Abstract: Most social scientists would agree that the capacity for human culture was probably fashioned by natural selection, but they disagree about the implications of this supposition. Some believe that natural selection imposes important constraints on the ways in which culture can vary, while others believe that any such constraints must be negligible. This article employs a “thought experiment” to demonstrate that neither of these positions can be justified by appeal to general properties of culture or of evolution. Natural selection can produce mechanisms of cultural transmission that are neither adaptive nor consistent with the predictions of acultural evolutionary models (those ignoring cultural evolution). On the other hand, natural selection can also produce mechanisms of cultural transmission that are highly consistent with acultural models. Thus, neither side of the sociobiology debate is justified in dismissing the arguments of the other. Natural selection may impose significant constraints on some human behaviors, but negligible constraints on others. Models of simultaneous genetic/cultural evolution will be useful in identifying domains in which acultural evolutionary models are, and are not, likely to be useful.

Abstract: Chimpanzees, Pan troglodytes, are the most sophisticated tool-users among all nonhuman primates. From an evolutionary perspective, it is therefore puzzling that the tool use behaviour of their closest living primate relative, the bonobo, Pan paniscus, has been described as particularly poor. However, only a small number of bonobo groups have been studied in the wild and only over comparably short periods. Here, we show that captive bonobos and chimpanzees are equally diverse tool-users in most contexts. Our observations illustrate that tool use in bonobos can be highly complex and no different from what has been described for chimpanzees. The only major difference in the chimpanzee and bonobo data was that bonobos of all age–sex classes used tools in a play context, a possible manifestation of their neotenous nature. We also found that female bonobos displayed a larger range of tool use behaviours than males, a pattern previously described for chimpanzees but not for other great apes. Our results are consistent with the hypothesis that the female-biased tool use evolved prior to the split between bonobos and chimpanzees.

Abstract: This volume brings together studies from various disciplines of the social sciences and humanities (Anthropology, Sociology, Cultural Studies, History and Literary theory) that examine the equestrian world as a historically gendered and highly dynamic field of contemporary sport and culture. From elite international dressage and jumping, polo and the turf, to the rodeo world of the Americas and popular forms of equestrian sport and culture, we are introduced to a range of issues as they unfold at local and global, national and international levels. Students and scholars of gender, culture and sport will find much of interest in this original look at contemporary issues such as “engendered” (women’s and men’s) dentities/subjectivities of equestrians, representations of girls, horses and the world of adventure in juvenile fiction; the current “feminization” of particular equestrian activities (and where boys and men stand in relation to this); how broad forms of social inequality and stratification play themselves out within gendered equestrian contexts; men and women and their relation to horses within the framework of current discussions on the relation of animals to humans (which may include not only love and care, but also exploitation and violence), among others. Singular contributions that incorporate a wide variety of classic and contemporary theoretical perspectives and empirical methodologies show how horse cultures around the globe contribute to historical and current constructions of embodied “femininities” and “masculinities”, reflecting a world that has been moving “beyond the binaries” while continuing to be enmeshed in their persistent and contradictory legacy. The final chapter makes a brave attempt at synthesizing individual chapters and moving forward from the evidences they provide, to suggest a compelling agenda for future research.

Abstract: Rich circumstantial evidence suggests that the extensive behavioural diversity recorded in wild great apes reflects a complexity of cultural variation unmatched by species other than our own. However, the capacity for cultural transmission assumed by this interpretation has remained difficult to test rigorously in the field, where the scope for controlled experimentation is limited. Here we show that experimentally introduced technologies will spread within different ape communities. Unobserved by group mates, we first trained a high-ranking female from each of two groups of captive chimpanzees to adopt one of two different tool-use techniques for obtaining food from the same 'Pan-pipe' apparatus, then re-introduced each female to her respective group. All but two of 32 chimpanzees mastered the new technique under the influence of their local expert, whereas none did so in a third population lacking an expert. Most chimpanzees adopted the method seeded in their group, and these traditions continued to diverge over time. A subset of chimpanzees that discovered the alternative method nevertheless went on to match the predominant approach of their companions, showing a conformity bias that is regarded as a hallmark of human culture.

Abstract: After Charles Darwin's The Expression of the Emotions in Man and Animals, published in 1872, we had to wait 60 years before the theme of animal expressions was picked up by another astute observer. In 1935, Nadezhda Ladygina-Kohts published a detailed comparison of the expressive behavior of a juvenile chimpanzee and of her own child. After Kohts, we had to wait until the 1960s for modern ethological analyses of primate facial and gestural communication. Again, the focus was on the chimpanzee, but ethograms on other primates appeared as well. Our understanding of the range of expressions in other primates is at present far more advanced than that in Darwin's time. A strong social component has been added: instead of focusing on the expressions per se, they are now often classified according to the social situations in which they typically occur. Initially, quantitative analyses were sequential (i.e., concerned with temporal associations between behavior patterns), and they avoided the language of emotions. I will discuss some of this early work, including my own on the communicative repertoire of the bonobo, a close relative of the chimpanzee (and ourselves). I will provide concrete examples to make the point that there is a much richer matrix of contexts possible than the common behavioral categories of aggression, sex, fear, play, and so on. Primate signaling is a form of negotiation, and previous classifications have ignored the specifics of what animals try to achieve with their exchanges. There is also increasing evidence for signal conventionalization in primates, especially the apes, in both captivity and the field. This process results in group-specific or “cultural” communication patterns.