The origins of human cumulative culture: from the foraging niche to collective intelligence

Various studies have investigated cognitive mechanisms underlying culture in humans and other great apes. However, the adaptive reasons for the evolution of uniquely sophisticated cumulative culture in our species remain unclear. We propose that the cultural capabilities of humans are the evolutionary result of a stepwise transition from the ape-like lifestyle of earlier hominins to the foraging niche still observed in extant hunter–gatherers. Recent ethnographic, archaeological and genetic studies have provided compelling evidence that the components of the foraging niche (social egalitarianism, sexual and social division of labour, extensive co-residence and cooperation with unrelated individuals, multilocality, fluid sociality and high between-camp mobility) engendered a unique multilevel social structure where the cognitive mechanisms underlying cultural evolution (high-fidelity transmission, innovation, teaching, recombination, ratcheting) evolved as adaptations. Therefore, multilevel sociality underlies a ‘social ratchet’ or irreversible task specialization splitting the burden of cultural knowledge across individuals, which may explain why human collective intelligence is uniquely able to produce sophisticated cumulative culture. The foraging niche perspective may explain why a complex gene-culture dual inheritance system evolved uniquely in humans and interprets the cultural, morphological and genetic origins of Homo sapiens as a process of recombination of innovations appearing in differentiated but interconnected populations. This article is part of a discussion meeting issue ‘The emergence of collective knowledge and cumulative culture in animals, humans and machines’.

When does cultural evolution become cumulative culture? A case study of humpback whale song

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’.

Feature Extraction and Clustering of High Dimensional Electromagnetic Interference Signals Based on Multidimensional Scaling and SOM Network

With the wide application of communication technology, the threat of interference is becoming more and more serious. These disturbances usually appear as higher-dimensional vectors, and the nuances between the different vectors are indistinguishable to humans. A great deal of research has been done on how to deal with this interference in an automated way. But most of the computation time in these studies was spent on the training and computation of the convolution layer. As the electromagnetic equipment tends to be a large inheritance system, the electromagnetic signal also presents higher dimensional characteristics. Then the convolutional neural network represented must use larger and more convolutional layers, so the time cost is very high. Therefore, feature extraction of the original signal is carried out before clustering. After adjusting the selection of features, the algorithm performs well on our dataset.

Analysis of Inheritance Division Based on Deeds Made Before Notary Perspective Sadd Adz-Dzari'ah (Study at Notary Office of Bengkulu City)

This research aims to explain: 1) How is the distribution of inheritance made by the heirs based on the deed made before the notary perspective of Sadd Adz-Dzari'ah?, 2) What is the position of the inheritance distribution deed made before the notary perspective of Sadd Adz-Dzari’ah?. This type of research is library research. Data collection techniques using the Document Method. The conclusion states that, 1) The heirs in dividing the inheritance do not use the Islamic inheritance system but are divided in a family manner using each party discussing each other looking for a way out of the inheritance problem being faced. 2) The implementation of the inheritance distribution in a family is not intended to avoid furudhul muqaddarah (the part set out in the text), but is nothing but for the benefit of all heirs and avoid kemudharatan. To prevent this kemudharatan, then made the Deed of Inheritance before the notary public. So in the perspective of sadd adz dzari'ah, the position of making the deed of distribution of legal inheritance is sunnah.

The implementation of Islamic Heritage Distribution in Community of Setu Subdistrict, South Tangerang Region

Islamic inheritance law is a law governing the distribution of inheritance left by the testator to the heirs, knowing the parts received from the inheritance for each heir who is entitled to receive it. In practice, what has happened in Setu Subdistrict, South Tangerang District, has not yet fully understood the inheritance system of Islam. The division of inheritance applied is a combination of Islamic inheritance with the customary inheritance of the local community, so that it still does not meet the requirements or conditions as an Islamic inheritance based on Sharia. Keyword: Division of Inheritance, Testator, Heir, Inheritance Abstrak Hukum kewarisan Islam merupakan hukum yang mengatur tentang pembagian harta warisan yang ditinggalkan pewaris kepada ahli waris, dengan mengetahui bagian-bagian yang diterima dari peninggalan untuk setiap ahli waris yang berhak menerimanya. Dalam prakteknya yang terjadi di Kecamatan Setu Kota Tangerang Selatan belum sepenuhnya memahami secara utuh tentang sistem kewarisan Islam, hal ini terlihat dalam kehidupan sehari-harinya. Pembagian warisan yang diterapkan merupakan perpaduan antara kewarisan Islam dengan kewarisan adat masyarakat setempat, sehingga masih belum memenuhi ketentuan atau syarat sebagai suatu kewarisan Islam yang berlandaskan Syariah. Kata kunci: Pembagian Warisan, Pewaris, Ahli Waris, Harta Warisan

The orientation and characteristics of the inheritance agreement in China and Russia: comparative legal research

Recently, great changes have taken place in the inheritance agreement system in China and Russia. Article 1140.1 of CCRF has recognized inheritance agreement in 2019 instead of prohibiting it previously. In China, bequest support agreement is stipulated in legislation, and inheritance attendance agreement is recognized in judicature. Article 464 of the Contract Book of CCPRC of 2020 opens up the legal application of inheritance agreement.China’s inheritance system has its unique characteristics, for example, there is no difference between estate and legacy, the distinction between testamentary succession and bequest is based on whether the subject has the status of legal successor rather than the disposition of estate or legacy, there is no difference between successio in universumius and successio in singulas res, the heritage debt is the legal burden of positive heritage, heritage debt shall not be disposed of in a will, the bequest shall not be exempted from the heritage debt, there are only legal successors but no heir other than legal successors and testamentary successors are only legal successors who inherit by will, there is no forced share but an absolute necessary share for any successor who has neither the ability to work nor the source of income, and neither inheritance agreement nor gift contract is formal. All of those determine that its inheritance agreement must have many characteristics different from those of Europe.For example, there is a strict distinction between the bequest support agreement with non legal successor as supporter and the inheritance attendance agreement with legal successor as supporter; there is no inheritance renunciation agreement with valuable consideration positively, but the one with negative consideration that a renunciation of the inheritance right is in exchange for exemption of the specifi c performance of attendance; it is suffi cient that the donatio mortis causa has the effect of gift contract, and it is not necessary to act as the inheritance agreement.China’s orientation of the inheritance agreement is mainly with consideration and centered on support for the old, while Russia’s orientation is mainly without consideration and centered on the disposition of inheritance right in the designated inheritance agreement. In particular, China and Russia have launched a challenge to the doctrine that the effect of inheritance agreement is prior to that of will.

THE POSITION OF DAUGHTERS IN BALINESE CUSTOMARY INHERITANCE SYSTEM FROM GENDER EQUALITY PERSPECTIVE

The equality of men and women in the inheritance system is a concern in the development of Balinese customary law. Basically, Balinese indigenous people adhere to a patrilineal kinship system. As a consequence, the line is drawn from the father and the heirs are only boys, while girls can only enjoy the assets of their parents as long as they are not married. This condition certainly reduces women's access to economic rights. Whereas, the economic control is very important in life. In this research, two issues are discussed, namely the inheritance system according to Balinese customary law and the struggle for gender equality through the position of women as heirs. Decree of the Pesamuhan Agung Majelis Utama Desa Pakraman Bali Number 01 / KEP / PSM-3 / MDP Bali / X / 2010, dated October 15, 2010 provides opportunities for girls to become heirs with limited provisions. Even so, the position of women as heirs in Balinese customary law is still difficult to be implemented. This is due to a very strong patriarchal culture that places men in higher power relations.

KEDUDUKAN ANAK PEREMPUAN DALAM SISTEM PEWARISAN PADA ADAT ULUN LAMPUNG SAIBATIN DI KECAMATAN PESISIR TENGAH KABUPATEN PESISIR BARAT

Ulun (orang) Lampung menganut sistem kekerabatan patrilineal, yakni menarik garis keturunan kebapakan, sangat mementingkan seorang anak laki-laki dalam anggota keluarganya sebagai penerus keturunan. Laki-laki dalam adat ulun Lampung Saibatin memiliki kedudukan yang tinggi dalam prihal penerimaan warisan dibandingkan dengan perempuan. Perempuan hanya sebagai pemelihara harta warisan dan tidak berhak memiliki. Dalam penelitian ini bertujuan untuk memaparkan kedudukan perempuan dan menjelaskan jenis harta warisan yang diperolehnya berdasarkan kedudukannya dalam sistem pewarisan adat ulun Lampung Saibatin. Penelitian ini menggunakan pendekatan kualitatif dengan jenis penelitian etnografi dan menggunakan model interaktif Miles dan Huberman. Data dikumpulkan melalui wawancara mendalam dan observasi. Hasil penelitian menunjukkan kedudukan anak perempuan dalam sistem pewarisan bukan sebagai ahli waris meskipun ia sebagai anak kandung, anak tiri, dan anak angkat serta sebagai waris balu (janda) dalam sebuah keluarga. Kedudukan bukan sebagai ahli waris ini berdampak pada jenis harta yang akan dimilikinya dan keturunannya kelak. Jenis harta materiil dan immaterill di peroleh anak perempuan jika ia memiliki gelar adat dalam masyarakat. Namun, harta yang diperoleh anak perempuan pada umumnya hanya mendapatkan harta berupa materiil saja dengan jenis harta bawaan. Kata Kunci : Kedudukan perempuan, Sistem perwarisan, Adat ulun Lampung SaibatinUlun (people) Lampung adhere to a patrilineal kinship system, which is to draw a fatherly lineage, attach great importance to a boy in a family member as a descendant. Men in the ulun Lampung Saibatin tradition have a higher position in terms of receiving inheritance compared to women. Women are only custodians of inheritance and have no right to own them. This study aims to describe the position of women and to explain the types of inheritance they receive based on their position in the ulun Lampung Saibatin customary inheritance system. This study uses a qualitative approach with ethnographic research type and uses the interactive model of Miles and Huberman. Data were collected through in-depth interviews and observations. The results showed that the position of girls in the inheritance system was not as heirs even though they were biological children, stepchildren, and adopted children as well as inheritors of a balu (widow) in a family. The position of not being an heir has an impact on the types of assets she will have and her future descendants. The type of material and immaterial assets is obtained by a girl if she has a customary title in the community. However, the assets obtained by girls generally only get material assets with the types of assets.Keywords: Position of women, Inheritance system, Traditional of Lampung Saibatin People

Community-Based Art Education as a Cultural Transfer Strategy in the Jaran Kepang Art Performance of Semarang Regency

Jaran Kepang Semarangan is a community based art product. It is a product that has existed in between generations. This research reviews community-based art education as a means to transfer the culture of Jaran Kepang performance. This research is qualitative research with an interdisciplinary approach of sociology to discuss community-based art education and anthropology to dig deeper into the system of knowledge, values, and beliefs within the performance of Jaran Kepang. The research includes a field study in Semarang Regency. The researchers collected the data through observation, interviews, and documentation. The researchers validated the data through triangulation of technique, sources, theory, and times. The data were analysed based on the theories of Janet Adshead along with Miles and Huberman. The research finds that 1) there is a change of community-based art education, including the system of knowledge, values, and beliefs; 2) the transfer of Jaran Kepang is similar to the theory of Cavalli-Sforza and Feldman under the scheme of AGIL (Adaptation, Goal-attainment, Integration, Latent-pattern-maintenance). There is a shift of inheritance system which is from vertical transmission (intergeneration of family) to horizontal transmission or planned regeneration via social media, training, and performance; 3) the development of Jaran Kepang Semarangan is categorized into five types, which are ritualistic ceremony; entertainment of people who hold events, such as marriage, circumcision, gratitude events; rayonan; and entertainment in tourist attraction, cultural festival, or dance competition.