Endogenous (In)Formal Institutions.

Despite the huge evidence documenting the relevance of inclusive political institutions and a culture of cooperation, we still lack a framework that identifies their origins and interaction. In a model in which an elite and a citizenry try to cooperate in consumption risk-sharing and investment, we show that a rise in the investment value encourages the elite to introduce more inclusive political institutions to convince the citizenry that a sufficient part of the returns on joint investments will be shared. In addition, accumulation of culture rises with the severity of consumption risk if this is not too large and thus cheating is not too appealing. Finally, the citizenry may over-accumulate culture to credibly commit to cooperate in investment when its value falls and so inclusive political institutions are at risk. These predictions are consistent with the evolution of activity-specific geographic factors, monasticism, and political institutions in a panel of 90 European regions spanning the 1000-1600 period. Evidence from several identification strategies suggests that the relationships we uncover are causal

Are the New Mass Media Subverting Cultural Transmission?

Popular culture is a subcategory of culture. Today, mass and new media appear to be interfering with the evolved mechanisms that permit the acquisition and editing of culture. We know surprisingly little about these cognitive attentional processes that enable the information acquisition and editing packed into the term “cultural transmission.” It was Michael Chance who first concluded that we attend to and learn preferentially from those high in status. For Chance, high status based on fear leads to agonistic attention and a constricted type of learning, while hedonic attention based on respect permits much broader learning possibilities. If Chance's theories are supported, then it would follow that much of the current unpredictability of popular culture and culture change in general reflects the replacement of family and community high-status figures by influential media celebrities, thereby damaging the transmission of local culture. Chance's approach would also explain why we seem to find it difficult to pay attention to those low in status and power. There may be attractors of attention involved in cultural transmission in addition to status, including physical attractiveness. We consider, from an evolutionary perspective, various researchable hypotheses that stem from Chance's and related work and from ethnography, we discuss this work's implications for how we understand culture and “popular culture,” and we argue that the kind of research in cognitive and evolutionary psychology we espouse is also needed for the next generation of mathematical models of gene–culture coevolution. We conclude with a list of research questions