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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.
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Rogers, A. R. (1988). Does Biology Constrain Culture? Am Anthropol, 90(4), 819–831.
Abstract: Most social scientists would agree that the capacity for human culture was probably fashioned by natural selection, but they disagree about the implications of this supposition. Some believe that natural selection imposes important constraints on the ways in which culture can vary, while others believe that any such constraints must be negligible. This article employs a “thought experiment” to demonstrate that neither of these positions can be justified by appeal to general properties of culture or of evolution. Natural selection can produce mechanisms of cultural transmission that are neither adaptive nor consistent with the predictions of acultural evolutionary models (those ignoring cultural evolution). On the other hand, natural selection can also produce mechanisms of cultural transmission that are highly consistent with acultural models. Thus, neither side of the sociobiology debate is justified in dismissing the arguments of the other. Natural selection may impose significant constraints on some human behaviors, but negligible constraints on others. Models of simultaneous genetic/cultural evolution will be useful in identifying domains in which acultural evolutionary models are, and are not, likely to be useful.
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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.
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Detmer, D. (1992). Response: of pigs and primitive notions. Between Species, 8(4), 203–208. |
Boyd, R., & Richerson, P. J. (1995). Why does culture increase human adaptability? Ethol. a. Sociob., 16(2), 125–143.
Abstract: It is often argued that culture is adaptive because it allows people to acquire useful information without costly learning. In a recent paper Rogers (1989) analyzed a simple mathematical model that showed that this argument is wrong. Here we show that Rogers' result is robust. As long as the only benefit of social learning is that imitators avoid learning costs, social learning does not increase average fitness. However, we also show that social learning can be adaptive if it makes individual learning more accurate or less costly.
Keywords: Social learning; Adaptation; Culture; Sociobiology
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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.
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de Waal, F. B. (1999). Cultural primatology comes of age. Nature, 399(6737), 635–636. |
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.
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Whiten, A., & Boesch, C. (2001). The cultures of chimpanzees. Sci Am, 284(1), 60–67. |
de Waal, F. B. M. (2003). Darwin's legacy and the study of primate visual communication. Ann N Y Acad Sci, 1000, 7–31.
Abstract: After Charles Darwin's The Expression of the Emotions in Man and Animals, published in 1872, we had to wait 60 years before the theme of animal expressions was picked up by another astute observer. In 1935, Nadezhda Ladygina-Kohts published a detailed comparison of the expressive behavior of a juvenile chimpanzee and of her own child. After Kohts, we had to wait until the 1960s for modern ethological analyses of primate facial and gestural communication. Again, the focus was on the chimpanzee, but ethograms on other primates appeared as well. Our understanding of the range of expressions in other primates is at present far more advanced than that in Darwin's time. A strong social component has been added: instead of focusing on the expressions per se, they are now often classified according to the social situations in which they typically occur. Initially, quantitative analyses were sequential (i.e., concerned with temporal associations between behavior patterns), and they avoided the language of emotions. I will discuss some of this early work, including my own on the communicative repertoire of the bonobo, a close relative of the chimpanzee (and ourselves). I will provide concrete examples to make the point that there is a much richer matrix of contexts possible than the common behavioral categories of aggression, sex, fear, play, and so on. Primate signaling is a form of negotiation, and previous classifications have ignored the specifics of what animals try to achieve with their exchanges. There is also increasing evidence for signal conventionalization in primates, especially the apes, in both captivity and the field. This process results in group-specific or “cultural” communication patterns.
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