Observational learning of tool use in children: Investigating cultural spread through diffusion chains and learning mechanisms through ghost displays

In the first of two experiments, we demonstrate the spread of a novel form of tool use across 20 “cultural generations” of child-to-child transmission. An experimentally seeded technique spread with 100% fidelity along twice as many “generations” as has been investigated in recent exploratory “diffusion” experiments of this type. This contrasted with only a single child discovering the technique spontaneously in a comparable group tested individually without any model. This study accordingly documents children’s social learning of tool use on a new, population-level scale that characterizes real-world cultural phenomena. In a second experiment, underlying social learning processes were investigated with a focus on the contrast between imitation (defined as copying actions) and emulation (defined as learning from the results of actions only). In two different “ghost” conditions, children were presented with the task used in the first experiment but now operated without sight of an agent performing the task, thereby presenting only the information used in emulation. Children in ghost conditions were less successful than those who had watched a model in action and showed variable matching to what they had seen. These findings suggest the importance of observational learning of complex tool use through imitation rather than only through emulation. Results of the two experiments are compared with those of similar experiments conducted previously with chimpanzees and are discussed in relation to the wider perspective of human culture and the influence of task complexity on social learning.     

Enhancing Theological Education for Women in Africa

This paper highlights the models that are being used by African women theologians and the All Africa Conference of Churches to increase women's chances in theological education, hence ensuring equal participation of women and men in church leadership.     

Facial expressions modulate the gaze orienting effect on sound localization judgement

Recent studies have shown that cueing eye gaze can affect the processing of visual information, and this phenomenon is called the gaze-orienting effect (visual-GOE). Emerging evidence has shown that the cueing eye gaze also affects the processing of auditory information (auditory-GOE). However, it is unclear whether the auditory-GOE is modulated by emotion. We conducted three behavioural experiments to investigate whether cueing eye gaze influenced the orientation judgement to a sound, and whether the effect was modulated by facial expressions. The current study set four facial expressions (angry, fearful, happy, and neutral), manipulated the display type of facial expressions, and changed the sequence of gaze and emotional expressions. Participants were required to judge the sound orientation after facial expressions and gaze cues. The results showed that the orientation judgement of sound was influenced by gaze direction in all three experiments, and the orientation judgement of sound was faster when the face was oriented to the target location (congruent trials) than when the face was oriented away from the target location (incongruent trials). The modulation of emotion on auditory-GOE was observed only when gaze shifted followed by facial expression (Exp3); the auditory-GOE was significantly greater for angry faces than for neutral faces. These findings indicate that auditory-GOE as a social phenomenon exists widely, and the effect was modulated by facial expression. Gaze shift before the presentation of emotion was the key influencing factor for the emotional modulation in an auditory target gaze-orienting task. Our findings suggest that the integration of facial expressions and eye gaze was context-dependent.     

Self-punishment promotes reconciliation with third parties by addressing the symbolic implications of wrongdoing

Self-punishment is a highly costly—and potentially harmful—way transgressors can respond to a wrongdoing. In this research, we propose that people might punish themselves in part because it has a communicative social function. Three studies using hypothetical vignettes showed that self-punishment facilitates reconciliation with third party observers by addressing the symbolic implications of wrongdoing. Specifically, self-punishment establishes a moral value consensus and/or diminishes offender status/power, and through this, increases third party perceptions of justice and transgressor remorse, and the third party's willingness to reconcile. This effect was robust to manipulations designed to make third parties question the sincerity of the self-punisher's intention. Self-punishment thus serves a beneficial interpersonal function by repairing social bonds between transgressors and their peers.