Independent researcher, CSENP (Sci. Comm. on the Intellectual and Spiritual Expression of Non-literate Peoples); IFIRAR (Intn'l Fed. of Independent Rock Art Researchers) / Associate Editor, Int. J. Mod. Anthrop.
The first part of this synthesis addresses the peculiarities impeding the inclusion of Aboriginal... more The first part of this synthesis addresses the peculiarities impeding the inclusion of Aboriginal
(and some other) non-technologically oriented traditions in the classical models of cultural evolution, anthropological taxonomy and archaeological narratives. This is followed by a quest for the identification of elusive and materially ‘non-utilitarian’ innovations, which could elucidate the reasons behind the usually misconstrued retention of an ‘archaic’ material culture in Aboriginal Australia. Next, the impetus for the elaboration of rather non-material than technological skills is explored, followed by an in-depth analysis of the neural underpinnings of ritual behaviour and art-like expression, the domains in which – as I argue – such skills may be detected. An entire section deliberates on the nexus between ritual, art and knowledge, with a stress on the cognitive ability for external memory storage and its role in the management of an increasingly complex knowledge inheritance system, as expressed in the Australian-specific niche construction and landscape socialisation practices. The transitional section to the second part of the synthesis discusses and interprets the continent-wide cultural updates emerging concomitantly and in an apparently punctuated fashion during the mid-Holocene.
In the second – rather theoretical and appendix-like – part of the paper, the rapport between punctuated and heterochronic evolutionary models is debated. Next, together with other
compatible models, they are tested in the cultural field of evolution, which leads to a concise
formulation and graphic illustration of the cultural heterochrony hypothesis. Suggestions regarding the placement of Australian Aboriginal cultures within its coordinates further the understanding of the similarities and disparities between the cultural landscapes of Aboriginal Australia, San southern Africa and ‘civilised’ Eurasia, which are summed up in the concluding section of the paper.
In A. Razfar and S. Zinner (eds), "Foundations and Applications of Language and Number - Transdisciplinary Perspectives". Lexington Books, Lanham, MD., Sep 2024
“The Origins of Language” Conference,
22-23 June 2019, Pleasanton, California.
Among the goal... more “The Origins of Language” Conference,
22-23 June 2019, Pleasanton, California.
Among the goals of the conference was to begin an interdisciplinary conversation on the origins of language that employs diverse paradigms, epistemologies and methods of inquiry from the past and the present. This special two-day event brought one of the world’s prominent linguists, Dr. Noam Chomsky, into conversation with leading scholars in the fields of linguistics and esoteric traditions.
The two volumes of "Foundations and Applications of Language and Number: Transdisciplinary Perspectives" address the topics debated at the symposium from additional angles and, beside the Conference Papers, they also feature contributions by scholars who did not attend the event.
Introduction: [...] In the opening section, the principal tenets of gene-culture coevolution theo... more Introduction: [...] In the opening section, the principal tenets of gene-culture coevolution theory will be debated, with a focus on the transmission biases that affect social learning and thus, play a key role in the specific trajectory of cumulative culture. This will be followed by a consideration of the arguments that question the importance of the demographic component of the theory and the ubiquity of the mathematical models that predict cultural loss in low demographic settings. Next, a perspective that advocates for the application of anarchic theory in ethnography will be adopted in a review of egalitarian hunters and gatherers. Their apparent disregard of the rules that govern the evolution of cumulative culture will also be addressed. An entire section will be devoted to ethnographically documented leveling mechanisms conducive to egalitarianism and the similarities and disparities between these and the ratcheting mechanisms that drive cumulative cultural evolution. This will be followed by a discussion of the physiological and psychological dimensions of neoteny, which will inform an inquiry into the origins of egalitarian societies, meant to dispel some prevalent misconceptions about their antiquity and rapport to more elaborate forms of social and economic organization. A final synthesis will attempt to accommodate heterochronic processes in cultural evolution in general, and in the development of egalitarian societies in particular.
Conclusion: The analytical models of gene-culture coevolution theory were successfully tested for cumulative cultures ranging from elaborate hunter-gatherer to complex modern societies and their validity cannot be refuted. However, this paper has questioned their universality after reviewing the case of marginal immediate-return hunters and gatherers that do not seem to conform to the general rules of the theory or be affected by them. The fiercely egalitarian culture of these societies is, nonetheless, driven by the very mechanisms and biases that were postulated for cumulative cultures, except that they appear to act in reverse and result in markedly antithetical outcomes, to the extent that they may be labeled ‘subtractive’ cultures. Because of the compelling analogy between the variables that define both cumulative and subtractive cultures, it is concluded that the peculiar evolutionary trajectory of egalitarian societies is the exception that proves the rules of gene-culture coevolution theory. However, this becomes evident only when the theory is augmented with the hypothesis of cultural heterochrony, which would also support one of its central claims - namely, that cultures evolve through a Darwinian selection process (in which shifts in the extent, rate, and timing of development are also acknowledged). Yet, having in mind that culture is a human construct, Darwinian theory's adamant stance on free will must be tempered. In addition, by heeding the call for studying the underlying philosophies and techniques conducive to equality with the same enthusiasm as we study the evolution of inequality, biocultural coevolution theory could become an encompassing and elegant conceptual framework that could easily accommodate and explain the entire spectrum of human cultural diversity.
i. Ongoing hominin encephalization during the Middle Pleistocene supported the synchronous applic... more i. Ongoing hominin encephalization during the Middle Pleistocene supported the synchronous application of novel mnemonic techniques, such as controlled and contextual vocalizations, meaningful mimetic and acoustic progressions, and abstract markings on rocks and bones. Phenomenal memory traces could thus be stored outside the brain and accessed at a collective level, as causally-sequenced information packages meant to stabilize adaptively-advantageous constructs of reality. It is suggested that the cognitive ability for external memory storage initiated a ritually orchestrated mnemonic convergence which, in its turn, became conducive to the emergence of human-specific consciousness and culture.
Keywords: consciousness; exaptation; exograms; Homo erectus; information; memory; music; niche construction; ritual; rock art; speech.
In "Proceedings of the NeanderART2018 Conference". Ed. Marcovalerio, Turin, Aug 2020
ii. The terminal Pleistocene is marked by the sudden reversal of several million years of continu... more ii. The terminal Pleistocene is marked by the sudden reversal of several million years of continuous encephalization, when the cranial volume of humans abruptly began to plummet. The Upper Paleolithic (UP) witnesses the cessation of biological evolution and the onset of an evolutionary mode centered exclusively on culture. By adapting to their calibrated models of reality, archaic populations underwent rapid physiological/psychological transformations. It is contended that the UP ‘creative explosion’ illustrates the attempt to counter cognitive losses inherent in cumulative cultural evolution and incipient self-domestication.
iii. Considering cumulative cultural evolution the 'natural choice' of all cognitively modern hum... more iii. Considering cumulative cultural evolution the 'natural choice' of all cognitively modern humans, gene-culture coevolution theory implies that the 'ratcheting' of innovations is the only index of 'progress.' In the modelling of the theory the stress is placed on social complexity, the absence of which would render small and isolated populations vulnerable to the 'treadmill effect,' the inevitable consequence of impaired social learning. However, the anthropological literature documents isolated hunter-gatherer groups that have developed intricate exchange networks that do not necessarily rely on technological innovation and function only in low demographic settings. Not only that the biases upon which transmission depends in cumulative cultural evolution—prestige, skills, success—are unknown, but certain 'leveling mechanisms' inhibit these very parameters and thus, no cultural models can rise to prominence. Contrary to the predictions of the theory, these societies do not seem to be plagued by cultural 'loss' and, instead of hopelessly running the treadmill and living in poverty, they have developed egalitarian and, to an extent, 'affluent' societies. Populations following a non-cumulative type of cultural evolution—known in anthropology as 'immediate-return' hunters-gatherers—are often described as 'pedomorphic,' due to their markedly neotenous morphological features and cognitive attitudes. On the other hand, populations that follow a cumulative type of cultural evolution are surprisingly 'robust' phenotypes. In the case of the latter, a cultural 'sudden jump' seems to have occurred during the Late Pleistocene which, in its turn, resulted in the entrenchment of archaic behavioral traits and the establishment of hierarchical societies. Conversely, with certain isolated hunters-gatherers, a cultural 'regression' seems to have taken place during the Early Holocene. The adoption of a cultural 'primitivism'—immediate-return subsistence—offered a degree of evolutionary flexibility that allowed for a neotenal leap. This, in its turn, enabled the reduction of archaic behavioral traits and the emergence of egalitarian societies.
In R. G. Bednarik (ed.), "Understanding Human Behavior - Theories, Patterns and Developments". Nova Biomedical, New York, Jun 2016
Human behavior is of fundamental importance not only to the individual, but to the community and ... more Human behavior is of fundamental importance not only to the individual, but to the community and all of humanity. Now that humans have acquired the capability of interfering with or destroying living systems, it is of great consequence to the planet itself. With this in mind, the book Understanding Human Behavior: Theories, Patterns, and Developments is the result of inviting several leading innovative thinkers to consider how they could contribute to a discussion of understanding human behavior. Their perspectives differ in approach and focus, but they all confirm the great complexity of the topic, and they show that science has hardly scratched its surface. The seven chapters of this volume are dominated by considerations of how the behavior of humans began and developed in the distant past, during the evolution of early humans. In human sociology, the term 'behavior' refers to the range of physical action / reaction and observable emotion associated with individuals today, as well as human society as a whole. But this describes only effects or symptoms of a condition pertaining to today, without considering how it came about, i.e., its original causes. This is examined in the chapters of this book, together with apparent historical trajectories of human behavior in an attempt to explore its etiology. In summary, this volume provides a well-rounded investigation into current cutting-edge understanding of the origins and nature of human behavior.
George F. Steiner’s essay explores the question why humans as a species have become increasingly neurotic in their recent evolutionary history. He separates human societies into those that are ‘life-affirming’ (immediate-return type, generalized hunters and gatherers) and those that are ‘life-restricting’ (delayed-return type/specialized), detecting increasing pathology with the ‘development’ toward the latter. Steiner perceives this transformation leading to ‘civilization’ as facilitating collective dissociation, the etiology of which he strives to understand. He confirms the process of neoteny in human evolution, defining modern man as an extremely vulnerable pedomorphic ape. Cultural niche construction and dual inheritance theory also inform his construction of human development during the Pleistocene and Holocene. His thesis derives from his intricate punctuated equilibria model, in which he perceives two basic coordinates: ‘vertical evolution’ through mutations, conserving primitive features and inhibiting specializations; and ‘horizontal evolution’ by adaptation, acquiring specialized features. Steiner postulates horizontally negative transitional phases punctuating periods of vertical stasis that bring the species closer to capture by the vertical coordinate. He visualizes a similar mechanism along his horizontal coordinate. He suggests that, with time, the durations of the stable phases decrease progressively along the vertical, but increase along the horizontal. He then applies a similar logic to a model featuring a vertical biological evolution and cultural reduction axis paired with a horizontal cultural accumulation and biological reduction coordinate. It is through these explanations that Steiner sketches out his assessment of the human psyche in order to determine the nature of human behavior. He also considers the introduction of linear time which left a deep trauma on this psyche. This leads to his explanation of exclusively symbolic perception of reality, depersonalization and collective dissociation of modern humans.
Mediterranean Archaeology and Archaeometry, Dec 2017
The archaeological record of the Late Neolithic – Chalcolithic – Early Bronze Age periods in the ... more The archaeological record of the Late Neolithic – Chalcolithic – Early Bronze Age periods in the Negev exhibits prevalent east to west orientations, which is understood in the literature as an expression of the preoccupations with afterlife beliefs, mortuary cult and ancestor worship. These archaeological remains are often described as astronomical alignments and are related to the setting sun on the day of the summer solstice. They are attributed to an emerging pastoralist elite. Orientation seems to be also the central theme in the oral traditions of contemporary pastoralists. While the material remains express orientation in space, the oral traditions, which are illustrated at their best in star-lore, express an orientation in time: the cyclic renewal of seasons is observed in the east to west passage of stars and asterisms. The seasons and the constellations, which define them, are related to equinoxes. As material and spiritual expressions of the beliefs that characterize pastoral nomads, the archaeological record and star-lore seem to be closely related. However, due to polar shift and the precession of the equinoxes, contemporary star-lore orientates itself differently from its Chalcolithic – Early Bronze Age forerunner, and it cannot reflect the orientation exhibited by tumuli fields, walls, masseboth and other remains, except in a very approximate way. A significant pre-cession of equinoxes occurred in the early phases of the Middle Bronze Age. The event left a deep mark on cultures worldwide and it was paralleled by a shift in symbolism. In the Negev it also meant a deterioration of the climate. Nomadic mythology and star-lore had to re-orientate themselves, to adjust to the new coordinates, which superseded an apparently perfect previous order. The majority of the rock art corpus in the Negev is dated roughly to the period that preceded the shift. However, a few of the engravings dated to the Early Bronze Age become meaningful only when related to the changes, which occurred during and after the precession of the equinoxes. Other engravings reflect precisely Chalcolithic – Early Bronze Age realities, but their symbolic implications outlived the astronomic context in which they were conceived and they are actual even in our days.
Pastoralism and metallurgy emerged simultaneously in the arid southern Levant, with the first att... more Pastoralism and metallurgy emerged simultaneously in the arid southern Levant, with the first attested records dated to the Late Neolithic. The two economies reached their maturity during the Chalcolithic and the Early Bronze Age. The bulk of the rock engravings of the Negev Desert and the neighboring areas are dated precisely to this period. Their symbolism bears witness to the compatible values of smiths and nomads. These beliefs are also well-reflected in nomadic star-lore, which is apparently the oral version of the stories told by a number of petroglyphs. The literature describing the relations between pastoral nomads and itinerant coppersmiths, from ancient to modern times, emphasizes the special status of the latter, which is expressed in their role as marginalized ritual specialists. Even that the values professed by coppersmiths left a deep mark on the mythology of the nomad, the influences were reciprocal, and the descendants of the Bronze Age smelters would become the champions of nomadic virtues during the Iron Age.
World Council of Anthropological Associations, Mar 2022
Comparative diagrams of commonly accepted heterochronic processes in biological evolution and the... more Comparative diagrams of commonly accepted heterochronic processes in biological evolution and their suggested counterparts in the evolution of human culture.
The first part of this synthesis addresses the peculiarities impeding the inclusion of Aboriginal... more The first part of this synthesis addresses the peculiarities impeding the inclusion of Aboriginal
(and some other) non-technologically oriented traditions in the classical models of cultural evolution, anthropological taxonomy and archaeological narratives. This is followed by a quest for the identification of elusive and materially ‘non-utilitarian’ innovations, which could elucidate the reasons behind the usually misconstrued retention of an ‘archaic’ material culture in Aboriginal Australia. Next, the impetus for the elaboration of rather non-material than technological skills is explored, followed by an in-depth analysis of the neural underpinnings of ritual behaviour and art-like expression, the domains in which – as I argue – such skills may be detected. An entire section deliberates on the nexus between ritual, art and knowledge, with a stress on the cognitive ability for external memory storage and its role in the management of an increasingly complex knowledge inheritance system, as expressed in the Australian-specific niche construction and landscape socialisation practices. The transitional section to the second part of the synthesis discusses and interprets the continent-wide cultural updates emerging concomitantly and in an apparently punctuated fashion during the mid-Holocene.
In the second – rather theoretical and appendix-like – part of the paper, the rapport between punctuated and heterochronic evolutionary models is debated. Next, together with other
compatible models, they are tested in the cultural field of evolution, which leads to a concise
formulation and graphic illustration of the cultural heterochrony hypothesis. Suggestions regarding the placement of Australian Aboriginal cultures within its coordinates further the understanding of the similarities and disparities between the cultural landscapes of Aboriginal Australia, San southern Africa and ‘civilised’ Eurasia, which are summed up in the concluding section of the paper.
In A. Razfar and S. Zinner (eds), "Foundations and Applications of Language and Number - Transdisciplinary Perspectives". Lexington Books, Lanham, MD., Sep 2024
“The Origins of Language” Conference,
22-23 June 2019, Pleasanton, California.
Among the goal... more “The Origins of Language” Conference,
22-23 June 2019, Pleasanton, California.
Among the goals of the conference was to begin an interdisciplinary conversation on the origins of language that employs diverse paradigms, epistemologies and methods of inquiry from the past and the present. This special two-day event brought one of the world’s prominent linguists, Dr. Noam Chomsky, into conversation with leading scholars in the fields of linguistics and esoteric traditions.
The two volumes of "Foundations and Applications of Language and Number: Transdisciplinary Perspectives" address the topics debated at the symposium from additional angles and, beside the Conference Papers, they also feature contributions by scholars who did not attend the event.
Introduction: [...] In the opening section, the principal tenets of gene-culture coevolution theo... more Introduction: [...] In the opening section, the principal tenets of gene-culture coevolution theory will be debated, with a focus on the transmission biases that affect social learning and thus, play a key role in the specific trajectory of cumulative culture. This will be followed by a consideration of the arguments that question the importance of the demographic component of the theory and the ubiquity of the mathematical models that predict cultural loss in low demographic settings. Next, a perspective that advocates for the application of anarchic theory in ethnography will be adopted in a review of egalitarian hunters and gatherers. Their apparent disregard of the rules that govern the evolution of cumulative culture will also be addressed. An entire section will be devoted to ethnographically documented leveling mechanisms conducive to egalitarianism and the similarities and disparities between these and the ratcheting mechanisms that drive cumulative cultural evolution. This will be followed by a discussion of the physiological and psychological dimensions of neoteny, which will inform an inquiry into the origins of egalitarian societies, meant to dispel some prevalent misconceptions about their antiquity and rapport to more elaborate forms of social and economic organization. A final synthesis will attempt to accommodate heterochronic processes in cultural evolution in general, and in the development of egalitarian societies in particular.
Conclusion: The analytical models of gene-culture coevolution theory were successfully tested for cumulative cultures ranging from elaborate hunter-gatherer to complex modern societies and their validity cannot be refuted. However, this paper has questioned their universality after reviewing the case of marginal immediate-return hunters and gatherers that do not seem to conform to the general rules of the theory or be affected by them. The fiercely egalitarian culture of these societies is, nonetheless, driven by the very mechanisms and biases that were postulated for cumulative cultures, except that they appear to act in reverse and result in markedly antithetical outcomes, to the extent that they may be labeled ‘subtractive’ cultures. Because of the compelling analogy between the variables that define both cumulative and subtractive cultures, it is concluded that the peculiar evolutionary trajectory of egalitarian societies is the exception that proves the rules of gene-culture coevolution theory. However, this becomes evident only when the theory is augmented with the hypothesis of cultural heterochrony, which would also support one of its central claims - namely, that cultures evolve through a Darwinian selection process (in which shifts in the extent, rate, and timing of development are also acknowledged). Yet, having in mind that culture is a human construct, Darwinian theory's adamant stance on free will must be tempered. In addition, by heeding the call for studying the underlying philosophies and techniques conducive to equality with the same enthusiasm as we study the evolution of inequality, biocultural coevolution theory could become an encompassing and elegant conceptual framework that could easily accommodate and explain the entire spectrum of human cultural diversity.
i. Ongoing hominin encephalization during the Middle Pleistocene supported the synchronous applic... more i. Ongoing hominin encephalization during the Middle Pleistocene supported the synchronous application of novel mnemonic techniques, such as controlled and contextual vocalizations, meaningful mimetic and acoustic progressions, and abstract markings on rocks and bones. Phenomenal memory traces could thus be stored outside the brain and accessed at a collective level, as causally-sequenced information packages meant to stabilize adaptively-advantageous constructs of reality. It is suggested that the cognitive ability for external memory storage initiated a ritually orchestrated mnemonic convergence which, in its turn, became conducive to the emergence of human-specific consciousness and culture.
Keywords: consciousness; exaptation; exograms; Homo erectus; information; memory; music; niche construction; ritual; rock art; speech.
In "Proceedings of the NeanderART2018 Conference". Ed. Marcovalerio, Turin, Aug 2020
ii. The terminal Pleistocene is marked by the sudden reversal of several million years of continu... more ii. The terminal Pleistocene is marked by the sudden reversal of several million years of continuous encephalization, when the cranial volume of humans abruptly began to plummet. The Upper Paleolithic (UP) witnesses the cessation of biological evolution and the onset of an evolutionary mode centered exclusively on culture. By adapting to their calibrated models of reality, archaic populations underwent rapid physiological/psychological transformations. It is contended that the UP ‘creative explosion’ illustrates the attempt to counter cognitive losses inherent in cumulative cultural evolution and incipient self-domestication.
iii. Considering cumulative cultural evolution the 'natural choice' of all cognitively modern hum... more iii. Considering cumulative cultural evolution the 'natural choice' of all cognitively modern humans, gene-culture coevolution theory implies that the 'ratcheting' of innovations is the only index of 'progress.' In the modelling of the theory the stress is placed on social complexity, the absence of which would render small and isolated populations vulnerable to the 'treadmill effect,' the inevitable consequence of impaired social learning. However, the anthropological literature documents isolated hunter-gatherer groups that have developed intricate exchange networks that do not necessarily rely on technological innovation and function only in low demographic settings. Not only that the biases upon which transmission depends in cumulative cultural evolution—prestige, skills, success—are unknown, but certain 'leveling mechanisms' inhibit these very parameters and thus, no cultural models can rise to prominence. Contrary to the predictions of the theory, these societies do not seem to be plagued by cultural 'loss' and, instead of hopelessly running the treadmill and living in poverty, they have developed egalitarian and, to an extent, 'affluent' societies. Populations following a non-cumulative type of cultural evolution—known in anthropology as 'immediate-return' hunters-gatherers—are often described as 'pedomorphic,' due to their markedly neotenous morphological features and cognitive attitudes. On the other hand, populations that follow a cumulative type of cultural evolution are surprisingly 'robust' phenotypes. In the case of the latter, a cultural 'sudden jump' seems to have occurred during the Late Pleistocene which, in its turn, resulted in the entrenchment of archaic behavioral traits and the establishment of hierarchical societies. Conversely, with certain isolated hunters-gatherers, a cultural 'regression' seems to have taken place during the Early Holocene. The adoption of a cultural 'primitivism'—immediate-return subsistence—offered a degree of evolutionary flexibility that allowed for a neotenal leap. This, in its turn, enabled the reduction of archaic behavioral traits and the emergence of egalitarian societies.
In R. G. Bednarik (ed.), "Understanding Human Behavior - Theories, Patterns and Developments". Nova Biomedical, New York, Jun 2016
Human behavior is of fundamental importance not only to the individual, but to the community and ... more Human behavior is of fundamental importance not only to the individual, but to the community and all of humanity. Now that humans have acquired the capability of interfering with or destroying living systems, it is of great consequence to the planet itself. With this in mind, the book Understanding Human Behavior: Theories, Patterns, and Developments is the result of inviting several leading innovative thinkers to consider how they could contribute to a discussion of understanding human behavior. Their perspectives differ in approach and focus, but they all confirm the great complexity of the topic, and they show that science has hardly scratched its surface. The seven chapters of this volume are dominated by considerations of how the behavior of humans began and developed in the distant past, during the evolution of early humans. In human sociology, the term 'behavior' refers to the range of physical action / reaction and observable emotion associated with individuals today, as well as human society as a whole. But this describes only effects or symptoms of a condition pertaining to today, without considering how it came about, i.e., its original causes. This is examined in the chapters of this book, together with apparent historical trajectories of human behavior in an attempt to explore its etiology. In summary, this volume provides a well-rounded investigation into current cutting-edge understanding of the origins and nature of human behavior.
George F. Steiner’s essay explores the question why humans as a species have become increasingly neurotic in their recent evolutionary history. He separates human societies into those that are ‘life-affirming’ (immediate-return type, generalized hunters and gatherers) and those that are ‘life-restricting’ (delayed-return type/specialized), detecting increasing pathology with the ‘development’ toward the latter. Steiner perceives this transformation leading to ‘civilization’ as facilitating collective dissociation, the etiology of which he strives to understand. He confirms the process of neoteny in human evolution, defining modern man as an extremely vulnerable pedomorphic ape. Cultural niche construction and dual inheritance theory also inform his construction of human development during the Pleistocene and Holocene. His thesis derives from his intricate punctuated equilibria model, in which he perceives two basic coordinates: ‘vertical evolution’ through mutations, conserving primitive features and inhibiting specializations; and ‘horizontal evolution’ by adaptation, acquiring specialized features. Steiner postulates horizontally negative transitional phases punctuating periods of vertical stasis that bring the species closer to capture by the vertical coordinate. He visualizes a similar mechanism along his horizontal coordinate. He suggests that, with time, the durations of the stable phases decrease progressively along the vertical, but increase along the horizontal. He then applies a similar logic to a model featuring a vertical biological evolution and cultural reduction axis paired with a horizontal cultural accumulation and biological reduction coordinate. It is through these explanations that Steiner sketches out his assessment of the human psyche in order to determine the nature of human behavior. He also considers the introduction of linear time which left a deep trauma on this psyche. This leads to his explanation of exclusively symbolic perception of reality, depersonalization and collective dissociation of modern humans.
Mediterranean Archaeology and Archaeometry, Dec 2017
The archaeological record of the Late Neolithic – Chalcolithic – Early Bronze Age periods in the ... more The archaeological record of the Late Neolithic – Chalcolithic – Early Bronze Age periods in the Negev exhibits prevalent east to west orientations, which is understood in the literature as an expression of the preoccupations with afterlife beliefs, mortuary cult and ancestor worship. These archaeological remains are often described as astronomical alignments and are related to the setting sun on the day of the summer solstice. They are attributed to an emerging pastoralist elite. Orientation seems to be also the central theme in the oral traditions of contemporary pastoralists. While the material remains express orientation in space, the oral traditions, which are illustrated at their best in star-lore, express an orientation in time: the cyclic renewal of seasons is observed in the east to west passage of stars and asterisms. The seasons and the constellations, which define them, are related to equinoxes. As material and spiritual expressions of the beliefs that characterize pastoral nomads, the archaeological record and star-lore seem to be closely related. However, due to polar shift and the precession of the equinoxes, contemporary star-lore orientates itself differently from its Chalcolithic – Early Bronze Age forerunner, and it cannot reflect the orientation exhibited by tumuli fields, walls, masseboth and other remains, except in a very approximate way. A significant pre-cession of equinoxes occurred in the early phases of the Middle Bronze Age. The event left a deep mark on cultures worldwide and it was paralleled by a shift in symbolism. In the Negev it also meant a deterioration of the climate. Nomadic mythology and star-lore had to re-orientate themselves, to adjust to the new coordinates, which superseded an apparently perfect previous order. The majority of the rock art corpus in the Negev is dated roughly to the period that preceded the shift. However, a few of the engravings dated to the Early Bronze Age become meaningful only when related to the changes, which occurred during and after the precession of the equinoxes. Other engravings reflect precisely Chalcolithic – Early Bronze Age realities, but their symbolic implications outlived the astronomic context in which they were conceived and they are actual even in our days.
Pastoralism and metallurgy emerged simultaneously in the arid southern Levant, with the first att... more Pastoralism and metallurgy emerged simultaneously in the arid southern Levant, with the first attested records dated to the Late Neolithic. The two economies reached their maturity during the Chalcolithic and the Early Bronze Age. The bulk of the rock engravings of the Negev Desert and the neighboring areas are dated precisely to this period. Their symbolism bears witness to the compatible values of smiths and nomads. These beliefs are also well-reflected in nomadic star-lore, which is apparently the oral version of the stories told by a number of petroglyphs. The literature describing the relations between pastoral nomads and itinerant coppersmiths, from ancient to modern times, emphasizes the special status of the latter, which is expressed in their role as marginalized ritual specialists. Even that the values professed by coppersmiths left a deep mark on the mythology of the nomad, the influences were reciprocal, and the descendants of the Bronze Age smelters would become the champions of nomadic virtues during the Iron Age.
World Council of Anthropological Associations, Mar 2022
Comparative diagrams of commonly accepted heterochronic processes in biological evolution and the... more Comparative diagrams of commonly accepted heterochronic processes in biological evolution and their suggested counterparts in the evolution of human culture.
In "Why Cognitive Archaeology Needs Philosophy?" PhilPapers, Mar 2019
Following Michael S. Jones’ call for articles showing the contemporary value of the great 20th ce... more Following Michael S. Jones’ call for articles showing the contemporary value of the great 20th century Transsylvanian philosopher Lucian Blaga in various spheres of expertise, I have immediately thought of George F. Steiner’s recently published book, Neanderthals in Plato’s Cave. The evolutionary model forwarded by Steiner draws heavily on philosophical insights provided by Blaga and, although the volume was written for a scientifically-minded public, the author has adopted, updated and expanded some of Blaga’s anthropological perspectives. In our e-mail correspondence, Steiner has acknowledged Blaga’s influence and has enthusiastically endorsed my attempt to review the similarities between some of the postulates of contemporary research in the various disciplines that inform cognitive archaeology – Steiner’s field of expertise – and the conceptual evolutionary/cultural hypothesis outlined in Blaga’s philosophical system.
The archaeological record of the Late Neolithic-Chalcolithic-Early Bronze Age of the Negev Desert... more The archaeological record of the Late Neolithic-Chalcolithic-Early Bronze Age of the Negev Desert exhibits prevalent east to west orientations. This is understood in literature as an expression of preoccupations that characterized emerging pastoralist elites, namely: afterlife beliefs, mortuary cult and ancestor worship. Such archaeological remains are generally explained as astronomical alignments and are tentatively related to the position of the setting sun on the day of the summer solstice. Orientation seems to be also the central theme in the oral traditions of contemporary pastoralists. While the material remains exhibit orientation in space, the oral traditions, which are illustrated at their best in star-lore, exhibit an orientation in time: the cyclic renewal of seasons is observed in the east to west passage of stars and asterisms. As material and spiritual expressions of the beliefs that characterize pastoral nomads, the archaeological record and star-lore seem to be closely related. However, due to polar shift and the precession of equinoxes, contemporary star-lore orientates itself differently from its Chalcolithic-Early Bronze Age forerunner, therefore it cannot reflect the spatial orientation exhibited by tumuli fields, walls, masseboth and other remains from the said periods, except in a very approximate manner. A significant precession of equinoxes occurred in the early phases of the Middle Bronze Age. The event apparently left a deep mark on cultures worldwide and it was likely paralleled by shifts in symbolism. Moreover, in the Negev, the precession was also accompanied by a climatic deterioration. Nomadic mythology and star-lore had to readjust to the new coordinates that superseded an apparently perfect previous order. The majority of the rock art corpus in the Negev is dated-based on stylistic considerations-to the period that preceded the shift. However, a few of the engravings attributed to the Early Bronze Age become meaningful only when related to the changes that occurred during and after the precession of the equinoxes. Other petroglyphs reflect precisely Chalcolithic-Early Bronze Age realities, but their symbolic implications outlived the astronomical context in which they were conceived and are still meaningful to the Bedouin pastoralists of today.
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(and some other) non-technologically oriented traditions in the classical models of cultural evolution, anthropological taxonomy and archaeological narratives. This is followed by a quest for the identification of elusive and materially ‘non-utilitarian’ innovations, which could elucidate the reasons behind the usually misconstrued retention of an ‘archaic’ material culture in Aboriginal Australia. Next, the impetus for the elaboration of rather non-material than technological skills is explored, followed by an in-depth analysis of the neural underpinnings of ritual behaviour and art-like expression, the domains in which – as I argue – such skills may be detected. An entire section deliberates on the nexus between ritual, art and knowledge, with a stress on the cognitive ability for external memory storage and its role in the management of an increasingly complex knowledge inheritance system, as expressed in the Australian-specific niche construction and landscape socialisation practices. The transitional section to the second part of the synthesis discusses and interprets the continent-wide cultural updates emerging concomitantly and in an apparently punctuated fashion during the mid-Holocene.
In the second – rather theoretical and appendix-like – part of the paper, the rapport between punctuated and heterochronic evolutionary models is debated. Next, together with other
compatible models, they are tested in the cultural field of evolution, which leads to a concise
formulation and graphic illustration of the cultural heterochrony hypothesis. Suggestions regarding the placement of Australian Aboriginal cultures within its coordinates further the understanding of the similarities and disparities between the cultural landscapes of Aboriginal Australia, San southern Africa and ‘civilised’ Eurasia, which are summed up in the concluding section of the paper.
22-23 June 2019, Pleasanton, California.
Among the goals of the conference was to begin an interdisciplinary conversation on the origins of language that employs diverse paradigms, epistemologies and methods of inquiry from the past and the present. This special two-day event brought one of the world’s prominent linguists, Dr. Noam Chomsky, into conversation with leading scholars in the fields of linguistics and esoteric traditions.
The two volumes of "Foundations and Applications of Language and Number: Transdisciplinary Perspectives" address the topics debated at the symposium from additional angles and, beside the Conference Papers, they also feature contributions by scholars who did not attend the event.
Conclusion: The analytical models of gene-culture coevolution theory were successfully tested for cumulative cultures ranging from elaborate hunter-gatherer to complex modern societies and their validity cannot be refuted. However, this paper has questioned their universality after reviewing the case of marginal immediate-return hunters and gatherers that do not seem to conform to the general rules of the theory or be affected by them. The fiercely egalitarian culture of these societies is, nonetheless, driven by the very mechanisms and biases that were postulated for cumulative cultures, except that they appear to act in reverse and result in markedly antithetical outcomes, to the extent that they may be labeled ‘subtractive’ cultures. Because of the compelling analogy between the variables that define both cumulative and subtractive cultures, it is concluded that the peculiar evolutionary trajectory of egalitarian societies is the exception that proves the rules of gene-culture coevolution theory. However, this becomes evident only when the theory is augmented with the hypothesis of cultural heterochrony, which would also support one of its central claims - namely, that cultures evolve through a Darwinian selection process (in which shifts in the extent, rate, and timing of development are also acknowledged). Yet, having in mind that culture is a human construct, Darwinian theory's adamant stance on free will must be tempered. In addition, by heeding the call for studying the underlying philosophies and techniques conducive to equality with the same enthusiasm as we study the evolution of inequality, biocultural coevolution theory could become an encompassing and elegant conceptual framework that could easily accommodate and explain the entire spectrum of human cultural diversity.
Keywords: consciousness; exaptation; exograms; Homo erectus; information; memory; music; niche construction; ritual; rock art; speech.
George F. Steiner’s essay explores the question why humans as a species have become increasingly neurotic in their recent evolutionary history. He separates human societies into those that are ‘life-affirming’ (immediate-return type, generalized hunters and gatherers) and those that are ‘life-restricting’ (delayed-return type/specialized), detecting increasing pathology with the ‘development’ toward the latter. Steiner perceives this transformation leading to ‘civilization’ as facilitating collective dissociation, the etiology of which he strives to understand. He confirms the process of neoteny in human evolution, defining modern man as an extremely vulnerable pedomorphic ape. Cultural niche construction and dual inheritance theory also inform his construction of human development during the Pleistocene and Holocene. His thesis derives from his intricate punctuated equilibria model, in which he perceives two basic coordinates: ‘vertical evolution’ through mutations, conserving primitive features and inhibiting specializations; and ‘horizontal evolution’ by adaptation, acquiring specialized features. Steiner postulates horizontally negative transitional phases punctuating periods of vertical stasis that bring the species closer to capture by the vertical coordinate. He visualizes a similar mechanism along his horizontal coordinate. He suggests that, with time, the durations of the stable phases decrease progressively along the vertical, but increase along the horizontal. He then applies a similar logic to a model featuring a vertical biological evolution and cultural reduction axis paired with a horizontal cultural accumulation and biological reduction coordinate. It is through these explanations that Steiner sketches out his assessment of the human psyche in order to determine the nature of human behavior. He also considers the introduction of linear time which left a deep trauma on this psyche. This leads to his explanation of exclusively symbolic perception of reality, depersonalization and collective dissociation of modern humans.
(and some other) non-technologically oriented traditions in the classical models of cultural evolution, anthropological taxonomy and archaeological narratives. This is followed by a quest for the identification of elusive and materially ‘non-utilitarian’ innovations, which could elucidate the reasons behind the usually misconstrued retention of an ‘archaic’ material culture in Aboriginal Australia. Next, the impetus for the elaboration of rather non-material than technological skills is explored, followed by an in-depth analysis of the neural underpinnings of ritual behaviour and art-like expression, the domains in which – as I argue – such skills may be detected. An entire section deliberates on the nexus between ritual, art and knowledge, with a stress on the cognitive ability for external memory storage and its role in the management of an increasingly complex knowledge inheritance system, as expressed in the Australian-specific niche construction and landscape socialisation practices. The transitional section to the second part of the synthesis discusses and interprets the continent-wide cultural updates emerging concomitantly and in an apparently punctuated fashion during the mid-Holocene.
In the second – rather theoretical and appendix-like – part of the paper, the rapport between punctuated and heterochronic evolutionary models is debated. Next, together with other
compatible models, they are tested in the cultural field of evolution, which leads to a concise
formulation and graphic illustration of the cultural heterochrony hypothesis. Suggestions regarding the placement of Australian Aboriginal cultures within its coordinates further the understanding of the similarities and disparities between the cultural landscapes of Aboriginal Australia, San southern Africa and ‘civilised’ Eurasia, which are summed up in the concluding section of the paper.
22-23 June 2019, Pleasanton, California.
Among the goals of the conference was to begin an interdisciplinary conversation on the origins of language that employs diverse paradigms, epistemologies and methods of inquiry from the past and the present. This special two-day event brought one of the world’s prominent linguists, Dr. Noam Chomsky, into conversation with leading scholars in the fields of linguistics and esoteric traditions.
The two volumes of "Foundations and Applications of Language and Number: Transdisciplinary Perspectives" address the topics debated at the symposium from additional angles and, beside the Conference Papers, they also feature contributions by scholars who did not attend the event.
Conclusion: The analytical models of gene-culture coevolution theory were successfully tested for cumulative cultures ranging from elaborate hunter-gatherer to complex modern societies and their validity cannot be refuted. However, this paper has questioned their universality after reviewing the case of marginal immediate-return hunters and gatherers that do not seem to conform to the general rules of the theory or be affected by them. The fiercely egalitarian culture of these societies is, nonetheless, driven by the very mechanisms and biases that were postulated for cumulative cultures, except that they appear to act in reverse and result in markedly antithetical outcomes, to the extent that they may be labeled ‘subtractive’ cultures. Because of the compelling analogy between the variables that define both cumulative and subtractive cultures, it is concluded that the peculiar evolutionary trajectory of egalitarian societies is the exception that proves the rules of gene-culture coevolution theory. However, this becomes evident only when the theory is augmented with the hypothesis of cultural heterochrony, which would also support one of its central claims - namely, that cultures evolve through a Darwinian selection process (in which shifts in the extent, rate, and timing of development are also acknowledged). Yet, having in mind that culture is a human construct, Darwinian theory's adamant stance on free will must be tempered. In addition, by heeding the call for studying the underlying philosophies and techniques conducive to equality with the same enthusiasm as we study the evolution of inequality, biocultural coevolution theory could become an encompassing and elegant conceptual framework that could easily accommodate and explain the entire spectrum of human cultural diversity.
Keywords: consciousness; exaptation; exograms; Homo erectus; information; memory; music; niche construction; ritual; rock art; speech.
George F. Steiner’s essay explores the question why humans as a species have become increasingly neurotic in their recent evolutionary history. He separates human societies into those that are ‘life-affirming’ (immediate-return type, generalized hunters and gatherers) and those that are ‘life-restricting’ (delayed-return type/specialized), detecting increasing pathology with the ‘development’ toward the latter. Steiner perceives this transformation leading to ‘civilization’ as facilitating collective dissociation, the etiology of which he strives to understand. He confirms the process of neoteny in human evolution, defining modern man as an extremely vulnerable pedomorphic ape. Cultural niche construction and dual inheritance theory also inform his construction of human development during the Pleistocene and Holocene. His thesis derives from his intricate punctuated equilibria model, in which he perceives two basic coordinates: ‘vertical evolution’ through mutations, conserving primitive features and inhibiting specializations; and ‘horizontal evolution’ by adaptation, acquiring specialized features. Steiner postulates horizontally negative transitional phases punctuating periods of vertical stasis that bring the species closer to capture by the vertical coordinate. He visualizes a similar mechanism along his horizontal coordinate. He suggests that, with time, the durations of the stable phases decrease progressively along the vertical, but increase along the horizontal. He then applies a similar logic to a model featuring a vertical biological evolution and cultural reduction axis paired with a horizontal cultural accumulation and biological reduction coordinate. It is through these explanations that Steiner sketches out his assessment of the human psyche in order to determine the nature of human behavior. He also considers the introduction of linear time which left a deep trauma on this psyche. This leads to his explanation of exclusively symbolic perception of reality, depersonalization and collective dissociation of modern humans.