For traditional societies, by which we mean those peoples whose worlds are permeated by kin relations and obligations, and among whom past societies such as those of Neolithic Britain are mostly to be counted, the most precious inheritance is knowledge. Inherited knowledge is of many kinds, the most overt of which is instrumental knowledge—how to make a rope from fibre, where to look for and how to utilize medicinal plants, and so on. Alongside this, however, is a plurality of less obvious but equally fundamental knowledges that include kinds of behavioural knowledge (in the sense of customs and prohibitions, for example), forms of discursive awareness (how to negotiate the social world; what to recall and recount as story and history), and understandings of esoteric beliefs and their concomitant ‘necessary’ actions. Collective cultural and customary knowledge, then, is a resource that makes possible the sustaining and renewal of human social relationships through time. There is a modern tendency to see history as a progression of tableaux, or a montage of scenes, a cavalcade; or, as we noted in Chapter 1, an ascent through measurable social evolutionary stages from relative cultural simplicity towards a present of multilayered complexity. In the modern world, history is expressed in the form of narratives that have been standardized and systematically ordered, and published in a diversity of media, as well as being contested by alternative perspectives in print and online. This contrasts with the way that knowledge and tradition are conveyed in societies that lack written literature, which generally takes the form of oral transmission. However, they are also expressed and fixed (however fleetingly) and transformed through the use of material items and material culture, including the built environment. For such societies, history may take the form of a shared memory of significant events, but these are always experienced and mediated through the filters of social relationships of dominance and subordination, and of kinship. This latter is composed of the shifting elements of genealogy, lineage, and descent, although any or all of these may be fictional in character, and open to a degree of manipulation.
Is the Social Brain Theory Applicable to Human Individual Differences? Relationship between Sociability Personality Dimension and Brain Size
