Japan

The presenter will show how values impact culture and how the difference between tacit and lived values can be assessed to create and or manage culture to better meet the needs of the organization.

As organization’s shift into regenerative practices requires decisions to consistently be made in the same way and from the same principles that nature uses. This means a leadership style that will support a culture that understands and synchronizes with nature. The Resilient Value System supports this shift.

These assessments are designed to use the specific values found in the three known values systems (Protective, Effective, Resilient) as researched by Jane Jacobs and Kathryn Alexander. Thirty of these values appear to be common across national boundaries, and all 45 are well understood even though some have more resonance than others. Because these value sets are true systems, they exhibit the same dynamics as other living systems do, revealing a new understanding of corruption.

What is unique about these assessments is that they surface both tacit and lived values. By bringing to awareness tacit values that are commonly not available for discussion, and by seeing the graphic tensions between the two both individuals and groups (teams, departments and entire organizations) can recognize: fit, agreements about the desired state, and clear directions for mutually desired change.

The presenter will:
• Describe how these sets of values express living systems attributes
• Explain the impact seeing these values as systems has on ethics and corruption
• Share the three value systems and their connections to culture
• Share examples of the assessment results and describe how they can be understood and used for leadership and culture development
• Provide a short experience so attendees can experience their own preferences and understand the implications

Cultural Evolution Society 2021

The Impact of Values on Leadership Style and Culture Development

### Conference Welcome

Welcome to the third Cultural Evolution Society Conference, CES2021. In the conference, which will be held from June 9-11, 2021, about 180 researchers from East Asia, Oceania, Middle East, Europe, North and South America give presentations on their latest research advancing the evolutionary understanding of human and nonhuman animal culture.

### Schedule and Program

[![](https://assets.underline.io/uploads/markdown_image/1/image/1ef06ffd05f80957b4a5b685f63ee3ba.png)](https://www.chain.hokudai.ac.jp/CES2020/wp-content/uploads/2021/06/fullprogram.pdf)
[![](https://assets.underline.io/uploads/markdown_image/1/image/12285eb22580949635121d15d5b46325.png)](https://www.chain.hokudai.ac.jp/CES2020/wp-content/uploads/2021/06/abstracts.pdf)

**Program-at-glance**

![](https://assets.underline.io/uploads/markdown_image/1/image/c0d0d4c8fcdad49d12631574fd966ae8.png)

### About the conference 
 
**Help-desk:** 
Please first visit [Help-desk](https://underline.io/events/120/help-desk) where you can find the instructions and manuals for exploring the conference site. 

**Plenary sessions:**
Five leading researchers give a live talk. It is like a TV show. The audience can submit a question from the chat window. Chat messages are immediately delivered to speakers and moderators.

**Q&A sessions (parallel):**
Each presenter first gives a 2-minute live lightning talk followed by an 8-minute live discussion with the audience. It uses Zoom.

**Discussion sessions:** 
The audience can approach presenters and discuss their research. The sessions are held in a dedicated room in Gathertown.
 
**Gathertown:**
It is a platform dedicated to live virtual interactions.
Gather Town is available for all participants 24 hours during the conference.
You can meet and talk with anybody at a lounge or at a table in Gathertown.
Further Gather Town instruction and how to use short keys please find in our [Help desk page](https://underline.io/events/120/help-desk). 

**Videos and slides:**

* Plenary sessions and the Q&A sessions will be recorded and uploaded after the sessions.
* All the videos and slides are available for 60 days after the conference but only to registered ones. 

**Text-based chatting with the speakers:** 
You can chat with any speaker in the Q&A and discussion sessions. A chat window is available on each speaker’s page, and you can leave your questions there. 

**Announcement to the other participants:**
If you want to make an announcement to the other participants (e.g., “Hey, let’s meet at the lounge in Gathertown from 9pm CEST!), please use twitter (#CESConf2021).



### Code of conduct

See the full details of [the code of conduct](https://www.chain.hokudai.ac.jp/CES2020/code-of-conduct/).
&nbsp; 
 CES is dedicated to providing a welcoming and harassment-free conference experience for everyone, regardless of gender, gender identity and expression, sexual orientation, disability, physical appearance, body size, race, age, religion, nationality, or the presence of or care for dependents. 
We do not tolerate harassment of conference participants in any form. Conference participants violating these rules may be sanctioned or expelled from the conference at the discretion of the conference organizers.

&nbsp;
**Harassment can occur in-person or virtually, and includes, but is not limited to:**
* Comments (verbal, text, etc.) that reinforce social structures of domination related to gender, gender identity and expression, sexual orientation, disability, physical appearance, body size, race, age, religion, nationality
* Sexual images in public spaces (physical or virtual)
* Deliberate intimidation, stalking, or following
* Harassing photography or recording (including sharing of presentation materials without consent)
* Sustained disruption of talks or other events (including “Zoombombing”)
* Inappropriate physical contact or unwelcome sexual attention
* Advocating for, or encouraging, any of the above behaviour 

&nbsp;
 **Inclusiveness Committee**:
&nbsp;
 To facilitate implementing the code of conduct and foster a climate of inclusion, we have developed an inclusiveness committee. Below is their contact information:
 **Hiromi Matsumae**:	matsumae.hiromi.g@tokai.ac.jp
 **Patrick Savage**:	psavage@sfc.keio.ac.jp
 **Sarah Mathew**:	Sarah.Mathew@asu.edu
 **Gmail:** inclusivenessCES2021@gmail.com
 See [more details about reporting the harassment.](https://www.chain.hokudai.ac.jp/CES2020/code-of-conduct/)

### Organizing committee

**Honorary Conference Organizer:** [Kenichi Aoki (Meiji University)](https://sites.google.com/site/kenichi1aoki/home) 

**Chair:** [Masanori Takezawa (Hokkaido University)](https://lalalarakko.github.io)

**Scientific Committee:** [Kenichi Aoki (Meiji University)](https://sites.google.com/site/kenichi1aoki/home), [Yasuo Ihara (the University of Tokyo)](https://researchmap.jp/read0209180?lang=en), [Hiromi Matsumae (Tokai University)](https://sites.google.com/site/hiromimatsumae/eng), [Naoko Matsumoto (Okayama University)](https://researchmap.jp/nmatsumoto_okayama-u), [Masako Myowa (Kyoto University)](https://myowa.educ.kyoto-u.ac.jp/en), [Hisashi Nakao (Nanzan University)](https://www.hisashinakao.com/), [Patrick E. Savage (Keio University)](https://sites.google.com/view/comp-music-lab/home)

**Local Organizing Committee:** [Yutaka Horita (Teikyo University)](https://sites.google.com/site/yhoritapage/), [Masanori Takezawa (Hokkaido University)](https://lalalarakko.github.io/), [Ayaka Takimoto (Hokkaido University)](https://lynx.let.hokudai.ac.jp/~takimoto/), [Kohei Tamura (Tohoku University)](https://researchmap.jp/7000017854)

**Inclusiveness Committee:** [Sarah Mathew (Arizona State University)](https://www.sarahmathew.net/), [Hiromi Matsumae (Tokai University)](https://sites.google.com/site/hiromimatsumae/eng), [Patrick E. Savage (Keio University)](https://sites.google.com/view/comp-music-lab/home)


![](https://assets.underline.io/uploads/markdown_image/1/image/967110a00d200a6b20d6f4fa6556ba13.png)

For attending the conference, you first need to register and pay fees from [the link here](https://www.chain.hokudai.ac.jp/CES2020/registration/). After the payment of the registration fees, you will receive a ticket, which is necessary for accessing the conference site. After the payment of the registration fees, you will receive a ticket, which is necessary for accessing the conference site

Registration fee

technical paper

Conventions form an essential part of human social and cultural behaviour and may also be important to other animals. Yet, despite the wealth of evidence that has accumulated for culture in non-human animals, we know surprisingly little about non-human conventions beyond a few rare examples. We follow the literature in behavioural ecology and evolution and define conventions as behaviours that solve a coordination problem in which two or more individuals need to display complementary behaviour to obtain a mutually beneficial outcome. We review and discuss the literature on conventions in non-human primates and come to the conclusion that all the ingredients for conventions to emerge are present and therefore that they ought to be more frequently observed. We probe emergence of conventions by using a unique novel experimental system in which two baboons (Papio papio) can voluntarily participate together in touch-screen based cognitive testing and we show that conventions readily emerge in our experimental setup and that they share three fundamental properties of human conventions (arbitrariness, stability and efficiency). These results question the idea that imitation is necessary to establish conventions.

The experimental emergence of convention in a non-human primate

While previous studies testing evolutionary models of religious morality found that beliefs in moralizing and punitive gods decrease local favoritism and increase resource-sharing with distant co-religionists, the effects of beliefs related to local supernatural agents have not been extensively explored. Nam (the spirit of a deceased person) beliefs are quite ambiguous because the spirit may be linked to ancestor worship but also to the practice of sorcery (illegal in Mauritius). Importantly, previous studies suggested that sorcery beliefs and practices can have a damaging impact on social bonds and trust, but such research is often limited by social stigma associated with sorcery and relevant comparison with other local deities is often missing. We show that endorsing the sorcery mode of belief in nam together with performing rituals toward nam was associated with larger probability of breaking the game rules for selfish outcomes in the Random Allocation Game (compared to the ancestor worship mode).

Effects of sorcery beliefs on parochial prosociality in Mauritius

In cultural transmission, information flows from ‘producers’ to ‘receivers’. Transmission biases such as content-, model- and frequency-based biases, which modulate the adoption of cultural traits by receivers, have been explored in depth. We focus instead on a bias on production and compare transmission fidelity when producers either intend to teach or intend to reproduce socially acquired information.

Eighty participants were asked to read a story and reproduce it either in order to ‘teach it to someone else’ or just ‘recall it as accurately as possible’. In order to test whether differences in fidelity between these two tasks were related to information encoding (during reading) or to reproduction, we also manipulated the timing of instructions: Half of the participants were informed of the task (Teach or Recall) Before reding the story and the other half, After reading the story. Participants were arranged in 20 transmission chains of 4 generations. The first generation in each chain read a text about the environment (from Mesoudi et al., 2006), and subsequent generations read the previous participant’s output story. We measured two aspect of fidelity: Quantity and Accuracy of information retained over generations. 

We found that being informed of the task Before reading the story led to higher Accuracy and Quantity than being informed After reading. Surprisingly, Teaching yielded lower Accuracy than Recall, but both resulted in similar Quantity retained. Additional analyses revealed differences in the content of the information under Teaching and Recall. We conclude that aspects of cultural transmission pertaining to production, in particular, intention to teach vs reproduce, influence transmission dynamics and therefore need to be integrated in models of cultural evolution.

Reference
Mesoudi, A., Whiten, A., & Dunbar, R. (2006). A bias for social information in human cultural transmission. British Journal of Psychology, 97(3), 405–423.

Effects of intent (teaching vs accurate reproduction) on the cultural evolution of narratives

Selection for more efficient socially learned behaviors over alternatives is crucial for cultural evolution, however our understanding of this process of cultural selection in animals is limited. Using artificial populations of wild-caught great tits (Parus major), we conducted a cultural diffusion experiment to ask whether more efficient foraging traditions can replace an established tradition, and how this process might be affected by turnover. We show that gradual replacement of individuals greatly increases the probability that a more efficient behavior will out-compete an established inefficient behavior. Turnover does not increase innovation rates, but instead increases adoption rates, as immigrants are more susceptible to the novel, more efficient behavior. We go on to show that this effect might extend beyond birds by using an an agent based model to test the effect of turnover across populations of different types of learners. Altogether, these results provide strong evidence for cultural selection for efficiency in animals, and highlight mechanisms that link population turnover to this process.

The importance of population turnover for the evolution of efficiency

Argument-making, the giving of reasons to believe something, is a central feature of modern life. Ideas spread and are selected for in part because of the arguments we can make on their behalf. While long-standing philosophical accounts parse arguments into deductive, inductive, and potentially abductive patterns, we know very little about the patterns people actually deploy in real-world situations. This leaves us blind to a key selection mechanism in the cultural evolution of ideas. To address this gap, we combine simple tools from natural-language processing with a corpus of over one million argument-making posts in the Reddit forum r/askphilosophy, the “rationalist” website LessWrong, and a corpus of academic articles in philosophy. Our analysis reveals a system of argument-making patterns entirely distinct from the traditional Aristotelian taxonomy. In particular, we show the existence of a certainty-doubt pattern, associated with arguments that compare and contrast relative confidence, a category-making pattern, associated with arguments that consider the sharpness or vagueness of category boundaries, and a question-rephrasing pattern, associated with revising and rewriting a standard view. These provide new insights into social cognition, the dynamics of argument-making in interpersonal exchanges, and the ways that ideas may thrive, or not, on the basis of the argument-patterns they make possible. Our work provides a “plug-and-play” tool for other researchers to analyse the argument patterns their own corpora of interest, and suggests the possibility of new, joint endeavors to look for the universals of argument-making across culture and time.

Argument-Making in the Wild

We review and discuss the role of collaboration in cultural transmission experiments. Collaboration (or collaborative learning) is considered an important variable in human cultural evolution. However, we argue that this is an aspect often underestimated in experimental studies of cultural transmission. We conducted a critical review of cultural transmission experiments to assess whether collaboration takes place, and whether it is a variable of interest in those studies. We found that collaboration is seldom investigated in those studies. We discuss reasons for this and potential future avenues for research.

The role of collaboration in cultural transmission experiments

Evolutionary and cognitive scientists have taken a keen interest in religion, developing theories of its emergence and persistence across cultures. These theories make quite different predictions about atheism. Specifically, cognitive byproduct accounts describe religion as nigh inevitable, and atheism as requiring special cultural scaffolding and cognitive effort to maintain. Dual inheritance approaches, however, describe religious beliefs as emerging only in the presence of consistent context-based learning cues; in this view, atheism naturally results in the absence of consistent cultural cues that one ought to believe in a specific god. We pitted these perspectives against each other by testing the hypothesis -- derived easily from a dual inheritance perspective -- that children of parents whose religions subtly might be less religious and more prone to atheism than are children whose parents display consistent religious cues. Across three large and representative sets, we found consistent evidence that children of mixed-faith parentage are less religious than their consistent-faith-parent peers. In one analysis targeting only USAmericans who grew up in families in which both parents were Christians, children whose parents merely differed in Christian denomination were reliably more likely to become atheists than were children from denominationally-consistent families. This work speaks to the subtle cultural factors that can naturally produce atheism, the important role of context-biased cultural learning in supernatural belief, and the general utility of incorporating cultural evolutionary perspectives in the evolutionary study of religion.

Children of mixed-faith parents are less religious

In darkness and alone, humans fear various “unseen others” – ghosts, monsters, burglars, animals. Previously, I captured such intruder fear accompanied by the intuition of unseen humans’ presence: the “Unpleasant Feeling of Sensed Presence” (UFoP). Initially, Cognitive Science of Religion explained (supernatural) agents’ encounters through the (hyperactive) agency detection module. Following the current critique of cognitive modularity, I argue that it is more promising to think about agency detection in the context of the domain-general mechanism of cognition, the predictive processing. Predictive processing allows context-sensitive learning of respective predators relevant to different ecological and social settings without the need for agent-related fear’ innateness. However, I also argue that the basic fear of predators creeping in the shadows can be understood as a psychological adaptation, considered from Charles Darwin’s times. Therefore, I see ghosts and other scary agents as a product of two intertwined traits – genetically inherited prior schemata and socio-cultural learning, both equally manifesting in a psychological level of personal experience under the condition of uncertainty. In my paper, I will closely describe the presented theoretical argument and illustrate it empirically by the specific UFoP experience captured during my previous studies.

Sensing spirits and other dangerous beings: “Hardwired” intuitions, or cultural learning – or both?

This paper studies the impact of social learning on the formation of close-knit communities. It provides empirical support to the hypothesis, put forth by the historian Fred Shannon in 1945, that local soil heterogeneity limited the ability of American farmers to learn from the experience of their neighbors, and that this contributed to their "traditional individualism." Consistent with this hypothesis, I establish that historically, U.S. counties with a higher degree of soil heterogeneity displayed weaker communal ties. I provide causal evidence on the formation of this pattern in a Difference-in-Differences framework, documenting a reduction in the strength of farmers' communal ties following migration to a soil-heterogeneous county. Using the same design, I also show that soil heterogeneity did not affect the social ties of non-farmers. The impact of soil heterogeneity is long-lasting, still affecting culture today. These findings suggest that, while understudied, social learning is an important determinant of culture.

Learning is Caring: Soil Heterogeneity, Social Learning and the Formation of Close-knit Communities

Studies of the origin and evolution of high-level cultural trait complexes have recently become a focus of attention and research has begun to show the interaction of ecological, economic, and political factors in the evolution of human societies (e.g., Whitehouse et al 2018). This paper presents a case study of the evolution of science, relating stages in this evolution to cognitive heuristics; considered from the perspective of the need to avoid their associated cognitive illusions. Science is a good subject for this since it has well-defined goals that places strict limits on methods that can be employed and forms of cognition consistent with these goals. Three decision heuristics discovered by Tversky and Kahneman (1974) correlate with three crisis periods in the history of science. Each crisis required discovery of methodological tools to avoid associated illusions. The sequential development of science serves as a phylogenetic lineage (Boyd et al 1996). The lesson this presents for today is the necessity of discovering ways to harmonizing different sets of cultural values. 

Whitehouse, H. et al (2018) A new era in the study of global history is born but it needs to be nurtured. Journal of Cognitive Historiography 5(1-2). 
Tversky, A. and Kahneman, D. (1974) Judgment under uncertainty: heuristics and biases. Science Vol 185, No. 4157, 1124 – 1131.
Boyd, R. et al (1997) Are cultural phylogenies possible? In P. Weingart, S.D. Mitchel, P.J. Richerson, and S. Maasen (eds.) Human By Nature: Between Biology and the Social Sciences. Mahwah, NJ: Lawrence Erlbaum, 355 – 386.

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