The emerging practice of ethnoprimatology creates an important venue for diverse epistemologies in anthropology and primatology to interact in an intellectually robust and engaged manner. At the same time that multispecies ethnographies are becoming more common in social anthropology, a subset of primatologists are immersing themselves in approaches that merge ethnographic engagement with primate studies. In these endeavors the distinction between ''human worlds'' and ''nature'' is discarded and multispecies entanglements become central aspects of anthropogenic ecologies. By drawing from ecological, biological, ethnographic and historical approaches, ethnoprimatology creates a more robust and accurate methodology for anthropologists and primatologists interested in understanding complex systems of human-alloprimate interface in the Anthropocene. In this essay, we outline what ethnoprimatology is, how it plays out in real-world contexts, and why it is a potentially powerful tool to move past historical rifts in anthropological practice and integrate perspectives in a successful and engaged manner. Finally, we address the practical and ethical considerations of human-alloprimate engagements in both conservation and scientific contexts.

In the past, many West Javan Villages had a high diversity of wildlife. Nowadays, however, the diversity of wildlife in these villages has tended to decrease rapidly. This is caused by many factors, including the loss or destruction of wildlife habitat destruction, intensive use of pesticides in the agricultural sector, and illegal hunting. Animal hunting is typically undertaken by villagers for various purposes, such as to fulfill household meet consumption, as well as for the capture and trading of pets. Traditionally, the use of wildlife by the Sundanese people of West Java is influenced by corpus (local knowledge) and cosmos (beliefs). As a result, the wild animals have been utilized within a sustainable system that enables wildlife conservation. Today, however, a lot of traditional knowledge or local knowledge of wildlife has eroded. This paper elucidates local knowledge of Karangwangi villagers of Subdstrict of Cidaun, District of Cianjur, Province of West Java, Indonesia on various species, utilization, and the conservation of wildlife. Methods used in this study are a combination of qualitative and quantitative techniques based on an ethnozoological approach. The result of study shows that the respondents recognize at least 45 species of wildlife consisting of 15 mammalian species, 21 species of Aves, and 9 species of herpetofauna. Based on the perception of respondents, those wildlife species have various socioeconomic and cultural saliences (eg. household meat consumption, pets, trading, and appearing in mythology), as well as various ecological functions (e.g., crop pests, pest controls, and seed dispersal). Some cultural myths related with wildlife have been recorded and partly determine the utilization of wildlife by village people.

Our primate kin are routinely displaced from their habitats, hunted for meat, captured for trade, housed in zoos, made to perform for our entertainment, and used as subjects in biomedical testing. They are also the subjects of research inquiries by field primatologists. In this article, we place primate field studies on a continuum of human and alloprimate relationships as a heuristic device to explore the unifying ethical implications of such inter-relationships, as well as address specific ethical challenges arising from common research protocols "in the field" (e.g. risks associated with habituation, disease transmission, invasive collection of biological samples, etc.). Additionally, we question the widespread deployment of conservation- and/or local economic development-based justifications for field-based primatological pursuits. Informed by decades of combined fieldwork experience in Indonesia and the Democratic Republic of Congo, we demonstrate the process by which the adherence to a particular ethical calculus can lead to unregulated and ethically problematic research agendas. In conclusion, we offer several suggestions to consider in the establishment of a formalized code of ethics for field primatology.

ABSTRACT. Chimpanzee research plays a central role in the discussions of conflict negotiation. Reconciliation, or the attraction and affiliation of former opponents following conflict, has been proposed as a central element of conflict negotiation in chimpanzees and various other taxa. In an attempt to expand the database of chimpanzee conflict resolution, conflict and post-conflict behavior were recorded for a small group of socially housed chimpanzees at the Chimpanzee and Human Communication Institute, at Central Washington University, Data were collected over six 6-week periods between 1997 and 2000, for a total of 840 hours of observation, resulting in a substantial post-conflict (PC) and matched control (MC) data set. The data demonstrate this group's tendencies to maintain visual contact and closer proximity after conflicts. Dyadic corrected conciliatory tendencies ranged between 0 -37.5% and averaged 17.25% across all dyads. Individual corrected conciliatory tendencies ranged between 5.8 and 32%. The results of this study combined with recent publications on captive and free-ranging chimpanzee post-conflict behavior suggest that variation in post-conflict behavior may be important to our understanding of chimpanzee conflict negotiation, and may also have implications for the design and management of captive chimpanzee enclosures and social groups, respectively.

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