Body mass has been shown in experimental and comparative morphological studies to have a significant effect on joint posture in major limb joints. The generalizability of experimental studies is limited by their use of small sample sizes and limited size ranges. In contrast, while comparative morphological studies often have increased sample sizes, the connection between joint posture and morphological variables is often indirect. The current study infers joint postures for a large sample of primates using an experimentally validated method, and tests whether larger primates use more extended joint postures than smaller species. Postures are inferred through the analysis of patterns of subchondral bone apparent density on the medial femoral condyle. Femora from 94 adult wild-shot individuals of 28 species were included. Apparent density measurements were obtained from CT scans using AMIRA software, and the angular position of the anterior-most extent of the region of maximum apparent density on the medial femoral condyle was recorded. In general, the hypothesis that larger-bodied primates use more extended knee posture was supported, but it should be noted that considerable variation exists, particularly at small body sizes. This indicates that smaller species are less constrained by their body size, and their patterns of apparent density are consistent with a wide range of knee postures. The size-related increase in inferred joint posture was observed in most major groups of primates, and this observation attests to the generalizability of Biewener's model that relates body size and joint posture.
The social media milieu in which we are enmeshed has substantive impacts on our beliefs and perceptions. Recent work has established that this can play a role in influencing understanding of, and reactions to, public health information. Twitter, in particular, appears to play a substantive role in the public health information ecosystem. From July 25th, 2020 to November 15th, 2020, we collected weekly tweets related to COVID19 keywords and assessed their networks, patterns and properties. Our analyses revealed the dominance of a handful of individual accounts as central structuring agents in the networks of tens of thousands of tweets and retweets, and thus millions of views, related to specific COVID19 keywords. These few individual accounts and the content of their tweets, mentions, and retweets are substantially overrepresented in terms of public exposure to, and thus interaction with, critical elements of public health information in the pandemic. Here we report on one particularly striking aspect of our dataset: the prominent position of @realdonaldtrump in Twitter networks related to four key terms of the COVID19 pandemic in 2020.
Tri Hita Karana is a central philosophy of Balinese Hinduism. It holds that living a happy and healthy life is accomplished by maintaining harmony with fellow humans, the spiritual world, and the surrounding universe. Often Tri Hita Karana manifests in ritual performances and the sanctification of offerings, but it also serves as guidance for daily interactions with people and ecologies. Long‐tailed macaques ( Macaca fascicularis ) are linked to this philosophy directly by living in the forests surrounding certain Balinese Hindu temples. Therefore the effects and implications of Tri Hita Karana on local macaque behavioral ecology, and the interface between macaques and humans vis‐à‐vis Tri Hita Karana , is of interest to primatologists.
Long‐tailed macaques (Macaca fascicularis) at temple sites in Bali may be considered sacred because of the presence of monkeys in Hindu texts or through their association with sacred temple spaces. Using an ethnoprimatological approach, our research goal was to further explain how primates become sacred by exploring differences in perceptions of primate sacredness between Balinese Hindus living in Bali and those living in transmigrant communities in South Sulawesi, Indonesia. Structured face‐to‐face interviews were conducted with 100 individuals from three transmigrant communities regarding their relationship with local booted macaques (Macaca ochreata). We found that the majority of transmigrants did not consider booted macaques sacred. Reasons given for this lack of sacredness included the absence of macaques in and around transmigrant temple sites, as well as generally unhabituated and destructive behavior. Our research also helps explain perceptions of macaque sacredness in Bali. We demonstrate how macaque sacredness cannot be viewed through a singular lens; rather, it is multifaceted, deriving from the convergence of multiple factors and contexts. The presence of long‐tailed macaques in temple sites during rituals, their habituated (i.e., peaceful) behavior during those rituals, and a landscape of social engagement between humans and macaques in Bali contribute to their perceived sacredness.
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