Most research on social media considers them as supports for information transmission, explaining online success (and pathologies) by focusing on consumers’ biases and interests. This article takes a different perspective, applying ideas from an ecological approach to culture. Success online depends both on the intrinsic appeal of content to receivers and on how well content serves producers’ strategic goals within the constraints and affordances of specific platforms. These goals include reputation management, coalition building and identity management, and coordination or participation in shared activities. Transmission is often a by-product of these motivations, and replication fidelity plays a limited role compared with transformations that adapt content to local incentives. Finally, the article suggests that platforms and communities can be understood as distinct niches, each characterised by different audience structures, affordances, metrics, and algorithmic pressures. This perspective reframes persistent debates on social media dynamics, including misinformation, radicalisation and polarisation, and the reasons behind online success.

Archaeologists are increasingly integrating the analysis of ancient DNA into cemetery studies; however, while such efforts highlight relatedness and descent, biological kinship forms only one aspect of social organisation in human societies. Here, the authors demonstrate this using the Tamir necropolis in Mongolia (100 BC–AD 100) as a case study. Employing a pipeline that combines linear discriminant analysis, machine-learning classifiers and cultural phylogenetics, they interrogate the cultural and social dynamics that structured the cemetery, disentangling the influence of genetic relatedness, social status and cultural tradition and offering a powerful framework for the investigation of social organisation in ancient populations.

Despite growing consensus that cognitive differences between Neanderthals and modern humans were not as significant as once assumed, visual art remains disproportionately associated with Homo sapiens. This paper explores why that is. Rather than appealing to underlying cognition, we argue that early art was pushed and pulled by social dynamics and demographic contexts on a larger scale and eventually formed through cultural transmission. Drawing on the archaeological record, we focus on pigment use, ornamentation, engravings and painting. We suggest that these practices initially remained ad hoc while still functioning as tools for social signalling and intergroup communication in the small-scale communities of Neanderthals and early modern humans. We argue that visual art moved beyond ad hoc practices under conditions of increased population density and interaction – first via the crystallization of art as a tradition and second, as cumulative cultural art. Lack of cognitive ability is not a well-supported explanation for the empirical low frequency of Neanderthal art. Instead, we propose effects of differences in social connectivity and population densities as an alternative. By reframing art as a flexible, context-dependent behaviour, we challenge essentialist models and advocate for a pluralistic view of cognitive and cultural expression across different hominin groups.

We study the effect of an immigration ban on the self-selection of immigrants along cultural traits, and the transmission of these traits to the second generation. We show theoretically that restricting immigration incentivizes to settle abroad individuals with higher attachment to their origin culture, who, under free mobility, would rather choose circular migration. Once abroad, these individuals tend to convey their cultural traits to their children. As a consequence, restrictive immigration policies can foster the diffusion of cultural traits across boundaries and generations. We focus on religiosity, which is one of the most persistent and distinctive cultural traits, and exploit the 1973 immigration ban in West Germany (Anwerbestopp) as a natural experiment. Through a diff-in-diff analysis, we find that second generations born to parents treated by the Anwerbestopp show higher religiosity.

Jicha is a Bronze Age settlement located next to the upper Mekong River in the Hengduan Mountains of Yunnan, south-west China. Recent excavations have revealed details of successive occupation and copper-base industrial activity. The site's position and chronology provide evidence of north–south demographic movement and technological transmission along the eastern Qinghai-Tibet Plateau corridor.

Even at long time horizons, modern outcomes are in some sense bounded by history. Culture shapes how people interact and as it propagates across generations, groups with more common ancestors face less frictions to cooperation. This, in turn, affects institutional and technological diffusion, implying a society's history plays a crucial role in the causes of sustained long-run economic growth. To test this, we follow other studies by proxying for historical effects with genetic relatedness, which yields a temporal proportionality of shared common ancestry. Measuring cultural traits are more challenging. We develop a new systematic measure through network analysis of Wikipedia. Connectivity statistics over the encyclopaedia's hyperlink-directed network captures unique features of cultural relatedness. Further, as we index pages, we can coarsen the network into specific topics. The results show how history correlates broadly over a range of cultural factors. Differences across the coarsened networks demonstrate not simply that history matters, but where it matters less.

The purpose of this paper is to understand the milk processing system practiced in the Mongolian nomadic Khalkha groups of Su'qbaatar and Dornod Provinces in eastern Mongolia through a field survey, to compare it with surrounding areas of Qentiy and Dundgowi Provinces, and then to analyze the transmission of processing techniques by further comparison with those of Syria, Jordan, Iran and Iraq in West Asia. The milk processing techniques of fermentation, cream separation and additive coagulation are all used in Su'qbaatar and Dornod Provinces. In fermentation processes, the technique of alcohol fermentation with churning is mainly used for cow milk to process alcoholic sour milk, followed by further processing to spirit, butter oil and non-matured dry cheese. In cream separation processes, the technique of heating/cream separation is used, in which cream is first separated from milk and non-matured dry cheese is processed from skim milk. In additive coagulation processes, the technique of fermented milk coagulation which utilizes lactic acid fermented whey as a coagulant is used to process non-matured dry cheese. These techniques are widely shared in the eastern part of Mongolia. It is characteristic of Su'qbaatar Province that the processing of cow milk is dominated by the technique of fermentation processes, mainly alcohol fermentation with churning. It is presumed that the technique of churning sour milk transmitted from West Asia to eastern Mongolia, and then the function of churning originally for butter processing was converted to allow for alcohol fermentation under the cooler environment in North Asia.

For at least three million years, knapping stone has been practiced by hominin societies large and small, past and present. Thus, understanding knapping, knappers, and knapping cultures is fundamental to anthropological research around the world. Although there is a general sense that stone knapping is inherently dangerous and can lead to injury, little is formally, specifically, or systematically known about the frequency, location, or severity of knapping injuries. Toward this end, we conducted a 31-question survey of modern knappers to better understand knapping risks. Responses from 173 survey participants suggest that knapping injuries are a real and persistent hazard, even though a majority of modern knappers use personal protective equipment. A variety of injuries (lacerations, punctures, aches, etc.) can occur on nearly any part of the body. The severity of injury sustained by some of our participants is shocking, and nearly one-quarter of respondents reported having sought or received professional medical attention for a flintknapping-related injury. Overall, the results of this survey suggest that there would have likely been serious, even fatal, costs to knappers in past societies. Such costs may have encouraged the deployment of any social learning capacities possessed by hominins or delayed the learning or exposure of young infants or children to knapping.

Humans harbour diverse microbial communities, and this interaction has fitness consequences for hosts and symbionts. Understanding the mechanisms that preserve host–symbiont association is an important step in studying co-evolution between humans and their mutualist microbial partners. This association is promoted by vertical transmission, which is known to be imperfect. It is unclear whether host–microbial associations can generally be maintained despite ‘leaky’ vertical transmission. Cultural practices of the host are expected to be important in bacterial transmission as they influence the host's interaction with other individuals and with the environment. There is a need to understand whether and how cultural practices affect host–microbial associations. Here, we develop a mathematical model to identify the conditions under which the mutualist can persist in a population where vertical transmission is imperfect. We show with this model that several factors compensate for imperfect vertical transmission, namely, a selective advantage to the host conferred by the mutualist, horizontal transmission of the mutualist through an environmental reservoir and transmission of a cultural practice that promotes microbial transmission. By making the host–microbe association more likely to persist in the face of leaky vertical transmission, these factors strengthen the association which in turn enables host–mutualist co-evolution.

Typical examples of cultural phenomena all exhibit a degree of similarity across time and space at the level of the population. As such, a fundamental question for any science of culture is, what ensures this stability in the first place? Here we focus on the evolutionary and stabilising role of ‘convergent transformation’, in which one item causes the production of another item whose form tends to deviate from the original in a directed, non-random way. We present a series of stochastic models of cultural evolution investigating its effects. The results show that cultural stability can emerge and be maintained by virtue of convergent transformation alone, in the absence of any form of copying or selection process. We show how high-fidelity copying and convergent transformation need not be opposing forces, and can jointly contribute to cultural stability. We finally analyse how non-random transformation and high-fidelity copying can have different evolutionary signatures at population level, and hence how their distinct effects can be distinguished in empirical records. Collectively, these results supplement existing approaches to cultural evolution based on the Darwinian analogy, while also providing formal support for other frameworks – such as Cultural Attraction Theory – that entail its further loosening.