|
|
Curtis, S. E., & Stricklin, W. R. (1991). The importance of animal cognition in agricultural animal production systems: an overview. J. Anim Sci., 69(12), 5001–5007.
Abstract: To describe and then fulfill agricultural animals' needs, we must learn more about their fundamental psychological and behavioral processes. How does this animal feel? Is that animal suffering? Will we ever be able to know these things? Scientists specializing in animal cognition say that there are numerous problems but that they can be overcome. Recognition by scientists of the notion of animal awareness has been increasing in recent years, because of the work of Griffin and others. Feeling, thinking, remembering, and imagining are cognitive processes that are factors in the economic and humane production of agricultural animals. It has been observed that the animal welfare debate depends on two controversial questions: Do animals have subjective feelings? If they do, can we find indicators that reveal them? Here, indirect behavioral analysis approaches must be taken. Moreover, the linear additivity of several stressor effects on a variety of animal traits suggests that some single phenomenon is acting as a “clearinghouse” for many or all of the stresses acting on an animal at any given time, and this phenomenon might be psychological stress. Specific situations animals may encounter in agricultural production settings are discussed with respect to the animals' subjective feelings.
|
|
|
|
Allen, C. (1998). Assessing animal cognition: ethological and philosophical perspectives. J. Anim Sci., 76(1), 42–47.
Abstract: Developments in the scientific and philosophical study of animal cognition and mentality are of great importance to animal scientists who face continued public scrutiny of the treatment of animals in research and agriculture. Because beliefs about animal minds, animal cognition, and animal consciousness underlie many people's views about the ethical treatment of nonhuman animals, it has become increasingly difficult for animal scientists to avoid these issues. Animal scientists may learn from ethologists who study animal cognition and mentality from an evolutionary and comparative perspective and who are at the forefront of the development of naturalistic and laboratory techniques of observation and experimentation that are capable of revealing the cognitive and mental properties of nonhuman animals. Despite growing acceptance of the ethological study of animal cognition, there are critics who dispute the scientific validity of the field, especially when the topic is animal consciousness. Here, a proper understanding of developments in the philosophy of mind and the philosophy of science can help to place cognitive studies on a firm methodological and philosophical foundation. Ultimately, this is an interdisciplinary task, involving scientists and philosophers. Animal scientists are well-positioned to contribute to the study of animal cognition because they typically have access to a large pool of potential research subjects whose habitats are more controlled than in most field studies while being more natural than most laboratory psychology experiments. Despite some formidable questions remaining for analysis, the prospects for progress in assessing animal cognition are bright.
|
|
|
|
Biro, D., Inoue-Nakamura, N., Tonooka, R., Yamakoshi, G., Sousa, C., & Matsuzawa, T. (2003). Cultural innovation and transmission of tool use in wild chimpanzees: evidence from field experiments. Anim. Cogn., 6(4), 213–223.
Abstract: Chimpanzees (Pan troglodytes) are the most proficient and versatile users of tools in the wild. How such skills become integrated into the behavioural repertoire of wild chimpanzee communities is investigated here by drawing together evidence from three complementary approaches in a group of oil-palm nut- ( Elaeis guineensis) cracking chimpanzees at Bossou, Guinea. First, extensive surveys of communities adjacent to Bossou have shown that population-specific details of tool use, such as the selection of species of nuts as targets for cracking, cannot be explained purely on the basis of ecological differences. Second, a 16-year longitudinal record tracing the development of nut-cracking in individual chimpanzees has highlighted the importance of a critical period for learning (3-5 years of age), while the similar learning contexts experienced by siblings have been found to result in near-perfect (13 out of 14 dyads) inter-sibling correspondence in laterality. Third, novel data from field experiments involving the introduction of unfamiliar species of nuts to the Bossou group illuminates key aspects of both cultural innovation and transmission. We show that responses of individuals toward the novel items differ markedly with age, with juveniles being the most likely to explore. Furthermore, subjects are highly specific in their selection of conspecifics as models for observation, attending to the nut-cracking activities of individuals in the same age group or older, but not younger than themselves. Together with the phenomenon of inter-community migration, these results demonstrate a mechanism for the emergence of culture in wild chimpanzees.
|
|
|
|
Matsuzawa, T. (2003). The Ai project: historical and ecological contexts. Anim. Cogn., 6(4), 199–211.
Abstract: This paper aims to review a long-term research project exploring the chimpanzee mind within historical and ecological contexts. The Ai project began in 1978 and was directly inspired by preceding ape-language studies conducted in Western countries. However, in contrast with the latter, it has focused on the perceptual and cognitive capabilities of chimpanzees rather than communicative skills between humans and chimpanzees. In the original setting, a single chimpanzee faced a computer-controlled apparatus and performed various kinds of matching-to-sample discrimination tasks. Questions regarding the chimpanzee mind can be traced back to Wolfgang Koehler's work in the early part of the 20th century. Yet, Japan has its unique natural and cultural background: it is home to an indigenous primate species, the Japanese snow monkey. This fact has contributed to the emergence of two previous projects in the wild led by the late Kinji Imanishi and his students. First, the Koshima monkey project began in 1948 and became famous for its discovery of the cultural propagation of sweet-potato washing behavior. Second, pioneering work in Africa, starting in 1958, aimed to study great apes in their natural habitat. Thanks to the influence of these intellectual ancestors, the present author also undertook the field study of chimpanzees in the wild, focusing on tool manufacture and use. This work has demonstrated the importance of social and ecological perspectives even for the study of the mind. Combining experimental approaches with a field setting, the Ai project continues to explore cognition and behavior in chimpanzees, while its focus has shifted from the study of a single subject toward that of the community as a whole.
|
|
|
|
Bering, J. M. (2004). A critical review of the “enculturation hypothesis”: the effects of human rearing on great ape social cognition. Anim. Cogn., 7(4), 201–212.
Abstract: Numerous investigators have argued that early ontogenetic immersion in sociocultural environments facilitates cognitive developmental change in human-reared great apes more characteristic of Homo sapiens than of their own species. Such revamping of core, species-typical psychological systems might be manifest, according to this argument, in the emergence of mental representational competencies, a set of social cognitive skills theoretically consigned to humans alone. Human-reared great apes' capacity to engage in “true imitation,” in which both the means and ends of demonstrated actions are reproduced with fairly high rates of fidelity, and laboratory great apes' failure to do so, has frequently been interpreted as reflecting an emergent understanding of intentionality in the former. Although this epigenetic model of the effects of enculturation on social cognitive systems may be well-founded and theoretically justified in the biological literature, alternative models stressing behavioral as opposed to representational change have been largely overlooked. Here I review some of the controversy surrounding enculturation in great apes, and present an alternative nonmentalistic version of the enculturation hypothesis that can also account for enhanced imitative performance on object-oriented problem-solving tasks in human-reared animals.
|
|
|
|
Tomasello, M., & Call, J. (2004). The role of humans in the cognitive development of apes revisited. Anim. Cogn., 7(4), 213–215.
|
|
|
|
Cambefort, J. P. (1981). A comparative study of culturally transmitted patterns of feeding habits in the chacma baboon Papio ursinus and the vervet monkey Cercopithecus aethiops. Folia Primatol (Basel), 36(3-4), 243–263.
Abstract: Japanese workers have studied social acquisition patterns of new feeding habits in Macaca fuscata which they have termed precultural. The present study investigates the same phenomenon in the chacma baboon and the vervet monkey in their natural habitat. The questions addressed are: (1) How a new feeding habit enters a troop and by which age and sex category, also how it is propagated? (2) When individuals are permitted with a choice between palatable and unpalatable food, can they learn by demonstration only or do they have to pass through a direct learning process? (3) Can the results from the above questions be explained by social parameters such as the social structure of the individual species? It was found that juvenile baboons discover new food and that after the discovery propagation is instantaneous. In vervets discovery is random among the age classes and propagation is slow and takes place through certain 'pivot' individuals. Both species fail to learn about palatability by demonstration but have to go through a direct learning process. This contrasts strongly with the forest baboon Mandrillus sphinx that have been shown to learn by demonstration. Socially, baboon juveniles stay closer to each other than the adults who force them to live at the periphery of the troop. Vervets again forage without precise sub-group formation. The link between social and cultural propagation and social structure is discussed on the basis of these findings.
|
|
|
|
Lin, Y. - L., Moolenaar, H., van Weeren, P. R., & van de Lest, C. H. A. (2006). Effect of microcurrent electrical tissue stimulation on equine tenocytes in culture. Am J Vet Res, 67(2), 271–276.
Abstract: OBJECTIVE: To determine effects of microcurrent electrical tissue stimulation (METS) on equine tenocytes cultured from the superficial digital flexor tendon (SDFT). SAMPLE POPULATION: SDFTs were collected from 20 horses at slaughter. PROCEDURE: Tenocytes were isolated following outgrowth from explants and grown in 48-well plates. Four methods of delivering current to the tenocytes with a METS device were tested. Once the optimal method was selected, current consisting of 0 (negative control), 0.05, 0.1, 0.5, 1.0, or 1.5 mA was applied to cells (8 wells/current intensity) once daily for 8 minutes. Cells were treated for 1, 2, or 3 days. Cell proliferation, DNA content, protein content, and apoptosis rate were determined. RESULTS: Application of microcurrent of moderate intensity increased cell proliferation and DNA content, with greater increases with multiple versus single application. Application of microcurrent of moderate intensity once or twice increased protein content, but application 3 times decreased protein content. Application of current a single time did not significantly alter apoptosis rate; however, application twice or 3 times resulted in significant increases in apoptosis rate, and there were significant linear (second order) correlations between current intensity and apoptosis rate when current was applied twice or 3 times. CONCLUSIONS AND CLINICAL RELEVANCE: Results of the present study indicate that microcurrent affects the behavior of equine tenocytes in culture, but that effects may be negative or positive depending on current intensity and number of applications. Therefore, results are far from conclusive with respect to the suitability of using METS to promote tendon healing in horses.
|
|
|
|
Lee, J., & Paik, M. (2006). Sex preferences and fertility in South Korea during the year of the Horse. Demography, 43(2), 269–292.
Abstract: Since antiquity, people in several East Asian countries, such as China, Japan, and South Korea, have believed that a person is destined to possess specific characteristics according to the sign of the zodiac under which he or she was born. South Koreans, in particular, have traditionally considered that the year of the Horse bears inauspicious implications for the birth of daughters. Using monthly longitudinal data at the region level in South Korea between 1970 and 2003, we found that in the year of the Horse, the sex ratio at birth significantly increased while fertility decreased.
|
|
|
|
Whiten, A., Goodall, J., McGrew, W. C., Nishida, T., Reynolds, V., Sugiyama, Y., et al. (1999). Cultures in chimpanzees. Nature, 399(6737), 682–685.
Abstract: As an increasing number of field studies of chimpanzees (Pan troglodytes) have achieved long-term status across Africa, differences in the behavioural repertoires described have become apparent that suggest there is significant cultural variation. Here we present a systematic synthesis of this information from the seven most long-term studies, which together have accumulated 151 years of chimpanzee observation. This comprehensive analysis reveals patterns of variation that are far more extensive than have previously been documented for any animal species except humans. We find that 39 different behaviour patterns, including tool usage, grooming and courtship behaviours, are customary or habitual in some communities but are absent in others where ecological explanations have been discounted. Among mammalian and avian species, cultural variation has previously been identified only for single behaviour patterns, such as the local dialects of song-birds. The extensive, multiple variations now documented for chimpanzees are thus without parallel. Moreover, the combined repertoire of these behaviour patterns in each chimpanzee community is itself highly distinctive, a phenomenon characteristic of human cultures but previously unrecognised in non-human species.
|
|
