By Peter David Jordan
Drawing at the software of cultural transmission conception to empirical examine, Jordan develops a descent-with-modification point of view at the know-how of Northern Hemisphere hunter-gatherers. Case experiences from indigenous societies in Northwest Siberia, the Pacific Northwest Coast, and northerly California supply cross-cultural insights with regards to the evolution of fabric tradition traditions at assorted social and spatial scales. This booklet provides new methods of exploring many of the basic components that generate human cultural variety within the deep previous and during to the present.
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Additional resources for Technology as Human Social Tradition: Cultural Transmission among Hunter-Gatherers
3. Finally, genes and culture can be argued to form separate components of a wider “coevolutionary” system. This means that independence can be maintained between the study of cultural and biological evolution (Bentley et al. 2008:112). However, humans clearly inherit both genes and cultural information, generating a “swirling dance” of genetic information and cultural traditions that are reproduced among individuals and across generations (Boyd and Richerson 1985; Durham 1990, 1991. 1992; Richerson and Boyd 2005:191– 95; and see chapter 6).
2011), for example, have studied cultural inheritance in African forager communities. They concluded that cultural transmission is initially very rapid and predominantly vertical, but then switches to oblique routes between the ages of six and twelve and tends to involve broader general observation and wider imitation. Thus, it may be more useful to think of cultural transmission as a more extended process, whereby (1) infants initially acquire a repertoire of cultural skills and attributes vertically from their biological parents (and perhaps also obliquely from related members of the older generation), but then (2) older children, adolescents, and young adults eventually become much more selective in choosing from the range of other available cultural models, updating their cultural repertoire by innovating and imitating, thereby generating some of the wide range of cultural transmission biases explored previously (Whiten et al.
This was followed by publication of Boyd and Richerson’s Culture and the Evolutionary Process (1985) and later by Durham’s Coevolution: Genes, Culture and Human Diversity (1991). Elements from this broader evolutionary approach to cultural transmission provide the main theoretical framework for the book. Genes and culture are approached as two analytically distinct systems of inheritance, each of which creates historically contingent patterns of cultural and genetic diversity (Boyd and Richerson 1985; Cavalli Sforza and Feldman 1981; Durham 1979, 1982, 1990, 1991; Richerson and Boyd 2005; and see Collard et al.