 Some of the most fruitful research into the psychology of social transmission has been comparative, investigating the similarities in and differences between the cultural capacities of humans and those found a wide range of other animals (Andrews 2020b: chapter 8). Much of this research is structured by efforts to isolate and understand “difference makers” (Buskell forthcoming; Charbonneau 2020), those ecological, social, and especially psychological factors that are distinctive of humans and responsible for our unique cultural sophistication. Here too a central debate involves the issue of cumulative culture and the kind of psychological machinery required not just to socially acquire and transmit information, but for it to accumulate over time, enabling each generation to innovate and build on the advances inherited from previous generations (Dean et al. 2014; Mesoudi &amp; Thorton 2018; cf. Querbes, Vaesen, &amp; Houkes 2014; Haidle &amp; Schlaudt 2020; Vale et al. 2021). It has been known for some time that other animals have the wherewithal to sustain group-specific behavioral traditions (Buxton 1948; Imanishi 1957; Whiten, Goodall, et al. 1999; Laland &amp; Galef 2009; for overviews of more recent work see Whitehead &amp; Rendell 2015; Aplin 2019; Whiten 2019). However, it remains unclear whether any of those traditions accrue complexity and adaptive functionality in the same way their human counterparts do, or what additional cultural capacities would be necessary or sufficient to enable groups of non-human animals to collectively achieve this “rachet effect” of accumulation (Tomasello 2009, 2014; Tennie , Call, &amp; Tomasello 2009).