The perpetuation of ritualistic actions as revealed by young children's transmission of normative behavior

Children will comprehensively copy others' actions despite manifest perceptual cues to their causal ineffectiveness. In experiment 1 we demonstrate that children will overimitate in this way even when the arbitrary actions copied are used as part of a process to achieve an outcome for someone else. We subsequently show in experiment 2 that children will omit arbitrary actions, but only if the actions are to achieve a clear, functional goal for a naïve adult. These findings highlight how readily children adopt what appear to be conventional behaviors, even when faced with a clear demonstration of their negligible functional value. We show how a child's strong, early-emerging propensity for overimitation reveals a sensitivity for ritualistic behavior

Adopting the ritual stance: The role of opacity and context in ritual and everyday actions

Rituals are a pervasive and ubiquitous aspect of human culture, but when we naïvely observe an opaque set of ritual actions, how do we come to understand its significance? To investigate this, across two experiments we manipulated the degree to which actions were ritualistic or ordinary, and whether or not they were accompanied with context. In Experiment 1, 474 adult participants were presented with videos of novel rituals (causally opaque actions) or control actions (causally transparent) performed on a set of objects accompanied with neutral-valance written context. Experiment 2 presented the same video stimuli but with negative and aversive written context. In both experiments ritualized objects were rated as physically unchanged, but more 'special' and more 'desirable' than objects subjected to control actions, with context amplifying this effect. Results are discussed with reference to the Ritual Stance and the S. ocial-Action hypothesis. Implications for both theories are discussed, as are methodological concerns regarding the empirical investigation of ritual cognition. We argue that causally opaque ritual actions guide the behavior of naïve viewers because such actions are perceived as socially normative, rather than with reference to supernatural intervention or causation

Evolved Open-Endedness in Cultural Evolution: A New Dimension in Open-Ended Evolution Research

The goal of Artificial Life research, as articulated by Chris Langton, is "to contribute to theoretical biology by locating life-as-we-know-it within the larger picture of life-as-it-could-be" (1989, p.1). The study and pursuit of open-ended evolution in artificial evolutionary systems exemplifies this goal. However, open-ended evolution research is hampered by two fundamental issues; the struggle to replicate open-endedness in an artificial evolutionary system, and the fact that we only have one system (genetic evolution) from which to draw inspiration. Here we argue that cultural evolution should be seen not only as another real-world example of an open-ended evolutionary system, but that the unique qualities seen in cultural evolution provide us with a new perspective from which we can assess the fundamental properties of, and ask new questions about, open-ended evolutionary systems, especially in regard to evolved open-endedness and transitions from bounded to unbounded evolution. Here we provide an overview of culture as an evolutionary system, highlight the interesting case of human cultural evolution as an open-ended evolutionary system, and contextualise cultural evolution under the framework of (evolved) open-ended evolution. We go on to provide a set of new questions that can be asked once we consider cultural evolution within the framework of open-ended evolution, and introduce new insights that we may be able to gain about evolved open-endedness as a result of asking these questions.Comment: 26 pages, 1 figure, 1 table, submitted to Artificial Life journal (special issue on Open-Ended Evolution

Evolved Open-Endedness in Cultural Evolution:A New Dimension in Open-Ended Evolution Research

The goal of Artificial Life research, as articulated by Chris Langton, is "to contribute to theoretical biology by locating life-as-we-know-it within the larger picture of life-as-it-could-be" (1989, p.1). The study and pursuit of open-ended evolution in artificial evolutionary systems exemplifies this goal. However, open-ended evolution research is hampered by two fundamental issues; the struggle to replicate open-endedness in an artificial evolutionary system, and the fact that we only have one system (genetic evolution) from which to draw inspiration. Here we argue that cultural evolution should be seen not only as another real-world example of an open-ended evolutionary system, but that the unique qualities seen in cultural evolution provide us with a new perspective from which we can assess the fundamental properties of, and ask new questions about, open-ended evolutionary systems, especially in regard to evolved open-endedness and transitions from bounded to unbounded evolution. Here we provide an overview of culture as an evolutionary system, highlight the interesting case of human cultural evolution as an open-ended evolutionary system, and contextualise cultural evolution under the framework of (evolved) open-ended evolution. We go on to provide a set of new questions that can be asked once we consider cultural evolution within the framework of open-ended evolution, and introduce new insights that we may be able to gain about evolved open-endedness as a result of asking these questions

An adaptive account of self-deception: over-confidence in male martial artists

I investigated the influence over-confident self-assessments have on performance within a martial arts tournament. While social psychologists argue that self-deception best serves the individual through the protection and enhancement of the self-concept, an evolutionary perspective predicts that self-deception best serves the individual by allowing them to better deceive others. A sample of male martial artists (N=24) were recruited and asked to provide an assessment of their peer’s fighting ability, while simultaneously providing assessments of their own ability. Results revealed that participants reliably rated themselves as more formidable when compared to the mean rank their peers assigned them. Behaviours were observed across two tournaments in which participants competed against one-another and against non-participants. I expected that the degree to which they over-claimed their relative standing would predict more formidable behaviours, such as the frequency of initiating attack, forcing their opponent to retreat, prolonging conflict, and driving their opponent out of the ring. After controlling for participant’s physical ability I found that the degree to which they over-claimed predicted a higher ratio of attacking, forcing their opponent to retreat, and prolonging conflict, but not their ability to drive their opponent out of the ring. I also hypothesized that the degree to which they over-claimed would predict a higher likelihood of winning their fight – only a marginally significant relationship was observed. These results are discussed within an evolutionary framework. Alternative explanations are considered. I recommend three key questions for further research, and discuss how this paradigm broadens the scope of enquiry beyond the established social psychological theories

Preschool's children's learning proclivities: when the ritual stance trumps the instrumental stance

Previous research has demonstrated an efficiency bias in social learning whereby young children preferentially imitate the functional actions of a successful individual over an unsuccessful group member. Our aim in the current research was to examine whether this bias remains when actions are presented as conventional rather than instrumental. Preschool children watched videos of an individual and a group member. The individual always demonstrated a successful instrumental action and the group member an unsuccessful action that was either causally transparent or opaque. Highlighting the selective nature of social learning, children copied the group at higher rates when the demonstrated actions were causally opaque than when they were causally transparent. This research draws attention to the influence of conventional/ritual-like actions on young children's learning choices and emphasizes the role of this orientation in the development of human-specific cumulative culture

Shared Flashbulb Memories lead to Identity Fusion: Recalling the Defeat in the Brexit Referendum Produces Strong Psychological Bonds among Remain Supporters

Identity fusion—a visceral feeling of oneness with a group—is thought to result from the sharing of emotional, often dysphoric, experiences. In this pre-registered longitudinal study, we address the impact of flashbulb memories of learning about the outcome of the Brexit referendum on both identity fusion and social identification. As predicted, the visceral quality of people’s flashbulb memories had a transformative effect on personal identity via processes of personal reflection and this, in turn, led to identity fusion via perceived sharedness with the group. Sharing personally transformative memories in this way did not lead to social identification, suggesting that perceived sharedness is key to identity fusion but not to social identification. Understanding how emotional public events impact personal identities and how they produce peculiar forms of group alignment have important implications for explaining and managing societal threats such as polarization and forms of political and religious extremism

Evolved Open-Endedness in Cultural Evolution: A New Dimension in Open-Ended Evolution Research

The goal of Artificial Life research, as articulated by Chris Langton, is “to contribute to theoretical biology by locating life-as-we-know-it within the larger picture of life-as-it-could-be” (1989, p. 1). The study and pursuit of open-ended evolution in artificial evolutionary systems exemplify this goal. However, open-ended evolution research is hampered by two fundamental issues: the struggle to replicate openendedness in an artificial evolutionary system, and the fact that we only have one system (genetic evolution) from which to draw inspiration. We argue that cultural evolution should be seen not only as another real-world example of an open-ended evolutionary system, but that the unique qualities seen in cultural evolution provide us with a new perspective from which we can assess the fundamental properties of, and ask new questions about, open-ended evolutionary systems, especially in regard to evolved open-endedness and transitions from bounded to unbounded evolution. Here we provide an overview of culture as an evolutionary system, highlight the interesting case of human cultural evolution as an open-ended evolutionary system, and contextualise cultural evolution by developing a new framework of (evolved) open-ended evolution. We go on to provide a set of new questions that can be asked once we consider cultural evolution within the framework of open-ended evolution, and introduce new insights that we may be able to gain about evolved open-endedness as a result of asking these questions

Cultural Components of Sex Differences in Color Preference

Preferences for pink and blue were tested in children aged 4–11 years in three small-scale societies: Shipibo villages in the Peruvian Amazon, kastom villages in the highlands of Tanna Island, Vanuatu, and BaYaka foragers in the northern Republic of Congo; and compared to children from an Australian global city (total N = 232). No sex differences were found in preference for pink in any of the three societies not influenced by global culture (ds − 0.31–0.23), in contrast to a female preference for pink in the global city (d = 1.24). Results suggest that the pairing of female and pink is a cultural phenomenon and is not driven by an essential preference for pink in girls