Traditions in wild white-faced capuchin monkeys

Perry, Seymour; Panger, Melissa A.; Rose, Lisa M.; Baker, M. A.; Gros‐Louis, Julie; Jack, Katherine; MacKinnon, Katherine C.; Manson, Joseph H.; Fedigan, Linda M.; Pyle, Kendra

doi:10.1017/cbo9780511584022.015

Cited by 102 publications

(47 citation statements)

References 47 publications

(36 reference statements)

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“…No monkey will risk a physical interaction with a leopard, but perception advertisement from within the tree canopy is a highly adaptive strategy that tends to drive leopards away (Zuberbühler et al, 1999). The same response (i.e., calling and threatening at a safe distance) has been observed in other monkeys when spotting a terrestrial predator (white-faced capuchins: Perry et al, 2003;Fichtel et al, 2005). Crowned eagles, in contrast, weigh about the same as an adult monkey male and males of many monkey species, but not females, approach and attack this raptor (Gautier-Hion & Tutin, 1988;Zuberbühler et al, 1997).…”

Section: Discussionmentioning

confidence: 76%

Anti-predator strategies of free-ranging Campbell's monkeys

Ouattara¹,

Lemasson²,

Zuberbühler³

2009

Behav

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SummaryHabitat type, predation pressure and reproductive interests are all thought to determine the anti-predator behaviour of non-primates, but only few systematic studies exist. Here, we experimentally elicited anti-predator behaviour in six different groups of forest-living Campbell's monkeys, using visual and acoustic models of leopards, crowned eagles, and snakes. Individuals produced a variety of anti-predator behaviours, depending on the type of predator and whether or not it was visible. Adult males generally behaved conspicuously, either by attacking eagles or producing threat behaviours at a distance to leopards. Adult females remained cryptic to eagles, but joined their male in approaching leopards. To snakes, both males and females responded strongly to familiar Gaboon vipers, but far less to unfamiliar black mambas. Finally, if a predator could only be heard, both males and females produced fewer alarm calls and often changed their vertical position in the canopy (upwards for leopards; downwards for eagles), despite all predator vocalisations being presented from the ground. We concluded that Campbell's monkeys display sex-specific anti-predator behaviours, which are largely driven by the predators' hunting techniques, mode of predator detection and the forest habitat structure.

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Section: Discussionmentioning

confidence: 76%

Anti-predator strategies of free-ranging Campbell's monkeys

Ouattara¹,

Lemasson²,

Zuberbühler³

2009

Behav

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“…Among both human and nonhuman societies, such culturally constructed niches may be instantiated not only materially, as in the case of accumulations of useful tools at chimpanzee termiting sites (Sanz et al 2004), but in social conventions. For example, Perry et al (2003a;2003b) have described several types of intimate social interactions and games, including bizarre actions like resting one's fingers deep in companions' mouths and noses, that have the hallmarks of local conventions among different communities of wild capuchin monkeys. Variation in such conventions is not obviously attributable to differences in ecological resource distribution or genetic differences across sites, and the monkeys may use group-specific social conventions to test the quality of their social relationships.…”

Section: R22 Further Parallels With Evolutionary Biologymentioning

confidence: 99%

Towards a unified science of cultural evolution

2006

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We suggest that human culture exhibits key Darwinian evolutionary properties, and argue that the structure of a science of cultural evolution should share fundamental features with the structure of the science of biological evolution. This latter claim is tested by outlining the methods and approaches employed by the principal subdisciplines of evolutionary biology and assessing whether there is an existing or potential corresponding approach to the study of cultural evolution. Existing approaches within anthropology and archaeology demonstrate a good match with the macroevolutionary methods of systematics, paleobiology, and biogeography, whereas mathematical models derived from population genetics have been successfully developed to study cultural microevolution. Much potential exists for experimental simulations and field studies of cultural microevolution, where there are opportunities to borrow further methods and hypotheses from biology. Potential also exists for the cultural equivalent of molecular genetics in "social cognitive neuroscience," although many fundamental issues have yet to be resolved. It is argued that studying culture within a unifying evolutionary framework has the potential to integrate a number of separate disciplines within the social sciences.

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“…Baboons show cultural transmission of group standards of behavior (Papio anubis; Sapolsky and Share, 2004), and capuchin monkeys show cultural variation in feeding behavior and social traditions (Cebus capucinus; Panger et al, 2002;Perry et al, 2003a;Perry and Manson, 2003;Perry et al, 2003b). Furthermore, the nonhuman primates are not alone in showing culture; such behavior has been proposed in species ranging from rats to cetaceans (e.g.…”

Section: The Effect Of Hierarchies and Dominance On The Sense Of Fairmentioning

confidence: 99%

Nonhuman Species’ Reactions to Inequity and their Implications for Fairness

2006

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It is well known that humans respond negatively to inequity, but until recently little has been known about such responses in animals. Previous observational research in animals has shown hints that animals do respond to inequity. Chimpanzees respond with temper tantrums if they do not get what they desire, social canids refuse to play with individuals who violate social rules, and ravens show third party intervention against norm violations. Recent experimental work with nonhuman primates has given us a more detailed understanding. Capuchin monkeys and chimpanzees both respond negatively to distributional inequity. Moreover, chimpanzees show significant variation in response depending upon the social group they inhabit, with those from a short-term group or a relatively asocial living situation showing a much greater response to inequity than those from a long-term stable group. This mirrors human variation in responses to inequity, which are based upon the quality of the relationship. In this paper, I attempt to define ''fairness'' in a way that is useful for nonhuman studies and clarify what aspects are being examined in animal societies. I then place the animal work in the context of the studies on humans, especially as related to research in social psychology and economics. I conclude that studying the inequity response in animals is useful for a number of reasons, including the opportunity to gain insight into how this response functions in less complex organisms and social systems and clarification of our understanding of the evolution of this behavior.

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Traditions in wild white-faced capuchin monkeys

Cited by 102 publications

References 47 publications

Anti-predator strategies of free-ranging Campbell's monkeys

Anti-predator strategies of free-ranging Campbell's monkeys

Towards a unified science of cultural evolution

Nonhuman Species’ Reactions to Inequity and their Implications for Fairness

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