A study in cross-cultural transmission of natural philosophy: the Kenkon Bensetsu

Dissertação apresentada para cumprimento dos requisitos necessários à obtenção do grau de Doutor em História dos Descobrimentos e da Expansão Portuguesa

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.

On the cultural transmission of corruption

We provide a cultural explanation to the phenomenon of corruption in the framework of an overlapping generations model with intergenerational transmissionof values. We show that the economy has two steady states with different levels of corruption. The driving force in the equilibrium selection process is the education effort exerted by parents which depends on the distribution of ethics in the population and on expectations about future policies. We propose some policy interventions which via parents' efforts have long-lasting effects on corruption and show the success of intensive education campaigns. Educating the young is a key element in reducing corruption successfully.

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.

Vertical cultural transmission effects on demic front propagation: Theory and application to the Neolithic transition in Europe

It is shown that Lotka-Volterra interaction terms are not appropriate to describe vertical cultural transmission. Appropriate interaction terms are derived and used to compute the effect of vertical cultural transmission on demic front propagation. They are also applied to a specific example, the Neolithic transition in Europe. In this example, it is found that the effect of vertical cultural transmission can be important (about 30%). On the other hand, simple models based on differential equations can lead to large errors (above 50%). Further physical, biophysical, and cross-disciplinary applications are outlined

Genetic and Cultural Transmission of Smoking Initiation: An Extended Twin Kinship Model

Background Considerable evidence from twin and adoption studies indicates that genetic and shared environmental factors play a significant role in the initiation of smoking behavior. Although twin and adoption designs are powerful to detect genetic and environmental influences, they do not provide information on the processes of assortative mating and parent–offspring transmission and their contribution to the variability explained by genetic and/or environmental factors. Methods We examined the role of genetic and environmental factors for smoking initiation using an extended kinship design. This design allows the simultaneous testing of additive and non-additive genetic, shared and individual-specific environmental factors, as well as sex differences in the expression of genes and environment in the presence of assortative mating and combined genetic and cultural transmission. A dichotomous lifetime smoking measure was obtained from twins and relatives in the Virginia 30,000 sample. Results Results demonstrate that both genetic and environmental factors play a significant role in the liability to smoking initiation. Major influences on individual differences appeared to be additive genetic and unique environmental effects, with smaller contributions from assortative mating, shared sibling environment, twin environment, cultural transmission and resulting genotype–environment covariance. The finding of negative cultural transmission without dominance led us to investigate more closely two possible mechanisms for the lower parent–offspring correlations compared to the sibling and DZ twin correlations in subsets of the data: (i) age × gene interaction, and (ii) social homogamy. Neither mechanism provided a significantly better explanation of the data, although age regression was significant. Conclusions This study showed significant heritability, partly due to assortment, and significant effects of primarily non-parental shared environment on smoking initiation.

Adaptive cultural transmission biases in children and nonhuman primates

Comparative and evolutionary developmental analyses seek to discover the similarities and differences between humans and non-human species that illuminate both the evolutionary foundations of our nature that we share with other animals, and the distinctive characteristics that make human development unique. As our closest animal relatives, with whom we last shared common ancestry, non-human primates have beenparticularly important in this endeavour. Such studies that have focused on social learning, traditions, and culture have discovered much about the ‘how’ of social learning, concerned with key underlying processes such as imitation and emulation. One of the core discoveries is that the adaptive adjustment of social learning options to different contexts is not unique to human infants, therefore multiple new strands of research have begun to focus on more subtle questions about when, from whom, and why such learning occurs. Here we review illustrative studies on both human infants and young children and on non-human primates to identify the similarities shared more broadly across the primate order, and the apparent specialisms that distinguish human development. Adaptive biases in social learning discussed include those modulated by task comprehension, experience, conformity to majorities, and the age, skill, proficiency and familiarity of potential alternative cultural models.

Essays in the Economics of the Family and Cultural Transmission

My research aims at identifying the role cultural-ethnic traits play in marriage choices and at uncovering the implications of marital sorting on consequent intra-household decisions. From different perspectives, this thesis focuses on intermarriages, within the Italian marriage market. In the first chapter, I explore the role of ethnic endogamy on marital instability. I document the existence of a positive differential in marital instability of interethnic marriages compared to homogeneous ones and I demonstrate that genetic and ethnolinguistic measures of cultural diversity are informative about the incidence of marital dissolution. The second chapter investigates a novel channel, which explains the differential in household stability and investments across family types: cultural socialization of children. I propose a marital matching model along cultural-ethnic lines, to study the process of family formation and intra-household decision making in a context where ethnic differences between spouses potentially matter both in terms of preferences and technologies for household production. The observed intermarriage, fertility, separation and socialization rates are in line with theoretical predictions and they are consistent with strong preferences of parents toward cultural socialization of children to their own ethnic identity. In the third chapter, I propose and estimate a marital matching model along ethnic lines. I argue that gains to intermarriage depend on both cultural preferences and legal status motives. Taking advantage of the exogenous EU enlargements to East European countries in 2004 and 2007, I show that gains to intermarriage of East European migrants significantly decrease in response to the acquisition of the legal status. The final chapter aims to understand whether judicial decisions respond to the ethnic identity of spouses and what incentives those judgments are guided, by looking at separation and divorce sentences. Studying the legal custody assignment of children, I document a significant differential interacting mothers’ ethnicities with the family type.

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).

Parents, television and cultural change

This paper develops a model of cultural transmission where television plays a central role for socialization. Parents split their free time between educating their children which is costly and watching TV which though entertaining might socialize the children to the wrong trait. The free to air television industry maximizes advertisement revenue. We show that TV watching is increasing in cultural coverage, cost of education, TV's entertainment value and decreasing in the perceived cultural distance between the two traits. A monopolistic television industry captures all TV watching by both groups if the perceived cultural distance between groups is small relative to the TV's entertainment value. Otherwise, more coverage will be given to the most profitable group where profitability increases in group size, advertisement sensitivity and perceived cultural distance. This leads to two possible steady states where one group is larger but both groups survive in the long run. Competition in the media industry might lead to cultural extinction but only if one group is very insensitive to advertisement and not radical enough not to watch TV. We briefly discuss the existing evidence for the empirical predictions of the model.

La transmission religieuse et culturelle au sein de familles maghrébo-québécoises à Montréal

Cette recherche porte sur la transmission religio-culturelle aux enfants de couples maghrébo-québécois islamo-chrétiens à Montréal. À la suite de l’analyse de 10 entrevues semi-directives réalisées auprès de couples parentaux, nous tenterons de répondre aux questions suivantes : Quelle appartenance religieuse les parents veulent-ils transmettre à leur(s) enfant(s) ? Comment se manifestent leurs choix dans leur pratique religieuse ? Quels compromis les parents font-ils pour l’équilibre familial et identitaire de leur(s) enfant(s) ? Comment légitiment-ils leurs choix parentaux ? Afin de répondre à ces questions, nous nous sommes donné les objectifs spécifiques suivants : 1) documenter les choix des parents concernant la transmission religio-culturelle aux enfants; 2) cerner les façons dont les pratiques et les croyances religieuses des parents influencent leurs choix; 3) expliquer en quoi ces choix se manifestent dans leurs pratiques rituelles avec les enfants; 4) dégager les légitimations que les parents font vis-à-vis de leur choix de transmission. Les résultats de notre recherche ne nous ont pas permis de trouver une logique de transmission qui s’applique à tous nos parents. Cependant, nous retenons que les enfants de notre échantillon sont identifiés par leurs parents soit comme musulmans (5 familles sur 10) soit sans religion (5 familles sur 10). Aucun couple n’a choisi, en effet, le catholicisme pour leur enfant, et ce, même dans le cas où le conjoint catholique est pratiquant. À l’aide des choix parentaux concernant plus particulièrement le rite de la circoncision et la célébration des principales fêtes religieuses, nous dégageons quelques points d’ancrages communs face à la transmission symbolique. Quelle que soit la position du parent musulman face à la religion (pratiquant, non pratiquant, athée), celui-ci reste profondément attaché au rite de la circoncision pour son enfant dans un souci de transmission culturelle. La transmission biculturelle où les fêtes des deux lignées sont célébrées en famille est la plus pratiquée.

Évolution et transmission des savoir-faire céramiques au cours du Sylvicole (-1000 à 1550 de notre ère) : la station 3-avant de Pointe-du-Buisson (BhFl-1d), Haut-Saint-Laurent, Québec.

La station 3-avant de Pointe-du-Buisson (Beauharnois, Haut-Saint-Laurent, Québec) représente la plus importante collection de récipients de terre cuite datant du Sylvicole moyen ancien (-400 à 500 de notre ère) dans le Nord-Est américain. De plus, on trouve sur ce site une série continue d’occupations couvrant l’ensemble de la période Sylvicole. En dépit de complications d’ordre stratigraphique (terreau homogène et pédoturbations), des concepts et des méthodes évolutionnaires tirés de la théorie de l’hérédité duelle sont appliqués à l’étude de cet assemblage. D’un point de vue anthropologique, que nous apprend l’étude de l’évolution et de la transmission des savoir-faire d’une technologie que nous assumons exclusivement féminine au cours de la période Sylvicole? L’auteur défend que l’archéologie évolutionnaire permet de détecter le contexte de la transmission, c’est-à-dire l’organisation socioéconomique des populations du passé. L’examen des traits stylistiques suggère que la sédentarisation estivale des bandes amérindiennes à partir du Sylvicole moyen tardif favorise une homogénéisation des productions céramiques dans un contexte virilocal qui est la conséquence d’une transmission de type conformiste opérant sur un axe horizontal (entre pairs). Cependant, le passage probable des tribus iroquoiennes à l’uxorilocalité et à la matrilinéarité à la fin du Sylvicole se traduit par une saisissante hétérogénéisation des pots, qui s’explique possiblement par une sélection de marqueurs identitaire d’ordre clanique (transmission verticale entre parents et descendants). L’étude des traits techno-fonctionnels indique une diversification de la vaisselle de terre cuite à mesure que les populations intensifient leurs expériences sur les cultigènes. Dans l’ensemble, cette évolution trahit une attention accrue conférée à la performance des pots en tant que récipients culinaires. Par ailleurs, le concours de la sériation et de datations AMS permet la reconnaisance d’un taxon « Sylvicole moyen moyen » caractérisé par une modification morphologique et décorative des vases. Une enquête comparative portant sur un échantillon de 27 sites archéologiques de l’horizon Pseudo-scallop-shell démontre que la variation populationnelle est structurée en fonction de la localisation des communautés dans un bassin hydrographique spécifique. Par conséquent, l’auteur soumet des pistes en vue de l’élaboration d’une taxonomie robuste et propre au Sylvicole moyen ancien et au Sylvicole moyen moyen. Enfin, des indices de natures diverses (archéologiques, paléoethnobotaniques, ethnolinguistiques, paléoanthropologiques, et d’autres issus de la génétique des populations) suggèrent une identité proto-algonquienne des bandes des deux sous-périodes susmentionnées.