Jane Goodall

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It would really be much less messy for humans if other animals didn’t have consciousness, but they do and probably more than we’d like to believe. From Brandon Keim’s new Aeon essay:

“In the 1960s, Jane Goodall was mocked by her primatologist peers for speaking of chimpanzee emotions, such as a mother grieving for her dead infant. Even her use of gender-specific terms for individual chimpanzees was seen as anthropomorphic and unscientific. As the journalist Virginia Morell recounts in Animal Wise (2013), Goodall’s editor at the prestigious journal Nature tried to replace ‘he’ and ‘she’ with ‘it’ in her first manuscript. When the zoologist Donald Griffin wrote in The Question of Animal Awareness (1976) that biologists should investigate ‘the possibility that mental experiences occur in animals and have important impacts on their behaviours’, it was still a radical suggestion.

These days, Goodall is a hero, Griffin a prophet, and studies of animal intelligence ubiquitous: not just in chimpanzees, dolphins and parrots, but in octopuses, archerfish, prairie dogs and honeybees — a veritable Noah’s Ark of braininess. Caveats remain, of course. Intelligence is relatively easy to study, but it isn’t quite the same thing as consciousness, nor emotional life. It’s been less controversial to ask whether rats remember where they stored food than whether one rat cares for another.

Yet even rats, it turns out, feel some empathy for one another. A team at the University of Chicago found that rats became agitated when seeing surgery performed on other rats, and a follow-up study in 2011 found that, when presented with a trapped labmate and a piece of chocolate, rats free their caged brethren before eating. Those who study animal behaviour are still careful when talking about subjective experience — sure, Eurasian jays can guess what their mates want to eat, but who knows if they like each other? — but they’re being professionally cautious rather than dismissive. The average person can safely speculate away: animal consciousness is a reasonable default assumption, at least for vertebrates, and not just in some dim sense of the word, but possessing forms of self-awareness, empathy, emotion, memory, and an internal representation of reality.”

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If Jane Goodall gets one more stuffed monkey as a gift, she will punch you right in the nose. She's nice, but stop.

Any list of the most significant people alive today would be incomplete without Jane Goodall’s name. Trained as a secretary in a time when women weren’t exactly encouraged to study science, she became one of the most significant anthropologists of her time. National Geographic has a celebration of Goodall’s five decades of work studying the Kasakela chimpanzee community in Gombe Stream National Park, Tanzania, putting its entire photographic collection of the scientist and her work online. (Thanks to boing boing for pointing me to the piece.) An excerpt from David Quammen’s excellent accompanying article:

A carving of David Greybeard, the first chimpanzee to befriend Jane Goodall.

Science history, with the charm of a fairy-tale legend, records some of the high points and iconic details of that saga. Young Miss Goodall had no scientific credentials when she began, not even an undergraduate degree. She was a bright, motivated secretarial school graduate from England who had always loved animals and dreamed of studying them in Africa. She came from a family of strong women, little money, and absent men. During the early weeks at Gombe she struggled, groping for a methodology, losing time to a fever that was probably malaria, hiking many miles in the forested mountains, and glimpsing few chimpanzees, until an elderly male with grizzled chin whiskers extended to her a tentative, startling gesture of trust. She named the old chimp David Greybeard. Thanks partly to him, she made three observations that rattled the comfortable wisdoms of physical anthropology: meat eating by chimps (who had been presumed vegetarian), tool use by chimps (in the form of plant stems probed into termite mounds), and toolmaking (stripping leaves from stems), supposedly a unique trait of human premeditation. Each of those discoveries further narrowed the perceived gap of intelligence and culture between Homo sapiens and Pan troglodytes.

The toolmaking observation was the most epochal of the three, causing a furor within anthropological circles because “man the toolmaker” held sway as an almost canonical definition of our species. Louis Leakey, thrilled by Jane’s news, wrote to her: “Now we must redefine ‘tool,’ redefine ‘man,’ or accept chimpanzees as humans.” It was a memorable line, marking a very important new stage in thinking about human essence. Another interesting point to remember is that, paradigm shifting or not, all three of those most celebrated discoveries were made by Jane (everyone calls her Jane; there is no sensible way not to call her Jane) within her first four months in the field. She got off to a fast start. But the real measure of her work at Gombe can’t be taken with such a short ruler.”

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