A letter sending model with historically informed initial positions to reconstruct communication and archiving processes in the Republic of Letters, the 15th to 17th century form of scholarship.

The model is aimed at historians, willing to formalize historical assumptions about the letter sending process itself and allows in principle to set heterogeneous social roles, e.g. to evaluate the role of gender or social status in the formation of letter exchange networks. The model furthermore includes a pruning process to simulate the loss of letters to critically asses the role of biases e.g. in relation to gender, geographical regions, or power structures, in the creation of empirical letter archives.

Each agent has an initial random topic vector, expressed as a RGB value. The initial positions of the agents are based on a weighted random draw based on data from [2]. In each step, agents generate two neighbourhoods for sending letters and potential targets to move towards. The probability to send letters is a self-reinforcing process. After each sending the internal topic of the receiver is updated as a movement in abstract space by a random amount towards the letters topic.

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Resilience of humans in the Upper Paleolithic could provide insights in how to defend against today’s environmental threats. Approximately 13,000 years ago, the Laacher See volcano located in present-day western Germany erupted cataclysmically. Archaeological evidence suggests that this is eruption – potentially against the background of a prolonged cold spell – led to considerable culture change, especially at some distance from the eruption (Riede, 2017). Spatially differentiated and ecologically mediated effects on contemporary social networks as well as social transmission effects mediated by demographic changes in the eruption’s wake have been proposed as factors that together may have led to, in particular, the loss of complex technologies such as the bow-and-arrow (Riede, 2014; Riede, 2009).

This model looks at the impact of the interaction between climate change trajectory and an extreme event, such as the Laacher See eruption, on the generational development of hunter-gatherer bands. Historic data is used to model the distribution and population dynamics of hunter-gatherer bands during these circumstances.

This model makes it possible to explore how network clustering and resistance to changing existing status beliefs might affect the spontaneous emergence and diffusion of such beliefs as described by status construction theory.

A curious aspect of the Covid-19 pandemic is the clustering of outbreaks. Evidence suggests that 80\% of people who contract the virus are infected by only 19% of infected individuals, and that the majority of infected individuals faile to infect another person. Thus, the dispersion of a contagion, $k$, may be of more use in understanding the spread of Covid-19 than the reproduction number, R0.

The Virus Transmission with Super-spreaders model, written in NetLogo, is an adaptation of the canonical Virus Transmission on a Network model and allows the exploration of various mitigation protocols such as testing and quarantines with both homogenous transmission and heterogenous transmission.

The model consists of a population of individuals arranged in a network, where both population and network degree are tunable. At the start of the simulation, a subset of the population is initially infected. As the model runs, infected individuals will infect neighboring susceptible individuals according to either homogenous or heterogenous transmission, where heterogenous transmission models super-spreaders. In this case, k is described as the percentage of super-spreaders in the population and the differing transmission rates for super-spreaders and non super-spreaders. Infected individuals either recover, at which point they become resistant to infection, or die. Testing regimes cause discovered infected individuals to quarantine for a period of time.

The Axelrod’s model of cultural dissemination is an agent-model designed to investigate the dissemination of culture among interacting agents on a society.

This abstract model explores the emergence of altruistic behavior in networked societies. The model allows users to experiment with a number of population-level parameters to better understand what conditions contribute to the emergence of altruism.

For deep decarbonisation, the design of climate policy needs to account for consumption choices being influenced not only by pricing but also by social learning. This involves changes that pertain to the whole spectrum of consumption, possibly involving shifts in lifestyles. In this regard, it is crucial to consider not just short-term social learning processes but also slower, longer-term, cultural change. Against this background, we analyse the interaction between climate policy and cultural change, focusing on carbon taxation. We extend the notion of “social multiplier” of environmental policy derived in an earlier study to the context of multiple consumer needs while allowing for behavioural spillovers between these, giving rise to a “cultural multiplier”. We develop a model to assess how this cultural multiplier contributes to the effectiveness of carbon taxation. Our results show that the cultural multiplier stimulates greater low-carbon consumption compared to fixed preferences. The model results are of particular relevance for policy acceptance due to the cultural multiplier being most effective at low-carbon tax values, relative to a counter-case of short-term social interactions. Notably, at high carbon tax levels, the distinction between social and cultural multiplier effects diminishes, as the strong price signal drives even resistant individuals toward low-carbon consumption. By varying socio-economic conditions, such as substitutability between low- and high-carbon goods, social network structure, proximity of like-minded individuals and the richness of consumption lifestyles, the model provides insight into how cultural change can be leveraged to induce maximum effectiveness of climate policy.

Model of influence of access to social information spread via social network on decisions in a two-person game.

Sahelian transhumance is a type of socio-economic and environmental pastoral mobility. It involves the movement of herds from their terroir of origin (i.e., their original pastures) to one or more host terroirs, followed by a return to the terroir of origin.  According to certain pastoralists, the mobility of herds is planned to prevent environmental degradation, given the continuous dependence of these herds on their environment. However, these herds emit Greenhouse Gases (GHGs) in the spaces they traverse. Given that GHGs contribute to global warming, our long-term objective is to quantify the GHGs emitted by Sahelian herds. The determination of these herds’ GHG emissions requires: (1) the artificial replication of the transhumance, and (2) precise knowledge of the space used during their transhumance.
This article presents the design of an artificial replication of the transhumance through an agent-based model named MSTRANS. MSTRANS determines the space used by transhumant herds, based on the decision-making process of Sahelian transhumants.
MSTRANS integrates a constrained multi-objective optimization problem and algorithms into an agent-based model. The constrained multi-objective optimization problem encapsulates the rationality and adaptability of pastoral strategies. Interactions between a transhumant and its socio-economic network are modeled using algorithms, diffusion processes, and within the multi-objective optimization problem. The dynamics of pastoral resources are formalized at various spatio-temporal scales using equations that are integrated into the algorithms.
The results of MSTRANS are validated using GPS data collected from transhumant herds in Senegal. MSTRANS results highlight the relevance of integrated models and constrained multi-objective optimization for modeling and monitoring the movements of transhumant herds in the Sahel. Now specialists in calculating greenhouse gas emissions have a reproducible and reusable tool for determining the space occupied by transhumant herds in a Sahelian country. In addition, decision-makers, pastoralists, veterinarians and traders have a reproducible and reusable tool to help them make environmental and socio-economic decisions.

How do bots influence beliefs on social media? Why do beliefs propagated by social bots spread far and wide, yet does their direct influence appear to be limited?

This model extends Axelrod’s model for the dissemination of culture (1997), with a social bot agent–an agent who only sends information and cannot be influenced themselves. The basic network is a ring network with N agents connected to k nearest neighbors. The agents have a cultural profile with F features and Q traits per feature. When two agents interact, the sending agent sends the trait of a randomly chosen feature to the receiving agent, who adopts this trait with a probability equal to their similarity. To this network, we add a bot agents who is given a unique trait on the first feature and is connected to a proportion of the agents in the model equal to ‘bot-connectedness’. At each timestep, the bot is chosen to spread one of its traits to its neighbors with a probility equal to ‘bot-activity’.

The main finding in this model is that, generally, bot activity and bot connectedness are both negatively related to the success of the bot in spreading its unique message, in equilibrium. The mechanism is that very active and well connected bots quickly influence their direct contacts, who then grow too dissimilar from the bot’s indirect contacts to quickly, preventing indirect influence. A less active and less connected bot leaves more space for indirect influence to occur, and is therefore more successful in the long run.