scholarly journals Evidence for cumulative cultural evolution in bird song

Author(s):  
Heather Williams ◽  
Robert F. Lachlan

In studies of cumulative cultural evolution in non-human animals, the focus is most often on incremental changes that increase the efficacy of an existing form of socially learned behaviour, such as the refinement of migratory pathways. In this paper, we compare the songs of different species to describe patterns of evolution in the acoustic structure of bird songs, and explore the question of what building blocks might underlie cumulative cultural evolution of bird song using a comparative approach. We suggest that three steps occurred: first, imitation of independent sounds, or notes, via social learning; second, the formation of categories of note types; and third, assembling note types into sequences with defined structures. Simple sequences can then be repeated to form simple songs or concatenated with other sequences to form segmented songs, increasing complexity. Variant forms of both the notes and the sequencing rules may then arise due to copy errors and innovation. Some variants may become established in the population because of learning biases or selection, increasing signal efficiency, or because of cultural drift. Cumulative cultural evolution of bird songs thus arises from cognitive processes such as vocal imitation, categorization during memorization and learning biases applied to basic acoustic building blocks. This article is part of a discussion meeting issue ‘The emergence of collective knowledge and cumulative culture in animals, humans and machines’.

Author(s):  
Jonathan Birch ◽  
Cecilia Heyes

What makes fast, cumulative cultural evolution work? Where did it come from? Why is it the sole preserve of humans? We set out a self-assembly hypothesis: cultural evolution evolved culturally. We present an evolutionary account that shows this hypothesis to be coherent, plausible, and worthy of further investigation. It has the following steps: (0) in common with other animals, early hominins had significant capacity for social learning; (1) knowledge and skills learned by offspring from their parents began to spread because bearers had more offspring, a process we call CS1 (or Cultural Selection 1); (2) CS1 shaped attentional learning biases; (3) these attentional biases were augmented by explicit learning biases (judgements about what should be copied from whom). Explicit learning biases enabled (4) the high-fidelity, exclusive copying required for fast cultural accumulation of knowledge and skills by a process we call CS2 (or Cultural Selection 2) and (5) the emergence of cognitive processes such as imitation, mindreading and metacognition—‘cognitive gadgets' specialized for cultural learning. This self-assembly hypothesis is consistent with archaeological evidence that the stone tools used by early hominins were not dependent on fast, cumulative cultural evolution, and suggests new priorities for research on ‘animal culture'. This article is part of the theme issue ‘Foundations of cultural evolution’.


Author(s):  
Nicolas Bredeche ◽  
Nicolas Fontbonne

In this paper, we present an implementation of social learning for swarm robotics. We consider social learning as a distributed online reinforcement learning method applied to a collective of robots where sensing, acting and coordination are performed on a local basis. While some issues are specific to artificial systems, such as the general objective of learning efficient (and ideally, optimal) behavioural strategies to fulfill a task defined by a supervisor, some other issues are shared with social learning in natural systems. We discuss some of these issues, paving the way towards cumulative cultural evolution in robot swarms, which could enable complex social organization necessary to achieve challenging robotic tasks. This article is part of a discussion meeting issue ‘The emergence of collective knowledge and cumulative culture in animals, humans and machines’.


2020 ◽  
Author(s):  
Jonathan Birch ◽  
cecilia heyes

What makes fast, cumulative cultural evolution work? Where did it come from? Why is it the sole preserve of humans? We set out a self-assembly hypothesis: cultural evolution evolved culturally. We present an evolutionary account that shows this hypothesis to be coherent, plausible, and worthy of further investigation. It has the following steps: (0) in common with other animals, early hominins had significant capacity for social learning; (1) knowledge and skills learned by offspring from their parents began to spread because bearers had more offspring, a process we call CS1 (or Cultural Selection 1); (2) CS1 shaped attentional learning biases; (3) these attentional biases were augmented by explicit learning biases (judgements about what should be copied from whom). Explicit learning biases enabled (4) the high-fidelity, exclusive copying required for fast cultural accumulation of knowledge and skills by a process we call CS2 (or Cultural Selection 2), and (5) the emergence of cognitive processes such as imitation, mindreading and metacognition – ‘cognitive gadgets’ specialised for cultural learning. This self-assembly hypothesis is consistent with archaeological evidence that the stone tools used by early hominins were not dependent on fast, cumulative cultural evolution, and suggests new priorities for research on ‘animal culture’.


Author(s):  
T. Gruber ◽  
M. Chimento ◽  
L. M. Aplin ◽  
D. Biro

Recent studies in several taxa have demonstrated that animal culture can evolve to become more efficient in various contexts ranging from tool use to route learning and migration. Under recent definitions, such increases in efficiency might satisfy the core criteria of cumulative cultural evolution (CCE). However, there is not yet a satisfying consensus on the precise definition of efficiency, CCE or the link between efficiency and more complex, extended forms of CCE considered uniquely human. To bring clarity to this wider discussion of CCE, we develop the concept of efficiency by (i) reviewing recent potential evidence for CCE in animals, and (ii) clarifying a useful definition of efficiency by synthesizing perspectives found within the literature, including animal studies and the wider iterated learning literature. Finally, (iii) we discuss what factors might impinge on the informational bottleneck of social transmission, and argue that this provides pressure for learnable behaviours across species. We conclude that framing CCE in terms of efficiency casts complexity in a new light, as learnable behaviours are a requirement for the evolution of complexity. Understanding how efficiency greases the ratchet of cumulative culture provides a better appreciation of how similar cultural evolution can be between taxonomically diverse species—a case for continuity across the animal kingdom. This article is part of a discussion meeting issue ‘The emergence of collective knowledge and cumulative culture in animals, humans and machines’.


2017 ◽  
Vol 114 (30) ◽  
pp. 7853-7860 ◽  
Author(s):  
Alex Mesoudi

In the past few decades, scholars from several disciplines have pursued the curious parallel noted by Darwin between the genetic evolution of species and the cultural evolution of beliefs, skills, knowledge, languages, institutions, and other forms of socially transmitted information. Here, I review current progress in the pursuit of an evolutionary science of culture that is grounded in both biological and evolutionary theory, but also treats culture as more than a proximate mechanism that is directly controlled by genes. Both genetic and cultural evolution can be described as systems of inherited variation that change over time in response to processes such as selection, migration, and drift. Appropriate differences between genetic and cultural change are taken seriously, such as the possibility in the latter of nonrandomly guided variation or transformation, blending inheritance, and one-to-many transmission. The foundation of cultural evolution was laid in the late 20th century with population-genetic style models of cultural microevolution, and the use of phylogenetic methods to reconstruct cultural macroevolution. Since then, there have been major efforts to understand the sociocognitive mechanisms underlying cumulative cultural evolution, the consequences of demography on cultural evolution, the empirical validity of assumed social learning biases, the relative role of transformative and selective processes, and the use of quantitative phylogenetic and multilevel selection models to understand past and present dynamics of society-level change. I conclude by highlighting the interdisciplinary challenges of studying cultural evolution, including its relation to the traditional social sciences and humanities.


2021 ◽  
Author(s):  
Roope Oskari Kaaronen ◽  
Mikael A. Manninen ◽  
Jussi T. Eronen

This article combines insights from ecological rationality and cultural evolution to illustrate how simple heuristics – colloquially, “rules of thumb” – have guided human behaviour and the evolution of complex cultures. Through a variety of examples and case studies, we discuss how human cultures have used rules of thumb in domains as diverse as foraging, resource management, social learning, moral judgment, and cultural niche construction. We propose four main arguments. Firstly, we argue that human societies have a rich cultural history in applying rules of thumb to guide daily activities and social organization. Second, we emphasise how rules of thumb may be convenient units of cultural transmission and high-fidelity social learning – the backbones of cumulative cultural evolution. Third, we highlight how rules of thumb can facilitate efficient decision making by making use of environmental and bodily features. Fourth, we discuss how simple rules of thumb may serve as building blocks for the emergence of more complex cultural patterns. This paper sets a research agenda for studying how simple rules contribute to cultural evolution in the past, the present, and the Anthropocene future.


Author(s):  
S. Wild ◽  
M. Chimento ◽  
K. McMahon ◽  
D. R. Farine ◽  
B. C. Sheldon ◽  
...  

Recent well-documented cases of cultural evolution towards increasing efficiency in non-human animals have led some authors to propose that other animals are also capable of cumulative cultural evolution, where traits become more refined and/or complex over time. Yet few comparative examples exist of traits increasing in complexity, and experimental tests remain scarce. In a previous study, we introduced a foraging innovation into replicate subpopulations of great tits, the ‘sliding-door puzzle’. Here, we track diffusion of a second ‘dial puzzle’, before introducing a two-step puzzle that combines both actions. We mapped social networks across two generations to ask if individuals could: (1) recombine socially-learned traits and (2) socially transmit a two-step trait. Our results show birds could recombine skills into more complex foraging behaviours, and naïve birds across both generations could learn the two-step trait. However, closer interrogation revealed that acquisition was not achieved entirely through social learning—rather, birds socially learned components before reconstructing full solutions asocially. As a consequence, singular cultural traditions failed to emerge, although subpopulations of birds shared preferences for a subset of behavioural variants. Our results show that while tits can socially learn complex foraging behaviours, these may need to be scaffolded by rewarding each component. This article is part of a discussion meeting issue ‘The emergence of collective knowledge and cumulative culture in animals, humans and machines’.


Author(s):  
Ellen C. Garland ◽  
Claire Garrigue ◽  
Michael J. Noad

Culture presents a second inheritance system by which innovations can be transmitted between generations and among individuals. Some vocal behaviours present compelling examples of cultural evolution. Where modifications accumulate over time, such a process can become cumulative cultural evolution. The existence of cumulative cultural evolution in non-human animals is controversial. When physical products of such a process do not exist, modifications may not be clearly visible over time. Here, we investigate whether the constantly evolving songs of humpback whales ( Megaptera novaeangliae ) are indicative of cumulative cultural evolution. Using nine years of song data recorded from the New Caledonian humpback whale population, we quantified song evolution and complexity, and formally evaluated this process in light of criteria for cumulative cultural evolution. Song accumulates changes shown by an increase in complexity, but this process is punctuated by rapid loss of song material. While such changes tentatively satisfy the core criteria for cumulative cultural evolution, this claim hinges on the assumption that novel songs are preferred by females. While parsimonious, until such time as studies can link fitness benefits (reproductive success) to individual singers, any claims that humpback whale song evolution represents a form of cumulative cultural evolution may remain open to interpretation. This article is part of a discussion meeting issue ‘The emergence of collective knowledge and cumulative culture in animals, humans and machines’.


Author(s):  
Maxime Derex

Cumulative cultural evolution (CCE)—defined as the process by which beneficial modifications are culturally transmitted and progressively accumulated over time—has long been argued to underlie the unparalleled diversity and complexity of human culture. In this paper, I argue that not just any kind of cultural accumulation will give rise to human-like culture. Rather, I suggest that human CCE depends on the gradual exploitation of natural phenomena, which are features of our environment that, through the laws of physics, chemistry or biology, generate reliable effects which can be exploited for a purpose. I argue that CCE comprises two distinct processes: optimizing cultural traits that exploit a given set of natural phenomena (Type I CCE) and expanding the set of natural phenomena we exploit (Type II CCE). I argue that the most critical features of human CCE, including its open-ended dynamic, stems from Type II CCE. Throughout the paper, I contrast the two processes and discuss their respective socio-cognitive requirements. This article is part of a discussion meeting issue ‘The emergence of collective knowledge and cumulative culture in animals, humans and machines’.


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