Teaching in hunter-gatherer infancy

Object play in Tajikistan: Infants engage with objects despite bounds on play

Object play is a ubiquitous context for learning. Existing knowledge on infant object interaction has relied on Euro-American samples and observations confined to laboratory playrooms or families' homes, where object play is typically observed indoors and in rooms brimming with toys. Here we examined infants' everyday object play in Tajikistan, where spaces are uniquely laid out and homes are not child-centered and toy-abundant. The restrictive gahvora cradling practice in Tajikistan may indirectly shape how infants access and engage with objects. We documented how much time infants spent in object play, the types and diversity of objects they contacted, and the locations of play-indoors or outside. We observed 59 infants (12-24 months) during a 45-min naturalistic observation when infants were out of the gahvora. Infants engaged with objects 50% of the time. Despite a lack of object diversity, object interactions were frequent and dispersed throughout observations. Walkers tended to divide their object interactions between time spent indoors and outside, but pre-walkers mostly interacted with objects indoors. Caregivers inadvertently shape infants' opportunities for exploration and play through culturally guided childrearing practices. And infants make due: they take it upon themselves to move, explore, and engage-gleaning culturally relevant routines.

Flexible Cultural Learning Through Action Coordination

The cultural transmission of technical know-how has proven vital to the success of our species. The broad diversity of learning contexts and social configurations, as well as the various kinds of coordinated interactions they involve, speaks to our capacity to flexibly adapt to and succeed in transmitting vital knowledge in various learning contexts. Although often recognized by ethnographers, the flexibility of cultural learning has so far received little attention in terms of cognitive mechanisms. We argue that a key feature of the flexibility of cultural learning is that both the models and learners recruit cognitive mechanisms of action coordination to modulate their behavior contingently on the behavior of their partner, generating a process of mutual adaptation supporting the successful transmission of technical skills in diverse and fluctuating learning environments. We propose that the study of cultural learning would benefit from the experimental methods, results, and insights of joint-action research and, complementarily, that the field of joint-action research could expand its scope by integrating a learning and cultural dimension. Bringing these two fields of research together promises to enrich our understanding of cultural learning, its contextual flexibility, and joint action coordination.

Preverbal infants produce more protophones with artificial objects compared to natural objects

Protophones are considered to be precursors of speech. These vocalizations have been notably discussed in relation to toys and their importance for developing language skills. However, little is known about how natural objects, compared to artificial objects, may affect protophone production, an approach that could additionally help reconstruct how language evolved. In the current study, we examined protophone production in 58 infants (4-18 months) while interacting with their caregivers when using natural objects, household items, and toys. The infants were recorded in their home environment, in a rural area in Zambia. The results showed that the infants produced significantly fewer protophones when using natural objects than when using household items or toys. Importantly, this pattern was found only for the younger preverbal infants, and there was no indication in the data that the level of caregiver responsiveness differed with regard to the object type. Furthermore, the infants of the present work selected primarily the household items when exposed to both natural objects and household items. These findings suggest that natural objects are less likely to promote protophone production and, consequently, language skill development than artificial objects in preverbal infants, who seem to favor the latter, perhaps due to their features designed for specific functional purposes. Furthermore, these findings provide empirical evidence that the use of complex tools in social interactions may have helped to promote the evolution of language among hominins.

The cultural evolution of teaching

Teaching is an important process of cultural transmission. Some have argued that human teaching is a cognitive instinct - a form of 'natural cognition' centred on mindreading, shaped by genetic evolution for the education of juveniles, and with a normative developmental trajectory driven by the unfolding of a genetically inherited predisposition to teach. Here, we argue instead that human teaching is a culturally evolved trait that exhibits characteristics of a cognitive gadget. Children learn to teach by participating in teaching interactions with socialising agents, which shape their own teaching practices. This process hijacks psychological mechanisms involved in prosociality and a range of domain-general cognitive abilities, such as reinforcement learning and executive function, but not a suite of cognitive adaptations specifically for teaching. Four lines of evidence converge on this hypothesis. The first, based on psychological experiments in industrialised societies, indicates that domain-general cognitive processes are important for teaching. The second and third lines, based on naturalistic and experimental research in small-scale societies, indicate marked cross-cultural variation in mature teaching practice and in the ontogeny of teaching among children. The fourth line indicates that teaching has been subject to cumulative cultural evolution, i.e. the gradual accumulation of functional changes across generations.

Teaching strategies are shaped by experience with formal education: Experimental evidence from caregiver-child dyads in two Tannese communities

Humans are extraordinary in the extent to which we rely on cumulative culture to act upon and make sense of our environment. Teaching is one social learning process thought to be fundamental to the evolution of cumulative culture as a means of adaptation in our species. However, the frequency of teaching and how we teach are known to vary across human sociocultural contexts. Understanding this variation adds to our understanding of the complex interplay between cognition and culture in shaping learning behavior but also contributes to theory around the costs and benefits of different social learning processes. Here, we examined how prior experience with formal education is related to the frequency and diversity of teaching behaviors in an experimental paradigm where caregivers were motivated (but not instructed) to teach a simple skill to a child (7-10 years old). We identified and coded a suite of subtle nonverbal behaviors that could be construed as facilitating learning. Dyads (n = 64) were recruited from two communities on Tanna Island that differ in their experience with formal schooling and their acceptance of Western institutions. We found evidence for parallel teaching strategies in both communities. However, the rate and diversity of teaching behaviors were positively associated with caregiver's experience with formal schooling and independently and negatively associated with being from a village that rejects Western-derived institutions. These results further our understanding of how multiple cultural processes influence social learning and highlights the powerful influence of formal schooling on the cultural evolution of teaching in humans.

Early communicative gestures in human and chimpanzee 1-year-olds observed across diverse socioecological settings

We investigated the communicative gestures used by chimpanzee and human infants. In contrast to previous studies, we compared the species at the same age (12-14 months) and used multiple groups living in diverse socioecological settings for both species. We recorded gestures produced by infants and those produce by others and directed toward infants. We classified the gestures into the following types: human-usual, chimpanzee-usual, and species-common; and searched for within species and between species differences. We found no significant differences between groups or species in overall rates of infant-produced or infant-received gestures, suggesting that all of these infants produced and received gestures at similar levels. We did find significant differences, however, when we considered the three types of gesture. Chimpanzee infants produced significantly higher rates of chimpanzee-usual gestures, and human infants produced significantly higher rates of human-usual gestures, but there was no significant species difference in the species-common gestures. Reports of species differences in gesturing in young infants, therefore, could be influenced by investigators' choice of gesture type. Interestingly, we found that 1-year-old infants produced the gesture of "hold mutual gaze" and that the chimpanzee infants had a significantly higher rate than the human infants. We did not find strong evidence that the specific types of gestural environment experienced by young infants influenced the types of gestures that infants produce. We suggest that at this point in development (before human infants use lots of speech), nonverbal communicative gestures may be equally important for human and chimpanzee infants.

Reification of infant-directed speech? Exploring assumptions shaping infant-directed speech research

The seemingly ubiquitous tendency of caregivers to speak to infants in special ways has captivated the interest of scholars across diverse disciplines for over a century. As a result, this phenomenon has been characterized in quite different ways. Here, we highlight the shift from early definitions of “baby-talk” which implied that the nature of speech directed towards infants would vary in different sociolinguistic contexts, to later terms such as “motherese” or “infant-directed speech” (IDS) which came to refer to a specific set of features, some of which were argued to represent a universal, optimal and culturally invariant form of speech. These divergent conceptualizations of IDS thus reflect broader disciplinary tensions pertaining to the role allotted to cultural processes in psychological research. We hope to contribute to this literature by pointing to the complexity associated with identifying discrete categories of speech (i.e., baby-talk and motherese/IDS) within a complex multi-dimensional sociolinguistic landscape. We also highlight ways in which a lack of attention to the cultural context of infant-caregiver interactions may have led to biased characterizations of IDS. Furthermore, these biases may implicitly penetrate the nature of empirical work on IDS as well. We end with a series of suggestions for future directions.

Costly teaching contributes to the acquisition of spear hunting skill among BaYaka forager adolescents

Teaching likely evolved in humans to facilitate the faithful transmission of complex tasks. As the oldest evidenced hunting technology, spear hunting requires acquiring several complex physical and cognitive competencies. In this study, we used observational and interview data collected among BaYaka foragers (Republic of the Congo) to test the predictions that costlier teaching types would be observed at a greater frequency than less costly teaching in the domain of spear hunting and that teachers would calibrate their teaching to pupil skill level. To observe naturalistic teaching during spear hunting, we invited teacher-pupil groupings to spear hunt while wearing GoPro cameras. We analysed 68 h of footage totalling 519 teaching episodes. Most observed teaching events were costly. Direct instruction was the most frequently observed teaching type. Older pupils received less teaching and more opportunities to lead the spear hunt than their younger counterparts. Teachers did not appear to adjust their teaching to pupil experience, potentially because age was a more easily accessible heuristic for pupil skill than experience. Our study shows that costly teaching is frequently used to transmit complex tasks and that instruction may play a privileged role in the transmission of spear hunting knowledge.

Social ties in the Congo Basin: insights into tropical forest adaptation from BaYaka and their neighbours

Investigating past and present human adaptation to the Congo Basin tropical forest can shed light on how climate and ecosystem variability have shaped human evolution. Here, we first review and synthesize genetic, palaeoclimatological, linguistic and historical data on the peopling of the Congo Basin. While forest fragmentation led to the increased genetic and geographical divergence of forest foragers, these groups maintained long-distance connectivity. The eventual expansion of Bantu speakers into the Congo Basin provided new opportunities for forging inter-group links, as evidenced by linguistic shifts and historical accounts. Building from our ethnographic work in the northern Republic of the Congo, we show how these inter-group links between forest forager communities as well as trade relationships with neighbouring farmers facilitate adaptation to ecoregions through knowledge exchange. While researchers tend to emphasize forager-farmer interactions that began in the Iron Age, we argue that foragers' cultivation of relational wealth with groups across the region played a major role in the initial occupation of the Congo Basin and, consequently, in cultural evolution among the ancestors of contemporary peoples. This article is part of the theme issue 'Tropical forests in the deep human past'.

Joint Attention in Human and Chimpanzee Infants in Varied Socio-Ecological Contexts

Joint attention (JA) is an early manifestation of social cognition, commonly described as interactions in which an infant looks or gestures to an adult female to share attention about an object, within a positive emotional atmosphere. We label this description the JA phenotype. We argue that characterizing JA in this way reflects unexamined assumptions which are, in part, due to past developmental researchers' primary focus on western, middle-class infants and families. We describe a range of cultural variations in caregiving practices, socialization goals, and parenting ethnotheories as an essential initial step in viewing joint attention within inclusive and contextualized perspectives. We begin the process of conducting a decolonized study of JA by considering the core construct of joint attention (i.e., triadic connectedness) and adopting culturally inclusive definitions (labeled joint engagement [JE]). Our JE definitions allow for attention and engagement to be expressed in visual and tactile modalities (e.g., for infants experiencing distal or proximal caregiving), with various social partners (e.g., peers, older siblings, mothers), with a range of shared topics (e.g., representing diverse socialization goals, and socio-ecologies with and without toys), and with a range of emotional tone (e.g., for infants living in cultures valuing calmness and low arousal, and those valuing exuberance). Our definition of JE includes initiations from either partner (to include priorities for adult-led or child-led interactions). Our next foundational step is making an ecological commitment to naturalistic observations (Dahl, 2017, Child Dev Perspect, 11(2), 79-84): We measure JE while infants interact within their own physical and social ecologies. This commitment allows us to describe JE as it occurs in everyday contexts, without constraints imposed by researchers. Next, we sample multiple groups of infants drawn from diverse socio-ecological settings. Moreover, we include diverse samples of chimpanzee infants to compare with diverse samples of human infants, to investigate the extent to which JE is unique to humans, and to document diversity both within and between species. We sampled human infants living in three diverse settings. U.K. infants (n = 8) were from western, middle-class families living near universities in the south of England. Nso infants (n = 12) were from communities of subsistence farmers in Cameroon, Africa. Aka infants (n = 10) were from foraging communities in the tropical rain forests of Central African Republic, Africa. We coded behavioral details of JE from videotaped observations (taken between 2004 and 2010). JE occurred in the majority of coded intervals (Mdn = 68%), supporting a conclusion that JE is normative for human infants. The JA phenotype, in contrast, was infrequent, and significantly more common in the U.K. (Mdn = 10%) than the other groups (Mdn < 3%). We found significant within-species diversity in JE phenotypes (i.e., configurations of predominant forms of JE characteristics). We conclude that triadic connectedness is very common in human infants, but there is significant contextualization of behavioral forms of JE. We also studied chimpanzee infants living in diverse socio-ecologies. The PRI/Zoo chimpanzee infants (n = 7) were from captive, stable groups of mixed ages and sexes, and included 4 infants from the Chester Zoo, U.K. and 3 from the Primate Research Institute, Kyoto University, Japan. The Gombe chimpanzee infants (n = 12) were living in a dynamically changing, wild community in the Gombe National Park, Tanzania, Africa. Additionally, we include two Home chimpanzee infants who were reared from birth by a female scientist, in the combined U.S., middle-class contexts of home and university cognition laboratory. JE was coded from videotaped observations (taken between 1993 and 2006). JE occurred during the majority of coded intervals (Mdn = 64%), consistent with the position that JE is normative for chimpanzee infants. The JA phenotype, in contrast, was rare, but more commonly observed in the two Home chimpanzee infants (in 8% and 2% of intervals) than in other chimpanzee groups (Mdns = 0%). We found within-species diversity in the configurations comprising the JE phenotypes. We conclude that triadic connectedness is very common in chimpanzee infants, but behavioral forms of joint engagement are contextualized. We compared JE across species, and found no species-uniqueness in behavioral forms, JE characteristics, or JE phenotypes. Both human and chimpanzee infants develop contextualized social cognition. Within-species diversity is embraced when triadic connectedness is described with culturally inclusive definitions. In contrast, restricting definitions to the JA phenotype privileges a behavioral form most valued in western, middle-class socio-ecologies, irrespective of whether the interactions involve human or chimpanzee infants. Our study presents a model for how to decolonize an important topic in developmental psychology. Decolonization is accomplished by defining the phenomenon inclusively, embracing diversity in sampling, challenging claims of human-uniqueness, and having an ecological commitment to observe infant social cognition as it occurs within everyday socio-ecological contexts. It is essential that evolutionary and developmental theories of social cognition are re-built on more inclusive and decolonized empirical foundations.

A cognitive-evolutionary model for the evolution of teaching

Mechanisms for social learning have rightly been the focus of much work in cultural evolution. But mechanisms for teaching-mechanisms that determine what information is available for learners to learn in the first place-are equally important to cultural evolution, especially in the case of humans. Here, we propose a simple model of teaching in the context of skill transmission. Our model derives the evolutionary cost and benefit of teaching by explicitly representing cognitive aspects of skill transmission as a dual-inheritance process. We then show that teaching cannot evolve when its direct cost is too high. We also show that there is an "explain-exploit" trade-off inherent to teaching: when payoffs from sharing information are not constant, there can be an indirect cost to teaching. This gives rise to an opportunity cost that goes beyond any direct cost that it may also entail. Finally, we show that evolution limits the strength of teaching provided that the direct cost of teaching is an increasing function of teaching effort. We then discuss how these factors might explain why teaching mechanisms are self-limiting, suggesting that such mechanisms may nevertheless play an important role in the evolution of cumulative culture in humans.

Orangutan mothers adjust their behaviour during food solicitations in a way that likely facilitates feeding skill acquisition in their offspring

Immature orangutans acquire their feeding skills over several years, via social and independent learning. So far, it has remained uninvestigated to what extent orangutan mothers are actively involved in this learning process. From a fitness point of view, it may be adaptive for mothers to facilitate their offspring's skill acquisition to make them reach nutritional independence faster. Food solicitations are potential means to social learning which, because of their interactive nature, allow to investigate the degree of active involvement of the mother. To investigate the role of food solicitation and the role of the mother in immatures' foraging skill acquisition, we analysed 1390 food solicitation events between 21 immature Sumatran orangutans (Pongo abelii) and their mothers, collected over 13 years at the Suaq Balimbing orangutan population. We found that solicitation rates decreased with increasing age of the immatures and increased with increasing processing complexity of the food item. Mothers were more likely to share complex items and showed the highest likelihoods of sharing around the age at which immatures are learning most of their feeding skills. Our results indicate that immature Sumatran orangutans use food solicitation to acquire feeding skills. Furthermore, mothers flexibly adjust their behaviour in a way that likely facilitates their offspring's skill acquisition. We conclude that orangutan mothers have a more active role in the skill acquisition of their offspring than previously thought.

Evidence of habitual behavior from non-alimentary dental wear on deciduous teeth from the Middle and Upper Paleolithic Cantabrian region, Northern Spain

The use of 'teeth as tools' (non-masticatory or cultural-related dental wear) has largely been employed as a proxy for studying of past human behavior, mainly in permanent dentition from adult individuals. Here we present the analysis of the non-masticatory dental wear modifications on the deciduous dentition assigned to eight Neanderthal and anatomically modern human subadult individuals from Mousterian to Magdalenian technocultural contexts in the Cantabrian region (Northern Spain). Although preliminary, we tentatively suggest that these eight subadults present activity-related dental wear, including cultural striations, chipped enamel, toothpick grooves, and subvertical grooves. We also found evidence of habitual dental hygienic practices in the form of toothpicking on a deciduous premolar. Orientation of the cultural striations indicates similar handedness development as in modern children. Taken together, these dental wear patterns support the participation of young individuals in group activities, making them potential contributors to group welfare. This study potentially adds new evidence to the importance of the use of the mouth in paramasticatory activities or as a third hand throughout the Pleistocene, which can be confirmed with a more specific reference sample.

Learning Through Shared Care : Allomaternal Care Impacts Cognitive Development in Early Infancy in a Western Population

This study investigates how allomaternal care (AMC) impacts human development outside of energetics by evaluating relations between important qualitative and quantitative aspects of AMC and developmental outcomes in a Western population. This study seeks to determine whether there are measurable differences in cognitive and language outcomes as predicted by differences in exposure to AMC via formal (e.g., childcare facilities) and informal (e.g., family and friends) networks. Data were collected from 102 mothers and their typically developing infants aged 13-18 months. AMC predictor data were collected using questionnaires, structured daily diaries, and longitudinal interviews. Developmental outcomes were assessed using the Cognitive, Receptive Language, and Expressive Language subtests of the Bayley III Screening Test. Additional demographic covariates were also evaluated. Akaike Information Criterion (AIC)-informed model selection was used to identify the best-fitting model for each outcome across three working linear regression models. Although AMC variables had no significant effects on Receptive and Expressive Language subtest scores, highly involved familial AMC had a significant medium effect on Cognitive subtest score (β = 0.23, p < 0.01, semi-partial r = 0.28). Formal childcare had no effect on any outcome. This study provides preliminary evidence that there is a measurable connection between AMC and cognitive development in some populations and provides a methodological base from which to assess these connections cross-culturally through future studies. As these effects are attributable to AMC interactions with networks of mostly related individuals, these findings present an area for further investigation regarding the kin selection hypothesis for AMC.

Ecological and Developmental Perspectives on Social Learning : Introduction to the Special Issue

In this special issue of Human Nature we explore the possible adaptive links between teaching and learning during childhood, and we aim to expand the dialogue on the ways in which the social sciences, and in particular current anthropological research, may better inform our shifting understanding of how these processes vary in different social and ecological environments. Despite the cross-disciplinary trend toward incorporating more behavioral and cognitive data outside of postindustrial state societies, much of the published cross-cultural data is presented as stand-alone population-level studies, making it challenging to extrapolate trends or incorporate both ecological and developmental perspectives. Here, contributors explore how human life history, ecological experience, cumulative culture, and ethnolinguistics impact social learning and child development in foraging and transitioning societies around the world. Using historical ethnographic data and qualitative and quantitative data from studies with contemporary populations, authors interrogate the array of factors that likely interact with cognitive development and learning. They provide contributions that explore the unique environmental, social, and cultural conditions that characterize such populations, offering key insights into processes of social learning, adaptive learning responses, and culture change. This series of articles demonstrates that children are taught culturally and environmentally salient skills in myriad ways, ranging from institutionalized instruction to brief, nuanced, and indirect instruction. Our hope is that this collection stimulates more research on the evolutionary and developmental implications associated with teaching and learning among humans.

Co-occurrence of Ostensive Communication and Generalizable Knowledge in Forager Storytelling : Cross-Cultural Evidence of Teaching in Forager Societies

Teaching is hypothesized to be a species-typical behavior in humans that contributed to the emergence of cumulative culture. Several within-culture studies indicate that foragers depend heavily on social learning to acquire practical skills and knowledge, but it is unknown whether teaching is universal across forager populations. Teaching can be defined ethologically as the modification of behavior by an expert in the presence of a novice, such that the expert incurs a cost and the novice acquires skills/knowledge more efficiently or that it would not acquire otherwise. One behavioral modification hypothesized to be an adaptation for teaching is ostensive communication-exaggerations of prosody and gesture that signal intent to transmit generalizable knowledge and indicate the intended receiver. On this view, the use of ostensive communication in conjunction with the transmission of generalizable knowledge constitutes evidence of teaching. Oral storytelling appears to meet these criteria: Indigenous peoples regard their traditions as important sources of ecological and social knowledge, and oral storytelling is widely reported to employ paralinguistic communication. To test this hypothesis, descriptions of performed narrative in forager societies were coded for the use of 14 ostensive-communicative behaviors and the presence of generalizable knowledge. Although biased toward North America, the study sample comprised 53 forager cultures spanning five continents, 34 language families, and diverse biomes. All cultures evinced the predicted behaviors. Results suggest that foragers use storytelling as a mode of instruction, thus providing cross-cultural evidence of teaching in forager populations.

Analogy as a Catalyst for Cumulative Cultural Evolution

Analogies, broadly defined, map novel concepts onto familiar concepts, making them essential for perception, reasoning, and communication. We argue that analogy-building served a critical role in the evolution of cumulative culture by allowing humans to learn and transmit complex behavioural sequences that would otherwise be too cognitively demanding or opaque to acquire. The emergence of a protolanguage consisting of simple labels would have provided early humans with the cognitive tools to build explicit analogies and to communicate them to others. This focus on analogy-building can shed new light on the coevolution of cognition and culture and addresses recent calls for better integration of the field of cultural evolution with cognitive science.

Teaching Through Collaboration: Flexibility and Diversity in Caregiver-Child Interaction Across Cultures

Teaching supports the high-fidelity transmission of knowledge and skills. This study examined similarities and differences in caregiver teaching practices in the United States and Vanuatu (N = 125 caregiver and 3- to 8-year-old child pairs) during a collaborative problem-solving task. Caregivers used diverse verbal and nonverbal teaching practices and adjusted their behaviors in response to task difficulty and child age in both populations. U.S. caregivers used practices consistent with a direct active teaching style typical of formal education, including guiding children's participation, frequent praise, and facilitation. In contrast, Ni-Vanuatu caregivers used practices associated with informal education and divided tasks with children based on difficulty. The implications of these findings for claims about the universality and diversity of caregiver teaching are discussed.

Broadening Perspectives on the Evolution of Human Paternal Care and Fathers’ Effects on Children

Unlike most mammals, human fathers cooperate with mothers to care for young to an extraordinary degree. Human paternal care likely evolved alongside our unique life history strategy of raising slow-developing, energetically costly children, often in rapid succession. Adaptive frameworks generally assume that paternal provisioning played a critical role in this pattern's emergence. We draw on nonhuman primate data to propose that nonprovisioning forms of low-cost hominin male care were potentially foundational and ratcheted up through evolutionary time, helping facilitate social contexts for later subsistence specialization and sharing. We then argue for expanding the breadth of anthropological research on paternal effects in families, particularly in three domains: direct care and teaching;social capital cultivation; and reduction of family conflict. Anthropologists can greatly contribute to conversations about the determinants of children's development across contexts, but we need to ask more expansive questions about the pathways through which caregivers (including fathers) affect child outcomes.

Sharing and caring: Testosterone, fathering, and generosity among BaYaka foragers of the Congo Basin

Humans are rare among mammals in exhibiting paternal care and the capacity for broad hyper-cooperation, which were likely critical to the evolutionary emergence of human life history. In humans and other species, testosterone is often a mediator of life history trade-offs between mating/competition and parenting. There is also evidence that lower testosterone men may often engage in greater prosocial behavior compared to higher testosterone men. Given the evolutionary importance of paternal care and heightened cooperation to human life history, human fathers' testosterone may be linked to these two behavioral domains, but they have not been studied together. We conducted research among highly egalitarian Congolese BaYaka foragers and compared them with their more hierarchical Bondongo fisher-farmer neighbors. Testing whether BaYaka men's testosterone was linked to locally-valued fathering roles, we found that fathers who were seen as better community sharers had lower testosterone than less generous men. BaYaka fathers who were better providers also tended to have lower testosterone. In both BaYaka and Bondongo communities, men in marriages with greater conflict had higher testosterone. The current findings from BaYaka fathers point to testosterone as a psychobiological correlate of cooperative behavior under ecological conditions with evolutionarily-relevant features in which mutual aid and sharing of resources help ensure survival and community health.

The adaptive origins of uniquely human sociality

Humans possess some unique social-cognitive skills and motivations, involving such things as joint attention, cooperative communication, dual-level collaboration and cultural learning. These are almost certainly adaptations for humans' especially complex sociocultural lives. The common assumption has been that these unique skills and motivations emerge in human infancy and early childhood as preparations for the challenges of adult life, for example, in collaborative foraging. In the current paper, I propose that the curiously early emergence of these skills in infancy--well before they are needed in adulthood--along with other pieces of evidence (such as almost exclusive use with adults not peers) suggests that aspects of the evolution of these skills represent ontogenetic adaptations to the unique socio-ecological challenges human infants face in the context of a regime of cooperative breeding and childcare. This article is part of the theme issue 'Life history and learning: how childhood, caregiving and old age shape cognition and culture in humans and other animals'.

The optimal timing of teaching and learning across the life course

The evolutionary biologist W. D. Hamilton (Hamilton 1966 J. Theor. Biol.12, 12-45. (doi:10.1016/0022-5193(66)90184-6)) famously showed that the force of natural selection declines with age, and reaches zero by the age of reproductive cessation. However, in social species, the transfer of fitness-enhancing resources by postreproductive adults increases the value of survival to late ages. While most research has focused on intergenerational food transfers in social animals, here we consider the potential fitness benefits of information transfer, and investigate the ecological contexts where pedagogy is likely to occur. Although the evolution of teaching is an important topic in behavioural biology and in studies of human cultural evolution, few formal models of teaching exist. Here, we present a modelling framework for predicting the timing of both information transfer and learning across the life course, and find that under a broad range of conditions, optimal patterns of information transfer in a skills-intensive ecology often involve postreproductive aged teachers. We explore several implications among human subsistence populations, evaluating the cost of hunting pedagogy and the relationship between activity skill complexity and the timing of pedagogy for several subsistence activities. Long lifespan and extended juvenility that characterize the human life history likely evolved in the context of a skills-intensive ecological niche with multi-stage pedagogy and multigenerational cooperation. This article is part of the theme issue 'Life history and learning: how childhood, caregiving and old age shape cognition and culture in humans and other animals'.

Culture and early social-cognitive development

From a developmental systems perspective, this chapter focuses on the question whether culture matters for children's early social-cognitive development. Based on a review of the current cross-cultural literature, we evaluate the current state of research on cross-cultural similarities and differences in major developmental milestones of early social cognition, namely (i) the development of self-awareness and an understanding of self and others as intentional agents, (ii) advanced forms of social learning and (iii) prosocial cognition and behavior. Overall, the current cross-cultural research suggests universality without uniformity: the common suite of social-cognitive skills emerges reliably and, at the same time, there are culture-specific accentuations of social-cognitive development across domains that mostly are in line with cultural values, beliefs and practices. By following different agendas when providing and structuring physical and social settings for their children, caregivers coherently organize infants' nascent intuitions, sentiments, and inclinations into increasingly coherent patterns of attention, appraisal, experience and behavior that are in line with cultural ideals and beliefs. By doing so, culturally informed social interaction sets the stage for culture-specific modulations of social cognition already in the first years of life.

Where innovations flourish: an ethnographic and archaeological overview of hunter-gatherer learning contexts

Research in developmental psychology suggests that children are poor tool innovators. However, such research often overlooks the ways in which children's social and physical environments may lead to cross-cultural variation in their opportunities and proclivity to innovate. In this paper, we examine contemporary hunter-gatherer child and adolescent contributions to tool innovation. We posit that the cultural and subsistence context of many hunter-gatherer societies fosters behavioural flexibility, including innovative capabilities. Using the ethnographic and developmental literature, we suggest that socialisation practices emphasised in hunter-gatherer societies, including learning through autonomous exploration, adult and peer teaching, play and innovation seeking may bolster children's ability to innovate. We also discuss whether similar socialisation practices can be interpreted from the archaeological record. We end by pointing to areas of future study for understanding the role of children and adolescents in the development of tool innovations across cultures in the past and present.

Mother Schema, Obstetric Dilemma, and the Origin of Behavioral Modernity

What triggered the emergence of uniquely human behaviors (language, religion, music) some 100,000 years ago? A non-circular, speculative theory based on the mother-infant relationship is presented. Infant "cuteness" evokes the infant schema and motivates nurturing; the analogous mother schema (MS) is a multimodal representation of the carer from the fetal/infant perspective, motivating fearless trust. Prenatal MS organizes auditory, proprioceptive, and biochemical stimuli (voice, heartbeat, footsteps, digestion, body movements, biochemicals) that depend on maternal physical/emotional state. In human evolution, bipedalism and encephalization led to earlier births and more fragile infants. Cognitively more advanced infants survived by better communicating with and motivating (manipulating) mothers and carers. The ability to link arbitrary sound patterns to complex meanings improved (proto-language). Later in life, MS and associated emotions were triggered in ritual settings by repetitive sounds and movements (early song, chant, rhythm, dance), subdued light, dull auditory timbre, psychoactive substances, unusual tastes/smells and postures, and/or a feeling of enclosure. Operant conditioning can explain why such actions were repeated. Reflective consciousness emerged as infant-mother dyads playfully explored intentionality (theory of mind, agent detection) and carers predicted and prevented fatal infant accidents (mental time travel). The theory is consistent with cross-cultural commonalities in altered states (out-of-body, possessing, floating, fusing), spiritual beings (large, moving, powerful, emotional, wise, loving), and reports of strong musical experiences and divine encounters. Evidence is circumstantial and cumulative; falsification is problematic.

The Development of Cumulative Cultural Learning

Human culture is unique among animals in its complexity, variability, and cumulative quality. This article describes the development and diversity of cumulative cultural learning. Children inhabit cultural ecologies that consist of group-specific knowledge, practices, and technologies that are inherited and modified over generations. The learning processes that enable cultural acquisition and transmission are universal but are sufficiently flexible to accommodate the highly diverse cultural repertoires of human populations. Children learn culture in several complementary ways, including through exploration, observation, participation, imitation, and instruction. These methods of learning vary in frequency and kind within and between populations due to variation in socialization values and practices associated with specific educational institutions, skill sets, and knowledge systems. The processes by which children acquire and transmit the cumulative culture of their communities provide unique insight into the evolution and ontogeny of human cognition and culture.

Keeping cultural in cultural evolutionary psychology: Culture shapes indigenous psychologies in specific ecologies

In Cognitive Gadgets, Heyes seeks to unite evolutionary psychology with cultural evolutionary theory. Although we applaud this unifying effort, we find it falls short of considering how culture itself evolves to produce indigenous psychologies fitted to particular environments. We focus on mentalizing and autobiographical memory as examples of how socialization practices embedded within culture build cognitive adaptations.

Development of social learning and play in BaYaka hunter-gatherers of Congo

High-fidelity transmission of information through imitation and teaching has been proposed as necessary for cumulative cultural evolution. Yet, it is unclear when and for which knowledge domains children employ different social learning processes. This paper explores the development of social learning processes and play in BaYaka hunter-gatherer children by analysing video recordings and time budgets of children from early infancy to adolescence. From infancy to early childhood, hunter-gatherer children learn mainly by imitating and observing others’ activities. From early childhood, learning occurs mainly in playgroups and through practice. Throughout childhood boys engage in play more often than girls whereas girls start foraging wild plants from early childhood and spend more time in domestic activities and childcare. Sex differences in play reflect the emergence of sexual division of labour and the play-work transition occurring earlier for girls. Consistent with theoretical models, teaching occurs for skills/knowledge that cannot be transmitted with high fidelity through other social learning processes such as the acquisition of abstract information e.g. social norms. Whereas, observational and imitative learning occur for the transmission of visually transparent skills such as tool use, foraging, and cooking. These results suggest that coevolutionary relationships between human sociality, language and teaching have likely been fundamental in the emergence of human cumulative culture.

Nonmaternal care: a half-century of research

This paper aims to serve three purposes, providing: 1. a half-century retrospective on research in on nonmaternal care of the young, with an emphasis on key advances; 2. a commentary on the research papers in this special issue on nonmaternal care; and 3. a summary of nonmaternal care among hunting-and-gathering cultures-representing the human Environments of Evolutionary Adaptedness (EEAs)-in the broader context of human evolution. While the research being done now is excellent and uses appropriate evolutionary theory and cutting-edge methods ranging across behavioral biology (field and laboratory observational studies, controlled experiments, careful behavioral measures, energetics, neurotransmitter function, neuroendocrinology, neuroimaging, and genetics, among others), it is difficult to make generalizations beyond stating that nonmaternal care is a multifaceted evolved function in some species, which usually contributes to the reproductive success of the mother and the survival of the young. Why it evolved when and where it did is not an impenetrable question, but needs further research. The same is true for the mechanistic biology of various types of allomaternal care. I conclude with some observations on historical changes in non-maternal care since the hunting-gathering era, including in industrial and postindustrial cultures. It is evident that in the human species at least, many arrangements for care of the young are possible and adaptive.

Social Networks and Knowledge Transmission Strategies among Baka Children, Southeastern Cameroon

The dynamics of knowledge transmission and acquisition, or how different aspects of culture are passed from one individual to another and how they are acquired and embodied by individuals, are central to understanding cultural evolution. In small-scale societies, cultural knowledge is largely acquired early in life through observation, imitation, and other forms of social learning embedded in daily experiences. However, little is known about the pathways through which such knowledge is transmitted, especially during middle childhood and adolescence. This study presents new empirical data on cultural knowledge transmission during childhood. Data were collected among the Baka, a forager-farmer society in southeastern Cameroon. We conducted structured interviews with children between 5 and 16 years of age (n = 58 children; 177 interviews, with children being interviewed 1–6 times) about group composition during subsistence activities. Children’s groups were generally diverse, although children tended to perform subsistence activities primarily without adults and with same-sex companions. Group composition varied from one subsistence activity to another, which suggests that the flow of knowledge might also vary according to the activity performed. Analysis of the social composition of children’s subsistence groups shows that vertical and oblique transmission of subsistence-related knowledge might not be predominant during middle childhood and adolescence. Rather, horizontal transmission appears to be the most common knowledge transmission strategy used by Baka children during middle childhood and adolescence, highlighting the importance of other children in the transmission of knowledge.

Bringing the Real World Into Developmental Science: A Commentary on Weber, Fernald, and Diop (2017)

This article examines the parent intervention program evaluated by Weber et al. (2017) and argues that there are scientific and ethical problems with such intervention efforts in applied developmental science. Scientifically, these programs rely on data from a small and narrow sample of the world's population; assume the existence of fixed developmental pathways; and pit scientific knowledge against indigenous knowledge. The authors question the critical role of talk as solely providing the rich cognitive stimulation important to school success, and the critical role of primary caregivers as teachers of children's verbal competency. Ethically, these programs do not sufficiently explore how an intervention in one aspect of child care will affect the community's culturally organized patterns of child care.

Social information can potentiate understanding despite inhibiting cognitive effort

Both reasoning ability and social learning play a crucial role in human adaptation. Cognitive abilities like enhanced reasoning skills have combined with cumulative cultural adaptation to allow our species to dominate the world like no other. Thus, understanding how social learning interacts with individual reasoning ability is crucial for unravelling our evolutionary history. Here we describe a laboratory experiment designed to investigate the effect of social learning on individuals’ ability to infer a general rule about unfamiliar problems. In this experiment, social information had both positive and negative effects on individuals’ likelihood of inferring the rule. Social learners required more evidence to infer the rule than did individual learners, suggesting that social learning inhibits cognitive effort but social learning provided individuals with information that individual learners were unlikely to gather on their own, especially as the task became more difficult. When individuals are unlikely to discover useful information by themselves, social learning can potentiate understanding even though it reduces individual cognitive effort.

Autonomy, Equality, and Teaching among Aka Foragers and Ngandu Farmers of the Congo Basin

The significance of teaching to the evolution of human culture is under debate. We contribute to the discussion by using a quantitative, cross-cultural comparative approach to investigate the role of teaching in the lives of children in two small-scale societies: Aka foragers and Ngandu farmers of the Central African Republic. Focal follows with behavior coding were used to record social learning experiences of children aged 4 to 16 during daily life. "Teaching" was coded based on a functional definition from evolutionary biology. Frequencies, contexts, and subtypes of teaching as well as the identity of teachers were analyzed. Teaching was rare compared to observational learning, although both forms of social learning were negatively correlated with age. Children received teaching from a variety of individuals, and they also engaged in teaching. Several teaching types were observed, including instruction, negative feedback, and commands. Statistical differences in the distribution of teaching types and the identity of teachers corresponded with contrasting forager vs. farmer foundational cultural schema. For example, Aka children received less instruction, which empirically limits autonomous learning, and were as likely to receive instruction and negative feedback from other children as they were from adults. Commands, however, exhibited a different pattern suggesting a more complex role for this teaching type. Although consistent with claims that teaching is relatively rare in small-scale societies, this evidence supports the conclusion that teaching is a universal, early emerging cognitive ability in humans. However, culture (e.g., values for autonomy and egalitarianism) structures the nature of teaching.

How Do Hunter-Gatherer Children Learn Subsistence Skills? : A Meta-Ethnographic Review

Hunting and gathering is, evolutionarily, the defining subsistence strategy of our species. Studying how children learn foraging skills can, therefore, provide us with key data to test theories about the evolution of human life history, cognition, and social behavior. Modern foragers, with their vast cultural and environmental diversity, have mostly been studied individually. However, cross-cultural studies allow us to extrapolate forager-wide trends in how, when, and from whom hunter-gatherer children learn their subsistence skills. We perform a meta-ethnography, which allows us to systematically extract, summarize, and compare both quantitative and qualitative literature. We found 58 publications focusing on learning subsistence skills. Learning begins early in infancy, when parents take children on foraging expeditions and give them toy versions of tools. In early and middle childhood, children transition into the multi-age playgroup, where they learn skills through play, observation, and participation. By the end of middle childhood, most children are proficient food collectors. However, it is not until adolescence that adults (not necessarily parents) begin directly teaching children complex skills such as hunting and complex tool manufacture. Adolescents seek to learn innovations from adults, but they themselves do not innovate. These findings support predictive models that find social learning should occur before individual learning. Furthermore, these results show that teaching does indeed exist in hunter-gatherer societies. And, finally, though children are competent foragers by late childhood, learning to extract more complex resources, such as hunting large game, takes a lifetime.

Cumulative cultural learning: Development and diversity

The complexity and variability of human culture is unmatched by any other species. Humans live in culturally constructed niches filled with artifacts, skills, beliefs, and practices that have been inherited, accumulated, and modified over generations. A causal account of the complexity of human culture must explain its distinguishing characteristics: It is cumulative and highly variable within and across populations. I propose that the psychological adaptations supporting cumulative cultural transmission are universal but are sufficiently flexible to support the acquisition of highly variable behavioral repertoires. This paper describes variation in the transmission practices (teaching) and acquisition strategies (imitation) that support cumulative cultural learning in childhood. Examining flexibility and variation in caregiver socialization and children's learning extends our understanding of evolution in living systems by providing insight into the psychological foundations of cumulative cultural transmission-the cornerstone of human cultural diversity.

Evolutionary neuroscience of cumulative culture

Culture suffuses all aspects of human life. It shapes our minds and bodies and has provided a cumulative inheritance of knowledge, skills, institutions, and artifacts that allows us to truly stand on the shoulders of giants. No other species approaches the extent, diversity, and complexity of human culture, but we remain unsure how this came to be. The very uniqueness of human culture is both a puzzle and a problem. It is puzzling as to why more species have not adopted this manifestly beneficial strategy and problematic because the comparative methods of evolutionary biology are ill suited to explain unique events. Here, we develop a more particularistic and mechanistic evolutionary neuroscience approach to cumulative culture, taking into account experimental, developmental, comparative, and archaeological evidence. This approach reconciles currently competing accounts of the origins of human culture and develops the concept of a uniquely human technological niche rooted in a shared primate heritage of visuomotor coordination and dexterous manipulation.

A Diverse and Flexible Teaching Toolkit Facilitates the Human Capacity for Cumulative Culture

Human culture is uniquely complex compared to other species. This complexity stems from the accumulation of culture over time through high- and low-fidelity transmission and innovation. One possible reason for why humans retain and create culture, is our ability to modulate teaching strategies in order to foster learning and innovation. We argue that teaching is more diverse, flexible, and complex in humans than in other species. This particular characteristic of human teaching rather than teaching itself is one of the reasons for human's incredible capacity for cumulative culture. That is, humans unlike other species can signal to learners whether the information they are teaching can or cannot be modified. As a result teaching in humans can be used to support high or low fidelity transmission, innovation, and ultimately, cumulative culture.

Oral Storytelling as Evidence of Pedagogy in Forager Societies

Teaching is reportedly rare in hunter-gatherer societies, raising the question of whether it is a species-typical trait in humans. A problem with past studies is that they tend to conceptualize teaching in terms of Western pedagogical practices. In contrast, this study proceeds from the premise that teaching requires the ostensive manifestation of generalizable knowledge: the teacher must signal intent to share information, indicate the intended recipient, and transmit knowledge that is applicable beyond the present context. Certain features of human communication appear to be ostensive in function (e.g., eye contact, pointing, contingency, prosodic variation), and collectively serve as "natural pedagogy." Tellingly, oral storytelling in forager societies typically employs these and other ostensive behaviors, and is widely reported to be an important source of generalizable ecological and social knowledge. Despite this, oral storytelling has been conspicuously overlooked in studies of teaching in preliterate societies. Accordingly, this study presents evidence that oral storytelling involves the use of ostension and the transmission of generic knowledge, thereby meeting the criteria of pedagogy.

Knowledge-Sharing Networks in Hunter-Gatherers and the Evolution of Cumulative Culture

Humans possess the unique ability for cumulative culture [1, 2]. It has been argued that hunter-gatherer's complex social structure [3-9] has facilitated the evolution of cumulative culture by allowing information exchange among large pools of individuals [10-13]. However, empirical evidence for the interaction between social structure and cultural transmission is scant [14]. Here we examine the reported co-occurrence of plant uses between individuals in dyads (which we define as their "shared knowledge" of plant uses) in BaYaka Pygmies from Congo. We studied reported uses of 33 plants of 219 individuals from four camps. We show that (1) plant uses by BaYaka fall into three main domains: medicinal, foraging, and social norms/beliefs; (2) most medicinal plants have known bioactive properties, and some are positively associated with children's BMI, suggesting that their use is adaptive; (3) knowledge of medicinal plants is mainly shared between spouses and biological and affinal kin; and (4) knowledge of plant uses associated with foraging and social norms is shared more widely among campmates, regardless of relatedness, and is important for camp-wide activities that require cooperation. Our results show the interdependence between social structure and knowledge sharing. We propose that long-term pair bonds, affinal kin recognition, exogamy, and multi-locality create ties between unrelated families, facilitating the transmission of medicinal knowledge and its fitness implications. Additionally, multi-family camps with low inter-relatedness between camp members provide a framework for the exchange of functional information related to cooperative activities beyond the family unit, such as foraging and regulation of social life.