Ethnoprimatology
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Ethnoprimatology is the study of human and non-human
In primatology the interface between humans and other primates is generally described as competition for space and resources, a contest between humans and other primates. While competition does occur, it is a very incomplete description of the interface, and the co-ecologies, of humans and other primates. The emerging approach, termed ethnoprimatology, is explicit in its acknowledgment of the multifarious nature of the human–other primate interface (Fuentes and Wolfe 2002, Fuentes and Hockings 2010).
Case studies
South America
In the
Another myth describing the origins of primate species is that of Yari and Osheto.[citation needed] Yari was a lazy shaman who imbibed hallucinogens and sang songs all day. He would borrow beans from his brother-in-law Osheto, a spider monkey, and eat them rather than harvest. Then he would return to Osheto requesting more, claiming his harvest failed to grow. When Osheto discovered this deceit, he punched Yari in the throat, causing it to become swollen, like that of a howler monkey. Yaniri was then transformed into a howler monkey as punishment.
In a similar story, two shamans on a failed quest to steal fire-making technology from an all-female group were transformed into primates. One of the shamans burned the hair off his face and in turn was transformed into the
The pygmy marmoset, also known as "mother of the wind" and "wind tail" by the Matsigenka, is thought to be magical as well as dangerous. Its name precedes its reputation, leading hunters astray and vanishing in an instant, leaving the hunter lost. The spider monkeys, although hunted by the Matsigenka, are seen as unafraid of humans, often revealing themselves in acts of territorial display. This disturbs the Matsigenka, who view these displays as demonic. Because of their loud vocalization, it is thought the howler monkeys are shamans, and thus pose spiritual hazards as well.[1] Howler monkey meat is believed to make children lazy, and capuchins meat is believed to make them dishonest as adults.
Central America
In one account outlined in the
Africa
The
Other African tales depict monkeys doing human-like things. One South African tale tells of monkeys playing a fiddle and dancing. The Nuer believe God made monkeys to be like humans, depicting them cooking and even grieving.[7]
India
This section needs additional citations for verification. (September 2011) |
The epic poem the
Hanuman becomes a central character in the Ramayana. He flies across an ocean to find Sita in Lanka. However, Sita refuses to be saved by Hanuman, insisting on being rescued by her husband Rama. Sita's kidnapper sets Hanuman's tail ablaze, which then sets fire to most of the city. Hanuman returns with Rama and Sugriva's army of monkeys, and they battle to rescue Sita. Hanuman here displays supernatural feats, moving mountains and growing to immense size. After Rama wins, Hanuman continues to play an important role throughout the Ramayana, and is argued to be the hero of the epic. Hanuman is often depicted as having human features, with only a monkey-like mouth to give away his true form. He is praised for his strength, courage, and devotion to Rama.
Today, the
Notes
References
- Bruner, Emiliano, and Andrea Cucina. "Alouatta, Ateles, and the ancient Mesoamerican cultures". Journal of Anthropological Sciences Vol. 83 (2005): 111 – 117. web. Web. 30 March 2010.
- Christenson, Allen J. "POPOL VUH: LITERAL TRANSLATION". Mesoweb Publications: 1 – 304. Rpt. in . N.p.: n.p., n.d. N. pag. . Web. 24 March 2010.
- Fuentes, A. (2006) Human-Nonhuman primate interconnections and their relevance to Anthropology. Ecological and Environmental Anthropology 2(2):1–11
- Fuentes, A. (2010) Naturecultural Encounters in Bali: Monkeys, Temples, Tourists, and Ethnoprimatology Cultural Anthropology 25(4):600–624
- Fuentes, A. and Hockings, K. (2010) The ethnoprimatological approach in primatology American Journal of Primatology 72:841–847
- Fuentes, A. and Wolfe, L.D. (2002) Primates Face to Face: The Conservation Implications of Human and Nonhuman Primate Interconnections Cambridge University Press
- Herskovits, Melville Jean, and Frances Shapiro Herskovits. Dahomean narrative: a cross-cultural analysis . Evanston: Northwestern University Press, 1958. Google Books. Web. 29 March 2010.
- Miller, Mary, and Karl Taube. The Gods and Symbols of Ancient Mexico and the Maya. London: Thames and Hudson, 1993. N. pag. Print.
- Murray, Lorraine. "Monkeys on the Ramage in India". Encyclopædia Britannica. N.p., 23 August 2009. Web. 27 March 2010. <http://www.britannica.com/blogs/2009/08/monkeys-on-the-rampage-in-india/>.
- O’Neil, Dennis, Dr. PRIMATES:The Taxonomy and General Characteristics. Dr. Dennis O’Neil, 18 January 2010. Web. 27 March 2010. <http://anthro.palomar.edu/primate/ Archived 22 July 2010 at the Wayback Machine>.
- Shepard, Glenn H. "Primates in Matsigenka subsistence and world view". Primates Face to Face. By Agustin Fuentes and Linda D Wolfe. Cambridge: Cambridge University Press, 2002. 111 – 114. Rpt. in The Conservation Implications of Human-Nonhuman Primate Interconnections. N.p.: n.p., n.d. N. pag. Print.
- Wolcott, Leonard T. "Hanuman: The Power-Dispensing Monkey in North Indian Folk Religion .” Journal of Asian Studies Vol. 37, No. 4 (Aug. 1978): pp. 653–661 . JSTOR. Web. 24 March 2010. <https://www.jstor.org/stable/2054368>.
Wolfe, L.D., and Fuentes, A. (2007) Ethnoprimatology: Contextualizing Human/Primate Interactions in C. Campbell, A. Fuentes. K. MacKinnon, M. Panger and S. Bearder Eds. Primates in Perspective Oxford University Press pp. 691–701