No CrossRef data available.
Article contents
Shamanism and the social nature of cumulative culture
Published online by Cambridge University Press: 06 April 2018
Abstract
Our species-unique capacity for cumulative culture relies on a complex interplay between social and cognitive motivations. Attempting to understand much of human behaviour will be incomplete if one of these motivations is the focus at the expense of the other. Anchored in gene-culture co-evolution theory, we stake a claim for the importance of social drivers in determining why shamans exist.
- Type
- Open Peer Commentary
- Information
- Copyright
- Copyright © Cambridge University Press 2018
References
Bulbulia, J. & Sosis, R. (2011) Signalling theory and the evolution of religious cooperation. Religion, Brain & Behavior 41:363–88. doi:10.1080/0048721x.2011.604508.Google Scholar
Clark, A. E. & Kashima, Y. (2007) Stereotypes help people connect with others in the community: A situated functional analysis of the stereotype consistency bias in communication. Journal of Personality and Social Psychology 93(6):1028–39. doi:10.1037/0022-3514.93.6.1028.CrossRefGoogle ScholarPubMed
Cohen, E. (2001) The Chinese vegetarian festival in Phuket: Religion, ethnicity, and tourism on a southern Thai island. White Lotus Press.Google Scholar
Dean, L. G., Vale, G. L., Laland, K. N., Flynn, E. & Kendal, R. L. (2013) Human cumulative culture: A comparative perspective. Biological Reviews 89:284–301.CrossRefGoogle ScholarPubMed
Fischer, R. & Xygalatas, D. (2014) Extreme rituals as social technologies. Journal of Cognition and Culture 14:345–65.CrossRefGoogle Scholar
Henrich, J. (2015) The secret of our success: How culture is driving human evolution, domesticating our species, and making us smarter. Princeton University Press.CrossRefGoogle Scholar
Kleinman, A. & Sung, L. H. (1979) Why do indigenous practitioners successfully heal? Social Science and Medicine, Part B: Medical Anthropology 13(1):7–26.Google ScholarPubMed
Legare, C. H. & Nielsen, M. (2015) Imitation and innovation: The dual engines of cultural learning. Trends in Cognitive Sciences 19:688–99. doi:10.1016/j.tics.2015.08.005.CrossRefGoogle ScholarPubMed
Power, E. A. (2017) Social support networks and religiosity in rural south India. Nature Human Behaviour 1:0057. doi:10.1038/s41562-017-0057.CrossRefGoogle Scholar
Sperber, D. & Hirschfeld, L. A. (2004). The cognitive foundations of cultural stability and diversity. Trends in Cognitive Sciences 8(1):40–46. doi:10.1016/j.tics.2003.11.002.CrossRefGoogle ScholarPubMed
Xygalatas, D., Mitkidis, P., Fischer, R., Reddish, P., Skewes, J., Geertz, A. W., Roepstorff, A. & Bulbulia, J. (2013) Extreme rituals promote prosociality. Psychological Science 24:1602–05.CrossRefGoogle ScholarPubMed
Target article
The cultural evolution of shamanism
Related commentaries (25)
A ritual by any other name
An existential perspective on the psychological function of shamans
Biological foundations and beneficial effects of trance
Commitment enforcement also explains shamanism's culturally shared features
Complexity and possession: Gender and social structure in the variability of shamanic traits
Do shamans violate notions of humanness?
Enjoying your cultural cheesecake: Why believers are sincere and shamans are not charlatans
Financial alchemists and financial shamans
Genetic predilections and predispositions for the development of shamanism
Identifying the nature of shamanism
Increased affluence, life history theory, and the decline of shamanism
Missing links: The psychology and epidemiology of shamanistic beliefs
Psychosis is episodically required for the enduring integrity of shamanism
Shamanism and efficacious exceptionalism
Shamanism and psychosis: Shared mechanisms?
Shamanism and the psychosis continuum
Shamanism and the social nature of cumulative culture
Shamanism within a general theory of religious action (no cheesecake needed)
Shamans as healers: When magical structure becomes practical function
Some needed psychological clarifications on the experience(s) of shamanism
The cultural evolution of war rituals
The evolution of the shaman's cultural toolkit
The social functions of shamanism
Therapeutic encounters and the elicitation of community care
Toward a neurophysiological foundation for altered states of consciousness
Author response
Why is there shamanism? Developing the cultural evolutionary theory and addressing alternative accounts