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We propose a return to the forgotten agenda of comparative musicology, one that is updated with the paradigms of modern evolutionary theory and scientific methodology. Ever since the field of comparative musicology was redefined as ethnomusicology in the mid-twentieth century, musicologists have all but abandoned many features of its original research agenda, not least the overarching goal of cross-cultural musical comparison. We outline here five major themes that underlie the re-establishment of comparative musicology: (1) classification, (2) cultural evolution, (3) human history, (4) universals, and (5) biological evolution. Throughout the article, we clarify key ideological, methodological and terminological objections that have been levied against musical comparison. Ultimately, we argue for an inclusive, constructive, and multidisciplinary field that analyzes the world's musical diversity, from the broadest of generalities to the most culture-specific particulars, with the aim of synthesizing the full range of theoretical perspectives and research methodologies available.

Classification of organisms and languages has long provided the foundation for studying biological and cultural history, but there is still no accepted scheme for classifying songs crossculturally. The best candidate, Lomax and Grauer's "Cantometrics" coding scheme, did not spawn a large following due, in part, to concerns about its reliability. We present here a new classification scheme, called "CantoCore", that is inspired by Cantometrics but that emphasizes its "core" structural characters rather than the more subjective characters of performance style. Using both schemes to classify the 30 songs from the Cantometrics Consensus Tape, we found that CantoCore appeared to be approximately 80% more reliable than Cantometrics. Nevertheless, Cantometrics still demonstrated significant reliability for all but its instrumental characters. Future multidisciplinary applications of CantoCore and Cantometrics to the crosscultural study of musical similarity, musical evolution, musical universals, and the relationship between music and culture will provide the true test of each scheme's value.

Why do humans make music? Theories of the evolution of musicality have focused mainly on the value of music for specific adaptive contexts such as mate selection, parental care, coalition signaling, and group cohesion. Synthesizing and extending previous proposals, we argue that social bonding is an overarching function that unifies all of these theories, and that musicality enabled social bonding at larger scales than grooming and other bonding mechanisms available in ancestral primate societies. We combine cross-disciplinary evidence from archeology, anthropology, biology, musicology, psychology, and neuroscience into a unified framework that accounts for the biological and cultural evolution of music. We argue that the evolution of musicality involves gene-culture coevolution, through which proto-musical behaviors that initially arose and spread as cultural inventions had feedback effects on biological evolution because of their impact on social bonding. We emphasize the deep links between production, perception, prediction, and social reward arising from repetition, synchronization, and harmonization of rhythms and pitches, and summarize empirical evidence for these links at the levels of brain networks, physiological mechanisms, and behaviors across cultures and across species. Finally, we address potential criticisms and make testable predictions for future research, including neurobiological bases of musicality and relationships between human music, language, animal song, and other domains. The music and social bonding hypothesis provides the most comprehensive theory to date of the biological and cultural evolution of music.

Why do humans make music? Theories of the evolution of musicality have focused mainly on the value of music for specific adaptive contexts such as mate selection, parental care, coalition signaling, and group cohesion. Synthesizing and extending previous proposals, we argue that social bonding is an overarching function that unifies all of these theories, and that musicality enabled social bonding at larger scales than grooming and other bonding mechanisms available in ancestral primate societies. We combine cross-disciplinary evidence from archeology, anthropology, biology, musicology, psychology, and neuroscience into a unified framework that accounts for the biological and cultural evolution of music. We argue that the evolution of musicality involves gene-culture coevolution, through which proto-musical behaviors that initially arose and spread as cultural inventions had feedback effects on biological evolution because of their impact on social bonding. We emphasize the deep links between production, perception, prediction, and social reward arising from repetition, synchronization, and harmonization of rhythms and pitches, and summarize empirical evidence for these links at the levels of brain networks, physiological mechanisms, and behaviors across cultures and across species. Finally, we address potential criticisms and make testable predictions for future research, including neurobiological bases of musicality and relationships between human music, language, animal song, and other domains. The music and social bonding hypothesis provides the most comprehensive theory to date of the biological and cultural evolution of music.

Humans exhibit what appears to be a unique vocal property: octave equivalence, whereby adult male voices are, on average, an octave lower in pitch than those of adult females and children. The evolutionary significance of this seems largely to have escaped notice. While sexual selection might explain why male voices are generally lower, it cannot explain why they should be so much lower than what would be expected for body size or why the average difference should be exactly one octave. Nor does a generalized dimorphism convey why precisely tuned octaves feature so commonly in human vocal interaction. The octave features strongly in the organization of music. A consequence of this characteristic of human pitch perception and production is the capacity to share and respond to vocal pitches (and their instrumental equivalents) as if they are "the same" irrespective of the difference in range, a phenomenon known as octave equivalence. We investigate the nature of octave equivalence from an adaptive perspective and propose a hypothesis for its evolution based on the importance of chorusing for social bonding and pitch matching in intergenerational exchange. [ABSTRACT FROM AUTHOR]

The origins of religion and of complex societies represent evolutionary puzzles.sup.1-8. The 'moralizing gods' hypothesis offers a solution to both puzzles by proposing that belief in morally concerned supernatural agents culturally evolved to facilitate cooperation among strangers in large-scale societies.sup.9-13. Although previous research has suggested an association between the presence of moralizing gods and social complexity.sup.3,6,7,9-18, the relationship between the two is disputed.sup.9-13,19-24, and attempts to establish causality have been hampered by limitations in the availability of detailed global longitudinal data. To overcome these limitations, here we systematically coded records from 414 societies that span the past 10,000 years from 30 regions around the world, using 51 measures of social complexity and 4 measures of supernatural enforcement of morality. Our analyses not only confirm the association between moralizing gods and social complexity, but also reveal that moralizing gods follow--rather than precede--large increases in social complexity. Contrary to previous predictions.sup.9,12,16,18, powerful moralizing 'big gods' and prosocial supernatural punishment tend to appear only after the emergence of 'megasocieties' with populations of more than around one million people. Moralizing gods are not a prerequisite for the evolution of social complexity, but they may help to sustain and expand complex multi-ethnic empires after they have become established. By contrast, rituals that facilitate the standardization of religious traditions across large populations.sup.25,26 generally precede the appearance of moralizing gods. This suggests that ritual practices were more important than the particular content of religious belief to the initial rise of social complexity. Belief in moralizing gods followed the expansion of human societies and may have been preceded by doctrinal rituals that contributed to the initial rise of social complexity., Author(s): Harvey Whitehouse [sup.1] , Pieter François [sup.1] [sup.2] , Patrick E. Savage [sup.1] [sup.3] , Thomas E. Currie [sup.4] , Kevin C. Feeney [sup.5] , Enrico Cioni [sup.6] , [...]