas têm sido alvo, como, por exemplo, a sua "crueldade", a visão de mundo "deturpada e irreal" que elas promoveriam de acordo com alguns autores que privilegiam o racionalismo, e o papel "degradante e passivo" destinado a algumas personagens femininas de algumas histórias. Conclui-se o trabalho avaliando-se o papel doscontos de fadas no contexto pré-escolar, e de que forma a experiência de relatá-los às crianças pode ser enriquecedora do ponto de vista pedagógico. Apoiando-se na abordagem junguiana, trata-se de um trabalho de pesquisa e análise teórica que visa ampliar, esclarecer, bem como justificar o papel dos contos de fadas na educação pré-escolar, levando-se em conta suas funções psicopedagógicas e o seu caráter socializante, na medida em que a criança tem acesso a valores sócio-culturais que predominaram e ainda repercutem nas relações sociais contemporâneas.

O afeto além dos muros e portões : o apego a vizinhanças na cidade do Natal

Place Attachment is a positive affective bond between people and environments, and its main characteristic is the desire to maintain closeness to the place of attachment. Neighborhoods, in turn, are spaces close to the dwelling, which varies according to environmental, social and cultural characteristics. Facing the contemporary scenario of diminishment of neighborhood relations and its importance to the understanding of cities social-environmental context, the present work aimed to investigate the attachment to neighborhoods at the city of Natal-RN. This study had two stages. The first stage consisted on investigating, through an experts panel, the main characteristics of attached neighborhoods, aspects that contributes to the development of these neighborhoods, the ones that difficult, as well as look for indications of neighborhoods at the city of Natal that may be identified by these elements. In the following stage I interviewed 11 residents of two indicated neighborhoods at the district of Alecrim, to better comprehend the main characteristics of this attachment and the elements of the context that enable its development. The content of the interviews, categorized and evaluated by judges, indicated that, due to the 10 participant experts, the main characteristics of attached neighborhoods encompass elements of socialization, cooperation, physical space usage, intimacy and identity. According to them, these are characteristics enabled by temporal and rootedness aspects, by spatial contact, familiarity between neighbors, and cultural inheritance. The interviews with residents showed that attachment to the studied neighborhoods is specially grounded on support and cooperation networks between neighbors, on satisfaction with the proximity of services, and on the bond to symbolic aspects and local traditions. In addition to be enabled by spatial organization, by low displacement of residents, and by the district s history, relations at these neighborhoods are fostered by an intention to establish this kind of ties, carried by cultural values

A gênese do habitus e a construção da hexis corporal de bailarinos e jogadoras de futebol e suas implicações nos diferentes campos de atuação

This paper aims to show the beginning of habitus and the bodily hexis construction of male ballet dancer and female player soccer. Firstly, the habitus and the bodily hexis are established by the cultural inheritance of families (advices, likes, choices, prohibitions, and work divisions). After, they are restructured by the most diverse fields where this people act, mainly in the school, specifically at Physical Education classes (in the specialized places where these classes occur). Thus, it is possible to verify the success or the failure of their path lives and the possibility of a social ascent by the choice of these practices as professional career.

A EXPECTATIVA DOS PAIS DIANTE DA EDUCAÇÃO INFANTIL: UM ESTUDO DE CASO

A partir do estudo de caso de uma unidade privada de educação infantil, a presente pesquisa pretendeu investigar, através das expectativas dos pais diante da educação infantil, a influência da herança cultural familiar na trajetória escolar da criança. O interesse teórico de uma pesquisa empírica sobre esse universo é atestado pelo fato de que, conforme Pierre Bourdieu, a valorização e a compreensão da escola, já nos primeiros anos de vida da criança são comuns entre as famílias que possuem um maior nível de escolarização e que conseqüentemente começam a traçar desde cedo a trajetória escolar de seus filhos. Assim, ao estudarmos os pais de alunos de uma unidade privada de educação infantil, estaremos abordando, sobretudo, as expectativas educacionais de famílias da classe média. Apoiados em algumas idéias básicas sobre a conexão entre capital cultural e estratégias educacionais apresentados por Bourdieu, trabalhamos com a hipótese de que as diferentes categorias sociais são desigualmente predispostas a compreender e a valorizar a escolarização em geral, e que este fato está diretamente relacionado ao capital cultural familiar. De acordo com o autor é o volume e o tipo de capital (econômico, social e cultural) que o indivíduo possui que irá definir sua posição na hierarquia social, bem como suas expectativas diante da escola. Nota-se, então, que a cultura de um modo geral opera como um patrimônio de diferenciação de classe.(AU)

A EXPECTATIVA DOS PAIS DIANTE DA EDUCAÇÃO INFANTIL: UM ESTUDO DE CASO

A partir do estudo de caso de uma unidade privada de educação infantil, a presente pesquisa pretendeu investigar, através das expectativas dos pais diante da educação infantil, a influência da herança cultural familiar na trajetória escolar da criança. O interesse teórico de uma pesquisa empírica sobre esse universo é atestado pelo fato de que, conforme Pierre Bourdieu, a valorização e a compreensão da escola, já nos primeiros anos de vida da criança são comuns entre as famílias que possuem um maior nível de escolarização e que conseqüentemente começam a traçar desde cedo a trajetória escolar de seus filhos. Assim, ao estudarmos os pais de alunos de uma unidade privada de educação infantil, estaremos abordando, sobretudo, as expectativas educacionais de famílias da classe média. Apoiados em algumas idéias básicas sobre a conexão entre capital cultural e estratégias educacionais apresentados por Bourdieu, trabalhamos com a hipótese de que as diferentes categorias sociais são desigualmente predispostas a compreender e a valorizar a escolarização em geral, e que este fato está diretamente relacionado ao capital cultural familiar. De acordo com o autor é o volume e o tipo de capital (econômico, social e cultural) que o indivíduo possui que irá definir sua posição na hierarquia social, bem como suas expectativas diante da escola. Nota-se, então, que a cultura de um modo geral opera como um patrimônio de diferenciação de classe.(AU)

A EXPECTATIVA DOS PAIS DIANTE DA EDUCAÇÃO INFANTIL: UM ESTUDO DE CASO

A partir do estudo de caso de uma unidade privada de educação infantil, a presente pesquisa pretendeu investigar, através das expectativas dos pais diante da educação infantil, a influência da herança cultural familiar na trajetória escolar da criança. O interesse teórico de uma pesquisa empírica sobre esse universo é atestado pelo fato de que, conforme Pierre Bourdieu, a valorização e a compreensão da escola, já nos primeiros anos de vida da criança são comuns entre as famílias que possuem um maior nível de escolarização e que conseqüentemente começam a traçar desde cedo a trajetória escolar de seus filhos. Assim, ao estudarmos os pais de alunos de uma unidade privada de educação infantil, estaremos abordando, sobretudo, as expectativas educacionais de famílias da classe média. Apoiados em algumas idéias básicas sobre a conexão entre capital cultural e estratégias educacionais apresentados por Bourdieu, trabalhamos com a hipótese de que as diferentes categorias sociais são desigualmente predispostas a compreender e a valorizar a escolarização em geral, e que este fato está diretamente relacionado ao capital cultural familiar. De acordo com o autor é o volume e o tipo de capital (econômico, social e cultural) que o indivíduo possui que irá definir sua posição na hierarquia social, bem como suas expectativas diante da escola. Nota-se, então, que a cultura de um modo geral opera como um patrimônio de diferenciação de classe.(AU)

Our own language: Scots verse translation and the second-generation Scottish renaissance

This thesis examines the role of Scots language verse translation in the second-generation or post-war Scottish Renaissance. The translation of European poetry into Scots was of central importance to the first-generation Scottish Renaissance of the nineteen twenties and thirties. As Margery Palmer McCulloch has shown, the wider cultural climate of Anglo-American modernism was key to MacDiarmid’s conception of the interwar Scottish Renaissance. What was the effect on second-generation poet-translators as the modernist moment passed? Are the many translations undertaken by the younger poets who emerged in the course of the nineteen forties and fifties a faithful reflection of this cultural inheritance? To what extent are they indicative of a new set of priorities and international influences? The five principal translators discussed in this thesis are Douglas Young (1913-1973), Sydney Goodsir Smith (1915-1975), Robert Garioch (1909-1981), Tom Scott (1918-1995) and William J. Tait (1918-1992). Each is the subject of a chapter, in many cases providing the first or most extensive treatment of particular translations. While the pioneering work of John Corbett, Bill Findlay and J. Derrick McClure, among other scholars, has drawn attention to the long history of literary translation into Scots, this thesis is the first extended critical work to take the verse translations of the post-MacDiarmid makars as its subject. The nature and extent of MacDiarmid’s influence is considered throughout, as are the wider discourses around language and translation in twentieth-century Scottish poetry. Critical engagement with a number of key insights from theoretical translation studies helps to situate these writers’ work in its global context. This thesis also explores the ways in which the specific context of Scots translation allows scholars to complicate or expand upon theories of translation developed in other cultural situations (notably Lawrence Venuti’s writing on domestication and foreignisation). The five writers upon whom this thesis concentrates were all highly individual, occasionally idiosyncratic personalities. Young’s polyglot ingenuity finds a foil in Garioch’s sharp, humane wit. Goodsir Smith’s romantic ironising meets its match in Scott’s radical certainty of cause. Tait’s use of the Shetlandic tongue sets him apart. Nonetheless, despite the great variety of style, form and tone shown by each of these translators, this thesis demonstrates that there are meaningful links to be made between them and that they form a unified, coherent group in the wider landscape of twentieth-century Scottish poetry. On the linguistic level, each engaged to some extent in the composition of a ‘synthetic’ or ‘plastic’ language deriving partly from literary sources, partly from the spoken language around them. On a more fundamental level, each was committed to enriching this language through translation, within which a number of key areas of interest emerge. One of the most important of these key areas is Gaelic – especially the poetry of Sorley MacLean, which Young, Garioch and Goodsir Smith all translated into Scots. This is to some extent an act of solidarity on the part of these Scots poets, acknowledging a shared history of marginalisation as well as expressing shared hopes for the future. The same is true of Goodsir Smith’s translations from a number of Eastern European poets (and Edwin Morgan’s own versions, slightly later in the century). The translation of verse drama by poets is another key theme sustained throughout the thesis, with Garioch and Young attempting to fill what they perceived as a gap in the Scots tradition through translation from other languages (another aspect of these writers’ legacy continued by Morgan). Beyond this, all of the writers discussed in this thesis translated extensively from European poetries from Ancient Greece to twentieth-century France. Their reasons for doing so were various, but a certain cosmopolitan idealism figures highly among them. So too does a desire to see Scotland interact with other European nations, thus escaping the potentially narrowing influence of post-war British culture. This thesis addresses the legacy of these writers’ translations, which, it argues, continue to exercise a perceptible influence on the course of poetry in Scotland. This work constitutes a significant contribution to a much-needed wider critical re-assessment of this pivotal period in modern Scottish writing, offering a fresh perspective on the formal and linguistic merits of these poets’ verse translations. Drawing upon frequently obscure book, pamphlet and periodical sources, as well as unpublished manuscripts in the National Library of Scotland and the Shetland Archives, this thesis breaks new ground in its investigation of the role of Scots verse translation in the second-generation Scottish Renaissance.

Land Inheritance Rules: Theory and Cross-Cultural Analysis

This paper develops a general theory of land inheritance rules. We distinguish between two classes of rules: those that allow a testator discretion in disposing of his land (like a best-qualified rule), and those that constrain his choice (like primogeniture). The primary benefit of the latter is to prevent rent seeking by heirs, but the cost is that testators cannot make use of information about the relative abilities of his heirs to manage the land. We also account for the impact of scale economies in land use. We conclude by offering some empirical tests of the model using a cross-cultural sample of societies.