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Seyfarth, R. M., & Cheney, D. L. (2000). Social Awareness in Monkeys. Amer. Zool., 40(6), 902–909.
Abstract: Tests of self-awareness in nonhuman primates have to date been concerned almost entirely with the recognition of an animal's reflection in a mirror. By contrast, we know much less about non-human primates' perception of their place within a social network, or of their understanding of themselves as individuals with unique sets of social relationships. Here we review evidence that monkeys who fail the mirror test may nonetheless behave as if they recognize themselves as distinct individuals, each of whom occupies a unique place in society and has a specific set of relations with others. A free-ranging vervet monkey, baboon, or macaque recognizes other members of his group as individuals. He also recognizes matrilineal kin groups, linear dominance rank orders, and behaves as if he recognizes his own unique place within them. This sense of “social self” in monkeys, however, is markedly different from self-awareness in humans. Although monkeys may behave in ways that accurately place themselves within a social network, they are unaware of the knowledge that allows them to do so: they do not know what they know, cannot reflect on what they know, and cannot become the object of their own attention.
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Seyfarth, R. M., & Cheney, D. L. (2001). Cognitive strategies and the representation of social relations by monkeys. Nebr Symp Motiv, 47, 145–177.
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Manser, M. B., Seyfarth, R. M., & Cheney, D. L. (2002). Suricate alarm calls signal predator class and urgency (Vol. 6).
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Fischer, J., Hammerschmidt, K., Cheney, D. L., & Seyfarth, R. M. (2002). Acoustic features of male baboon loud calls: influences of context, age, and individuality. J Acoust Soc Am, 111(3), 1465–1474.
Abstract: The acoustic structure of loud calls (“wahoos”) recorded from free-ranging male baboons (Papio cynocephalus ursinus) in the Moremi Game Reserve, Botswana, was examined for differences between and within contexts, using calls given in response to predators (alarm wahoos), during male contests (contest wahoos), and when a male had become separated from the group (contact wahoos). Calls were recorded from adolescent, subadult, and adult males. In addition, male alarm calls were compared with those recorded from females. Despite their superficial acoustic similarity, the analysis revealed a number of significant differences between alarm, contest, and contact wahoos. Contest wahoos are given at a much higher rate, exhibit lower frequency characteristics, have a longer “hoo” duration, and a relatively louder “hoo” portion than alarm wahoos. Contact wahoos are acoustically similar to contest wahoos, but are given at a much lower rate. Both alarm and contest wahoos also exhibit significant differences among individuals. Some of the acoustic features that vary in relation to age and sex presumably reflect differences in body size, whereas others are possibly related to male stamina and endurance. The finding that calls serving markedly different functions constitute variants of the same general call type suggests that the vocal production in nonhuman primates is evolutionarily constrained.
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Seyfarth, R. M., & Cheney, D. L. (2002). What are big brains for? Proc. Natl. Acad. Sci. U.S.A., 99(7), 4141–4142.
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Seyfarth, R. M., & Cheney, D. L. (2003). The Structure of Social Knowledge in Monkeys. In F. B. M. de Waal, & P. L. Tyack (Eds.), Animal Social Complexity: Intelligence, Culture, and Individualized Societies. Cambridge, Massachusetts: Harvard University Press.
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Seyfarth, R. M., & Cheney, D. L. (2003). Meaning and emotion in animal vocalizations. Ann N Y Acad Sci, 1000, 32–55.
Abstract: Historically, a dichotomy has been drawn between the semantic communication of human language and the apparently emotional calls of animals. Current research paints a more complicated picture. Just as scientists have identified elements of human speech that reflect a speaker's emotions, field experiments have shown that the calls of many animals provide listeners with information about objects and events in the environment. Like human speech, therefore, animal vocalizations simultaneously provide others with information that is both semantic and emotional. In support of this conclusion, we review the results of field experiments on the natural vocalizations of African vervet monkeys, diana monkeys, baboons, and suricates (a South African mongoose). Vervet and diana monkeys give acoustically distinct alarm calls in response to the presence of leopards, eagles, and snakes. Each alarm call type elicits a different, adaptive response from others nearby. Field experiments demonstrate that listeners compare these vocalizations not just according to their acoustic properties but also according to the information they convey. Like monkeys, suricates give acoustically distinct alarm calls in response to different predators. Within each predator class, the calls also differ acoustically according to the signaler's perception of urgency. Like speech, therefore, suricate alarm calls convey both semantic and emotional information. The vocalizations of baboons, like those of many birds and mammals, are individually distinctive. As a result, when one baboon hears a sequence of calls exchanged between two or more individuals, the listener acquires information about social events in its group. Baboons, moreover, are skilled “eavesdroppers:” their response to different call sequences provides evidence of the sophisticated information they acquire from other individuals' vocalizations. Baboon males give loud “wahoo” calls during competitive displays. Like other vocalizations, these highly emotional calls provide listeners with information about the caller's dominance rank, age, and competitive ability. Although animal vocalizations, like human speech, simultaneously encode both semantic and emotional information, they differ from language in at least one fundamental respect. Although listeners acquire rich information from a caller's vocalization, callers do not, in the human sense, intend to provide it. Listeners acquire information as an inadvertent consequence of signaler behavior.
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Bergman, T. J., Beehner, J. C., Cheney, D. L., & Seyfarth, R. M. (2003). Hierarchical classification by rank and kinship in baboons. Science, 302(5648), 1234–1236.
Abstract: Humans routinely classify others according to both their individual attributes, such as social status or wealth, and membership in higher order groups, such as families or castes. They also recognize that people's individual attributes may be influenced and regulated by their group affiliations. It is not known whether such rule-governed, hierarchical classifications are specific to humans or might also occur in nonlinguistic species. Here we show that baboons recognize that a dominance hierarchy can be subdivided into family groups. In playback experiments, baboons respond more strongly to call sequences mimicking dominance rank reversals between families than within families, indicating that they classify others simultaneously according to both individual rank and kinship. The selective pressures imposed by complex societies may therefore have favored cognitive skills that constitute an evolutionary precursor to some components of human cognition.
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Seyfarth, R. M., & Cheney, D. L. (2003). Signalers and receivers in animal communication. Annu Rev Psychol, 54, 145–173.
Abstract: In animal communication natural selection favors callers who vocalize to affect the behavior of listeners and listeners who acquire information from vocalizations, using this information to represent their environment. The acquisition of information in the wild is similar to the learning that occurs in laboratory conditioning experiments. It also has some parallels with language. The dichotomous view that animal signals must be either referential or emotional is false, because they can easily be both: The mechanisms that cause a signaler to vocalize do not limit a listener's ability to extract information from the call. The inability of most animals to recognize the mental states of others distinguishes animal communication most clearly from human language. Whereas signalers may vocalize to change a listener's behavior, they do not call to inform others. Listeners acquire information from signalers who do not, in the human sense, intend to provide it.
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Seyfarth, R. M., Cheney, D. L., & Bergman, T. J. (2005). Primate social cognition and the origins of language. Trends. Cognit. Sci., 9(6), 264–266.
Abstract: Are the cognitive mechanisms underlying language unique, or can similar mechanisms be found in other domains? Recent field experiments demonstrate that baboons' knowledge of their companions' social relationships is based on discrete-valued traits (identity, rank, kinship) that are combined to create a representation of social relations that is hierarchically structured, open-ended, rule-governed, and independent of sensory modality. The mechanisms underlying language might have evolved from the social knowledge of our pre-linguistic primate ancestors.
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