Abstract
This essay reviews Iain Morley’s The Prehistory of Music, an up-to-date and authoritative overview of recent research on evolution and cognition of musicality from an interdisciplinary viewpoint. Given the diversity of the project explored, integration of evidence from multiple fields is particularly pressing, required for any novel evolutionary account to be persuasive, and for the project’s continued progress. Moreover, Morley convincingly demonstrates that there is much more to understanding musicality than is supposed by some theorists. I outline Morley’s review of the archaeological and ethnographic literature, and then go on to critique his assessment of philosophical and evolutionary theories, offering some alternative perspectives that might better benefit his project.
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Notes
All page references throughout cite The Prehistory of Music except where noted.
Other prerequisites for musicality such as dependency sensitivity and pattern recognition are far more ancient, over 36 mya (Ravignani et al. 2013).
This is a conservative figure, discounting items whose anthropogenesis or status as intentional sound-producer is contested (such as the infamous Divje babe I ‘Neanderthal flute’, pp. 38–41).
Such a small sample size suggests that they were brought there (p. 47).
Some theorists have speculated that kelp (Ecklonia maxima), common in some African environments (Anderson et al. 1997), was used for much earlier musical instrument production (e.g. Epsi-Sanchis and Bannan 2012); for a video demonstrating the production and performance of such instruments, simple yet capable of extraordinary musical expression, see <http://www.youtube.com/watch?v=AphqGZsWZxk> Accessed 19 Feb 2014.
Contra expression theory, composers/performers might not experience the emotion that the music is said to be expressing. That is, some music may seem (say) sad independent of whatever the composer or performer feels. Contra arousal theory, sometimes circumstances can engender sad emotional responses in audience members of happy, lively music, for instance. Furthermore, for a listener to correctly respond to music’s expressivity (under standard conditions), she must recognise the emotion expressed by the music, which on pain of circularity cannot depend on her own emotional arousal. She can identify the music as sad without it actually making her sad.
Indeed, Morley later claims that “The contours of musical stimuli can have much in common with physical (including vocal) expression of emotional state, stimulating the interpretation of emotion across the other media of expression that would normally be associated physically with that contour” (p. 315), which seems to be entirely compatible with Davies’ view.
Towards the end of the discussion, Morley reminds us that traditional music is predominately vocal and such (p. 265), but leaves the thought underdeveloped.
For a broader overview of emotion and communication in traditional vocal musics, including a useful taxonomic system, see Trân Quang and Bannan (2012).
Theories that fall outside of the scope of the framework—for instance the view attributed to Repp (1991) that music is a reasonably recent cultural product with no evolutionary consequence—are rejected since evidence discussed (e.g. development psychology, etc.) seems to contradict the idea that there are no innate biases for musical perception (pp. 278–279). Besides, Morley has given good reason to suppose that music predates the Upper Palaeolithic—long enough for genetic evolution to take place.
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Acknowledgments
Thanks to Kim Sterelny and Stuart Brock for comments on earlier versions of the manuscript. I have also benefited from discussions on related themes with Kim Shaw-Williams and Adrian Currie.
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Killin, A. Musicality in human evolution, archaeology and ethnography. Biol Philos 29, 597–609 (2014). https://doi.org/10.1007/s10539-014-9438-y
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DOI: https://doi.org/10.1007/s10539-014-9438-y