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Wiesner, J., & V. Hegel, G. (1990). Zur Immobilisation von Wildequiden mit STH 2130 und Tiletamin/Zolazepam. Tierärzl Prax, 18, 151–154.
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Widdig, A., Streich, W., Nürnberg, P., Croucher, P., Bercovitch, F., & Krawczak, M. (2006). Paternal kin bias in the agonistic interventions of adult female rhesus macaques (Macaca mulatta). Behav. Ecol. Sociobiol., 61(2), 205–214.
Abstract: When agonistic interventions are nepotistic, individuals are expected to side more often with kin but less often against kin in comparison with non-kin. As yet, however, few mammal studies have been in a position to test the validity of this assertion with respect to paternal relatedness. We therefore used molecular genetic kinship testing to assess whether adult female rhesus macaques (Macaca mulatta) from the free-ranging colony of Cayo Santiago (Puerto Rico) bias their interventions in ongoing dyadic aggressive interactions towards maternal and paternal half-sisters compared with unrelated females. It turned out that females supported maternal half-sisters significantly more often than paternal half-sisters or non-kin regardless of the costs associated with such interventions. Similarly, females targeted maternal half-sisters significantly less often than non-kin when this was associated with high costs. Unrelated females provided significantly higher mean rates of both high- and low-cost support to each other than did paternal half-sisters. However, females targeted paternal half-sisters significantly less often than non-kin when targeting was at low cost, suggesting that females refrain from intervening against paternal half-sisters. Our data confirm the general view that coalition formation in female mammals is a function of both the level of maternal relatedness and of the costs of intervention. The patterns of coalition formation among paternal kin were found to be more complex, and may also differ across species, but clear evidence for paternal kin discrimination was observed in female rhesus as predicted by kin selection theory.
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Wickert, M. (2012). Die Bedeutung des Leerkauens bei Pferden aus Sicht der Physiologie und der Ethologie. Doctoral thesis, , .
Abstract: Der Umgang mit Pferden erfreut sich immer größerer Beliebtheit. Aufgrund des Verhaltens können Rückschlüsse auf die Befindlichkeiten der Tiere gezogen werden
(TSCHANZ et al. 1997a). Je mehr wir über das Verhalten der Tiere wissen, desto besser können wir in der Haltung, Ausbildung und Nutzung der Pferde dazu beitragen, die Lebensbedingungen zu verbessern und den Ansprüchen der Pferde gerechter zu werden.
Bei der Ausbildung von Pferden kommen u.a. aus Amerika neue Einflüsse auf Ausbildungsmethoden zu uns. Es wird dabei immer wieder ein „Kauen“ der Pferde während des Trainings beschrieben, doch gibt es keine wissenschaftlichen ntersuchungen darüber.
Eine Kaubewegung des Pferdes außerhalb der Futteraufnahme wird als „Leerkauen“
definiert. Es ist eine „horizontale Bewegung“ des Unterkiefers gegen den Oberkiefer zu beobachten, vergleichbar mit der Mahlbewegung (Abbildung 1). Häufig ist während des Leerkauens eine Anspannung des oberflächlichen Kaumuskels vom unteren Unterkieferrand aus in Richtung Jochbogen/Crista facialis zu erkennen.
Eine Sonderform des Leerkauens stellt die sogenannte Unterlegenheitsgebärde (UG)
dar (ZEEB 1959b). Es handelt es sich um eine „vertikale Bewegung“ der Unter- und
Oberkiefer voneinander weg und aufeinander zu (Abbildung 2). Ihre Funktion ist die
Beschwichtigung. Unter dem Begriff Leerkauen wird in dieser Dissertation immer die
horizontale Mahlbewegung verstanden.
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Wich, S. A., & de Vries, H. (2006). Male monkeys remember which group members have given alarm calls. Proc Biol Sci, 273(1587), 735–740.
Abstract: Primates give alarm calls in response to the presence of predators. In some species, such as the Thomas langur (Presbytis thomasi), males only emit alarm calls if there is an audience. An unanswered question is whether the audience's behaviour influences how long the male will continue his alarm calling. We tested three hypotheses that might explain the alarm calling duration of male Thomas langurs: the fatigue, group size and group member behaviour hypotheses. Fatigue and group size did not influence male alarm calling duration. We found that males only ceased calling shortly after all individuals in his group had given at least one alarm call. This shows that males keep track of and thus remember which group members have called.
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Whiten, A., & van Schaik, C. P. (2007). The evolution of animal 'cultures' and social intelligence. Philos Trans R Soc Lond B Biol Sci, 362(1480), 603–620.
Abstract: Decades-long field research has flowered into integrative studies that, together with experimental evidence for the requisite social learning capacities, have indicated a reliance on multiple traditions ('cultures') in a small number of species. It is increasingly evident that there is great variation in manifestations of social learning, tradition and culture among species, offering much scope for evolutionary analysis. Social learning has been identified in a range of vertebrate and invertebrate species, yet sustained traditions appear rarer, and the multiple traditions we call cultures are rarer still. Here, we examine relationships between this variation and both social intelligence-sophisticated information processing adapted to the social domain-and encephalization. First, we consider whether culture offers one particular confirmation of the social ('Machiavellian') intelligence hypothesis that certain kinds of social life (here, culture) select for intelligence: 'you need to be smart to sustain culture'. Phylogenetic comparisons, particularly focusing on our own study animals, the great apes, support this, but we also highlight some paradoxes in a broader taxonomic survey. Second, we use intraspecific variation to address the converse hypothesis that 'culture makes you smart', concluding that recent evidence for both chimpanzees and orang-utans support this proposition.
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Whiten, A., & McGrew, W. C. (2001). Is this the first portrayal of tool use by a chimp? (Vol. 409).
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Whiten, A., Horner, V., Litchfield, C. A., & Marshall-Pescini, S. (2004). How do apes ape? Learn. Behav., 32(1), 36–52.
Abstract: In the wake of telling critiques of the foundations on which earlier conclusions were based, the last 15 years have witnessed a renaissance in the study of social learning in apes. As a result, we are able to review 31 experimental studies from this period in which social learning in chimpanzees, gorillas, and orangutans has been investigated. The principal question framed at the beginning of this era, Do apes ape? has been answered in the affirmative, at least in certain conditions. The more interesting question now is, thus, How do apes ape? Answering this question has engendered richer taxonomies of the range of social-learning processes at work and new methodologies to uncover them. Together, these studies suggest that apes ape by employing a portfolio of alternative social-learning processes in flexibly adaptive ways, in conjunction with nonsocial learning. We conclude by sketching the kind of decision tree that appears to underlie the deployment of these alternatives.
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Whiten, A., Horner, V., & de Waal, F. B. M. (2005). Conformity to cultural norms of tool use in chimpanzees. Nature, 437(7059), 737–740.
Abstract: Rich circumstantial evidence suggests that the extensive behavioural diversity recorded in wild great apes reflects a complexity of cultural variation unmatched by species other than our own. However, the capacity for cultural transmission assumed by this interpretation has remained difficult to test rigorously in the field, where the scope for controlled experimentation is limited. Here we show that experimentally introduced technologies will spread within different ape communities. Unobserved by group mates, we first trained a high-ranking female from each of two groups of captive chimpanzees to adopt one of two different tool-use techniques for obtaining food from the same 'Pan-pipe' apparatus, then re-introduced each female to her respective group. All but two of 32 chimpanzees mastered the new technique under the influence of their local expert, whereas none did so in a third population lacking an expert. Most chimpanzees adopted the method seeded in their group, and these traditions continued to diverge over time. A subset of chimpanzees that discovered the alternative method nevertheless went on to match the predominant approach of their companions, showing a conformity bias that is regarded as a hallmark of human culture.
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Whiten, A., & Ham, R. (1992). On the nature and evolution of imitation in the animal kingdom: reappraisal of a century of research. Adv. Study Behav., 21, 239–283.
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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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