Denmark

**Author(s):** Araujo, A G M; Okumura, M. &lt;br&gt;&lt;br&gt;The archaeological record is the only long-term record of human culture. Therefore, researchers interested in understanding cultural evolutionary patterns of long duration would greatly benefit from studying archaeological materials. The Cultural Evolutionary Theory postulates that one can approach cultural changes or stasis through evolutionary terms borrowed (and then adapted) from Biological Evolutionary Theory. More recently, there has been a debate about how to observe fitness in cultural evolution. We believe that the debate about fitness can not advance properly without an assessment of three different modalities of knowledge that were devised by Greek philosophers: doxa, sophia, and episteme. Doxa constitutes common sense constructed in an unsystematic way and that form the fabric of relatively uninformed idea of how the world operates. Sophia can be understood as wisdom, or informed knowledge which comes with experience and old age. Episteme is “real knowledge”, which we can translate nowadays as scientific knowledge. It is radically different from doxa and at the same time transcends sophia in the sense that it uses the scientific method, rather than personal experience, to build knowledge about the world. Here we argue that each of these modes of knowledge involves different cultural transmission processes and have distinct consequences in terms of cultural fitness. We propose that the majority of examples and processes discussed in the Cultural Evolutionary literature are related to doxa.

Cultural Evolution Society 2022

An Archaeological Regard on the Concept of Fitness in Cultural Evolution

archaeology; fitness; greek philosophy

### Welcome to the fourth Cultural Evolution Society Conference, CES2022! 

As last year, Underline will support the online component of the conference. The ongoing COVID-19 pandemic is causing a great deal of uncertainty for all of us. Therefore, we seek to offer a hybrid format that will hopefully allow some folks to travel to Aarhus, others to meet up locally or regionally in CES hub-lets, and other yet to participate online. The field of cultural evolution is growing in size and scope; its theories, methods and applications - both academic and applied - are getting ever more robust. Do join us in what promises to be an exciting exchange of ideas and a celebration of our field.

##### ***For SoMe interaction and live tweeting please tag @CulturalEvolSoc and use #CESconf2022***


#### The CES 2022 local organising committee
* Luseadra Joy McKerracher
* Jesper Sørensen 
* Niels Nørkjær Johannsen 
* Benjamin Grant Purzycki 
* Mette Løvschal 
* Felix Riede
* Iza Romanowska 
* Karsten Olsen

Please click on the button bellow if you want to watch the videos

The field of cultural evolution is growing in size and scope; its theories, methods and applications - both academic and applied - are getting ever more robust. Do join us in what promises to be an exciting exchange of ideas and a celebration of our field.

**Author(s):** Araujo, A G M; Okumura, M. The archaeological record is the only long-term record of human culture. Therefore, researchers interested in understanding cultural evolutionary patterns of long duration would greatly benefit from studying archaeological materials. The Cultural Evolutionary Theory postulates that one can approach cultural changes or stasis through evolutionary terms borrowed (and then adapted) from Biological Evolutionary Theory. More recently, there has been a debate about how to observe fitness in cultural evolution. We believe that the debate about fitness can not advance properly without an assessment of three different modalities of knowledge that were devised by Greek philosophers: doxa, sophia, and episteme. Doxa constitutes common sense constructed in an unsystematic way and that form the fabric of relatively uninformed idea of how the world operates. Sophia can be understood as wisdom, or informed knowledge which comes with experience and old age. Episteme is “real knowledge”, which we can translate nowadays as scientific knowledge. It is radically different from doxa and at the same time transcends sophia in the sense that it uses the scientific method, rather than personal experience, to build knowledge about the world. Here we argue that each of these modes of knowledge involves different cultural transmission processes and have distinct consequences in terms of cultural fitness. We propose that the majority of examples and processes discussed in the Cultural Evolutionary literature are related to doxa.

technical paper

**Author(s):** Faessler, L; Lalive, R; Efferson, C Cultural evolution theory implies that social learning can lead cultural groups to differ in the same environment and drive genetic selection. Yet, distinguishing the effect of culture from other confounds is a difficult empirical challenge. To meet this challenge, we exploit the Swiss language border, a cultural border that divides Switzerland without any institutional boundary. Using a regression discontinuity design, we estimate discontinuities in attitudes right at the cultural border. Preliminary results confirm multiple discontinuities related to health and fertility. German speakers are more likely to adopt healthy behaviors and vote against initiatives to share health care costs, while French speakers visit the doctor more often. German speakers report significantly better health but surprisingly do not live longer. Our results provide new evidence that social learning generates cultural variation without environmental variation in health and fertility domains, thus demonstrating the potential for cultural processes to create variation in domains directly related to genetic fitness.

How Culture Affects our Fitness: Evidence from a Swiss Language Border

 Cultural evolutionary science (CES) applies evolutionary theory to culture and cultural change. A central ambition of CES is to synthesise the social sciences. However, for this synthesis to take place, a culture concept is needed that can be consistently applied. In CES, culture is paradigmatically conceptualised as socially transmitted information. Yet, this definition is met with critique from CES

Synthesising the Social Sciences Through a Mechanistic Conception of Culture for Cultural Evolutionary Science

**Author(s):** Toyokawa, W; Gaissmaier, W Introduction: When it comes to making decisions, like choosing a restaurant or political candidate, most of us rely on limited information that is not accurate enough to find the best option. Considering others’ decisions and opinions can help us make smarter choices, a phenomenon called “collective intelligence”. Collective intelligence relies on individuals making unbiased decisions. If

Conformist social learning leads to self-organised prevention against adverse bias in risky decision making

**Author(s):** Brar, P; Camargo, C; Introduction
Language has long been one of the main objects of study in cultural evolution. There are competing hypotheses about nearly every aspect of how it evolves over time. The Causal Hypotheses in Evolutionary Linguistics Database (CHIELD) was introduced in 2020 as a searchable database of causal hypotheses in evolutionary linguistics, to help researchers to integrate multiple theories into a coherent narrative and design future research. In this process, CHIELD has also become a record of the development of evolutionary linguistics as a field. Methods
In this paper, we use network science methods to perform a scientometric study of the evolution of evolutionary linguistics. We create a multipartite network composed of 413 papers, 735 authors, and 1745 variables such as "population birth rate" and "linguistic complexity", and perform community detection on different sections of the network. Results & Discussion
We provide an account of the growth and diversification of evolutionary linguistics as in CHIELD, identifying key actors and factors in the field's evolution. Finally, we discuss the role of databases in cultural evolution and scientometrics.

The evolution of evolutionary linguistics

**Author(s):** Herzog, N.; Clark, M. We investigate the socioecological conditions which favor the combination of individual and social learning that manifest in the invention and innovation of technology. First, using an agent-based simulation, we predict how ecological variation, population structure, and the costs and accuracy of social learning can affect cultural transmission patterns and cultural variability. Then, we compare archaeological case studies in the American Great Basin and Southwest to test how environmental variation and population structure influence patterns of cultural variation, invention, innovation, and investment in new technologies over time.

From mind to matter: Modeling the ecology of social learning and its archaeological outcomes

**Author(s):** Park P. S.; Savitskiy, V.; Henrich, J. Introduction:
To study the evolutionary puzzles posed by the egalitarian small-scale societies that likely dominated our ancestral past, we develop a cultural-evolutionary model of human groups. It models how the innovation, exchange, and specialization of human groups are affected by their social norms. 
Approach:
In our model, young individuals either apprentice with elder specialists (e.g., hunters, fishers, healers) or innovate new specializations. Elder specialists decide how many apprentices to take on, how much to produce, and how to distribute this production (for intra-group and inter-group exchange) among themselves and their apprentices. These decisions are constrained by the group’s sharing norms. 
Findings:
Long-term group fitness is maximized by a social norm of egalitarianism, which robustly leads to the innovation of the optimal number of specialized niches. In contrast, non-egalitarian groups suffer from a long-term penalty to innovation, and thereby to group fitness. However, non-egalitarian groups' penalty to innovation can be reduced if their young people are acculturated to be overconfident about the prospects of innovating versus apprenticing. 
Discussion:
Egalitarian groups of ancestral humans may have outcompeted their non-egalitarian counterparts due to their greater diversity of specialized niches. Humans’ capacity for overconfidence may have evolved in response: to incentivize innovation at the group level, especially in non-egalitarian societies.

A theory of specialization, exchange, and innovation in human groups

**Author(s):** Sánchez-Villagra, M. R.; Bertazoni, C. Introduction: Archaeological records of dogs in the Americas extend to 10kbp. Domestic dogs (DD) are seemingly ubiquitous in the Andean region, whereas Amazonian Amerindians are claimed to have lacked domestic dogs until recent historical times. Ontological features of the latter have been claimed to explain this pattern. 
Materials/Methods: Published records from HRAF and those found from other standard search approaches were collected, thus allowing us to synthesize archaeological (burials, ceramics, osteological), ethnographic (myths) and historical (chronicles) data. 
Findings: Our database comprises circa 100 records. The temporal and geographic patterns of occurrence of DD among Amerindians reveal gaps of information reflecting sampling bias more than lack of them. Our documentation of myths across cultures shows that DD occupy different positions in pre-Columbian and colonial times, probably reflecting changes in human-dog relation. 
Discussion: The apparent Andean/Amazonian divide in the existence of DD in South America is perhaps reflective of prevalence of discipline efforts. Linguistic studies suggest at least some exchanges between Andes and Amazonia for some regions. The archaeological and ethnographic record of DD in the Caribbean suggest previous presence of them in at least some Amazonian regions given well supported hypotheses of human migrations in those areas.

Towards a cultural macroevolution of dog domestication in South America

 Multiple iterated language learning studies show that artificial languages evolve over generations towards regularity. This trend has been explained as a reflection of the learners’ biases. We test whether this learning bias for regularity is modulated by culturally acquired knowledge, specifically by familiarity and literacy. We constructed musical languages consisting of signals comprising 6 notes denoting meanings of different shapes and colours. We had three languages, with different levels of structure (irregular, semi-regular and fully regular). In addition, for comparison, we added a fourth language in which signals were spoken words. We trained (1) musically-literate musicians (who can read and write musical notation), (2) musically-illiterate musicians (who are familiar with music, but cannot read and write musical notation) and (3) non-musicians on the four languages, with a 50% bottleneck, meaning they were only exposed to half the meaning-signal pairs. They were then asked to produce signals for the full set of meanings. We measured to what extent they reproduced (a) the original signals and (b) the level of regularity in the original languages. Our results suggest that familiarity helps learn and reproduce the signals of a language, but literacy is required for regularity to be picked up and maintained. This in turn indicates that, by modulating human learning biases, literacy may play a role in the evolution of linguistic structure.

The Role of Practice and Literacy in the Evolution of Linguistic Structure

**Author(s):** Tylén, K; Fusaroli, R; Rojo, S; Heimann, K; Fay, N; Johannsen, NN; Riede, F; Lombard, M Introduction: The Blombos and Diepkloof engravings from South Africa are among the earliest evidence of human symbolic behavior. Of special interest is the temporal trajectory spanning 40 thousand years from earlier simpler parallel lines to later complex cross-hatchings suggesting an adaptive development. We follow up on earlier work (Tylén et al 2020) by investigating the cumulative cultural processes giving rise to these structural changes. We seed transmission chains with early line carvings to compare experimental developments to those observed in the archaeological records. 
 Materials and Methods: 66 participants were divided in 11 chains of 6 generations. Each participant replicated 4 patterns by dragging, rotating and placing lines, and these patterns were presented as stimulus for the next generation. Another 61 participants then participated in a suite of 5 experiments to test the relative saliency, perceived intentionality, memorability, style, and discriminability of the patterns from different generations. 
 Results/discussion: While several of the measures evolve in directions similar to the archaeological records, there are also differences suggesting that transmission alone is not the mechanism by which the Blombos and Diepkloof patterns evolved.

Using transmission chain experiments to investigate the cumulative cultural evolution of the Blombos and Diepkloof engravings

 How do groups of people playfully exploring an open-ended activity build on one another's ideas? What can short-term ethnographic observations of people engaging in playful tinkering tell us about the generation and movement of new ideas through groups?In a recent workshop I invited 14 artists and academics to play with and modify solar powered drawing machines to make marks they felt were aestheticall y interesting. Six more participants were asked to take on the role of "catalysts" by attaching themselves to a pair of tinkerers, documenting new ideas as they emerged, and sharing them with other participants to catalyze the spread of new ideas. The resulting video and notes were edited into a map describing the movement of different ideas through the group. Such a map can be characterized as a map of their collective exploration of what Kauffman called the "adjacent possible." Early observations and selected interviews of participants suggests that the generation of new ideas is complex, with many inputs. It also suggests that those who are skilled at collective aesthetic exploration are utilizing a set of skills that we can begin to characterize.

An Archaeological Regard on the Concept of Fitness in Cultural Evolution

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