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." 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 open-endedness in an artificial evolutionary system and our assumption that we only have one system (genetic evolution) from which to draw inspiration. We argue not only that cultural evolution should be seen 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 with 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 contextualize 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.

Pretensive Shared Reality: From Childhood Pretense to Adult Imaginative Play.

Imaginative pretend play is often thought of as the domain of young children, yet adults regularly engage in elaborated, fantastical, social-mediated pretend play. We describe imaginative play in adults via the term "pretensive shared reality;" Shared Pretensive Reality describes the ability of a group of individuals to employ a range of higher-order cognitive functions to explicitly and implicitly share representations of a bounded fictional reality in predictable and coherent ways, such that this constructed reality may be explored and invented/embellished with shared intentionality in an ad hoc manner. Pretensive Shared Reality facilitates multiple individual and social outcomes, including generating personal and group-level enjoyment or mirth, the creation or maintenance of social groups, or the safe exploration of individual self-concepts (such as alternative expression of a players sexual or gender identity). Importantly, Pretensive Shared Reality (both within the specific context of table-top role-playing games, and other instances) are primarily co-operative and co-creative. We draw on multiple examples, and focus on Table-Top Role Playing games (TTRPG) - and specifically, the most popular and enduring table-top role-playing games, Dungeons & Dragons (D&D) - as a primary example of such play. Our conception of "pretensive shared reality" links the widespread existence and forms of adult imaginative play to childhood pretense, places it within a developmental and evolutionary context, and argues that pretensive shared realities - which underpin many forms of imaginative culture - are an important topic of study unto themselves, and may be utilized to provide methodological insight into a variety of psychological domains.

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.

Homo neanderthalensis and the evolutionary origins of ritual in Homo sapiens.

There is a large, if disparate, body of archaeological literature discussing specific instantiations of symbolic material culture and the possibility of ritual practices in Neanderthal populations. Despite this attention, however, no single synthesis exists that draws upon cognitive, psychological and cultural evolutionary theories of ritual. Here, we review the evidence for ritual-practice among now-extinct Homo neanderthalensis, as well as the necessary cognitive pre-conditions for such behaviour, in order to explore the evolution of ritual in Homo sapiens. We suggest that the currently available archaeological evidence indicates that Neanderthals may have used 'ritualization' to increase the successful transmission of technical knowledge across generations-providing an explanation for the technological stability of the Middle Palaeolithic and attesting to a survival strategy differing from near-contemporary H. sapiens. This article is part of the theme issue 'Ritual renaissance: new insights into the most human of behaviours'.

Ritual morphospace revisited: the form, function and factor structure of ritual practice.

Human rituals exhibit bewildering diversity, from the Mauritian Kavadi to Catholic communion. Is this diversity infinitely plastic or are there some general dimensions along which ritual features vary? We analyse two cross-cultural datasets: one drawn from the anthropological record and another novel contemporary dataset, to examine whether a consistent underlying set of latent dimensions in ritual structure and experiences can be detected. First, we conduct a factor analysis on 651 rituals from 74 cultural groups, in which 102 binary variables are coded. We find a reliable set of dimensions emerged, which provide potential candidates for foundational elements of ritual form. Notably, we find that the expression of features associated with dysphoric and euphoric experiences in rituals appears to be largely orthogonal. Second, we follow-up with a pre-registered factor analysis examining contemporary ritual experiences of 779 individuals from Japan, India and the US. We find supporting evidence that ritual experiences are clustered in relatively orthogonal euphoric, dysphoric, frequency and cognitive dimensions. Our findings suggest that there are important regularities in the diversity of ritual expression and experience observed across both time and culture. We discuss the implications of these findings for cognitive theories of ritual and cultural evolution. This article is part of the theme issue 'Ritual renaissance: new insights into the most human of behaviours'.

The child's pantheon: Children's hierarchical belief structure in real and non-real figures.

To what extent do children believe in real, unreal, natural and supernatural figures relative to each other, and to what extent are features of culture responsible for belief? Are some figures, like Santa Claus or an alien, perceived as more real than figures like Princess Elsa or a unicorn? We categorized 13 figures into five a priori categories based on 1) whether children receive direct evidence of the figure's existence, 2) whether children receive indirect evidence of the figure's existence, 3) whether the figure was associated with culture-specific rituals or norms, and 4) whether the figure was explicitly presented as fictional. We anticipated that the categories would be endorsed in the following order: 'Real People' (a person known to the child, The Wiggles), 'Cultural Figures' (Santa Claus, The Easter Bunny, The Tooth Fairy), 'Ambiguous Figures' (Dinosaurs, Aliens), 'Mythical Figures' (unicorns, ghosts, dragons), and 'Fictional Figures' (Spongebob Squarepants, Princess Elsa, Peter Pan). In total, we analysed responses from 176 children (aged 2-11 years) and 56 adults for 'how real' they believed 13 individual figures were (95 children were examined online by their parents, and 81 children were examined by trained research assistants). A cluster analysis, based exclusively on children's 'realness' scores, revealed a structure supporting our hypotheses, and multilevel regressions revealed a sensible hierarchy of endorsement with differing developmental trajectories for each category of figures. We advance the argument that cultural rituals are a special form of testimony that influences children's reality/fantasy distinctions, and that rituals and norms for 'Cultural Figures' are a powerful and under-researched factor in generating and sustaining a child's endorsement for a figure's reality status. All our data and materials are publically available at https://osf.io/wurxy/.

Exploring the Pathways Between Transformative Group Experiences and Identity Fusion.

A growing body of evidence suggests that two distinct forms of group alignment are possible: identification and fusion (the former asserts that group and personal identity are distinct, while the latter asserts group and personal identities are functionally equivalent and mutually reinforcing). Among highly fused individuals, group identity taps directly into personal agency and so any attack on the group is perceived as a personal attack and motivates a willingness to fight and possibly even die as a defensive response. As such, identity fusion is relevant in explaining violent extremism, including suicidal terrorist attacks. Identity fusion is theorized to arise as a result from experiences which are (1) perceived as shared and (2) transformative, however evidence for this relationship remains limited. Here, we present a pre-registered study in which we examine the role of transformativeness and perceived sharedness of group-defining events in generating identity fusion. We find that both of these factors are predictive of identity fusion but that the relationship with transformativeness was more consistent than perceived sharedness across analyses in a sample of Indonesian Muslims.

An experimental examination of object-directed ritualized action in children across two cultures.

Ritualized actions are common in daily life, and prevalent across cultures. Adults have been shown, under experimental conditions, to treat objects subjected to ritualized action as special and different relative to objects subjected to non-ritualized action. Similarly, children as young as 4, are sensitive to ritualized actions-frequently reproducing such actions at high fidelity. The current cross-cultural experiment attempts to extend existing findings among two culturally distinct groups of children with regard to object-directed rituals. We predicted that children's preference for a reward would be influenced by ritualized action (but not non-ritualized action). Over two trials we presented children in Australia (N = 93; mean age = 6.03 years, SD = 2.07 years) and Vanuatu (N = 109; mean age = 6.13 years, SD = 1.96 years) with two identical rewards, which was either subjected to ritualized action or non-ritualized action. Contrary to previous findings among adults, ritualized action did not influence children's preference for a reward. We frame the current results in the context of socially relevant group rituals, and discuss the implications for both wider theory and methods. We conclude with a call for pre-registered replications.

A ritual by any other name.

We question the privileged role of trance within the framework presented. The features that Singh suggests make it unique are not well demarcated from those of rituals more generally, and we challenge the depth of explanation presented for the mechanisms of trance. We outline the form of a solution, which may facilitate increased operational utility for the presented framework.

Preschool 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.

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 Social-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.