Ethnoprimatology

Ethnoprimatology

The holistic study of human and nonhuman primate interactions with variation in human ecology, cultures, and worldviews as well as socioecological variation within nonhuman primate taxa accounted for, respectively. Human cultures worldwide have deeprooted, primordial, connections with nonhuman primates.Primates play key roles in creational stories, often depicting the direct relationship between primates and humans.

South America

Primates in Matsigenka mythology In their creation story, humans were the firsts to inhabit the earth, and they were slowly transformed into different animal species. The first animal species to be transformed were primates. Note the reversed notion of evolution. Instead of a primate evolving into a human, a human is transformed into a primate. This suggests the Matsigenkas understanding of the close relations between humans and primates. Yavireri, the first Shaman, transformed two groups of impolite groups at a party, into woolly and spider monkeys. Another myth describing the origins of primate species is that of Yari and Osheto. Yarni was a lazy shaman who did hallucinogens and sang songs all day. He would borrow beans from his brother-in-law Osheto, a spider monkey, boil and consume them rather than harvest, and would return to Osheto requesting for more, claiming his harvest failed to grow. When Osheto discovered this deceit, he punched Yaniri in the throat, causing it to become swollen, much like the howlers large larynx. 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 where transformed into primates. One of the shamans burned the hair off his face and in turn was transformed into the brown capuchin monkey, and the other became intoxicated and fell head first into a woman’s toilet, and was transformed into a white fronted capuchin. 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, and view these displays as demonic. Because of the loud vocalization, it is thought the howler monkeys are shamans, and thus pose spiritual hazards as well. (Shepar 2007, 106) It is discouraged that children eat the meat of the howler monkey because it is believe to make children lazy, as well as discouraged to eat the meat of capuchins, because they may be dishonest as adults.

Central America

In the Quiche Mayan sacred text, the Popol Vuh, the Gods created animals first, but were displeased when they could not speak or worship them. They then tried to make humans out of mud, but the mud people simply came undone. The gods once again attempted to make humans out of wood. The wood people however where stiff, could barely moved, and did not understand and thus did not respect their makers (Miller 1993, 68) The gods angrily destroyed them with rains and flood, and those wood people who escaped became spider monkeys. The spider monkeys were morphologically similar to humans but still lacked the ability to speak (Bruner 2005, 113). They were, however, ultimately inferior. In a different part of the Popol Vuh, Hunbatz (which literally means 1 Howler monkey) and Hunchouen (1 Spider monkey) are the older brothers of the Hero Twins. The Hero Twins won the favor of the gods after they defeated the gods of darkness and death (Bruner 2005, 113). Naturally, Hunbatz and Hunchouen were jealous, and where always trying to find ways to end their brothers. One day, tired of their brothers’ jealousy, the Hero twins led their older brothers to a tree and convinced them to climb it, asking them to retrieve birds they had stunned with a blow gun. When they arrived at the top, the tree grew and grew until the brothers were trapped and thus turned into monkeys. In their human form, Hunbatz and Hunchouen where efficient in arts and craftsmanship, an.d these monkey twins are seen as patron gods to this discipline Africa The West African people of Dahomean have a myth telling of why monkeys did not become man. Mawu, a female creator of animals, made all the animals out of clay. When she decided she was not yet done, she assigned all the existing animals to work the clay so she may use it to mold other creatures. She came upon the monkey and said “As you have five fingers on each hand, if you work well, I will put you among men, instead of among animals.” (Herskovits 1958, 152) The monkey then became excited and boasted to all the animals that he was going to be a man. Because he was distracted in his happiness, he did not work well. When Mawu saw this, she said to him “You will always be Monkey, you will never walk erect.” (Herskovits 1958, 152) Other African tales depict monkeys doing human like things. One South African tale tells of monkey playing a fiddle and dancing. The Nuer believe God made monkeys to be like humans, depicting them cooking and even grieving (Wolfe 2007 , 696)

India

Ramayana The Hindu epic poem the Ramayana plays a central role in Hindu culture. In the Epic, Rama, an incarnation of Vishnu, is sent into exile for many years, and is accompanied by his brother Laksham and his wife Sita. Sita is one day kidnapped by the evil half-god Ravana, and in Ramas and Lakshams quest to find her, come across monkey-chief Sugriva, and his people, who are also wrongfully sent into exile. After assisting Sugriva reclaim the throne by defeating his brother Vali, Sugriva agrees to help Rama find Sita, and sends them Hanuman, a monkey warrior who has divine parents. Hanuman from here on out is a central character in the Ramayana. He flies across an ocean, and finds Sita in Lanka. Sita, however, refuses to be saved by Hanuman, insisting on being rescued by her husband Rama so his honor may remain. Hanuman delivers a message to Ravana, who sets Hanuman tail ablaze. As he is leaving Lanka, his tail sets fire to most of the city. Hanuman returns to Lanka with Rama and Sugrivas army of monkeys, and commence a battle with Ravanas demons. Hanuman here displays supernatural feats, moving mountains and growing to immense states. After a lengthy battle, Rama finally defeats Ravanas, and Sita and Rama are rejoined, though face many hardships later on. Hanuman continues to play an important role throughout the Ramayana, and is argued to be the hero of the epic. Hanuman is often depicted in Indian art as having human features, with only a monkey-like mouth to give away his true form. He is praised by many for his strength and courage, as well as his devotion and faithfulness to Rama. Today the Rhesus macaques and the Hanuman langur are the most commonly seen monkeys roaming the streets and temples of India, and they do so freely. Their presence is tolerated, and respected for the most part. On Tuesdays and Saturdays, holy days which represent the good deeds of Hanuman, they are brought an abundance of foods. (Wolfe 2007, 699) Due to the destruction of the surrounding forests to make way for human habitat, the monkeys are forced to rely on offerings and human interference. Because of this, there has been a population boom among monkeys in urban areas. This has created a problem among in these areas. Locals must take extra precaution in keeping their windows and doors tightly shut, for monkeys will get inside and raid their homes. Government officials claim they have lost important files due to monkeys getting into them. They have bitten people and threatened visiting foreign dignitaries. (Murray) There have been several attempts to control the monkey population, including catching and attempting to relocate them, sterilize them, and placing ban against feeding them. Little has helped to control the population of these monkeys.

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Wolfe, Linda D. “Enthnoprimatology: Contexualing Human and Nonhuman Primate Interactions.” Primates in Perspective . By Christina J Campbell and Agustin Fuentes. New York: Oxford University Press, 2007. 691-701. Rpt. in . N.p.: n.p., n.d. N. pag. Print.