Meme and its Role in Culture Evolution - Case Study Example

Meme and its Role in Culture Evolution [Name] [Professor Name] [Course] [Date] Table of Contents Table of Contents 1 Abstract: 2 Introduction 3 Defining meme 3 Internet memes 5 Ontology of Memes 6 Meme lifecycle/ Transmission stages 7 Cultural Evolution 10 Memetic theory and its criticism 11 Conclusion 13 References 14 Abstract: Meme refers to an idea, style or behaviour that spread from an individual to the other within a culture. The concept was first used and defined by Dawkins (1976:191-201, 322-31) in his works “The Selfish Gene”. This paper discusses the ontology of meme and the different definitions of meme. It also explores the concept of internet meme. Further, it examines the lifecycle and stages of meme transmission, the roles meme play in culture, how meme merge into culture and how they evolve culture. Finally, the memetic theory is explored along with its concerns and criticisms. Key concepts: meme, memetics theory, internet themes, culture evolution, meme transmission Introduction Meme refers to an idea, style or behaviour that spread from an individual to the other within a culture. The concept was first used and defined by Dawkins (1976:191-201, 322-31) in his works “The Selfish Gene”. Several commentaries have also described meme as a piece of information or idea that spreads through replicators such humans (Tashian 2009; Aunger 2000). In general, meme is perceived as a vehicle for transmitting cultural symbols, ideas or practices capable of being passed through the human mind through speech, rituals, writing, or any other imitable phenomena. Proponents of the meme concept also consider it as corresponding to genes as they mutate and self-replicate (Dawkins 1999). A deeper understanding of this concept is reflected in its ontology. Defining meme Dawkins (1976) posited that the term “meme” is all-encompassing and may include clothes, catchphrases, infrastructure, pottery, fashion or clothes. This shows that definition of memes can be found in several kinds of things (both physical and abstract) that are inside the minds of people, artefacts, or that comprise people’s behaviours. Sperber (2000) and Aunger (2000) agree with this broad definition and observe that memes are culpably involved in the origin of human biology, human cultures such as language, art and religion and technology, such as the internet that has been more efficient is rapidly replicating and dispersing memes. However, in Aunger’s (2000) view memes as fundamental units of culture that drives just about any interesting aspect of human evolution. Based on this perspective, it can indeed be argued that memes are very powerful. Benzon (2013) is however opposed to these perceptions. If memes get to “explain everything then they explain nothing.” Aunger (2000) however observes that on the contrary, the role of memes as a cultural replicator is what makes their concept special. This argument appears to be consistent with Dawkins’ (1976) original objective when he hypothesized the existence of memes as analogous to genes. These two conceptions are however refuted by Benitez (2001, 29) who stated that memetics is merely a “pseudoscientific dogma” that compares memes to viruses, genes or contagious agents that compete to survive in the human brain. Indeed, several theorists have seemed to agree that the replicator concept is meme’s lasting contribution to cultural evolution (Best 1997; Blackmore 1999). In any case, conceiving a way to define the term “replication” to include all the identifiable replicators such as genes, computer viruses or behaviours has proved difficult. Aunger (2000) has attempted to define replication as “a special correlation” between the causation and a copy in a way that satisfies four conditions. First, the sources or the causation has to play a role in triggering the conditions that facilitate the copying processes. Next, there has to be a similarity between the sources and the copy. Third, there has to be a transfer of information thus enabling the copy to be similar to the source. Lastly, there has to be duplication. Internet memes Internet memes are fundamental cultural units such as images, catchwords, expressions and trends that spread speedily through internet technologies (Davis 2011). Consequently, they construct, reveal and structure out cultural realities. Marshall (2000) argues that various activities occurring at different levels in the organization can be interpreted into memetics. According to Davis (2011), a typical success internet meme such as Lolcats depicts a rising affection between human beings and animals. Memes and myth do share similar semiotic structures. Marshall (2000) and Davis (2011) agree that internet meme is however the more dominant and consistent form of myth within an augmented society. This is because internet memes are digital as well as physical. In addition, they are quickly spread. Next, internet memes are user-generated and lastly, they are easily adaptable (Sterelny and Griffiths 1999). In a typical augmented or contemporary society, individuals communicate, interact, formulate and live life in indissoluble digital and physical realms. In the same manner, internet meme is in most cases based on a physical occurrence, spread in digital form and enacted in digital and physical forms. For instance, Davis (2011) describes interactive or performative memes as being embodied or personified practices, physically replicated, photographically recoded and digitally shared (Marshall 2000). Additionally, memes are in most cases adaptable and user-generated. The texts, expressions, stories, images or texts that are physically or digitally rooted are speedily and extensively dispersed and adapted from the lowest to the highest conceivable level. They therefore spread relatively fast and reinforce cultures, expressions and ideas. Additionally, they affect language and drive cultural links and distinction. Indeed, this argument reflects Davis’ (2011) argument that internet memes entail the modern-day myths enhanced by technologies. Ontology of Memes The concept is generally depicted as a “unit of culture” that is hosted in one or more individuals and that can proliferate and thereby becoming transmitted from one mind to the other. It can therefore be regarded as an individual influencing another individual to take up an idea or a belief. A meme retains certain elements that enable it to spread or replicate. Typical elements include a threat or promise of particular consequences that is dependent on an attempt to replicate it (Ingrid 1996). In this case, the difference between genes and memes is rather arbitrary. However, the key demarcation is that while a gene is replicated through biological processes of reproduction where a person carrying the genes transmit them to an offspring, memes are transmitted by any other means other than through biological reproduction (Aunger 2000). In relating culture evolution to memes, proponents of the concept hypothesize that memes can evolve through the process of natural selections by means that is analogous to processes of biological evolution (Boyd and Richerson 1985). According to Gabora (1997), memes replicate through the process of mutation, variation, inheritance and competition with each of the processes influencing the success of meme replication. Memes spread by means of the behaviour they engender in the host individuals (Sperber, 2000). Those that proliferate less copiously run the risk of becoming extinct while those that propagate much prolifically may spread persistently, survive and mutate further. Therefore, those that replicate effectively are relatively successful even as they are detrimental to the welfare of the host. Meme’s success therefore depends on its contribution to the efficiency of the host (Aunger 2000). Meme lifecycle/ Transmission stages Dawkins (1999) opined that memes, just like genes, vary in their capacities to replicate. He further argued that successful memes are dispersed while unsuccessful ones are stalled to extinction. This means that superior ‘memes’ are selected. First, memes need retention. In this case, the longer they are retained in the host, the higher their capacities to propagate. Therefore, when the host uses a meme, the life of the meme is extended. However, reusing the neural space that hosts a certain copy of meme to host different memes greatly threatens the copy of meme (Gabora 1997). A meme that extends the longevity of its host will normally survive longer. Conversely, a meme that shortens the host’s longevity will generally wipe out faster. Nevertheless, since hosts are mortal, then retention cannot be adequate to propagate a meme for a long time. This means that meme require transmission (Sperber 2000). Concerning transmission, meme can be transmitted by life-forms vertically or by other means horizontally. In typical scenarios, vertical transmission entails transmission of meme from parents to offspring through the replication of genes (Gabora 1997). Horizontal transmission entails transmission of meme through viruses or other methods such as virtual machines or computer viruses (also known as benign apps or memes) (Benzon 2013). Indeed, a meme is an idea that transmits like a virus through a population infecting each member of a population. Memes can therefore proliferate both horizontally and vertically within one biological generation. However, these cultural units can also remain dormant for a long time. Meme reproduce through copying, either by imitation of communication. Imitation within this context is described as the process of copying observable behaviour of another individual (Sperber 2000). On the other hand, communication refers to the process where a meme is transmitted from an individual to the other through a copy that is recorded in non-live-forms such as a book. Some theorists have related meme transmission to the spread of infections or contagion. For instance, social contagion could in this case refer to hysteria, fads or copycat crimes. Such contagions typify the means that can be described as the communicable or transmittable imitation of ideas. Some commentators have distinguished the communicable (or contagious) imitation of memes from mechanically contagious actions such as laughing or yawning that are regarded as instinctive and not socially-learned behaviours. Lynch (1996) exemplified seven patterns of meme transmission. These include: Quantity parenthood: These ideas influence the number of offspring a parent has (ChangingMinds 2013). The offspring can therefore respond effectively to the parent’s ideas. Therefore, ideas that directly or indirectly influence a higher birth rate replicates at a higher rate than ideas that put off higher birth rates. Parenthood efficiency: these comprise ideas that increase the capacity of the offspring to copy ideas of the parents (Tashian 2009). Proselytic: these are ideas that are generally transmitted to other’s beyond individual parents’ offspring. Such ideas can be noted in several political and religious movements. They replicate horizontally through a specific generation and spread much speedily than parent-child transmissions (Lynch 1996). Preservational: these are ideas capable of influencing those that bind them to continue binding them over long periods. Lynch (1996) explains that such ideas encourage longevity in the meme hosts. Conversely, they can also make the hosts to be resistant to leaving or replacing such ideas. This means that they promote preserving memes. Adversative: these comprise ideas that control the ideas that bind them to attack competing ideas or those that bind them together (ChangingMinds 2013). Cognitive: these are ideas that are perceived as being powerfully persuasive by populations that encounter them. Memes that are transmitted cognitively rely greatly on a cluster of cognitive traits or other ideas that are already held within the population. Therefore, there transmission is relatively passive compared to other forms of meme transmission. However, meme transmitted through cognitive transmission are not considered as being self-replicating (Lynch 1996). Motivational: these are ideas adopted by people because of perceived interests. However, motivationally transmitted memes do not self-replicate. This form of transmission happens through an association with memes that have been self-replicated parenthood efficiency, preservational (Tashian 2009). Motivational: ideas that people adopt because they perceive some self-interest in adopting them. Strictly speaking, motivationally transmitted memes do not self-propagate, but this mode of transmission often occurs in association with memes self-replicated in the efficiency parenthood transmission, proselytic transmission and preservational transmission (ChangingMinds 2013). Cultural Evolution The concept of cultural evolution is essential in any discussions on memes. This is because of the likely existence of evolutionary processes that are beyond the conception of the gene-based biological reproductive proliferations. Dawkins (1976:191-201, 322-31) first used the concept as a likely substrate (the events, physical objects or processes in which memes inhere). Aunger (2000) defines meme as an “elemental unit of cultural transmission.” Within the context of cultural evolution, meme is perceived to be integral to the process of cultural change comparable to the role of gene in biological change. Both meme and genes are therefore fundamental units of inheritance that allow for the augmentation of adaptation. The point here is that meme, just like genes, is a replicator (Ingrid 1996). This is because genes replicate (or proliferate) through DNA strands duplication. In the same manner, cultural replication results from the process of duplication of memes, which happens through transmission of information in the society. Cultural change is therefore driven by the transmission of memes between people with considerably different cultures understood through different mental entities that exist in the minds of individual human beings (Benzon 2013). Towards this end, it is conceivable that, Meme reflects and shapes cultural discourse, behavioural practice and mood. Dawkins (1976) compared the evolutionary concept of memes to natural selection in genes. In which case, successful replication is correlated to mutation, variation, inheritance and competition. This means that memes that surpass other memes and transmit appropriately with cultural discourse will survive. In the same manner, memes that fail to replicate with cultural sentiments will become wiped out. Aunger (2000) argued that for memes to be transmitted successfully, just like other kinds of replicators, it should demonstrate three critical properties, namely fecundity, fidelity and longevity. Here, fidelity is defined as a replicator’s capacity to retain information content when it transmits through an individual mind to the other. Fecundity is described as the potential of a replicator’s power to trigger its copies to be made. Longevity on the other hand recommends that the longer surviving memes have more potential to be copied, hence allowing the amount of their offspring to increase. It can therefore be argued that indeed meme (as a cultural unit) has spread through “high cultured” and popular culture applied in several ways by different interest groups, people or disciplines (Sperber 2000). For example, in a study of how birds change the frequency in which they sing certain elements of their songs, behaviorists reached a conclusion that the behavior is a form of population memetics. Computer scientists have remarked that when an individual robot is made to imitate the behaviour of other robots through meme copying, then the robots can develop a culture. In a typical marketing scenario, when customers are motivated to spread the features of a product by word-of-mouth, then this can be an electrifying strategy for increasing sale of the product. These processes capitalize on the power of meme (Meltzoff and Gopnik 1993). Memetic theory and its criticism Memetics theory offers an approach to evolutionary means of cultural transfer of information originating from the concept of meme. Memetics theory proposes that in the same way that memes function analogously to the genes, memetics functions in a similar manner as genetics (Dawkins 1996). Proponents of this theory have attempted to apply conventional scientific approaches such as those applied in epidemiology, population and genetics to explain the existence of transmission or patterns of cultural ideas (Sperber 2000). Conversely, opponents to this approach have criticized memetics for ignoring established advances in principle disciplines of cultural studies such as cultural anthropology, sociology and psychology. Indeed, concerns have been expressed on whether the concept should be regarded as validly refutable scientific theory (Benzon 2013). A criticism of the study of the evolution of meme in genetic forms compounds to alleged gaps in the analogy between meme and genes. Sterelny and Griffiths (1999) argued that the cumulative evolution of genes is dependent on biological selection forces that are neither too small nor too great with regard to the mutation-rates. In their view, there appears no reason to argue that the same balance of forces will happen in the selection forces of memes. Benitez (2001) argues that the theory is “a dangerous idea” that threatens serious study of cultural evolution. He points out that since memes lack “code scripts” (while they are analogous to genes), as well as the lack of extreme instability of the mechanism of meme mutation (transmission of an idea from one individual mind to the other) can cause low accuracy of the replication or high rate of mutation. These can cause the evolutionary process of culture to be chaotic. Because of the confusion, the usefulness of meme would either be degraded or lost (Wilkins 1998). Benitez (2001, 29) stated that memetics is merely a “pseudoscientific dogma” that compares memes to viruses, genes or contagious agents that compete to survive in the human brain. Based on his perspective, it can be argued that the mechanism proposed by Dawkins (1976;1996) for the mutation, copying and replication of memes as the foundation of cultural evolution assimilated to mutation, replication and copying of genes has certain drawbacks. For instance, for evolution and selection to occur, genetic information has to be stored in a code script (a stable molecule such as DNA) (Benitez 2001). Dawkins’ (1976; 1999) works have been criticised for failing to clearly make a distinction between the genome-like and gene from the phenome-like and phene aspects of cultural evolution (Blute 2005). Conclusion In conclusion, the concept of meme is in general depicted as a “unit of culture” that is hosted in the mind of one or more individual, and that can mutate, replicate or copy as result becoming transmitted from the originating mind to the other. The role of memes as a cultural replicator is what makes their concept special. Therefore, the concept of meme reflects a vehicle for transmission of cultural symbols, ideas or practices capable of being passed through the human mind through speech, rituals, writing, or any other imitable phenomena such as the internet. Overall, the concept of meme is reflected in the memetics theory which has however been criticise for being an idea that is similar to psychoanalysis with brilliant intellectual construction by lacking any objective proof. References Aunger, R 2000, Darwinizing Culture: The Status of Memetics as a Science, Oxford University Press: Oxford. Benzon, W 2013, Cultural Evolution, Memes, and the Trouble with Dan Dennett, viewed 27 August 2013, http://www.replicatedtypo.com/cultural-evolution-memes-and-the-trouble-with-dan-dennett/6554.html Benitez, BL 2001, “Memetics: a dangerous idea,” Interciencia, vol. 26, No. 1,pp29-31 Best, M1997, “Models for interacting populations of memes: competition and niche behaviour,” Journal of Memetics 1. Blackmore, S 1999, The Meme Machine. Oxford University Press: Oxford. Blute, M 2005, The Role of Memes In Cultural Evolution: Memes If Necessary, But Not Necessarily Memes, viewed 27 August 2013, http://www.semioticon.com/virtuals/imitation/mblute_paper.pdf Boyd, R & Richerson, P 1985, Culture and the evolutionary process, The University of Chicago Press: Chicago. Changing Minds 2013, Seven Modes of Memetic Transmission, viewed 28 August 2013 Dawkins, R 1976, The Selfish Gene, Oxford University Press, Oxford. Dawkins, R 1999, ‘Introduction’, in Susan Blackmore, The Meme Machine, Oxford University Press: Oxford. Gabora, L 1997, The Origin and Evolution of Culture and Creativity, University of California: Los Angeles Ingrid, I 1996, "Evolution of Memes on the Network: from chain-letters to the global brain, Springer: New York Lynch, A1996, Thought contagion: how belief spreads through society, BasicBooks: New York, p. 208 Marshall, G 2000, The Internet and Memetics, Middlesex University: London Meltzoff, A & Gopnik, A 1993, The role of imitation in understanding persons and developing a theory of mind. N S. Baron-Cohen et al. eds., Understanding other minds, Oxford University Press: Oxford. Sperber, D 2000, An objection to the memetic approach to culture, viewed 29 August 2013, http://dan.sperber.fr/wp-content/uploads/2009/09/meme.pdf Sterelny, K & Griffiths, P 1999, Sex and death: an introduction to philosophy of biology, University of Chicago Press: Chicago, p. 456 Tashian, C 2009, 25 Random Things About Memes, viewed 28 August 2013, http://tashian.com/carl/archives/2009/02/25_random_things_about_memes.php Wilkins, J 1998, What's in a Meme? “Reflections from the perspective of the history and philosophy of evolutionary biology,” Journal of Memetics - Evolutionary Models of Information Transmission, 2. viewe 27 August 2013, http://cfpm.org/jom-emit/1998/vol2/wilkins_js.html Read More

Indeed, several theorists have seemed to agree that the replicator concept is meme’s lasting contribution to cultural evolution (Best 1997; Blackmore 1999). In any case, conceiving a way to define the term “replication” to include all the identifiable replicators such as genes, computer viruses or behaviours has proved difficult. Aunger (2000) has attempted to define replication as “a special correlation” between the causation and a copy in a way that satisfies four conditions. First, the sources or the causation has to play a role in triggering the conditions that facilitate the copying processes.

Next, there has to be a similarity between the sources and the copy. Third, there has to be a transfer of information thus enabling the copy to be similar to the source. Lastly, there has to be duplication. Internet memes Internet memes are fundamental cultural units such as images, catchwords, expressions and trends that spread speedily through internet technologies (Davis 2011). Consequently, they construct, reveal and structure out cultural realities. Marshall (2000) argues that various activities occurring at different levels in the organization can be interpreted into memetics.

According to Davis (2011), a typical success internet meme such as Lolcats depicts a rising affection between human beings and animals. Memes and myth do share similar semiotic structures. Marshall (2000) and Davis (2011) agree that internet meme is however the more dominant and consistent form of myth within an augmented society. This is because internet memes are digital as well as physical. In addition, they are quickly spread. Next, internet memes are user-generated and lastly, they are easily adaptable (Sterelny and Griffiths 1999).

In a typical augmented or contemporary society, individuals communicate, interact, formulate and live life in indissoluble digital and physical realms. In the same manner, internet meme is in most cases based on a physical occurrence, spread in digital form and enacted in digital and physical forms. For instance, Davis (2011) describes interactive or performative memes as being embodied or personified practices, physically replicated, photographically recoded and digitally shared (Marshall 2000).

Additionally, memes are in most cases adaptable and user-generated. The texts, expressions, stories, images or texts that are physically or digitally rooted are speedily and extensively dispersed and adapted from the lowest to the highest conceivable level. They therefore spread relatively fast and reinforce cultures, expressions and ideas. Additionally, they affect language and drive cultural links and distinction. Indeed, this argument reflects Davis’ (2011) argument that internet memes entail the modern-day myths enhanced by technologies.

Ontology of Memes The concept is generally depicted as a “unit of culture” that is hosted in one or more individuals and that can proliferate and thereby becoming transmitted from one mind to the other. It can therefore be regarded as an individual influencing another individual to take up an idea or a belief. A meme retains certain elements that enable it to spread or replicate. Typical elements include a threat or promise of particular consequences that is dependent on an attempt to replicate it (Ingrid 1996).

In this case, the difference between genes and memes is rather arbitrary. However, the key demarcation is that while a gene is replicated through biological processes of reproduction where a person carrying the genes transmit them to an offspring, memes are transmitted by any other means other than through biological reproduction (Aunger 2000). In relating culture evolution to memes, proponents of the concept hypothesize that memes can evolve through the process of natural selections by means that is analogous to processes of biological evolution (Boyd and Richerson 1985).

According to Gabora (1997), memes replicate through the process of mutation, variation, inheritance and competition with each of the processes influencing the success of meme replication.

Read More