Arquivo da tag: Inteligência animal

AI Is Deciphering Animal Speech. Should We Try to Talk Back? (Gizmodo)

gizmodo.comoriginal article

As scientists use machine learning to decode the sounds of whales, dogs, and dolphins, opinions vary on how best to deploy the technology.

Isaac Schultz

May 17, 2025


Chirps, trills, growls, howls, squawks. Animals converse in all kinds of ways, yet humankind has only scratched the surface of how they communicate with each other and the rest of the living world. Our species has trained some animals—and if you ask cats, animals have trained us, too—but we’ve yet to truly crack the code on interspecies communication.

Increasingly, animal researchers are deploying artificial intelligence to accelerate our investigations of animal communication—both within species and between branches on the tree of life. As scientists chip away at the complex communication systems of animals, they move closer to understanding what creatures are saying—and maybe even how to talk back. But as we try to bridge the linguistic gap between humans and animals, some experts are raising valid concerns about whether such capabilities are appropriate—or whether we should even attempt to communicate with animals at all.

Using AI to untangle animal language

Towards the front of the pack—or should I say pod?—is Project CETI, which has used machine learning to analyze more than 8,000 sperm whale “codas”—structured click patterns recorded by the Dominica Sperm Whale Project. Researchers uncovered contextual and combinatorial structures in the whales’ clicks, naming features like “rubato” and “ornamentation” to describe how whales subtly adjust their vocalizations during conversation. These patterns helped the team create a kind of phonetic alphabet for the animals—an expressive, structured system that may not be language as we know it but reveals a level of complexity that researchers weren’t previously aware of. Project CETI is also working on ethical guidelines for the technology, a critical goal given the risks of using AI to “talk” to the animals.

Meanwhile, Google and the Wild Dolphin Project recently introduced DolphinGemma, a large language model (LLM) trained on 40 years of dolphin vocalizations. Just as ChatGPT is an LLM for human inputs—taking visual information like research papers and images and producing responses to relevant queries—DolphinGemma intakes dolphin sound data and predicts what vocalization comes next. DolphinGemma can even generate dolphin-like audio, and the researchers’ prototype two-way system, Cetacean Hearing Augmentation Telemetry (fittingly, CHAT), uses a smartphone-based interface that dolphins employ to request items like scarves or seagrass—potentially laying the groundwork for future interspecies dialogue.

“DolphinGemma is being used in the field this season to improve our real-time sound recognition in the CHAT system,” said Denise Herzing, founder and director of the Wild Dolphin Project, which spearheaded the development of DolphinGemma in collaboration with researchers at Google DeepMind, in an email to Gizmodo. “This fall we will spend time ingesting known dolphin vocalizations and let Gemma show us any repeatable patterns they find,” such as vocalizations used in courtship and mother-calf discipline.

In this way, Herzing added, the AI applications are two-fold: Researchers can use it both to explore dolphins’ natural sounds and to better understand the animals’ responses to human mimicking of dolphin sounds, which are synthetically produced by the AI CHAT system.

Expanding the animal AI toolkit

Outside the ocean, researchers are finding that human speech models can be repurposed to decode terrestrial animal signals, too. A University of Michigan-led team used Wav2Vec2—a speech recognition model trained on human voices—to identify dogs’ emotions, genders, breeds, and even individual identities based on their barks. The pre-trained human model outperformed a version trained solely on dog data, suggesting that human language model architectures could be surprisingly effective in decoding animal communication.

Of course, we need to consider the different levels of sophistication these AI models are targeting. Determining whether a dog’s bark is aggressive or playful, or whether it’s male or female—these are perhaps understandably easier for a model to determine than, say, the nuanced meaning encoded in sperm whale phonetics. Nevertheless, each study inches scientists closer to understanding how AI tools, as they currently exist, can be best applied to such an expansive field—and gives the AI a chance to train itself to become a more useful part of the researcher’s toolkit.

And even cats—often seen as aloof—appear to be more communicative than they let on. In a 2022 study out of Paris Nanterre University, cats showed clear signs of recognizing their owner’s voice, but beyond that, the felines responded more intensely when spoken to directly in “cat talk.” That suggests cats not only pay attention to what we say, but also how we say it—especially when it comes from someone they know.

Earlier this month, a pair of cuttlefish researchers found evidence that the animals have a set of four “waves,” or physical gestures, that they make to one another, as well as to human playback of cuttlefish waves. The group plans to apply an algorithm to categorize the types of waves, automatically track the creatures’ movements, and understand the contexts in which the animals express themselves more rapidly.

Private companies (such as Google) are also getting in on the act. Last week, China’s largest search engine, Baidu, filed a patent with the country’s IP administration proposing to translate animal (specifically cat) vocalizations into human language. The quick and dirty on the tech is that it would intake a trove of data from your kitty, and then use an AI model to analyze the data, determine the animal’s emotional state, and output the apparent human language message your pet was trying to convey.

A universal translator for animals?

Together, these studies represent a major shift in how scientists are approaching animal communication. Rather than starting from scratch, research teams are building tools and models designed for humans—and making advances that would have taken much longer otherwise. The end goal could (read: could) be a kind of Rosetta Stone for the animal kingdom, powered by AI.

“We’ve gotten really good at analyzing human language just in the last five years, and we’re beginning to perfect this practice of transferring models trained on one dataset and applying them to new data,” said Sara Keen, a behavioral ecologist and electrical engineer at the Earth Species Project, in a video call with Gizmodo.

The Earth Species Project plans to launch its flagship audio-language model for animal sounds, NatureLM, this year, and a demo for NatureLM-audio is already live. With input data from across the tree of life—as well as human speech, environmental sounds, and even music detection—the model aims to become a converter of human speech into animal analogues. The model “shows promising domain transfer from human speech to animal communication,” the project states, “supporting our hypothesis that shared representations in AI can help decode animal languages.”

“A big part of our work really is trying to change the way people think about our place in the world,” Keen added. “We’re making cool discoveries about animal communication, but ultimately we’re finding that other species are just as complicated and nuanced as we are. And that revelation is pretty exciting.”

The ethical dilemma

Indeed, researchers generally agree on the promise of AI-based tools for improving the collection and interpretation of animal communication data. But some feel that there’s a breakdown in communication between that scholarly familiarity and the public’s perception of how these tools can be applied.

“I think there’s currently a lot of misunderstanding in the coverage of this topic—that somehow machine learning can create this contextual knowledge out of nothing. That so long as you have thousands of hours of audio recordings, somehow some magic machine learning black box can squeeze meaning out of that,” said Christian Rutz, an expert in animal behavior and cognition and founding president of International Bio-Logging Society, in a video call with Gizmodo. “That’s not going to happen.”

“Meaning comes through the contextual annotation and this is where I think it’s really important for this field as a whole, in this period of excitement and enthusiasm, to not forget that this annotation comes from basic behavioral ecology and natural history expertise,” Rutz added. In other words, let’s not put the horse before the cart, especially since the cart—in this case—is what’s powering the horse.

But with great power…you know the cliché. Essentially, how can humans develop and apply these technologies in a way that is both scientifically illuminating and minimizes harm or disruption to its animal subjects? Experts have put forward ethical standards and guardrails for using the technologies that prioritize the welfare of creatures as we get closer to—well, wherever the technology is going.

As AI advances, conversations about animal rights will have to evolve. In the future, animals could become more active participants in those conversations—a notion that legal experts are exploring as a thought exercise, but one that could someday become reality.

“What we desperately need—apart from advancing the machine learning side—is to forge these meaningful collaborations between the machine learning experts and the animal behavior researchers,” Rutz said, “because it’s only when you put the two of us together that you stand a chance.”

There’s no shortage of communication data to feed into data-hungry AI models, from pitch-perfect prairie dog squeaks to snails’ slimy trails (yes, really). But exactly how we make use of the information we glean from these new approaches requires thorough consideration of the ethics involved in “speaking” with animals.

A recent paper on the ethical concerns of using AI to communicate with whales outlined six major problem areas. These include privacy rights, cultural and emotional harm to whales, anthropomorphism, technological solutionism (an overreliance on technology to fix problems), gender bias, and limited effectiveness for actual whale conservation. That last issue is especially urgent, given how many whale populations are already under serious threat.

It increasingly appears that we’re on the brink of learning much more about the ways animals interact with one another—indeed, pulling back the curtain on their communication could also yield insights into how they learn, socialize, and act within their environments. But there are still significant challenges to overcome, such as asking ourselves how we use the powerful technologies currently in development.

Cientistas identificam elementos da linguagem humana em chimpanzés (Um Só Planeta/Globo)

Os resultados também reforçam pesquisas semelhantes com outros primatas, como orangotangos e bonobos

Por Redação do Um Só Planeta – artigo original

12/05/2025 15h39  Atualizado há 17 horas

Um grupo de pesquisadores gravaram milhares de vocalizações feitas por chimpazés selvagens no Parque Nacional de Taï, em Ivory Coast
Um grupo de pesquisadores gravaram milhares de vocalizações feitas por chimpazés selvagens no Parque Nacional de Taï, em Ivory Coast — Foto: Liran Samuni/Taï Chimpanzee Project

Pesquisadores registraram milhares de vocalizações de chimpanzés selvagens no Parque Nacional de Taï, na Costa do Marfim, e encontraram dois elementos fundamentais da fala humana nesse comportamento animal: ritmo e combinação de sons.

Dois estudos recentes revelam que os chimpanzés usam estruturas rítmicas e combinam chamadas vocais para se comunicar — características consideradas pilares da linguagem falada. Para a cientista Catherine Crockford, diretora de pesquisa do Centro Nacional de Pesquisa Científica da França, essas descobertas são como “pegadas iniciais” de como a linguagem humana pode ter evoluído.

Os resultados também reforçam pesquisas semelhantes com outros primatas, como orangotangos e bonobos. No entanto, cientistas alertam que estudos com chimpanzés selvagens estão cada vez mais difíceis devido à caça, ao comércio de animais de estimação e à destruição de seus habitats.

Batidas com significado

Um dos estudos, publicado na revista Current Biology, analisou padrões de percussão feitos por chimpanzés nas florestas da África Ocidental e Oriental. Os animais usam as raízes salientes das árvores como superfícies para bater com os pés, enquanto seguram as raízes com as mãos — um tipo de “dança” que pode ser ouvida à distância.

Segundo a professora Cat Hobaiter, da Universidade de St. Andrews, os chimpanzés usam essas batidas para indicar direção de deslocamento ou para fazer um “check-in” social. Cada chimpanzé tem um “ritmo assinatura” próprio, reconhecível pelos outros, como se fosse um sotaque regional.

A análise de centenas de episódios de percussão confirmou que não só existe uma estrutura rítmica nas batidas, como populações diferentes usam ritmos distintos, o que sugere que esses padrões são aprendidos e controlados — aspectos essenciais da linguagem humana.

Hobaiter destaca que o ritmo é uma parte central do comportamento social humano: “Está presente nas conversas, no timing de um sotaque do interior ou na fala rápida da cidade.”

Combinação de sons com novos significados

Outro aspecto central da linguagem humana é a combinação de sons limitados para criar significados ilimitados. Para investigar isso entre os chimpanzés, Catherine Crockford e sua equipe acompanharam 53 indivíduos na Costa do Marfim, registrando todas as vocalizações e comportamentos ao longo do dia.

Com mais de 4.000 registros analisados, os pesquisadores identificaram uma dúzia de sons distintos, usados tanto isoladamente quanto em combinações. A análise se concentrou em pares de sons, ou “bigramas”, e mostrou que a combinação altera o significado original de cada som.

Por exemplo, o som “hoo” normalmente indica que o chimpanzé está descansando, enquanto “pant” costuma significar que está brincando. Mas, combinados, os dois sons sinalizam que o chimpanzé está construindo um ninho.

Estudos anteriores só haviam detectado esse tipo de combinação em situações de alarme, como a presença de predadores, mas o novo estudo sugere que esse comportamento tem usos cotidianos e sociais.

Embora os cientistas reconheçam que a comunicação dos chimpanzés é menos flexível e complexa que a linguagem humana, a motivação pode ser semelhante: a necessidade de navegar em um ambiente social. Crockford comenta que os chimpanzés, assim como os humanos, podem usar a comunicação para descobrir mudanças de status ou conflitos no grupo — algo bem parecido com o que chamamos de fofoca.

Ela conclui: “Provavelmente, essa habilidade de combinar sons não evoluiu apenas para alertar sobre predadores. Ela surgiu porque os chimpanzés, assim como nós, precisam entender e interagir com o mundo social ao redor.”

Horses can plan ahead and think strategically, scientists find (Guardian)

Team hopes findings will help improve equine welfare after showing cognitive abilities include being ‘goal-directed’

Original article

Donna Ferguson

Mon 12 Aug 2024 00.01 BST

Equine scientists believe they have demonstrated a much higher degree of intelligence in horses than previously assumed. Photograph: anakondaN/Getty Images.

The old English proverb “you can lead a horse to water, but you can’t make it drink” has been used since the 16th century to describe the difficulty of getting someone to act in their own best interests.

Now, research by equine scientists suggests the use of this phrase has been inadvertently maligning horses for centuries.

Horses have the ability to think and plan ahead and are far more intelligent than scientists previously thought, according to a Nottingham Trent University study that analysed the animal’s responses to a reward-based game.

The horses cannily adapted their approach to the game to get the most treats – while making the least effort.

“Previously, research has suggested that horses simply respond to stimuli in the moment, they don’t proactively look ahead, think ahead and plan their actions – whereas our study shows that they do have an awareness of the consequences and outcomes of their actions,” said the lead researcher, Louise Evans.

The three-stage game involved 20 horses, who were initially rewarded with a treat merely for touching a piece of card with their noses. Then, in the second stage, researchers started switching on a “stop light”. The horses were only given a snack if they touched the card while the stop light was off.

At first, they ignored the light and carried on indiscriminately touching the card, regardless of whether or not the light was on.

But when, in the third stage, researchers introduced a penalty for touching the card while the stop light was on – a 10 second timeout during which the horses could not play the game at all – the team found there was a sudden and highly significant reduction in errors by all the equine participants. The horses started correctly touching the card only at the right time to get a treat.

“That timeout was enough to immediately get the performance out of them that we wanted,” said Evans. “That was enough for the horses to go: ‘OK, let’s just play by the rules.’”

Instantly switching strategies in this way indicates horses have a higher level of cognitive reasoning than previously thought possible. It suggests that, rather than failing to grasp the tenets of the game, the horses had understood the rules the whole time but, astutely, had not seen any need to pay much attention to them in the second stage.

“When there was a timeout for getting something wrong, they switched on and started paying attention,” said Evans. This behaviour requires the horse to think into the future, researchers say, and is very goal-directed, with horses required to focus on what they want to achieve and the steps they need to take to do this.

Evans hopes the groundbreaking study, which will be published in the journal Applied Animal Behaviour Science, will help to improve welfare for horses. “Generally, when we start to think that animals may have better cognitive abilities than previously thought, their welfare does improve. But also, what we’ve shown is that, in training, you really don’t need to use aversive methods or anything too harsh to get really good performance out of horses.”

Talk to Me (New Yorker)

Annals of Nature

Can artificial intelligence allow us to speak to another species?

By Elizabeth Kolbert

September 4, 2023

A big whale and a smaller one dive into the ocean with a school of fish below

Sperm whales communicate via clicks, which they also use to locate prey in the dark. Illustration by Sophy Hollington

Listen to this story

Ah, the world! Oh, the world!

—“Moby-Dick.”

David Gruber began his almost impossibly varied career studying bluestriped grunt fish off the coast of Belize. He was an undergraduate, and his job was to track the fish at night. He navigated by the stars and slept in a tent on the beach. “It was a dream,” he recalled recently. “I didn’t know what I was doing, but I was performing what I thought a marine biologist would do.”

Gruber went on to work in Guyana, mapping forest plots, and in Florida, calculating how much water it would take to restore the Everglades. He wrote a Ph.D. thesis on carbon cycling in the oceans and became a professor of biology at the City University of New York. Along the way, he got interested in green fluorescent proteins, which are naturally synthesized by jellyfish but, with a little gene editing, can be produced by almost any living thing, including humans.

While working in the Solomon Islands, northeast of Australia, Gruber discovered dozens of species of fluorescent fish, including a fluorescent shark, which opened up new questions. What would a fluorescent shark look like to another fluorescent shark? Gruber enlisted researchers in optics to help him construct a special “shark’s eye” camera. (Sharks see only in blue and green; fluorescence, it turns out, shows up to them as greater contrast.) Meanwhile, he was also studying creatures known as comb jellies at the Mystic Aquarium, in Connecticut, trying to determine how, exactly, they manufacture the molecules that make them glow. This led him to wonder about the way that jellyfish experience the world. Gruber enlisted another set of collaborators to develop robots that could handle jellyfish with jellyfish-like delicacy.

“I wanted to know: Is there a way where robots and people can be brought together that builds empathy?” he told me.

In 2017, Gruber received a fellowship to spend a year at the Radcliffe Institute for Advanced Study, in Cambridge, Massachusetts. While there, he came across a book by a free diver who had taken a plunge with some sperm whales. This piqued Gruber’s curiosity, so he started reading up on the animals.

The world’s largest predators, sperm whales spend most of their lives hunting. To find their prey—generally squid—in the darkness of the depths, they rely on echolocation. By means of a specialized organ in their heads, they generate streams of clicks that bounce off any solid (or semi-solid) object. Sperm whales also produce quick bursts of clicks, known as codas, which they exchange with one another. The exchanges seem to have the structure of conversation.

One day, Gruber was sitting in his office at the Radcliffe Institute, listening to a tape of sperm whales chatting, when another fellow at the institute, Shafi Goldwasser, happened by. Goldwasser, a Turing Award-winning computer scientist, was intrigued. At the time, she was organizing a seminar on machine learning, which was advancing in ways that would eventually lead to ChatGPT. Perhaps, Goldwasser mused, machine learning could be used to discover the meaning of the whales’ exchanges.

“It was not exactly a joke, but almost like a pipe dream,” Goldwasser recollected. “But David really got into it.”

Gruber and Goldwasser took the idea of decoding the codas to a third Radcliffe fellow, Michael Bronstein. Bronstein, also a computer scientist, is now the DeepMind Professor of A.I. at Oxford.

“This sounded like probably the most crazy project that I had ever heard about,” Bronstein told me. “But David has this kind of power, this ability to convince and drag people along. I thought that it would be nice to try.”

Gruber kept pushing the idea. Among the experts who found it loopy and, at the same time, irresistible were Robert Wood, a roboticist at Harvard, and Daniela Rus, who runs M.I.T.’s Computer Science and Artificial Intelligence Laboratory. Thus was born the Cetacean Translation Initiative—Project ceti for short. (The acronym is pronounced “setty,” and purposefully recalls seti, the Search for Extraterrestrial Intelligence.) ceti represents the most ambitious, the most technologically sophisticated, and the most well-funded effort ever made to communicate with another species.

“I think it’s something that people get really excited about: Can we go from science fiction to science?” Rus told me. “I mean, can we talk to whales?”

Sperm whales are nomads. It is estimated that, in the course of a year, an individual whale swims at least twenty thousand miles. But scattered around the tropics, for reasons that are probably squid-related, there are a few places the whales tend to favor. One of these is a stretch of water off Dominica, a volcanic island in the Lesser Antilles.

ceti has its unofficial headquarters in a rental house above Roseau, the island’s capital. The group’s plan is to turn Dominica’s west coast into a giant whale-recording studio. This involves installing a network of underwater microphones to capture the codas of passing whales. It also involves planting recording devices on the whales themselves—cetacean bugs, as it were. The data thus collected can then be used to “train” machine-learning algorithms.

The scientist David Gruber explains the mission of Project CETI, and what his team has learned about how whales communicate.

In July, I went down to Dominica to watch the ceti team go sperm-whale bugging. My first morning on the island, I met up with Gruber just outside Roseau, on a dive-shop dock. Gruber, who is fifty, is a slight man with dark curly hair and a cheerfully anxious manner. He was carrying a waterproof case and wearing a ceti T-shirt. Soon, several more members of the team showed up, also carrying waterproof cases and wearing ceti T-shirts. We climbed aboard an oversized Zodiac called ceti 2 and set off.

The night before, a tropical storm had raked the region with gusty winds and heavy rain, and Dominica’s volcanic peaks were still wreathed in clouds. The sea was a series of white-fringed swells. ceti 2 sped along, thumping up and down, up and down. Occasionally, flying fish zipped by; these remained aloft for such a long time that I was convinced for a while they were birds.

About two miles offshore, the captain, Kevin George, killed the engines. A graduate student named Yaly Mevorach put on a set of headphones and lowered an underwater mike—a hydrophone—into the waves. She listened for a bit and then, smiling, handed the headphones to me.

The most famous whale calls are the long, melancholy “songs” issued by humpbacks. Sperm-whale codas are neither mournful nor musical. Some people compare them to the sound of bacon frying, others to popcorn popping. That morning, as I listened through the headphones, I thought of horses clomping over cobbled streets. Then I changed my mind. The clatter was more mechanical, as if somewhere deep beneath the waves someone was pecking out a memo on a manual typewriter.

Mevorach unplugged the headphones from the mike, then plugged them into a contraption that looked like a car speaker riding a broom handle. The contraption, which I later learned had been jury-rigged out of, among other elements, a metal salad bowl, was designed to locate clicking whales. After twisting it around in the water for a while, Mevorach decided that the clicks were coming from the southwest. We thumped in that direction, and soon George called out, “Blow!”

A few hundred yards in front of us was a gray ridge that looked like a misshapen log. (When whales are resting at the surface, only a fraction of their enormous bulk is visible.) The whale blew again, and a geyser-like spray erupted from the ridge’s left side.

As we were closing in, the whale blew yet again; then it raised its elegantly curved flukes into the air and dove. It was unlikely to resurface, I was told, for nearly an hour.

We thumped off in search of its kin. The farther south we travelled, the higher the swells. At one point, I felt my stomach lurch and went to the side of the boat to heave.

“I like to just throw up and get back to work,” Mevorach told me.

Trying to attach a recording device to a sperm whale is a bit like trying to joust while racing on a Jet Ski. The exercise entails using a thirty-foot pole to stick the device onto the animal’s back, which in turn entails getting within thirty feet of a creature the size of a school bus. That day, several more whales were spotted. But, for all of our thumping around, ceti 2 never got close enough to one to unhitch the tagging pole.

The next day, the sea was calmer. Once again, we spotted whales, and several times the boat’s designated pole-handler, Odel Harve, attempted to tag one. All his efforts went for naught. Either the whale dove at the last minute or the recording device slipped off the whale’s back and had to be fished out of the water. (The device, which was about a foot long and shaped like a surfboard, was supposed to adhere via suction cups.) With each new sighting, the mood on ceti 2 lifted; with each new failure, it sank.

On my third day in Dominica, I joined a slightly different subset of the team on a different boat to try out a new approach. Instead of a long pole, this boat—a forty-foot catamaran called ceti 1—was carrying an experimental drone. The drone had been specially designed at Harvard and was fitted out with a video camera and a plastic claw.

Because sperm whales are always on the move, there’s no guarantee of finding any; weeks can go by without a single sighting off Dominica. Once again, though, we got lucky, and a whale was soon spotted. Stefano Pagani, an undergraduate who had been brought along for his piloting skills, pulled on what looked like a V.R. headset, which was linked to the drone’s video camera. In this way, he could look down at the whale from the drone’s perspective and, it was hoped, plant a recording device, which had been loaded into the claw, on the whale’s back.

The drone took off and zipped toward the whale. It hovered for a few seconds, then dropped vertiginously. For the suction cups to adhere, the drone had to strike the whale at just the right angle, with just the right amount of force. Post impact, Pagani piloted the craft back to the boat with trembling hands. “The nerves get to you,” he said.

“No pressure,” Gruber joked. “It’s not like there’s a New Yorker reporter watching or anything.” Someone asked for a round of applause. A cheer went up from the boat. The whale, for its part, seemed oblivious. It lolled around with the recording device, which was painted bright orange, stuck to its dark-gray skin. Then it dove.

Sperm whales are among the world’s deepest divers. They routinely descend two thousand feet and sometimes more than a mile. (The deepest a human has ever gone with scuba gear is just shy of eleven hundred feet.) If the device stayed on, it would record any sounds the whale made on its travels. It would also log the whale’s route, its heartbeat, and its orientation in the water. The suction was supposed to last around eight hours; after that—assuming all went according to plan—the device would come loose, bob to the surface, and transmit a radio signal that would allow it to be retrieved.

I said it was too bad we couldn’t yet understand what the whales were saying, because perhaps this one, before she dove, had clicked out where she was headed.

“Come back in two years,” Gruber said.

Every sperm whale’s tail is unique. On some, the flukes are divided by a deep notch. On others, they meet almost in a straight line. Some flukes end in points; some are more rounded. Many are missing distinctive chunks, owing, presumably, to orca attacks. To I.D. a whale in the field, researchers usually rely on a photographic database called Flukebook. One of the very few scientists who can do it simply by sight is ceti’s lead field biologist, Shane Gero.

Gero, who is forty-three, is tall and broad, with an eager smile and a pronounced Canadian accent. A scientist-in-residence at Ottawa’s Carleton University, he has been studying the whales off Dominica since 2005. By now, he knows them so well that he can relate their triumphs and travails, as well as who gave birth to whom and when. A decade ago, as Gero started having children of his own, he began referring to his “human family” and his “whale family.” (His human family lives in Ontario.) Another marine biologist once described Gero as sounding “like Captain Ahab after twenty years of psychotherapy.”

When Gruber approached Gero about joining Project ceti, he was, initially, suspicious. “I get a lot of e-mails like ‘Hey, I think whales have crystals in their heads,’ and ‘Maybe we can use them to cure malaria,’ ” Gero told me. “The first e-mail David sent me was, like, ‘Hi, I think we could find some funding to translate whale.’ And I was, like, ‘Oh, boy.’ ”

A few months later, the two men met in person, in Washington, D.C., and hit it off. Two years after that, Gruber did find some funding. ceti received thirty-three million dollars from the Audacious Project, a philanthropic collaborative whose backers include Richard Branson and Ray Dalio. (The grant, which was divided into five annual payments, will run out in 2025.)

The whole time I was in Dominica, Gero was there as well, supervising graduate students and helping with the tagging effort. From him, I learned that the first whale I had seen was named Rita and that the whales that had subsequently been spotted included Raucous, Roger, and Rita’s daughter, Rema. All belonged to a group called Unit R, which Gero characterized as “tightly and actively social.” Apparently, Unit R is also warmhearted. Several years ago, when a group called Unit S got whittled down to just two members—Sally and TBB—the Rs adopted them.

Sperm whales have the biggest brains on the planet—six times the size of humans’. Their social lives are rich, complicated, and, some would say, ideal. The adult members of a unit, which may consist of anywhere from a few to a few dozen individuals, are all female. Male offspring are permitted to travel with the group until they’re around fifteen years old; then, as Gero put it, they are “socially ostracized.” Some continue to hang around their mothers and sisters, clicking away for months unanswered. Eventually, though, they get the message. Fully grown males are solitary creatures. They approach a band of females—presumably not their immediate relatives—only in order to mate. To signal their arrival, they issue deep, booming sounds known as clangs. No one knows exactly what makes a courting sperm whale attractive to a potential mate; Gero told me that he had seen some clanging males greeted with great commotion and others with the cetacean equivalent of a shrug.

Female sperm whales, meanwhile, are exceptionally close. The adults in a unit not only travel and hunt together; they also appear to confer on major decisions. If there’s a new mother in the group, the other members mind the calf while she dives for food. In some units, though not in Unit R, sperm whales even suckle one another’s young. When a family is threatened, the adults cluster together to protect their offspring, and when things are calm the calves fool around.

“It’s like my kids and their cousins,” Gero said.

The day after I watched the successful drone flight, I went out with Gero to try to recover the recording device. More than twenty-four hours had passed, and it still hadn’t been located. Gero decided to drive out along a peninsula called Scotts Head, at the southwestern tip of Dominica, where he thought he might be able to pick up the radio signal. As we wound around on the island’s treacherously narrow roads, he described to me an idea he had for a children’s book that, read in one direction, would recount a story about a human family that lives on a boat and looks down at the water and, read from the other direction, would be about a whale family that lives deep beneath the boat and looks up at the waves.

“For me, the most rewarding part about spending a lot of time in the culture of whales is finding these fundamental similarities, these fundamental patterns,” he said. “And, you know, sure, they won’t have a word for ‘tree.’ And there’s some part of the sperm-whale experience that our primate brain just won’t understand. But those things that we share must be fundamentally important to why we’re here.”

After a while, we reached, quite literally, the end of the road. Beyond that was a hill that had to be climbed on foot. Gero was carrying a portable antenna, which he unfolded when we got to the top. If the recording unit had surfaced anywhere within twenty miles, Gero calculated, we should be able to detect the signal. It occurred to me that we were now trying to listen for a listening device. Gero held the antenna aloft and put his ear to some kind of receiver. He didn’t hear anything, so, after admiring the view for a bit, we headed back down. Gero was hopeful that the device would eventually be recovered. But, as far as I know, it is still out there somewhere, adrift in the Caribbean.

The first scientific, or semi-scientific, study of sperm whales was a pamphlet published in 1835 by a Scottish ship doctor named Thomas Beale. Called “The Natural History of the Sperm Whale,” it proved so popular that Beale expanded the pamphlet into a book, which was issued under the same title four years later.

At the time, sperm-whale hunting was a major industry, both in Britain and in the United States. The animals were particularly prized for their spermaceti, the waxy oil that fills their gigantic heads. Spermaceti is an excellent lubricant, and, burned in a lamp, produces a clean, bright light; in Beale’s day, it could sell for five times as much as ordinary whale oil. (It is the resemblance between semen and spermaceti that accounts for the species’ embarrassing name.)

Beale believed sperm whales to be silent. “It is well known among the most experienced whalers that they never produce any nasal or vocal sounds whatever, except a trifling hissing at the time of the expiration of the spout,” he wrote. The whales, he said, were also gentle—“a most timid and inoffensive animal.” Melville relied heavily on Beale in composing “Moby-Dick.” (His personal copy of “The Natural History of the Sperm Whale” is now housed in Harvard’s Houghton Library.) He attributed to sperm whales a “pyramidical silence.”

“The whale has no voice,” Melville wrote. “But then again,” he went on, “what has the whale to say? Seldom have I known any profound being that had anything to say to this world, unless forced to stammer out something by way of getting a living.”

The silence of the sperm whales went unchallenged until 1957. That year, two researchers from the Woods Hole Oceanographic Institution picked up sounds from a group they’d encountered off the coast of North Carolina. They detected strings of “sharp clicks,” and speculated that these were made for the purpose of echolocation. Twenty years elapsed before one of the researchers, along with a different colleague from Woods Hole, determined that some sperm-whale clicks were issued in distinctive, often repeated patterns, which the pair dubbed “codas.” Codas seemed to be exchanged between whales and so, they reasoned, must serve some communicative function.

Since then, cetologists have spent thousands of hours listening to codas, trying to figure out what that function might be. Gero, who wrote his Ph.D. thesis on vocal communication between sperm whales, told me that one of the “universal truths” about codas is their timing. There are always four seconds between the start of one coda and the beginning of the next. Roughly two of those seconds are given over to clicks; the rest is silence. Only after the pause, which may or may not be analogous to the pause a human speaker would put between words, does the clicking resume.

Codas are clearly learned or, to use the term of art, socially transmitted. Whales in the eastern Pacific exchange one set of codas, those in the eastern Caribbean another, and those in the South Atlantic yet another. Baby sperm whales pick up the codas exchanged by their relatives, and before they can click them out proficiently they “babble.”

The whales around Dominica have a repertoire of around twenty-five codas. These codas differ from one another in the number of their clicks and also in their rhythms. The coda known as three regular, or 3R, for example, consists of three clicks issued at equal intervals. The coda 7R consists of seven evenly spaced clicks. In seven increasing, or 7I, by contrast, the interval between the clicks grows longer; it’s about five-hundredths of a second between the first two clicks, and between the last two it’s twice that long. In four decreasing, or 4D, there’s a fifth of a second between the first two clicks and only a tenth of a second between the last two. Then, there are syncopated codas. The coda most frequently issued by members of Unit R, which has been dubbed 1+1+3, has a cha-cha-esque rhythm and might be rendered in English as click . . . click . . . click-click-click.

If codas are in any way comparable to words, a repertoire of twenty-five represents a pretty limited vocabulary. But, just as no one can yet say what, if anything, codas mean to sperm whales, no one can say exactly what features are significant to them. It may be that there are nuances in, say, pacing or pitch that have so far escaped human detection. Already, ceti team members have identified a new kind of signal—a single click—that may serve as some kind of punctuation mark.

When whales are resting near the surface, their exchanges can last an hour or more. Even by human standards, sperm-whale chatter is insistent and repetitive. “They’re talking on top of each other all the time,” Gero told me.

A snatch of dialogue recorded between two members of Unit R runs as follows. (Both Roger and Rita are adult females.)

Roger: 1+1+3
Rita: 1+1+3, 1+1+3
Roger: 9I
Rita: 1+1+3
Roger: 10I
Rita: 1+1+3, 1+1+3
Roger: 11I
Rita: 1+1+3
Roger: 10I, 11I, 1+1+3
Rita: 1+1+3

The “conversation” continues along much these same lines, until Rita finally changes her tune:

Rita: 1+1+3
Roger: 12R, 10I, 10I, 9I, 9I
Rita: 9I, 8I

Not long ago, suffering from writer’s block, I asked ChatGPT if it could rewrite “Moby-Dick” from the whale’s perspective. The chatbot began modestly. “As an A.I. language model, I can certainly attempt to rewrite a small excerpt,” it told me. Then it launched into what it titled “Moby-Dick—The White Leviathan’s Tale.”

In Moby-Dick’s “Moby-Dick,” the plot turned on an unfortunate case of mistaken identity. Some other whale had gnawed off Ahab’s leg; the white whale was as innocent as the driven snow.

“My heart was one of peace, my spirit one with the rhythm of the currents,” ChatGPT wrote:

I knew not of the vendetta forming against me, for I was but a creature of instinct, a guardian of the seas. But Captain Ahab’s thirst for vengeance loomed large, and I became the object of his undying rage. The scar he bore from a previous encounter with my kind had branded me as his ultimate adversary. In his eyes, I represented a force of nature that defied his understanding, a living enigma of the ocean’s might.

In paragraph seven, I was surprised—and excited—to see the whale/bot allude to the problem of interspecies communication:

Deep within the abyss of the sea, I pondered the futility of the captain’s quest. I longed to communicate with him, to show him that my kind, too, had emotions and families to protect. But the language barrier between our worlds remained an insurmountable chasm.

As anyone who has been conscious for the past ten months knows, ChatGPT is capable of amazing feats. It can write essays, compose sonnets, explain scientific concepts, and produce jokes (though these last are not necessarily funny). If you ask ChatGPT how it was created, it will tell you that first it was trained on a “massive corpus” of data from the Internet. This phase consisted of what’s called “unsupervised machine learning,” which was performed by an intricate array of processing nodes known as a neural network. Basically, the “learning” involved filling in the blanks; according to ChatGPT, the exercise entailed “predicting the next word in a sentence given the context of the previous words.” By digesting millions of Web pages—and calculating and recalculating the odds—ChatGPT got so good at this guessing game that, without ever understanding English, it mastered the language. (Other languages it is “fluent” in include Chinese, Spanish, and French.)

In theory at least, what goes for English (and Chinese and French) also goes for sperm whale. Provided that a computer model can be trained on enough data, it should be able to master coda prediction. It could then—once again in theory—generate sequences of codas that a sperm whale would find convincing. The model wouldn’t understand sperm whale-ese, but it could, in a manner of speaking, speak it. Call it ClickGPT.

Currently, the largest collection of sperm-whale codas is an archive assembled by Gero in his years on and off Dominica. The codas contain roughly a hundred thousand clicks. In a paper published last year, members of the ceti team estimated that, to fulfill its goals, the project would need to assemble some four billion clicks, which is to say, a collection roughly forty thousand times larger than Gero’s.

“One of the key challenges toward the analysis of sperm whale (and more broadly, animal) communication using modern deep learning techniques is the need for sizable datasets,” the team wrote.

In addition to bugging individual whales, ceti is planning to tether a series of three “listening stations” to the floor of the Caribbean Sea. The stations should be able to capture the codas of whales chatting up to twelve miles from shore. (Though inaudible above the waves, sperm-whale clicks can register up to two hundred and thirty decibels, which is louder than a gunshot or a rock concert.) The information gathered by the stations will be less detailed than what the tags can provide, but it should be much more plentiful.

One afternoon, I drove with Gruber and ceti’s station manager, Yaniv Aluma, a former Israeli Navy seal, to the port in Roseau, where pieces of the listening stations were being stored. The pieces were shaped like giant sink plugs and painted bright yellow. Gruber explained that the yellow plugs were buoys, and that the listening equipment—essentially, large collections of hydrophones—would dangle from the bottom of the buoys, on cables. The cables would be weighed down with old train wheels, which would anchor them to the seabed. A stack of wheels, rusted orange, stood nearby. Gruber suddenly turned to Aluma and, pointing to the pile, said, “You know, we’re going to need more of these.” Aluma nodded glumly.

The listening stations have been the source of nearly a year’s worth of delays for ceti. The first was installed last summer, in water six thousand feet deep. Fish were attracted to the buoy, so the spot soon became popular among fishermen. After about a month, the fishermen noticed that the buoy was gone. Members of ceti’s Dominica-based staff set out in the middle of the night on ceti 1 to try to retrieve it. By the time they reached the buoy, it had drifted almost thirty miles offshore. Meanwhile, the hydrophone array, attached to the rusty train wheels, had dropped to the bottom of the sea.

The trouble was soon traced to the cable, which had been manufactured in Texas by a company that specializes in offshore oil-rig equipment. “They deal with infrastructure that’s very solid,” Aluma explained. “But a buoy has its own life. And they didn’t calculate so well the torque or load on different motions—twisting and moving sideways.” The company spent months figuring out why the cable had failed and finally thought it had solved the problem. In June, Aluma flew to Houston to watch a new cable go through stress tests. In the middle of the tests, the new design failed. To avoid further delays, the ceti team reconfigured the stations. One of the reconfigured units was installed late last month. If it doesn’t float off, or in some other way malfunction, the plan is to get the two others in the water sometime this fall.

Asperm whale’s head takes up nearly a third of its body; its narrow lower jaw seems borrowed from a different animal entirely; and its flippers are so small as to be almost dainty. (The formal name for the species is Physeter macrocephalus, which translates roughly as “big-headed blowhole.”) “From just about any angle,” Hal Whitehead, one of the world’s leading sperm-whale experts (and Gero’s thesis adviser), has written, sperm whales appear “very strange.” I wanted to see more of these strange-looking creatures than was visible from a catamaran, and so, on my last day in Dominica, I considered going on a commercial tour that offered customers a chance to swim with whales, assuming that any could be located. In the end—partly because I sensed that Gruber disapproved of the practice—I dropped the idea.

Instead, I joined the crew on ceti 1 for what was supposed to be another round of drone tagging. After we’d been under way for about two hours, codas were picked up, to the northeast. We headed in that direction and soon came upon an extraordinary sight. There were at least ten whales right off the boat’s starboard. They were all facing the same direction, and they were bunched tightly together, in rows. Gero identified them as members of Unit A. The members of Unit A were originally named for characters in Margaret Atwood novels, and they include Lady Oracle, Aurora, and Rounder, Lady Oracle’s daughter.

Earlier that day, the crew on ceti 2 had spotted pilot whales, or blackfish, which are known to harass sperm whales. “This looks very defensive,” Gero said, referring to the formation.

Suddenly, someone yelled out, “Red!” A burst of scarlet spread through the water, like a great banner unfurling. No one knew what was going on. Had the pilot whales stealthily attacked? Was one of the whales in the group injured? The crowding increased until the whales were practically on top of one another.

Then a new head appeared among them. “Holy fucking shit!” Gruber exclaimed.

“Oh, my God!” Gero cried. He ran to the front of the boat, clutching his hair in amazement. “Oh, my God! Oh, my God!” The head belonged to a newborn calf, which was about twelve feet long and weighed maybe a ton. In all his years of studying sperm whales, Gero had never watched one being born. He wasn’t sure anyone ever had.

As one, the whales made a turn toward the catamaran. They were so close I got a view of their huge, eerily faceless heads and pink lower jaws. They seemed oblivious of the boat, which was now in their way. One knocked into the hull, and the foredeck shuddered.

The adults kept pushing the calf around. Its mother and her relatives pressed in so close that the baby was almost lifted out of the water. Gero began to wonder whether something had gone wrong. By now, everyone, including the captain, had gathered on the bow. Pagani and another undergraduate, Aidan Kenny, had launched two drones and were filming the action from the air. Mevorach, meanwhile, was recording the whales through a hydrophone.

To everyone’s relief, the baby began to swim on its own. Then the pilot whales showed up—dozens of them.

“I don’t like the way they’re moving,” Gruber said.

“They’re going to attack for sure,” Gero said. The pilot whales’ distinctive, wave-shaped fins slipped in and out of the water.

What followed was something out of a marine-mammal “Lord of the Rings.” Several of the pilot whales stole in among the sperm whales. All that could be seen from the boat was a great deal of thrashing around. Out of nowhere, more than forty Fraser’s dolphins arrived on the scene. Had they come to participate in the melee or just to rubberneck? It was impossible to tell. They were smaller and thinner than the pilot whales (which, their name notwithstanding, are also technically dolphins).

“I have no prior knowledge upon which to predict what happens next,” Gero announced. After several minutes, the pilot whales retreated. The dolphins curled through the waves. The whales remained bunched together. Calm reigned. Then the pilot whales made another run at the sperm whales. The water bubbled and churned.

“The pilot whales are just being pilot whales,” Gero observed. Clearly, though, in the great “struggle for existence,” everyone on board ceti 1 was on the side of the baby.

The skirmishing continued. The pilot whales retreated, then closed in again. The drones began to run out of power. Pagani and Kenny piloted them back to the catamaran to exchange the batteries. These were so hot they had to be put in the boat’s refrigerator. At one point, Gero thought that he spied the new calf, still alive and well. (He would later, from the drone footage, identify the baby’s mother as Rounder.) “So that’s good news,” he called out.

The pilot whales hung around for more than two hours. Then, all at once, they were gone. The dolphins, too, swam off.

“There will never be a day like this again,” Gero said as ceti 1 headed back to shore.

That evening, everyone who’d been on board ceti 1 and ceti 2 gathered at a dockside restaurant for a dinner in honor of the new calf. Gruber made a toast. He thanked the team for all its hard work. “Let’s hope we can learn the language with that baby whale,” he said.

I was sitting with Gruber and Gero at the end of a long table. In between drinks, Gruber suggested that what we had witnessed might not have been an attack. The scene, he proposed, had been more like the last act of “The Lion King,” when the beasts of the jungle gather to welcome the new cub.

“Three different marine mammals came together to celebrate and protect the birth of an animal with a sixteen-month gestation period,” he said. Perhaps, he hypothesized, this was a survival tactic that had evolved to protect mammalian young against sharks, which would have been attracted by so much blood and which, he pointed out, would have been much more numerous before humans began killing them off.

“You mean the baby whale was being protected by the pilot whales from the sharks that aren’t here?” Gero asked. He said he didn’t even know what it would mean to test such a theory. Gruber said they could look at the drone footage and see if the sperm whales had ever let the pilot whales near the newborn and, if so, how the pilot whales had responded. I couldn’t tell whether he was kidding or not.

“That’s a nice story,” Mevorach interjected.

“I just like to throw ideas out there,” Gruber said.

“My! You don’t say so!” said the Doctor. “You never talked that way to me before.”

“What would have been the good?” said Polynesia, dusting some cracker crumbs off her left wing. “You wouldn’t have understood me if I had.”

—“The Story of Doctor Dolittle.”

The Computer Science and Artificial Intelligence Laboratory (csail), at M.I.T., occupies a Frank Gehry-designed building that appears perpetually on the verge of collapse. Some wings tilt at odd angles; others seem about to split in two. In the lobby of the building, there’s a vending machine that sells electrical cords and another that dispenses caffeinated beverages from around the world. There’s also a yellow sign of the sort you might see in front of an elementary school. It shows a figure wearing a backpack and carrying a briefcase and says “nerd xing.”

Daniela Rus, who runs csail (pronounced “see-sale”), is a roboticist. “There’s such a crazy conversation these days about machines,” she told me. We were sitting in her office, which is dominated by a robot, named Domo, who sits in a glass case. Domo has a metal torso and oversized, goggly eyes. “It’s either machines are going to take us down or machines are going to solve all of our problems. And neither is correct.”

Along with several other researchers at csail, Rus has been thinking about how ceti might eventually push beyond coda prediction to something approaching coda comprehension. This is a formidable challenge. Whales in a unit often chatter before they dive. But what are they chattering about? How deep to go, or who should mind the calves, or something that has no analogue in human experience?

“We are trying to correlate behavior with vocalization,” Rus told me. “Then we can begin to get evidence for the meaning of some of the vocalizations they make.”

She took me down to her lab, where several graduate students were tinkering in a thicket of electronic equipment. In one corner was a transparent plastic tube loaded with circuitry, attached to two white plastic flippers. The setup, Rus explained, was the skeleton of a robotic turtle. Lying on the ground was the turtle’s plastic shell. One of the students hit a switch and the flippers made a paddling motion. Another student brought out a two-foot-long robotic fish. Both the fish and the turtle could be configured to carry all sorts of sensors, including underwater cameras.

“We need new methods for collecting data,” Rus said. “We need ways to get close to the whales, and so we’ve been talking a lot about putting the sea turtle or the fish in water next to the whales, so that we can image what we cannot see.”

csail is an enormous operation, with more than fifteen hundred staff members and students. “People here are kind of audacious,” Rus said. “They really love the wild and crazy ideas that make a difference.” She told me about a diver she had met who had swum with the sperm whales off Dominica and, by his account at least, had befriended one. The whale seemed to like to imitate the diver; for example, when he hung in the water vertically, it did, too.

“The question I’ve been asking myself is: Suppose that we set up experiments where we engage the whales in physical mimicry,” Rus said. “Can we then get them to vocalize while doing a motion? So, can we get them to say, ‘I’m going up’? Or can we get them to say, ‘I’m hovering’? I think that, if we were to find a few snippets of vocalizations that we could associate with some meaning, that would help us get deeper into their conversational structure.”

While we were talking, another csail professor and ceti collaborator, Jacob Andreas, showed up. Andreas, a computer scientist who works on language processing, said that he had been introduced to the whale project at a faculty retreat. “I gave a talk about understanding neural networks as a weird translation problem,” he recalled. “And Daniela came up to me afterwards and she said, ‘Oh, you like weird translation problems? Here’s a weird translation problem.’ ”

Andreas told me that ceti had already made significant strides, just by reanalyzing Gero’s archive. Not only had the team uncovered the new kind of signal but also it had found that codas have much more internal structure than had previously been recognized. “The amount of information that this system can carry is much bigger,” he said.

“The holy grail here—the thing that separates human language from all other animal communication systems—is what’s called ‘duality of patterning,’ ” Andreas went on. “Duality of patterning” refers to the way that meaningless units—in English, sounds like “sp” or “ot”—can be combined to form meaningful units, like “spot.” If, as is suspected, clicks are empty of significance but codas refer to something, then sperm whales, too, would have arrived at duality of patterning. “Based on what we know about how the coda inventory works, I’m optimistic—though still not sure—that this is going to be something that we find in sperm whales,” Andreas said.

The question of whether any species possesses a “communication system” comparable to that of humans is an open and much debated one. In the nineteen-fifties, the behaviorist B. F. Skinner argued that children learn language through positive reinforcement; therefore, other animals should be able to do the same. The linguist Noam Chomsky had a different view. He dismissed the notion that kids acquire language via conditioning, and also the possibility that language was available to other species.

In the early nineteen-seventies, a student of Skinner’s, Herbert Terrace, set out to confirm his mentor’s theory. Terrace, at that point a professor of psychology at Columbia, adopted a chimpanzee, whom he named, tauntingly, Nim Chimpsky. From the age of two weeks, Nim was raised by people and taught American Sign Language. Nim’s interactions with his caregivers were videotaped, so that Terrace would have an objective record of the chimp’s progress. By the time Nim was three years old, he had a repertoire of eighty signs and, significantly, often produced them in sequences, such as “banana me eat banana” or “tickle me Nim play.” Terrace set out to write a book about how Nim had crossed the language barrier and, in so doing, made a monkey of his namesake. But then Terrace double-checked some details of his account against the tapes. When he looked carefully at the videos, he was appalled. Nim hadn’t really learned A.S.L.; he had just learned to imitate the last signs his teachers had made to him.

“The very tapes I planned to use to document Nim’s ability to sign provided decisive evidence that I had vastly overestimated his linguistic competence,” Terrace wrote.

Since Nim, many further efforts have been made to prove that different species—orangutans, bonobos, parrots, dolphins—have a capacity for language. Several of the animals who were the focus of these efforts—Koko the gorilla, Alex the gray parrot—became international celebrities. But most linguists still believe that the only species that possesses language is our own.

Language is “a uniquely human faculty” that is “part of the biological nature of our species,” Stephen R. Anderson, a professor emeritus at Yale and a former president of the Linguistic Society of America, writes in his book “Doctor Dolittle’s Delusion.”

Whether sperm-whale codas could challenge this belief is an issue that just about everyone I talked to on the ceti team said they’d rather not talk about.

“Linguists like Chomsky are very opinionated,” Michael Bronstein, the Oxford professor, told me. “For a computer scientist, usually a language is some formal system, and often we talk about artificial languages.” Sperm-whale codas “might not be as expressive as human language,” he continued. “But I think whether to call it ‘language’ or not is more of a formal question.”

“Ironically, it’s a semantic debate about the meaning of language,” Gero observed.

Of course, the advent of ChatGPT further complicates the debate. Once a set of algorithms can rewrite a novel, what counts as “linguistic competence”? And who—or what—gets to decide?

“When we say that we’re going to succeed in translating whale communication, what do we mean?” Shafi Goldwasser, the Radcliffe Institute fellow who first proposed the idea that led to ceti, asked.

“Everybody’s talking these days about these generative A.I. models like ChatGPT,” Goldwasser, who now directs the Simons Institute for the Theory of Computing, at the University of California, Berkeley, went on. “What are they doing? You are giving them questions or prompts, and then they give you answers, and the way that they do that is by predicting how to complete sentences or what the next word would be. So you could say that’s a goal for ceti—that you don’t necessarily understand what the whales are saying, but that you could predict it with good success. And, therefore, you could maybe generate a conversation that would be understood by a whale, but maybe you don’t understand it. So that’s kind of a weird success.”

Prediction, Goldwasser said, would mean “we’ve realized what the pattern of their speech is. It’s not satisfactory, but it’s something.

“What about the goal of understanding?” she added. “Even on that, I am not a pessimist.”

There are now an estimated eight hundred and fifty thousand sperm whales diving the world’s oceans. This is down from an estimated two million in the days before the species was commercially hunted. It’s often suggested that the darkest period for P. macrocephalus was the middle of the nineteenth century, when Melville shipped out of New Bedford on the Acushnet. In fact, the bulk of the slaughter took place in the middle of the twentieth century, when sperm whales were pursued by diesel-powered ships the size of factories. In the eighteen-forties, at the height of open-boat whaling, some five thousand sperm whales were killed each year; in the nineteen-sixties, the number was six times as high. Sperm whales were boiled down to make margarine, cattle feed, and glue. As recently as the nineteen-seventies, General Motors used spermaceti in its transmission fluid.

Near the peak of industrial whaling, a biologist named Roger Payne heard a radio report that changed his life and, with it, the lives of the world’s remaining cetaceans. The report noted that a whale had washed up on a beach not far from where Payne was working, at Tufts University. Payne, who’d been researching moths, drove out to see it. He was so moved by the dead animal that he switched the focus of his research. His investigations led him to a naval engineer who, while listening for Soviet submarines, had recorded eerie underwater sounds that he attributed to humpback whales. Payne spent years studying the recordings; the sounds, he decided, were so beautiful and so intricately constructed that they deserved to be called “songs.” In 1970, he arranged to have “Songs of the Humpback Whale” released as an LP.

“I just thought: the world has to hear this,” he would later recall. The album sold briskly, was sampled by popular musicians like Judy Collins, and helped launch the “Save the Whales” movement. In 1979, National Geographic issued a “flexi disc” version of the songs, which it distributed as an insert in more than ten million copies of the magazine. Three years later, the International Whaling Commission declared a “moratorium” on commercial hunts which remains in effect today. The move is credited with having rescued several species, including humpbacks and fin whales, from extinction.

Payne, who died in June at the age of eighty-eight, was an early and ardent member of the ceti team. (This was the case, Gruber told me, even though he was disappointed that the project was focussing on sperm whales, rather than on humpbacks, which, he maintained, were more intelligent.) Just a few days before his death, Payne published an op-ed piece explaining why he thought ceti was so important.

Whales, along with just about every other creature on Earth, are now facing grave new threats, he observed, among them climate change. How to motivate “ourselves and our fellow humans” to combat these threats?

“Inspiration is the key,” Payne wrote. “If we could communicate with animals, ask them questions and receive answers—no matter how simple those questions and answers might turn out to be—the world might soon be moved enough to at least start the process of halting our runaway destruction of life.”

Several other ceti team members made a similar point. “One important thing that I hope will be an outcome of this project has to do with how we see life on land and in the oceans,” Bronstein said. “If we understand—or we have evidence, and very clear evidence in the form of language-like communication—that intelligent creatures are living there and that we are destroying them, that could change the way that we approach our Earth.”

“I always look to Roger’s work as a guiding star,” Gruber told me. “The way that he promoted the songs and did the science led to an environmental movement that saved whale species from extinction. And he thought that ceti could be much more impactful. If we could understand what they’re saying, instead of ‘save the whales’ it will be ‘saved by the whales.’

“This project is kind of an offering,” he went on. “Can technology draw us closer to nature? Can we use all this amazing tech we’ve invented for positive purposes?”

ChatGPT shares this hope. Or at least the A.I.-powered language model is shrewd enough to articulate it. In the version of “Moby-Dick” written by algorithms in the voice of a whale, the story ends with a somewhat ponderous but not unaffecting plea for mutuality:

I, the White Leviathan, could only wonder if there would ever come a day when man and whale would understand each other, finding harmony in the vastness of the ocean’s embrace. ♦

Published in the print edition of the September 11, 2023, issue.

Queen of the corvids: the scientist fighting to save the world’s brainiest birds (The Guardian)

Original article

Professor Nicola Clayton: “Obviously, I’m emotionally attached, so showing people the birds at the moment is very difficult.”
Professor Nicola Clayton: “Obviously, I’m emotionally attached, so showing people the birds at the moment is very difficult.” Illustration: Peter Strain/The Observer
A pioneering research laboratory in Cambridge proves that corvids are delightfully clever. Here, its founder reveals what the crow family has taught her – and her heartbreak at the centre’s closure

Will Coldwell

Sun 19 Jun 2022 14.00 BST

Leo, an 18-year-old rook, is playing mind games. It’s a street-corner classic – cups and balls. Only this time the venue is the Comparative Cognition Laboratory in Madingley, Cambridge, and the ball is a waxworm. Leo – poised, pointy, determined – is perched on a wooden platform eager to place his bet. A wriggling morsel is laid under one of three cups, the cups shuffled. Leo cocks his head and takes a stab. Success! He snatches the waxworm in his beak and retreats to enjoy his prize. Aristotle, a fellow resident donned in a glossy black feather coat, who has been at the aviary almost as long as the lab itself, looks on knowingly.

Watching alongside me is Professor Nicola Clayton, a psychologist who founded the lab 22 years ago, and we are joined by Francesca Cornero, 25, a PhD researcher (and occasional cups and balls technician). Clayton, 59, who is short, with blonde hair, large glasses and is wearing loose, black tango trousers, studies the cognitive abilities of both animals and humans, but is particularly known for her seminal research into the intelligence of corvids (birds in the crow family, which includes rooks, jays, magpies and ravens). Corvids have long proved to be at odds with the “bird-brain” stereotype endured by most feathered creatures and her lab, a cluster of four large aviaries tucked behind a thatched pub, has paved the way for new theories about the evolution and development of intelligence. Thanks to Clayton’s own eclectic tastes, which span consciousness to choreography (her other love, besides birds, is dance), the lab also engenders a curious synthesis of ideas drawn from both science and the arts.

For Clayton, who has hand-reared many of the 25 jays and four rooks that live at the lab herself, the birds are like family. She introduces me to Hoy and Romero, a pair of Eurasian jays, and greets her test subjects with affection. “Hello, sweetpeas,” she says, in a sing-song soprano. “I love you.” Hoy responds by blowing kisses: a squeaky mwah mwah. Many corvids, like parrots, can mimic human speech. One of Clayton’s fondest memories of the lab is when a young Romero said: “I love you,” back. To Clayton, the Comparative Cognition Lab is more than just an aviary, or a place of scientific research. It’s a “corvid palace”. And having presided over it for more than two decades, Clayton, undoubtedly, is its queen.

But all is not well in her kingdom. Last year she learned that the lab would not have its grant renewed by the European Research Council. Her application had been made amid the turmoil of Brexit and Clayton believes she is now among a growing number of academics facing funding complications as a result of the UK’s departure from the EU. The pandemic has only exacerbated the challenge of finding alternative financing. And while the university has supported the lab in the meantime, at the end of July, this money is also due to cease. Without a benefactor, Clayton’s lab is on borrowed time. The corvid palace faces closure. Her clever birds, released or rehomed. A lab that has transformed our understanding of animal cognition – and continues to reveal new secrets – soon may no longer exist. “Obviously, I’m emotionally attached,” she says, looking fondly up at Hoy and Romero, “so showing people the birds at the moment is very difficult.”

‘You wonder what’s going on behind their beady eyes’: Professor Nicola Clayton has run the Comparative Cognition Lab for 22 years.
‘You wonder what’s going on behind their beady eyes’: Professor Nicola Clayton has run the Comparative Cognition Lab for 22 years. Photograph: Nasir Kachroo/Rex/Shutterstock

In many ways, humans have always suspected something was up with corvids. As Clayton puts it: “You wonder what’s going on behind that beady eye, don’t you?” These birds are shrouded in mysticism and intrigue. Corvids feature prominently in folklore, often depicted as prophetic, tricksters, or thieves. Ravens keep the Tower of London from falling down, and we count magpies to glimpse our fortune. In his poem of the same name, Edgar Allan Poe chose a raven – a talking bird – to accompany his narrator’s descent into madness, and few images are quite as ominous as the conspiring flock of crows gathering on a climbing frame in Alfred Hitchcock’s The Birds. The semiotics of corvids are rooted in an innate sense that the birds are intelligent. Here, Clayton has been able to test some of the true reaches of their mental capacities.

One of the big questions for her concerned “mental time travel” – the ability to remember the past or plan for the future. “People assumed this is something that only humans have,” she says. “That animals didn’t have these experiential memories that require us to project the self in time.” Clayton had already found that scrub jays showed evidence of episodic memory – remembering not only where, but when they had hidden food. But, at Madingley, she observed that jays were also capable of thinking about the future. A study conducted with Dr Nathan Emery, a fellow researcher in animal cognition (and her husband), found that a jay with prior experience as a thief was more cautious when hiding its food – if a thieving bird knew it was being watched when it was caching, it would move the food to a new hiding place later. Birds that had not previously stolen food for themselves remained blissfully ignorant. It seemed that jays could not only relate to a previous experience, but put themselves in the eyes of another bird and make decisions based on the possibility of future events. The results of the study were published in Nature in 2001. It was, Clayton says, a “gamechanger”.

Another experiment at the lab conducted by Chris Bird, a PhD student, drew on the rich cultural heritage of corvids for inspiration. Its starting point was Aesop’s fable, The Crow and the Pitcher. The study found that – just like the “clever crow” – rooks were capable of manipulating water by dropping rocks in it until food was raised within reach of its beak. Another experiment found that rooks – which don’t use tools in the natural habitat – could use their creativity to make task-specific tools, such as bending wire into a hook to lever a small bucket out of a tube. “I always had a big respect for birds,” Clayton says. “But I was stunned by how intelligent they were.”

Studies such as these have helped establish that animals which followed a different evolutionary path to humans were in fact capable of intelligent thought – that intelligence evolved independently in separate groups. To Clayton, corvids are as intelligent as chimpanzees, and her research into these “feathered apes” has shaped the thinking of many academics in the field. Henry Gee, an evolutionary biologist and a senior editor at Nature, told me that Clayton has proved that intelligence has nothing much to do with how brains are wired, or even how big they are. “She has shown that corvids are capable of a ‘theory of mind’. They can conceive of themselves as agents in their own lives. They can plot, plan, scheme and even lie, something human beings cannot do until they reach the age of about three. In other words, corvids think very much like we do.”

‘Corvids can plot, plan, scheme and even lie. They think like we do.’
‘Corvids can plot, plan, scheme and even lie. They think like we do.’ Photograph: Arterra Picture Library/Alamy

As news that the lab faces closure has rippled through the scientific community, the reaction has been of sadness and dismay. An open letter signed by 358 academics from around the world has called on the university to reconsider. One signatory, Alex Thornton, a professor of cognitive evolution at Exeter University, said it would represent an act of “scientific vandalism and monumental self-sabotage”. Gee said it showed a “lack of intelligence”. Emery told me that creating something similar somewhere else would be pretty difficult, “if not impossible”, and incredibly expensive. “These birds cannot be purchased ‘off the shelf’,” he said. “If Nicky’s corvid lab closes down, then it couldn’t really start up again.” As the letter states, the lab at Madingley is the only one of its kind in the UK, and remains “globally unique in its size and capability”.

For Jonathan Birch, an associate professor at LSE, it is this years-long approach that makes Clayton’s lab so significant. “I see some big cultural problems in science as it is now, with a focus on the short term,” he told me. “All around the world, not just in Cambridge, this is squeezing out funding for long-term studies. Clayton’s lab shows us a different way of doing animal research: an approach where we see animals for what they are – sentient beings with their own individual lives to lead. And where we study them over the long term to find out how they think and solve problems. The international significance of the lab is hard to overstate. Its closure would be a terrible loss to the sciences of mind and brain.”

In a statement, Cambridge University praised Clayton’s work, but said that continued investment was “not sustainable at a time of rapidly rising costs and when funds could otherwise be allocated to support the research of early- and midcareer academics”. It added that it would be “delighted” to work with an external funder to keep the aviaries open, should one emerge in the next few months. It is hard to put a precise figure on what it would cost to keep the lab open in the long run, but Clayton estimates it could cost £300,000 to £500,000 to secure the birds for another five or six years. She has received some partial offers from potential donors, though nothing has been confirmed.

Clayton’s work remains pivotal in changing how we think about animals. As the New Scientist reported, studies conducted at her lab are “part of a renaissance in our understanding of the cognition of other creatures… but there is still much more to learn”. And to learn from animals in this way is a slow process. These sorts of experiments, says Clayton, require years of preparation. You can’t just teach any old crow new tricks (well, perhaps you can, but it wouldn’t be scientifically valid). The corvids cannot be wild caught, as researchers would not know the prior experiences of the bird. For these sorts of experiments, the birds must be handraised in controlled conditions. It also takes considerable time to build up the trust required to run an experiment. “It’s a privilege,” says Clayton, “to get the opportunity to see inside their minds, and for them to trust us enough to share what they know with us.”

‘It’s a privilege to get the opportunity to see inside their minds, and for them to trust us enough to share what they know with us’: Professor Nicola Clayton.
‘It’s a privilege to get the opportunity to see inside their minds, and for them to trust us enough to share what they know with us’: Professor Nicola Clayton. Photograph: Dan Burn-Forti/The Observer

Cornero, who is researching how rooks understand language, tells me that it took a year before she could start working effectively with Hoy. She has now taught him to respond to a number of verbal commands. When she says, “Come,” he comes. When she says, “Speak,” he mumbles something in corvid. It raises further questions about our assumptions of which animals we consider “smart”; if a rook can be trained much like a dog, then is domestication really a prerequisite to “intelligent” behaviours? “In the context of conservation and the climate disaster,” says Cornero, “I think it’s really important for humans to be increasingly aware that we aren’t the only ones that think and feel and exist in this space.”

If anyone is equipped to bring these ideas into the public consciousness, it’s Clayton. She has always had a knack for creating tantalising work – for nurturing a creative frisson around different ideas, approaches and perspectives. For inspiring new thought. She is the first scientist in residence at the Rambert School of Ballet and Contemporary Dance and has a long-term collaboration with the artist Clive Wilkins, who is a member of the magician’s circle (and her tango partner).

“Magic reveals a lot about the blind spots we have,” says Clayton, and lately magic has opened up a new line of inquiry for the lab. Last year, a study led by Elias Garcia-Pelegrin used magicians’ sleight of hand as a means to test the perceptual abilities of jays. You don’t have to be an evolutionary biologist or an expert in animal cognition to find these experiments alluring.

Much like a magic trick, this research leaves you with more questions than answers, but now Clayton is reluctantly preparing her birds for departure. The younger birds are being readied to be released into the wild. The others have all, thankfully, been found suitable homes; and the rooks may continue their lives at a similar research lab in Strasbourg. Really, Clayton remains hopeful that the lab will find some way to continue its work. Since she could walk, she says, all she ever wanted to do was “dance and watch the birds”. It’s not easy to let go of what she has built here. As we stand in the aviary, listening to Hoy chirp, “What’s that noise?”, I ask her what it really means when a corvid mimics a human phrase, or a jay says, “I love you”. “Well,” says Clayton, “It’s their way of connecting, isn’t it?”

Thousands of Chimp Vocal Recordings Reveal a Hidden Language We Never Knew About (Science Alert)

sciencealert.com

PETER DOCKRILL

24 MAY 2022


A common chimpanzee vocalizing. (Andyworks/Getty Images)

We humans like to think our mastery of language sets us apart from the communication abilities of other animals, but an eye-opening new analysis of chimpanzees might force a rethink on just how unique our powers of speech really are.

In a new study, researchers analyzed almost 5,000 recordings of wild adult chimpanzee calls in Taï National Park in Côte d’Ivoire (aka Ivory Coast).

When they examined the structure of the calls captured on the recordings, they were surprised to find 390 unique vocal sequences – much like different kinds of sentences, assembled from combinations of different call types.

Compared to the virtually endless possibilities of human sentence construction, 390 distinct sequences might not sound overly verbose.

Yet, until now, nobody really knew that non-human primates had so many different things to say to each other – because we’ve never quantified their communication capabilities to such a thorough extent.

“Our findings highlight a vocal communication system in chimpanzees that is much more complex and structured than previously thought,” says animal researcher Tatiana Bortolato from the Max Planck Institute for Evolutionary Anthropology in Germany.

In the study, the researchers wanted to measure how chimpanzees combine single-use calls into sequences, order those calls within the sequences, and recombine independent sequences into even longer sequences.

While call combinations of chimpanzees have been studied before, until now the sequences that make up their whole vocal repertoire had never been subjected to a broad quantitative analysis.

To rectify this, the team captured 900 hours of vocal recordings made by 46 wild mature western chimpanzees (Pan troglodytes verus), belonging to three different chimp communities in Taï National Park.

In analyzing the vocalizations, the researchers identified how vocal calls could be uttered singularly, combined in two-unit sequences (bigrams), or three-unit sequences (trigrams). They also mapped networks of how these utterances were combined, as well as examining how different kinds of frequent vocalizations were ordered and recombined (for example, bigrams within trigrams).

In total, 12 different call types were identified (including grunts, pants, hoos, barks, screams, and whimpers, among others), which appeared to mean different things, depending on how they were used, but also upon the context in which the communication took place.

“Single grunts, for example, are predominantly emitted at food, whereas panted grunts are predominantly emitted as a submissive greeting vocalization,” the researchers explain in their paper, led by co-first authors Cédric Girard-Buttoz and Emiliano Zaccarella.

“Single hoos are emitted to threats, but panted hoos are used in inter-party communication.”

In total, the researchers found these different kinds of calls could be combined in various ways to make up 390 different kinds of sequences, which they say may actually be an underestimation, given new vocalization sequences were still being found as the researchers hit their limit of field recordings.

Even so, the data so far suggest chimpanzee communication is much more complex than we realized, which has implications for the sophistication of meanings generated in their utterances (as well as giving new clues into the origins of human language).

“The chimpanzee vocal system, consisting of 12 call types used flexibly as single units, or within bigrams, trigrams or longer sequences, offers the potential to encode hundreds of different meanings,” the researchers write.

“Whilst this possibility is substantially less than the infinite number of different meanings that can be generated by human language, it nonetheless offers a structure that goes beyond that traditionally considered likely in primate systems.”

The next step, the team says, will be to record even larger datasets of chimpanzee calls, to try to assess just how the diversity and ordering of uttered sequences relates to versatile meaning generation, which wasn’t considered in this study.

There’s lots more to be said, in other words – by both chimpanzees and scientists alike.

“This is the first study in a larger project,” explains senior author Catherine Crockford, a director of research at the Institute for Cognitive Science at CNRS, in France.

“By studying the rich complexity of the vocal sequences of wild chimpanzees, a socially complex species like humans, we expect to bring fresh insight into understanding where we come from and how our unique language evolved.”

The findings are reported in Communications Biology.

Orangutans instinctively use hammers to strike and sharp stones to cut, study finds (Science Daily)

Untrained, captive orangutans complete major steps in making and using stone tools

Date: February 16, 2022

Source: PLOS

Summary: Untrained, captive orangutans can complete two major steps in the sequence of stone tool use: striking rocks together and cutting using a sharp stone, according to a new study.


Untrained, captive orangutans can complete two major steps in the sequence of stone tool use: striking rocks together and cutting using a sharp stone, according to a study by Alba Motes-Rodrigo at the University of Tübingen in Germany and colleagues, publishing February 16 in the open-access journal PLOS ONE.

The researchers tested tool making and use in two captive male orangutans (Pongo pygmaeus) at Kristiansand Zoo in Norway. Neither had previously been trained or exposed to demonstrations of the target behaviors. Each orangutan was provided with a concrete hammer, a prepared stone core, and two baited puzzle boxes requiring them to cut through a rope or a silicon skin in order to access a food reward. Both orangutans spontaneously hit the hammer against the walls and floor of their enclosure, but neither directed strikes towards the stone core. In a second experiment, the orangutans were also given a human-made sharp flint flake, which one orangutan used to cut the silicon skin, solving the puzzle. This is the first demonstration of cutting behavior in untrained, unenculturated orangutans.

To then investigate whether apes could learn the remaining steps from observing others, the researchers demonstrated how to strike the core to create a flint flake to three female orangutans at Twycross Zoo in the UK. After these demonstrations, one female went on to use the hammer to hit the core, directing the blows towards the edge as demonstrated.

This study is the first to report spontaneous stone tool use without close direction in orangutans that have not been enculturated by humans. The authors say their observations suggest that two major prerequisites for the emergence of stone tool use — striking with stone hammers and recognizing sharp stones as cutting tools — may have existed in our last common ancestor with orangutans, 13 million years ago.

The authors add: “Our study is the first to report that untrained orangutans can spontaneously use sharp stones as cutting tools. We also found that they readily engage in lithic percussion and that this activity occasionally leads to the detachment of sharp stone pieces.”



Journal Reference:

  1. Alba Motes-Rodrigo, Shannon P. McPherron, Will Archer, R. Adriana Hernandez-Aguilar, Claudio Tennie. Experimental investigation of orangutans’ lithic percussive and sharp stone tool behaviours. PLOS ONE, 2022; 17 (2): e0263343 DOI: 10.1371/journal.pone.0263343

Flies possess more sophisticated cognitive abilities than previously known (Science Daily)

Immersive virtual reality and real-time brain activity imaging showcase Drosophila’s capabilities of attention, working memory and awareness

Date: February 17, 2022

Source: University of California – San Diego

Summary: Common flies feature more advanced cognitive abilities than previously believed. Using a custom-built immersive virtual reality arena, neurogenetics and real-time brain activity imaging, researchers found attention, working memory and conscious awareness-like capabilities in fruit flies.


Fruit fly (stock image). Credit: © Arif_Vector / stock.adobe.com

As they annoyingly buzz around a batch of bananas in our kitchens, fruit flies appear to have little in common with mammals. But as a model species for science, researchers are discovering increasing similarities between us and the miniscule fruit-loving insects.

In a new study, researchers at the University of California San Diego’s Kavli Institute for Brain and Mind (KIBM) have found that fruit flies (Drosophila melanogaster) have more advanced cognitive abilities than previously believed. Using a custom-built immersive virtual reality environment, neurogenetic manipulations and in vivo real-time brain-activity imaging, the scientists present new evidence Feb. 16 in the journal Nature of the remarkable links between the cognitive abilities of flies and mammals.

The multi-tiered approach of their investigations found attention, working memory and conscious awareness-like capabilities in fruit flies, cognitive abilities typically only tested in mammals. The researchers were able to watch the formation, distractibility and eventual fading of a memory trace in their tiny brains.

“Despite a lack of obvious anatomical similarity, this research speaks to our everyday cognitive functioning — what we pay attention to and how we do it,” said study senior author Ralph Greenspan, a professor in the UC San Diego Division of Biological Sciences and associate director of KIBM. “Since all brains evolved from a common ancestor, we can draw correspondences between fly and mammalian brain regions based on molecular characteristics and how we store our memories.”

To arrive at the heart of their new findings the researchers created an immersive virtual reality environment to test the fly’s behavior via visual stimulation and coupled the displayed imagery with an infra-red laser as an averse heat stimulus. The near 360-degree panoramic arena allowed Drosophila to flap their wings freely while remaining tethered, and with the virtual reality constantly updating based on their wing movement (analyzed in real-time using high-speed machine-vision cameras) it gave the flies the illusion of flying freely in the world. This gave researchers the ability to train and test flies for conditioning tasks by allowing the insect to orient away from an image associated with the negative heat stimulus and towards a second image not associated with heat.

They tested two variants of conditioning, one in which flies were given visual stimulation overlapping in time with the heat (delay conditioning), both ending together, or a second, trace conditioning, by waiting 5 to 20 seconds to deliver the heat after showing and removing the visual stimulation. The intervening time is considered the “trace” interval during which the fly retains a “trace” of the visual stimulus in its brain, a feature indicative of attention, working memory and conscious awareness in mammals.

The researchers also imaged the brain to track calcium activity in real-time using a fluorescent molecule they genetically engineered into their brain cells. This allowed the researchers to record the formation and duration of the fly’s living memory since they saw the trace blinking on and off while being held in the fly’s short-term (working) memory. They also found that a distraction introduced during training — a gentle puff of air — made the visual memory fade more quickly, marking the first time researchers have been able to prove such distractedness in flies and implicating an attentional requirement in memory formation in Drosophila.

“This work demonstrates not only that flies are capable of this higher form of trace conditioning, and that the learning is distractible just like in mammals and humans, but the neural activity underlying these attentional and working memory processes in the fly show remarkable similarity to those in mammals,” said Dhruv Grover, a UC San Diego KIBM research faculty member and lead author of the new study. “This work demonstrates that fruit flies could serve as a powerful model for the study of higher cognitive functions. Simply put, the fly continues to amaze in how smart it really is.”

The scientists also identified the area of the fly’s brain where the memory formed and faded — an area known as the ellipsoid body of the fly’s central complex, a location that corresponds to the cerebral cortex in the human brain.

Further, the research team discovered that the neurochemical dopamine is required for such learning and higher cognitive functions. The data revealed that dopamine reactions increasingly occurred earlier in the learning process, eventually anticipating the coming heat stimulus.

The researchers are now investigating details of how attention is physiologically encoded in the brain. Grover believes the lessons learned from this model system are likely to directly inform our understanding of human cognition strategies and neural disorders that disrupt them, but also contribute to new engineering approaches that lead to performance breakthroughs in artificial intelligence designs.

The coauthors of the study include Dhruv Grover, Jen-Yung Chen, Jiayun Xie, Jinfang Li, Jean-Pierre Changeux and Ralph Greenspan (all affiliated with the UC San Diego Kavli Institute for Brain and Mind, and J.-P. Changeux also a member of the Collège de France).



Journal Reference:

  1. Dhruv Grover, Jen-Yung Chen, Jiayun Xie, Jinfang Li, Jean-Pierre Changeux, Ralph J. Greenspan. Differential mechanisms underlie trace and delay conditioning in Drosophila. Nature, 2022; DOI: 10.1038/s41586-022-04433-6

Chimps Catch Insects to Put on Wounds. Is It Folk Medicine? (New York Times)

nytimes.com

Nicholas Bakalar


Trilobites

They don’t eat the bugs, and they’re definitely applying them to wounds, so some scientists think the primates may be treating one another’s injuries.
Cinemagraph
A chimp, Suzee, catches an insect and puts it on a wound on the foot of her son, Sia. Video by Alessandra Mascaro. Credit: Tobias Deschner

Feb. 7, 2022

A chimp, Suzee, catches an insect and puts it on a wound on the foot of her son, Sia. Video by Alessandra Mascaro. Credit: Tobias Deschner

Chimpanzees design and use tools. That is well known. But is it possible that they also use medicines to treat their own and others’ injuries? A new report suggests they do.

Since 2005, researchers have been studying a community of 45 chimpanzees in the Loango National Park in Gabon, on the west coast of Africa. Over a period of 15 months, from November 2019 to February 2021, the researchers saw 76 open wounds on 22 different chimpanzees. In 19 instances they watched a chimp performing what looked like self-treatment of the wound using an insect as a salve. In a few instances, one chimp appeared to treat another. The scientists published their observations in the journal Current Biology on Monday.

The procedure was similar each time. First, the chimps caught a flying insect; then they immobilized it by squeezing it between their lips. They placed the insect on the wound, moving it around with their fingertips. Finally, they took the insect out, using either their mouths or their fingers. Often, they put the insect in the wound and took it out several times.

The researchers do not know what insect the chimps were using, or precisely how it may help heal a wound. They do know that the bugs are small flying insects, dark in color. There’s no evidence that the chimps are eating the insects — they are definitely squeezing them with their lips and then applying them to the wounds.

There have been other reports of self-medication in animals, including dogs and cats that eat grass or plants, probably to help them vomit, and bears and deer that consume medicinal plants, apparently to self-medicate. Orangutans have been seen applying plant material to soothe muscle injuries. But the researchers know of no previous report of nonhuman mammals using insects for a medicinal purpose.

In three instances, the researchers saw chimps using the technique on another chimp. In one case, they saw an adult female named Carol grooming around a flesh wound on the leg of an adult male, Littlegrey. She grabbed an insect, and gave it to Littlegrey, who put it between his lips, and transferred it to his wound. Later, Carol and another adult male were seen moving the insect around on Littlegrey’s wound. Another adult male approached, took the insect out of the wound, put it between his own lips, then reapplied it to Littlegrey’s leg.

One chimp, an adult male named Freddy, was a particularly enthusiastic user of insect medicine, treating himself numerous times for injuries of his head, both arms, his lower back, his left wrist and his penis. One day, the researchers watched him treat himself twice for the same arm wound. The researchers don’t know how Freddy got these injuries, but some of them probably involved fighting with other males.

There are some animals that cooperate with others in similar ways, said Simone Pika, who leads an animal cognition lab at the University of Osnabrück in Germany and is an author of the study. “But we don’t know of any other instances in mammals,” she said. “This may be a learned behavior that exists only in this group. We don’t know if our chimps are special in this regard.”

Aaron Sandel, an anthropologist at the University of Texas, Austin, found the work valuable, but at the same time expressed some doubts. “They don’t offer an alternative explanation for the behavior, and they make no connection to what insect it might be,” he said. “The jump to a potential medical function? That’s a stretch at this point.”

Still, he said, “attending to their own wounds or the wounds of others using a tool, another object — that’s very rare.” Their documentation of chimps paying such attention to other chimps is, he added, “an important contribution to the study of social behavior in apes. And it’s still interesting to ask whether there is empathy involved in this, as it is in humans.”

In some forms of ape social behavior, it is clear that there is an exchange of value. For example, grooming another chimp provides relief from parasites for the groomed animal, but also an insect snack for the groomer. But in the instances she observed, Dr. Pika said, the chimp gets nothing tangible in return. To her, this shows the apes are engaging in an act that increases “the welfare of another being,” and teaches us more about the primates’ social relationships.

“With every field site we learn more about chimps,” she said. “They really surprise us.”

Becoming a centaur (Aeon)

Rounding up wild horses on the edge of the Gobi desert in Mongolia, 1964. Photo by Philip Jones Griffiths/Magnum
The horse is a prey animal, the human a predator. Our shared trust and athleticism is a neurobiological miracle

Janet Jones – 14 January 2022

Horse-and-human teams perform complex manoeuvres in competitions of all sorts. Together, we can gallop up to obstacles standing 8 feet (2.4 metres) high, leave the ground, and fly blind – neither party able to see over the top until after the leap has been initiated. Adopting a flatter trajectory with greater speed, horse and human sail over broad jumps up to 27 feet (more than 8 metres) long. We run as one at speeds of 44 miles per hour (nearly 70 km/h), the fastest velocity any land mammal carrying a rider can achieve. In freestyle dressage events, we dance in place to the rhythm of music, trot sideways across the centre of an arena with huge leg-crossing steps, and canter in pirouettes with the horse’s front feet circling her hindquarters. Galloping again, the best horse-and-human teams can slide 65 feet (nearly 20 metres) to a halt while resting all their combined weight on the horse’s hind legs. Endurance races over extremely rugged terrain test horses and riders in journeys that traverse up to 500 miles (805 km) of high-risk adventure.

Charlotte Dujardin on Valegro, a world-record dressage freestyle at London Olympia, 2014: an example of high-precision brain-to-brain communication between horse and rider. Every step the horse takes is determined in conjunction with many invisible cues from his human rider, using a feedback loop between predator brain and prey brain. Note the horse’s beautiful physical condition and complete willingness to perform these extremely difficult manoeuvres.

No one disputes the athleticism fuelling these triumphs, but few people comprehend the mutual cross-species interaction that is required to accomplish them. The average horse weighs 1,200 pounds (more than 540 kg), makes instantaneous movements, and can become hysterical in a heartbeat. Even the strongest human is unable to force a horse to do anything she doesn’t want to do. Nor do good riders allow the use of force in training our magnificent animals. Instead, we hold ourselves to the higher standard of motivating horses to cooperate freely with us in achieving the goals of elite sports as well as mundane chores. Under these conditions, the horse trained with kindness, expertise and encouragement is a willing, equal participant in the action.

That action is rooted in embodied perception and the brain. In mounted teams, horses, with prey brains, and humans, with predator brains, share largely invisible signals via mutual body language. These signals are received and transmitted through peripheral nerves leading to each party’s spinal cord. Upon arrival in each brain, they are interpreted, and a learned response is generated. It, too, is transmitted through the spinal cord and nerves. This collaborative neural action forms a feedback loop, allowing communication from brain to brain in real time. Such conversations allow horse and human to achieve their immediate goals in athletic performance and everyday life. In a very real sense, each species’ mind is extended beyond its own skin into the mind of another, with physical interaction becoming a kind of neural dance.

Horses in nature display certain behaviours that tempt observers to wonder whether competitive manoeuvres truly require mutual communication with human riders. For example, the feral horse occasionally hops over a stream to reach good food or scrambles up a slope of granite to escape predators. These manoeuvres might be thought the precursors to jumping or rugged trail riding. If so, we might imagine that the performance horse’s extreme athletic feats are innate, with the rider merely a passenger steering from above. If that were the case, little requirement would exist for real-time communication between horse and human brains.

In fact, though, the feral hop is nothing like the trained leap over a competition jump, usually commenced from short distances at high speed. Today’s Grand Prix jump course comprises about 15 obstacles set at sharp angles to each other, each more than 5 feet high and more than 6 feet wide (1.5 x 1.8 metres). The horse-and-human team must complete this course in 80 or 90 seconds, a time allowance that makes for acute turns, diagonal flight paths and high-speed exits. Comparing the wilderness hop with the show jump is like associating a flintstone with a nuclear bomb. Horses and riders undergo many years of daily training to achieve this level of performance, and their brains share neural impulses throughout each experience.

These examples originate in elite levels of horse sport, but the same sort of interaction occurs in pastures, arenas and on simple trails all over the world. Any horse-and-human team can develop deep bonds of mutual trust, and learn to communicate using body language, knowledge and empathy.

Like it or not, we are the horse’s evolutionary enemy, yet they behave toward us as if inclined to become a friend

The critical component of the horse in nature, and her ability to learn how to interact so precisely with a human rider, is not her physical athleticism but her brain. The first precise magnetic resonance image of a horse’s brain appeared only in 2019, allowing veterinary neurologists far greater insight into the anatomy underlying equine mental function. As this new information is disseminated to horse trainers and riders for practical application, we see the beginnings of a revolution in brain-based horsemanship. Not only will this revolution drive competition to higher summits of success, and animal welfare to more humane levels of understanding, it will also motivate scientists to research the unique compatibility between prey and predator brains. Nowhere else in nature do we see such intense and intimate collaboration between two such disparate minds.

Three natural features of the equine brain are especially important when it comes to mind-melding with humans. First, the horse’s brain provides astounding touch detection. Receptor cells in the horse’s skin and muscles transduce – or convert – external pressure, temperature and body position to neural impulses that the horse’s brain can understand. They accomplish this with exquisite sensitivity: the average horse can detect less pressure against her skin than even a human fingertip can.

Second, horses in nature use body language as a primary medium of daily communication with each other. An alpha mare has only to flick an ear toward a subordinate to get him to move away from her food. A younger subordinate, untutored in the ear flick, receives stronger body language – two flattened ears and a bite that draws blood. The notion of animals in nature as kind, gentle creatures who never hurt each other is a myth.

Third, by nature, the equine brain is a learning machine. Untrammelled by the social and cognitive baggage that human brains carry, horses learn in a rapid, pure form that allows them to be taught the meanings of various human cues that shape equine behaviour in the moment. Taken together, the horse’s exceptional touch sensitivity, natural reliance on body language, and purity of learning form the tripod of support for brain-to-brain communication that is so critical in extreme performance.

One of the reasons for budding scientific fascination with neural horse-and-human communication is the horse’s status as a prey animal. Their brains and bodies evolved to survive completely different pressures than our human physiologies. For example, horse eyes are set on either side of their head for a panoramic view of the world, and their horizontal pupils allow clear sight along the horizon but fuzzy vision above and below. Their eyes rotate to maintain clarity along the horizon when their heads lie sideways to reach grass in odd locations. Equine brains are also hardwired to stream commands directly from the perception of environmental danger to the motor cortex where instant evasion is carried out. All of these features evolved to allow the horse to survive predators.

Conversely, human brains evolved in part for the purpose of predation – hunting, chasing, planning… yes, even killing – with front-facing eyes, superb depth perception, and a prefrontal cortex for strategy and reason. Like it or not, we are the horse’s evolutionary enemy, yet they behave toward us as if inclined to become a friend.

The fact that horses and humans can communicate neurally without the external mediation of language or equipment is critical to our ability to initiate the cellular dance between brains. Saddles and bridles are used for comfort and safety, but bareback and bridleless competitions prove they aren’t necessary for highly trained brain-to-brain communication. Scientific efforts to communicate with predators such as dogs and apes have often been hobbled by the use of artificial media including human speech, sign language or symbolic lexigram. By contrast, horses allow us to apply a medium of communication that is completely natural to their lives in the wild and in captivity.

The horse’s prey brain is designed to notice and evade predators. How ironic, and how riveting, then, that this prey brain is the only one today that shares neural communication with a predator brain. It offers humanity a rare view into a prey animal’s world, almost as if we were wolves riding elk or coyotes mind-melding with cottontail bunnies.

Highly trained horses and riders send and receive neural signals using subtle body language. For example, a rider can apply invisible pressure with her left inner calf muscle to move the horse laterally to the right. That pressure is felt on the horse’s side, in his skin and muscle, via proprioceptive receptor cells that detect body position and movement. Then the signal is transduced from mechanical pressure to electrochemical impulse, and conducted up peripheral nerves to the horse’s spinal cord. Finally, it reaches the somatosensory cortex, the region of the brain responsible for interpreting sensory information.

Riders can sometimes guess that an invisible object exists by detecting subtle equine reactions

This interpretation is dependent on the horse’s knowledge that a particular body signal – for example, inward pressure from a rider’s left calf – is associated with a specific equine behaviour. Horse trainers spend years teaching their mounts these associations. In the present example, the horse has learned that this particular amount of pressure, at this speed and location, under these circumstances, means ‘move sideways to the right’. If the horse is properly trained, his motor cortex causes exactly that movement to occur.

By means of our human motion and position sensors, the rider’s brain now senses that the horse has changed his path rightward. Depending on the manoeuvre our rider plans to complete, she will then execute invisible cues to extend or collect the horse’s stride as he approaches a jump that is now centred in his vision, plant his right hind leg and spin in a tight fast circle, push hard off his hindquarters to chase a cow, or any number of other movements. These cues are combined to form that mutual neural dance, occurring in real time, and dependent on natural body language alone.

The example of a horse moving a few steps rightward off the rider’s left leg is extremely simplistic. When you imagine a horse and rider clearing a puissance wall of 7.5 feet (2.4 metres), think of the countless receptor cells transmitting bodily cues between both brains during approach, flight and exit. That is mutual brain-to-brain communication. Horse and human converse via body language to such an extreme degree that they are able to accomplish amazing acts of understanding and athleticism. Each of their minds has extended into the other’s, sending and receiving signals as if one united brain were controlling both bodies.

Franke Sloothaak on Optiebeurs Golo, a world-record puissance jump at Chaudfontaine in Belgium, 1991. This horse-and-human team displays the gentle encouragement that brain-to-brain communication requires. The horse is in perfect condition and health. The rider offers soft, light hands, and rides in perfect balance with the horse. He carries no whip, never uses his spurs, and employs the gentlest type of bit – whose full acceptance is evidenced by the horse’s foamy mouth and flexible neck. The horse is calm but attentive before and after the leap, showing complete willingness to approach the wall without a whiff of coercion. The first thing the rider does upon landing is pat his equine teammate. He strokes or pats the horse another eight times in the next 30 seconds, a splendid example of true horsemanship.

Analysis of brain-to-brain communication between horses and humans elicits several new ideas worthy of scientific notice. Because our minds interact so well using neural networks, horses and humans might learn to borrow neural signals from the party whose brain offers the highest function. For example, horses have a 340-degree range of view when holding their heads still, compared with a paltry 90-degree range in humans. Therefore, horses can see many objects that are invisible to their riders. Yet riders can sometimes guess that an invisible object exists by detecting subtle equine reactions.

Specifically, neural signals from the horse’s eyes carry the shape of an object to his brain. Those signals are transferred to the rider’s brain by a well-established route: equine receptor cells in the retina lead to equine detector cells in the visual cortex, which elicits an equine motor reaction that is then sensed by the rider’s human body. From there, the horse’s neural signals are transmitted up the rider’s spinal cord to the rider’s brain, and a perceptual communication loop is born. The rider’s brain can now respond neurally to something it is incapable of seeing, by borrowing the horse’s superior range of vision.

These brain-to-brain transfers are mutual, so the learning equine brain should also be able to borrow the rider’s vision, with its superior depth perception and focal acuity. This kind of neural interaction results in a horse-and-human team that can sense far more together than either party can detect alone. In effect, they share effort by assigning labour to the party whose skills are superior at a given task.

There is another type of skillset that requires a particularly nuanced cellular dance: sharing attention and focus. Equine vigilance allowed horses to survive 56 million years of evolution – they had to notice slight movements in tall grasses or risk becoming some predator’s dinner. Consequently, today it’s difficult to slip even a tiny change past a horse, especially a young or inexperienced animal who has not yet been taught to ignore certain sights, sounds and smells.

By contrast, humans are much better at concentration than vigilance. The predator brain does not need to notice and react instantly to every stimulus in the environment. In fact, it would be hampered by prey vigilance. While reading this essay, your brain sorts away the sound of traffic past your window, the touch of clothing against your skin, the sight of the masthead that says ‘Aeon’ at the top of this page. Ignoring these distractions allows you to focus on the content of this essay.

Horses and humans frequently share their respective attentional capacities during a performance. A puissance horse galloping toward an enormous wall cannot waste vigilance by noticing the faces of each person in the audience. Likewise, the rider cannot afford to miss a loose dog that runs into the arena outside her narrow range of vision and focus. Each party helps the other through their primary strengths.

Such sharing becomes automatic with practice. With innumerable neural contacts over time, the human brain learns to heed signals sent by the equine brain that say, in effect: ‘Hey, what’s that over there?’ Likewise, the equine brain learns to sense human neural signals that counter: ‘Let’s focus on this gigantic wall right here.’ Each party sends these messages by body language and receives them by body awareness through two spinal cords, then interprets them inside two brains, millisecond by millisecond.

The rider’s physical cues are transmitted by neural activation from the horse’s surface receptors to the horse’s brain

Finally, it is conceivable that horse and rider can learn to share features of executive function – the human brain’s ability to set goals, plan steps to achieve them, assess alternatives, make decisions and evaluate outcomes. Executive function occurs in the prefrontal cortex, an area that does not exist in the equine brain. Horses are excellent at learning, remembering and communicating – but they do not assess, decide, evaluate or judge as humans do.

Shying is a prominent equine behaviour that might be mediated by human executive function in well-trained mounts. When a horse of average size shies away from an unexpected stimulus, riders are sitting on top of 1,200 pounds of muscle that suddenly leaps sideways off all four feet and lands five yards away. It’s a frightening experience, and often results in falls that lead to injury or even death. The horse’s brain causes this reaction automatically by direct connection between his sensory and motor cortices.

Though this possibility must still be studied by rigorous science, brain-to-brain communication suggests that horses might learn to borrow small glimmers of executive function through neural interaction with the human’s prefrontal cortex. Suppose that a horse shies from an umbrella that suddenly opens. By breathing steadily, relaxing her muscles, and flexing her body in rhythm with the horse’s gait, the rider calms the animal using body language. Her physical cues are transmitted by neural activation from his surface receptors to his brain. He responds with body language in which his muscles relax, his head lowers, and his frightened eyes return to their normal size. The rider feels these changes with her body, which transmits the horse’s neural signals to the rider’s brain.

From this point, it’s only a very short step – but an important one – to the transmission and reception of neural signals between the rider’s prefrontal cortex (which evaluates the unexpected umbrella) and the horse’s brain (which instigates the leap away from that umbrella). In practice, to reduce shying, horse trainers teach their young charges to slow their reactions and seek human guidance.

Brain-to-brain communication between horses and riders is an intricate neural dance. These two species, one prey and one predator, are living temporarily in each other’s brains, sharing neural information back and forth in real time without linguistic or mechanical mediation. It is a partnership like no other. Together, a horse-and-human team experiences a richer perceptual and attentional understanding of the world than either member can achieve alone. And, ironically, this extended interspecies mind operates well not because the two brains are similar to each other, but because they are so different.

Janet Jones applies brain research to training horses and riders. She has a PhD from the University of California, Los Angeles, and for 23 years taught the neuroscience of perception, language, memory, and thought. She trained horses at a large stable early in her career, and later ran a successful horse-training business of her own. Her most recent book, Horse Brain, Human Brain (2020), is currently being translated into seven languages.

Edited by Pam Weintraub

Friend or Foe? Crows Never Forget a Face, It Seems (New York Times)

nytimes.com

Michelle Nijhuis


Aug. 25, 2008

Crows and their relatives — among them ravens, magpies and jays — are renowned for their intelligence and for their ability to flourish in human-dominated landscapes. That ability may have to do with cross-species social skills. In the Seattle area, where rapid suburban growth has attracted a thriving crow population, researchers have found that the birds can recognize individual human faces.

John M. Marzluff, a wildlife biologist at the University of Washington, has studied crows and ravens for more than 20 years and has long wondered if the birds could identify individual researchers. Previously trapped birds seemed more wary of particular scientists, and often were harder to catch. “I thought, ‘Well, it’s an annoyance, but it’s not really hampering our work,’ ” Dr. Marzluff said. “But then I thought we should test it directly.”

To test the birds’ recognition of faces separately from that of clothing, gait and other individual human characteristics, Dr. Marzluff and two students wore rubber masks. He designated a caveman mask as “dangerous” and, in a deliberate gesture of civic generosity, a Dick Cheney mask as “neutral.” Researchers in the dangerous mask then trapped and banded seven crows on the university’s campus in Seattle.

In the months that followed, the researchers and volunteers donned the masks on campus, this time walking prescribed routes and not bothering crows.

The crows had not forgotten. They scolded people in the dangerous mask significantly more than they did before they were trapped, even when the mask was disguised with a hat or worn upside down. The neutral mask provoked little reaction. The effect has not only persisted, but also multiplied over the past two years. Wearing the dangerous mask on one recent walk through campus, Dr. Marzluff said, he was scolded by 47 of the 53 crows he encountered, many more than had experienced or witnessed the initial trapping. The researchers hypothesize that crows learn to recognize threatening humans from both parents and others in their flock.

After their experiments on campus, Dr. Marzluff and his students tested the effect with more realistic masks. Using a half-dozen students as models, they enlisted a professional mask maker, then wore the new masks while trapping crows at several sites in and around Seattle. The researchers then gave a mix of neutral and dangerous masks to volunteer observers who, unaware of the masks’ histories, wore them at the trapping sites and recorded the crows’ responses.

The reaction to one of the dangerous masks was “quite spectacular,” said one volunteer, Bill Pochmerski, a retired telephone company manager who lives near Snohomish, Wash. “The birds were really raucous, screaming persistently,” he said, “and it was clear they weren’t upset about something in general. They were upset with me.”

Again, crows were significantly more likely to scold observers who wore a dangerous mask, and when confronted simultaneously by observers in dangerous and neutral masks, the birds almost unerringly chose to persecute the dangerous face. In downtown Seattle, where most passersby ignore crows, angry birds nearly touched their human foes. In rural areas, where crows are more likely to be viewed as noisy “flying rats” and shot, the birds expressed their displeasure from a distance.

Though Dr. Marzluff’s is the first formal study of human face recognition in wild birds, his preliminary findings confirm the suspicions of many other researchers who have observed similar abilities in crows, ravens, gulls and other species. The pioneering animal behaviorist Konrad Lorenz was so convinced of the perceptive capacities of crows and their relatives that he wore a devil costume when handling jackdaws. Stacia Backensto, a master’s student at the University of Alaska Fairbanks who studies ravens in the oil fields on Alaska’s North Slope, has assembled an elaborate costume — including a fake beard and a potbelly made of pillows — because she believes her face and body are familiar to previously captured birds.

Kevin J. McGowan, an ornithologist at the Cornell Laboratory of Ornithology who has trapped and banded crows in upstate New York for 20 years, said he was regularly followed by birds who have benefited from his handouts of peanuts — and harassed by others he has trapped in the past.

Why crows and similar species are so closely attuned to humans is a matter of debate. Bernd Heinrich, a professor emeritus at the University of Vermont known for his books on raven behavior, suggested that crows’ apparent ability to distinguish among human faces is a “byproduct of their acuity,” an outgrowth of their unusually keen ability to recognize one another, even after many months of separation.

Dr. McGowan and Dr. Marzluff believe that this ability gives crows and their brethren an evolutionary edge. “If you can learn who to avoid and who to seek out, that’s a lot easier than continually getting hurt,” Dr. Marzluff said. “I think it allows these animals to survive with us — and take advantage of us — in a much safer, more effective way.”

Crows are self-aware just like us, says new study (Big Think)

Neuropsych — September 29, 2020

Crows have their own version of the human cerebral cortex.
Credit: Amarnath Tade/ Unsplash

Robby Berman Share Crows are self-aware just like us, says new study on Facebook Share Crows are self-aware just like us, says new study on Twitter Share Crows are self-aware just like us, says new study on LinkedIn Crows and the rest of the corvid family keep turning out to be smarter and smarter. New research observes them thinking about what they’ve just seen and associating it with an appropriate response. A corvid’s pallium is packed with more neurons than a great ape’s.


It’s no surprise that corvids — the “crow family” of birds that also includes ravens, jays, magpies, and nutcrackers — are smart. They use tools, recognize faces, leave gifts for people they like, and there’s even a video on Facebook showing a crow nudging a stubborn little hedgehog out of traffic. Corvids will also drop rocks into water to push floating food their way.

What is perhaps surprising is what the authors of a new study published last week in the journal Science have found: Crows are capable of thinking about their own thoughts as they work out problems. This is a level of self-awareness previously believed to signify the kind of higher intelligence that only humans and possibly a few other mammals possess. A crow knows what a crow knows, and if this brings the word sentience to your mind, you may be right.

Credit: Neoplantski/Alexey Pushkin/Shutterstock/Big Think

It’s long been assumed that higher intellectual functioning is strictly the product of a layered cerebral cortex. But bird brains are different. The authors of the study found crows’ unlayered but neuron-dense pallium may play a similar role for the avians. Supporting this possibility, another study published last week in Science finds that the neuroanatomy of pigeons and barn owls may also support higher intelligence.

“It has been a good week for bird brains!” crow expert John Marzluff of the University of Washington tells Stat. (He was not involved in either study.)

Corvids are known to be as mentally capable as monkeys and great apes. However, bird neurons are so much smaller that their palliums actually contain more of them than would be found in an equivalent-sized primate cortex. This may constitute a clue regarding their expansive mental capabilities.

In any event, there appears to be a general correspondence between the number of neurons an animal has in its pallium and its intelligence, says Suzana Herculano-Houzel in her commentary on both new studies for Science. Humans, she says, sit “satisfyingly” atop this comparative chart, having even more neurons there than elephants, despite our much smaller body size. It’s estimated that crow brains have about 1.5 billion neurons.

Ozzie and Glenn not pictured. Credit: narubono/Unsplash

The kind of higher intelligence crows exhibited in the new research is similar to the way we solve problems. We catalog relevant knowledge and then explore different combinations of what we know to arrive at an action or solution.

The researchers, led by neurobiologist Andreas Nieder of the University of Tübingen in Germany, trained two carrion crows (Corvus corone), Ozzie and Glenn.

The crows were trained to watch for a flash — which didn’t always appear — and then peck at a red or blue target to register whether or not a flash of light was seen. Ozzie and Glenn were also taught to understand a changing “rule key” that specified whether red or blue signified the presence of a flash with the other color signifying that no flash occurred.

In each round of a test, after a flash did or didn’t appear, the crows were presented a rule key describing the current meaning of the red and blue targets, after which they pecked their response.

This sequence prevented the crows from simply rehearsing their response on auto-pilot, so to speak. In each test, they had to take the entire process from the top, seeing a flash or no flash, and then figuring out which target to peck.

As all this occurred, the researchers monitored their neuronal activity. When Ozzie or Glenn saw a flash, sensory neurons fired and then stopped as the bird worked out which target to peck. When there was no flash, no firing of the sensory neurons was observed before the crow paused to figure out the correct target.

Nieder’s interpretation of this sequence is that Ozzie or Glenn had to see or not see a flash, deliberately note that there had or hadn’t been a flash — exhibiting self-awareness of what had just been experienced — and then, in a few moments, connect that recollection to their knowledge of the current rule key before pecking the correct target.

During those few moments after the sensory neuron activity had died down, Nieder reported activity among a large population of neurons as the crows put the pieces together preparing to report what they’d seen. Among the busy areas in the crows’ brains during this phase of the sequence was, not surprisingly, the pallium.

Overall, the study may eliminate the layered cerebral cortex as a requirement for higher intelligence. As we learn more about the intelligence of crows, we can at least say with some certainty that it would be wise to avoid angering one.

Nós podemos aprender muito sobre tolerância com outros primatas, diz ensaísta (Folha de S.Paulo)

www1.folha.uol.com.br

Leão Serva, 2 de julho de 2021

Primatologista Frans De Waal fala sobre a inteligência e as emoções dos macacos


O encontro entre a chimpanzé idosa, dias antes de morrer, e seu amigo da vida toda, cientista também idoso, é uma cena inesquecível: a alegria irradiante de Mama, 59, ao abraçar o primatologista Jan Van Hooff, já octogenário, é um gesto reconhecível por milhões de espectadores do Youtube, em todos os cantos do planeta.

O ensaísta Frans de Waal, autor de best-sellers como “A Era da Empatia” e outros estudos sobre comportamentos e emoções dos macacos, usou a cena como mote e título de seu novo livro, “O Último Abraço da Matriarca” (Zahar, 452 págs.).

De Waal foi aluno de Van Hoof e conhecia muito bem Mama, a quem ele estudou e acompanhou por meio século de estudos do comportamento animal.

Como em seus outros livros, o conteúdo é um permanente diálogo entre o comportamento animal e o dos homens. Os chimpanzés e bonobos, que ele define como nossos “parentes” mais próximos, são usados para entender comportamentos humanos e destacar aquelas características que perdemos ou esquecemos ao longo do processo evolutivo.

Algumas delas, qualidades essenciais, atualíssimas, como a tolerância com os indivíduos que tem comportamentos diferentes.

Nesta entrevista, ele antecipa que seu novo livro terá como tema a questão de gêneros nas sociedades de primatas. E antecipa uma conclusão: “Creio que nós humanos podemos aprender muito sobre tolerância com eles”.

A revista “National Geographic” recentemente publicou uma capa sobre os chimpanzés cujo título era: ‘Sapiens?’, com uma interrogação. O senhor crê que os grandes primatas são sapiens?
Eles são muito inteligentes e nós, humanos, nos orgulhamos de nossa inteligência também. Mas quanto mais estudamos e aprendemos sobre os chimpanzés ao longo dos últimos 25 anos, mais encontramos manifestações do mesmo tipo de inteligência. Por exemplo, os chimpanzés são capazes de pensar adiante, podem pensar no futuro, podem planejar o futuro. Também pensam no passado, se lembram de eventos específicos do passado. Eles testar coisas, criar ferramentas e podem se reconhecer no espelho. Então, existem muitos sinais de que eles têm alto nível de inteligência, que os diferencia dos outros animais.

Em seus livros, o senhor descreve vários rituais e formas de mediação de conflitos entre chimpanzés, como fazer cafuné após uma briga. Quais são as formas similares com que os humanos fazem isso?
Por exemplo, depois de uma briga, eles se beijam e se abraçam. Normalmente, depois de 10 minutos eles se aproximam e têm algum contato e depois disso eles fazem carinhos como cafunés. Nós humanos normalmente somos menos físicos: pedimos desculpas, dizemos alguma coisa ou fazemos algo gentil, como trazer um café, como forma de reconciliação. Mas é claro que se for em uma família, pode ter também uma dimensão física, pode ser até sexual, como acontece em certas espécies de primatas. E abraçar e beijar são comportamentos muito humanos e os humanos também fazem isso.

Então, qual é a principal diferença entre os humanos e os outros primatas?
Há muitas semelhanças entre os pontos básicos de nossa inteligência humana e a desses animais. Há uma área em que temos uma diferença, que é a linguagem. É claro que os macacos se comunicam, como outros animais também, eles têm sinais que fazem uns para os outros. Mas, a comunicação simbólica, que pode se desenvolver, mudar, variar, pois o homem tem tantas linguagens diferentes, essa é uma propriedade unicamente humana. E é uma capacidade muito importante, porque podemos nos comunicar com pessoas que estão à distância, como estávamos fazendo agora, sobre coisas que não estão nem aqui e nem aí, isso é algo impossível para outros animais.

Pensando no caso da gorila Koko, que tinha domínio da língua de sinais e com ela se comunicava com humanos, o senhor diria que ela tinha um domínio humano da linguagem?
Não, eu não diria isso. Veja, existem hoje muitos macacos treinados para compreender as línguas de sinais e gestos com as mãos, inclusive comunicação simbólica. Mas os resultados são realmente desapontadores. Eles podem fazer algumas coisas, podem aprender uma centena de símbolos, mas a comunicação com eles continua sendo muito limitada. É mais limitada do que aquela que você pode ter com uma criança de dois anos, aproximadamente. Então, os experimentos de linguagem com macacos já não são muito populares, porque não apresentaram bons resultados.

Suponha que um casal humano tenha um filho e no mesmo momento adote um bebê chimpanzé e decida criar os dois juntos como filhos e irmãos. Até quando o desenvolvimento deles será idêntico?
Essa é uma pergunta interessante, porque pessoas já tentaram isso. Houve famílias nas décadas de 1950 e 1960 que tentaram criar seus filhos na companhia de bebês chimpanzés. O curioso é que esses projetos foram interrompidos porque as crianças humanas começaram a imitar os macacos, ao invés do contrário. As crianças começaram a se comportar como chimpanzés, pulando pra cima e pra baixo e grunhindo como macacos, por isso o programa foi interrompido. Mas os filhotes de macacos, se criados em uma família de humanos, eles fazem muitas das mesmas coisas: eles vêm televisão, gostam de jogar jogos. Algumas vezes eles se comportam fora das regras humanas, escalam as cortinas, sobem no telhado, coisa que as pessoas não gostam nada. Mas, em geral, quando são novos, eles se comportaram como crianças e brincam como crianças.

É correto dizer que só os humanos matam por razões como vingança, ódio, rancor, ambição, inveja e outras razões que não estão ligadas à alimentação ou ao instinto de sobrevivência?
Eu creio que isso seja verdade, porque chimpanzés são animais muito agressivos e eles podem algumas vezes matar uns aos outros por poder, por exemplo, disputa de comando sobre o grupo ou por território, quando eles defendem seus territórios contra outros. Nós temos um outro parente próximo, o bonobo. Eles são tão próximos de nós quanto os chimpanzés. Eles são muito mais amigáveis, não são tão agressivos. Mas há espécies de primatas que matam por outras questões que não só por alimento, sobrevivência ou coisas como essas.

Eu entendo que os chimpanzés tendem a resolver seus conflitos brigando, enquanto os bonobos têm uma diplomacia mais relacionada à sexualidade e à afetividade. O senhor diria que os homens têm um lado chimpanzé mais desenvolvido ou temos características desses dois parentes, dessas duas tendências?
Nós temos os dois lados: nós podemos ser eróticos e sexuais como os bonobos mas também podemos nos tornar violentos como os chimpanzés. Entre os chimpanzés, os homens são os dominantes enquanto os bonobos são dominados pelas mulheres. Por isso algumas pessoas dizem que somos mais parecidos com os chimpanzés. Eu não tenho essa certeza, eu acredito que temos muito da empatia e da sexualidade dos bonobos. Então, eu creio que somos uma mistura das duas espécies. Além disso, nós temos nossa própria evolução, a evolução humana, que se desenvolve há muito tempo. Nós desenvolvemos coisas novas, como a linguagem e o modelo de famílias, formadas por Pai, Mãe e crianças. Isso não vemos em nenhum outro macaco.

Em seus livros o senhor mostra que os macacos são capazes de entender a linguagem corporal dos outros, muito mais do que nós humanos conseguimos. O senhor acredita que o predomínio da linguagem verbal deteriorou nossa capacidade de entender as expressões do corpo?
É uma questão interessante: nós humanos confiamos tanto na linguagem verbal, prestamos tanta atenção ao que uma pessoa diz que muitas vezes esquecemos o quanto somos sensíveis a questões como a expressão facial, o tom de voz, o corpo. Nós somos de fato muito bons na leitura da linguagem corporal mas muitas vezes esquecemos isso. Por exemplo: quando eu vejo debates entre políticos na TV, frequentemente tiro o som, não quero ouvir o que eles dizem porque eles estão sempre mentindo, quero apenas ver sua linguagem corporal, que ela é muito mais informativa do que a linguagem verbal.

E ao observá-lo, o senhor diria que Donald Trump é um macho alfa, se comporta como um líder chimpanzé?
O problema com isso é que eu usei a expressão “macho alfa” para definir machos chimpanzés e muitos dos “machos alfa” que eu conheço são bons líderes: eles mantêm o grupo unido, eles unem as partes quando se dividem, garantem a preservação da ordem na sociedade, eles têm empatia pelos outros. Essas são qualidades que muitos líderes do mundo humano não têm. Nós os chamamos algumas vezes de “alfa” porque eles são dominantes, eles comandam a cena política mas não agem como “machos alfa” em termos de liderança. Liderança, e isso vale também para as mulheres, que podem ser líderes também, é juntar as partes, mantê-las unidas, preservar a ordem na sociedade e nem todos os “machos alfa” são bons nisso.

Seus livros costumam tratar das emoções dos animais e suas relações com as emoções e comportamentos humanos. Quanto nós podemos aprender com os macacos e com isso obter um comportamento melhor de nossa sociedade?
Meus livros não dizem como organizar uma sociedade humana, porque eu falo sobre bonobos, chimpanzés e outros primatas. Eu não sinto que podemos tomar lições diretamente daí. Mas o que eu posso dizer é que a psicologia humana é muito antiga. Nós costumamos pensar que inventamos tudo. De fato nós inventamos muitas coisas de tecnologia: o telefone celular, o avião etc. Mas nosso comportamento e nossa psicologia são muito antigos. Então, a mensagem dos meus livros é que muitas das tendências que nós temos são ancestrais, elas são como as dos primatas. E nesse sentido é que podemos aprender com os primatas. Podemos aprender que em suas comunidades eles resolvem conflitos, são muito bons em se reconciliar depois, em dividir alimentos… Essas são coisas que podemos aprender com os animais.

Seu livro “A Era da Empatia” me deixou a impressão de que o senhor tem o desejo de empoderar o lado bonobo que temos dentro de nós humanos. Estou certo?
Empatia é uma característica muito antiga dos mamíferos. Muitos mamíferos têm empatia, seu cachorro tem empatia. Os cientistas fizeram experiências: pediram para os adultos em uma família chorarem, para observar como os cachorros e as crianças reagem. E ambos reagem procurando se aproximar da pessoa que está chorando para consolá-la e dar conforto. Essa é uma atitude de empatia que podemos observar em todos os mamíferos. Nós humanos temos uma enorme capacidade de exercer a empatia, mas às vezes nos esquecemos disso. Especialmente, com estranhos, com gente de fora de nosso círculo, nós às vezes não revelamos esse tipo de empatia.

Falando da cena que serve de título a seu livro, o abraço final da chimpanzé Mama e do cientista que ela conheceu a vida toda: ela sabia que estava morrendo, que iria morrer em duas semanas? Os chimpanzés enfrentam a morte?
Nesta cena, meu professor, Jan van Hooff, com oitenta anos, se aproximou da chimpanzé Mama, que estava com 59 anos e estava morrendo. Ele entrou em sua jaula; ela vivia em uma área grande, com um grande grupo de chimpanzés, mas dormia em uma jaula. Ele entrou na jaula, o que nós nunca, nunca fazemos porque os macacos são muito mais fortes do que nós. Mas ele fez isso, porque ela estava morrendo. E ela o cumprimentou com um abraço. Ele sabia que ela iria morrer, estava muito fraca, e nós a conhecíamos muito bem. E ela logo o acolheu, o abraçou. O professor Van Hooff entrou lá sabendo que ela estava morrendo, mas não sabemos se ela sabia que ia morrer. Nós não sabemos se os animais têm um senso de mortalidade. Ela evidentemente sabia que estava fraca, mas não podemos afirmar que ela tinha consciência da morte. O encontro era uma oportunidade do professor se despedir dela, não sabemos se ela via aquele momento do mesmo jeito. O motivo de eu trazer esse encontro para o título do livro foi porque aquele momento, além de deixar as pessoas muito emocionadas, nos deixa muito surpresos: como os gestos são parecidos com gestos humanos, como suas expressões são parecidas com humanas. E essa reação das pessoas me surpreendeu. Nós estamos dizendo há cerca de 50 anos que os bonobos e chimpanzés são muito próximos dos seres humanos; então por que as pessoas ainda se surpreendem com suas emoções e suas expressões que parece humanas? Então por isso decidi tomar essa cena para explicar que todas as expressões faciais que nós humanos temos bem como todas as emoções que temos podem ser encontradas em nossos parentes próximos, os primatas.

Em seu livro você narra a história de uma mãe chimpanzé cujo filhote morre e ela segue carregando seu corpo por um longo período. Ela achava que ele estava vivo ou fingia que ele estava vivo?
Isso acontece com frequência. Os laços entre mãe e filho são muito fortes. Então, quando a criança morre, as mães não os abandonam. Isso é verdade com humanos, com orcas e golfinhos, ocorre com os primatas. As mães carregam os corpos de seus bebês mortos com elas. Eu penso que para elas é uma forma de manter o contato com eles. Eu acho que sim, elas sabem que seus filhos morreram, elas sabem que ele está morto, mesmo assim querem mantê-los juntos. Creio que isso é se deve à força dos laços fortíssimos entre eles e essa é uma forma de tornar gradual o processo de separação.

Podemos dizer que humanos demonstram isso com fotos e outros objetos?
Entre humanos, nós esperamos que a mãe, quando o filho morre, se separe do corpo. Mas muitas mães têm a tendência de segurá-lo e provavelmente elas manifestam isso mantendo as memórias vivas. Nunca é uma separação completa. Quando perdemos uma pessoa, nunca nos separamos completamente dela.

O senhor tem um livro inédito no Brasil cujo título é uma pergunta: “Somos Inteligentes o Suficiente para Entender Como os Animais são Inteligentes” (Are We Smart Enough to Know How Smart Animals Are, 2016)? Qual é sua resposta: somos?
Há um longo tempo nas pesquisas em inteligência animal durante a qual nós, humanos, apresentamos desafios muito simples para os animais. Tipo: colocamos um rato em uma caixa e o rato tem que apertar várias vezes uma alavanca para receber recompensas por isso e essa é a forma como testamos sua inteligência. Mas o rato é um animal muito mais inteligente do que isso, ele pode fazer muito mais coisas do que apertar uma alavanca. Então, nós não temos sido muito inteligentes no jeito de testar a inteligência animal. Especialmente com os macacos, os elefantes, os golfinhos, esses animais muito inteligentes, nós não devemos submetê-los a testes simples, devemos fazer testes apropriados para suas capacidades. Algumas vezes é muito difícil; por exemplo, a capacidade do olfato de um elefante é cem vezes maior do que a de um cachorro, que é cem vezes melhor do que nós somos. Então, temos que fazer testes que desafiem o olfato do elefante, mas isso é muito difícil criarmos, porque somos uma espécie muito visual. É complicado para os humanos trabalharem no mesmo nível das capacidades desses animais.

O sermos visuais e verbais reduz as outras dimensões de nossa inteligência?
Sim. Por exemplo, o senso de localização dos morcegos, que permite que eles voem no escuro e capturem insetos, é uma capacidade muito complexa, mas nós humanos não somos muito interessados nisso. Nós somos interessados no uso de ferramentas, em linguagens, porque somos muito bons nisso. As coisas que os morcegos fazem não nos interessam muito, porque não temos essas capacidades. Nós humanos somos muito antropocêntricos, temos viés humanos, admiramos como somos inteligentes. Então, pesquisamos o uso de ferramentas e as linguagens dos outros animais, porque somos bons nisso.

O senso comum criado pela influência das religiões diz que a linguagem é um monopólio do homem, um dom concedido unicamente ao homem. O senhor diria que nos próximos 25 anos poderemos ter surpresas nesse campo, quanto à capacidade de comunicação dos outros seres vivos?
Os animais nos têm surpreendido ao longo dos últimos 25 anos. Todos os tipos de domínios, todos os estudos têm demonstrado isso. E há animais que têm formas de comunicação muito complexas, mesmo que não sejam como a nossa linguagem, mas tipos diferentes. Por exemplo: golfinhos têm muitos sons, embaixo d’água, que nós humanos temos dificuldade de ouvir, mas com sensores temos condições de ouvir e gravar, que revelam uma comunicação complexa. E quem consegue entender o que está acontecendo ali? Por isso, eu creio que sim, vamos nos surpreender com as descobertas que faremos sobre a sofisticação da comunicação de outros animais, que pode não ser exatamente como a linguagem humana mas ser muito complexa. Então, eu não creio que sejamos os únicos animais com capacidade de comunicar coisas complicadas uns para os outros.

O senhor tem um vídeo muito popular no Youtube que mostra um macaco que se irrita por ter recebido uma recompensa pior que outro indivíduo ao realizar a mesma tarefa. Lutar por justiça é uma característica primata, antes de ser humana?
Nesse vídeo há dois macacos-prego, que é uma espécie que existe no Brasil, um recebe passas ao realizar a tarefa e o outro recebe pedaços de pepino cortado. Normalmente, se você dá pepinos aos dois macacos, eles vão achar ótimo. Mas se você dá passas a um e pepino para o outro, o que recebe o pepino vai ficar muito bravo. Nós chamamos isso de aversão pela desigualdade mas você pode chamar de senso de justiça. Eles são sensíveis quanto ao que recebem pelo que realizam, em comparação com o que outra pessoa recebe. Eu creio que isso é a raiz do senso de justiça na sociedade humana. Nós também ficamos irritados se alguém ganha um pagamento maior pelo mesmo trabalho.

O senhor já está trabalhando em um novo livro?
Sim, estou trabalhando em um livro sobre gênero, as diferenças entre os sexos. Em todos os primatas vemos diferenças, como nas sociedades humanas. Eu estou estudando isso.

Há outras espécies de primatas em que se pode encontrar mais de dois gêneros?
Sim, há sempre indivíduos em sociedades primatas que são diferentes dos outros. Por exemplo: fêmeas que agem mais como machos ou machos que agem mais como fêmeas; há também indivíduos que não se encaixam em nenhum desses estereótipos. Então, de fato, tipos de diferenças que observamos na sociedade humana aparecem também em outros animais.

Então podemos aprender também com os outros primatas sobre respeito aos transgêneros?
Eu também escrevi sobre homossexualidade entre os primatas. O mais interessante para mim é que eles toleram qualquer comportamento, sem qualquer problema. Eles não criam agitação em torno do assunto, não é uma questão importante. Se você tem um indivíduo em uma sociedade que não se comporta como outros machos do grupo, ninguém vai se perturbar por isso. Creio que nós humanos podemos aprender muito sobre tolerância com eles, sim.

Understanding fruit fly behavior may be next step toward autonomous vehicles (Science Daily)

Could the way drosophila use antennae to sense heat help us teach self-driving cars make decisions?

Date: April 6, 2021

Source: Northwestern University

Summary: With over 70% of respondents to a AAA annual survey on autonomous driving reporting they would fear being in a fully self-driving car, makers like Tesla may be back to the drawing board before rolling out fully autonomous self-driving systems. But new research shows us we may be better off putting fruit flies behind the wheel instead of robots.


With over 70% of respondents to a AAA annual survey on autonomous driving reporting they would fear being in a fully self-driving car, makers like Tesla may be back to the drawing board before rolling out fully autonomous self-driving systems. But new research from Northwestern University shows us we may be better off putting fruit flies behind the wheel instead of robots.

Drosophila have been subjects of science as long as humans have been running experiments in labs. But given their size, it’s easy to wonder what can be learned by observing them. Research published today in the journal Nature Communications demonstrates that fruit flies use decision-making, learning and memory to perform simple functions like escaping heat. And researchers are using this understanding to challenge the way we think about self-driving cars.

“The discovery that flexible decision-making, learning and memory are used by flies during such a simple navigational task is both novel and surprising,” said Marco Gallio, the corresponding author on the study. “It may make us rethink what we need to do to program safe and flexible self-driving vehicles.”

According to Gallio, an associate professor of neurobiology in the Weinberg College of Arts and Sciences, the questions behind this study are similar to those vexing engineers building cars that move on their own. How does a fruit fly (or a car) cope with novelty? How can we build a car that is flexibly able to adapt to new conditions?

This discovery reveals brain functions in the household pest that are typically associated with more complex brains like those of mice and humans.

“Animal behavior, especially that of insects, is often considered largely fixed and hard-wired — like machines,” Gallio said. “Most people have a hard time imagining that animals as different from us as a fruit fly may possess complex brain functions, such as the ability to learn, remember or make decisions.”

To study how fruit flies tend to escape heat, the Gallio lab built a tiny plastic chamber with four floor tiles whose temperatures could be independently controlled and confined flies inside. They then used high-resolution video recordings to map how a fly reacted when it encountered a boundary between a warm tile and a cool tile. They found flies were remarkably good at treating heat boundaries as invisible barriers to avoid pain or harm.

Using real measurements, the team created a 3D model to estimate the exact temperature of each part of the fly’s tiny body throughout the experiment. During other trials, they opened a window in the fly’s head and recorded brain activity in neurons that process external temperature signals.

Miguel Simões, a postdoctoral fellow in the Gallio lab and co-first author of the study, said flies are able to determine with remarkable accuracy if the best path to thermal safety is to the left or right. Mapping the direction of escape, Simões said flies “nearly always” escape left when they approach from the right, “like a tennis ball bouncing off a wall.”

“When flies encounter heat, they have to make a rapid decision,” Simões said. “Is it safe to continue, or should it turn back? This decision is highly dependent on how dangerous the temperature is on the other side.”

Observing the simple response reminded the scientists of one of the classic concepts in early robotics.

“In his famous book, the cyberneticist Valentino Braitenberg imagined simple models made of sensors and motors that could come close to reproducing animal behavior,” said Josh Levy, an applied math graduate student and a member of the labs of Gallio and applied math professor William Kath. “The vehicles are a combination of simple wires, but the resulting behavior appears complex and even intelligent.”

Braitenberg argued that much of animal behavior could be explained by the same principles. But does that mean fly behavior is as predictable as that of one of Braitenberg’s imagined robots?

The Northwestern team built a vehicle using a computer simulation of fly behavior with the same wiring and algorithm as a Braitenberg vehicle to see how closely they could replicate animal behavior. After running model race simulations, the team ran a natural selection process of sorts, choosing the cars that did best and mutating them slightly before recombining them with other high-performing vehicles. Levy ran 500 generations of evolution in the powerful NU computing cluster, building cars they ultimately hoped would do as well as flies at escaping the virtual heat.

This simulation demonstrated that “hard-wired” vehicles eventually evolved to perform nearly as well as flies. But while real flies continued to improve performance over time and learn to adopt better strategies to become more efficient, the vehicles remain “dumb” and inflexible. The researchers also discovered that even as flies performed the simple task of escaping the heat, fly behavior remains somewhat unpredictable, leaving space for individual decisions. Finally, the scientists observed that while flies missing an antenna adapt and figure out new strategies to escape heat, vehicles “damaged” in the same way are unable to cope with the new situation and turn in the direction of the missing part, eventually getting trapped in a spin like a dog chasing its tail.

Gallio said the idea that simple navigation contains such complexity provides fodder for future work in this area.

Work in the Gallio lab is supported by the NIH (Award No. R01NS086859 and R21EY031849), a Pew Scholars Program in the Biomedical Sciences and a McKnight Technological Innovation in Neuroscience Awards.


Story Source:

Materials provided by Northwestern University. Original written by Lila Reynolds. Note: Content may be edited for style and length.


Journal Reference:

  1. José Miguel Simões, Joshua I. Levy, Emanuela E. Zaharieva, Leah T. Vinson, Peixiong Zhao, Michael H. Alpert, William L. Kath, Alessia Para, Marco Gallio. Robustness and plasticity in Drosophila heat avoidance. Nature Communications, 2021; 12 (1) DOI: 10.1038/s41467-021-22322-w

Sperm whales in 19th century shared ship attack information (The Guardian)

Whalers’ logbooks show rapid drop in strike rate in north Pacific due to changes in cetacean behaviour

Philip Hoare @philipwhale

Wed 17 Mar 2021 07.01 GMT Last modified on Thu 18 Mar 2021 14.38 GMT

When facing a human attack, sperm whales abandoned the defensive circles used against orca and swam upwind instead.
When facing a human attack, sperm whales abandoned the defensive circles used against orca and swam upwind instead. Photograph: Alamy

A remarkable new study on how whales behaved when attacked by humans in the 19th century has implications for the way they react to changes wreaked by humans in the 21st century.

The paper, published by the Royal Society on Wednesday, is authored by Hal Whitehead and Luke Rendell, pre-eminent scientists working with cetaceans, and Tim D Smith, a data scientist, and their research addresses an age-old question: if whales are so smart, why did they hang around to be killed? The answer? They didn’t.

Using newly digitised logbooks detailing the hunting of sperm whales in the north Pacific, the authors discovered that within just a few years, the strike rate of the whalers’ harpoons fell by 58%. This simple fact leads to an astonishing conclusion: that information about what was happening to them was being collectively shared among the whales, who made vital changes to their behaviour. As their culture made fatal first contact with ours, they learned quickly from their mistakes.

“Sperm whales have a traditional way of reacting to attacks from orca,” notes Hal Whitehead, who spoke to the Guardian from his house overlooking the ocean in Halifax, Nova Scotia, where he teaches at Dalhousie University. Before humans, orca were their only predators, against whom sperm whales form defensive circles, their powerful tails held outwards to keep their assailants at bay. But such techniques “just made it easier for the whalers to slaughter them”, says Whitehead.

It was a frighteningly rapid killing, and it accompanied other threats to the ironically named Pacific. From whaling and sealing stations to missionary bases, western culture was imported to an ocean that had remained largely untouched. As Herman Melville, himself a whaler in the Pacific in 1841, would write in Moby-Dick (1851): “The moot point is, whether Leviathan can long endure so wide a chase, and so remorseless a havoc.”

Sperm whales are highly socialised animals, able to communicate over great distances. They associate in clans defined by the dialect pattern of their sonar clicks. Their culture is matrilinear, and information about the new dangers may have been passed on in the same way whale matriarchs share knowledge about feeding grounds. Sperm whales also possess the largest brain on the planet. It is not hard to imagine that they understood what was happening to them.

The hunters themselves realised the whales’ efforts to escape. They saw that the animals appeared to communicate the threat within their attacked groups. Abandoning their usual defensive formations, the whales swam upwind to escape the hunters’ ships, themselves wind-powered. ‘This was cultural evolution, much too fast for genetic evolution,’ says Whitehead.

And in turn, it evokes another irony. Now, just as whales are beginning to recover from the industrial destruction by 20th-century whaling fleets – whose steamships and grenade harpoons no whale could evade – they face new threats created by our technology. ‘They’re having to learn not to get hit by ships, cope with the depredations of longline fishing, the changing source of their food due to climate change,’ says Whitehead. Perhaps the greatest modern peril is noise pollution, one they can do nothing to evade.

Whitehead and Randall have written persuasively of whale culture, expressed in localised feeding techniques as whales adapt to shifting sources, or in subtle changes in humpback song whose meaning remains mysterious. The same sort of urgent social learning the animals experienced in the whale wars of two centuries ago is reflected in the way they negotiate today’s uncertain world and what we’ve done to it.

As Whitehead observes, whale culture is many millions of years older than ours. Perhaps we need to learn from them as they learned from us. After all, it was the whales that provoked Melville to his prophesies in Moby-Dick. “We account the whale immortal in his species, however perishable in individuality,” he wrote, “and if ever the world is to be again flooded … then the eternal whale will still survive, and … spout his frothed defiance to the skies.”

• This article was amended on 18 March 2021 to make clear the status of “Dalhousie” as a university, not a placename.

The remarkable ways animals understand numbers (BBC Future)

bbc.com

Andreas Nieder, September 7, 2020

(Credit: Press Association)

For some species there is strength and safety in numbers (Credit: Press Association)

Humans as a species are adept at using numbers, but our mathematical ability is something we share with a surprising array of other creatures.

One of the key findings over the past decades is that our number faculty is deeply rooted in our biological ancestry, and not based on our ability to use language. Considering the multitude of situations in which we humans use numerical information, life without numbers is inconceivable.

But what was the benefit of numerical competence for our ancestors, before they became Homo sapiens? Why would animals crunch numbers in the first place?

It turns out that processing numbers offers a significant benefit for survival, which is why this behavioural trait is present in many animal populations. Several studies examining animals in their ecological environments suggest that representing numbers enhances an animal’s ability to exploit food sources, hunt prey, avoid predation, navigate its habitat, and persist in social interactions.

Before numerically competent animals evolved on the planet, single-celled microscopic bacteria – the oldest living organisms on Earth – already exploited quantitative information. The way bacteria make a living is through their consumption of nutrients from their environment. Mostly, they grow and divide themselves to multiply. However, in recent years, microbiologists have discovered they also have a social life and are able to sense the presence or absence of other bacteria. In other words, they can sense the number of bacteria.

Take, for example, the marine bacterium Vibrio fischeri. It has a special property that allows it to produce light through a process called bioluminescence, similar to how fireflies give off light. If these bacteria are in dilute water solutions (where they are essentially alone), they make no light. But when they grow to a certain cell number of bacteria, all of them produce light simultaneously. Therefore, Vibrio fischeri can distinguish when they are alone and when they are together.

Sometimes the numbers don't add up when predators are trying to work out which prey to target (Credit: Alamy)

Sometimes the numbers don’t add up when predators are trying to work out which prey to target (Credit: Alamy)

It turns out they do this using a chemical language. They secrete communication molecules, and the concentration of these molecules in the water increases in proportion to the cell number. And when this molecule hits a certain amount, called a “quorum”, it tells the other bacteria how many neighbours there are, and all the bacteria glow.

This behaviour is called “quorum sensing” – the bacteria vote with signalling molecules, the vote gets counted, and if a certain threshold (the quorum) is reached, every bacterium responds. This behaviour is not just an anomaly of Vibrio fischeri – all bacteria use this sort of quorum sensing to communicate their cell number in an indirect way via signalling molecules.

Remarkably, quorum sensing is not confined to bacteria – animals use it to get around, too. Japanese ants (Myrmecina nipponica), for example, decide to move their colony to a new location if they sense a quorum. In this form of consensus decision making, ants start to transport their brood together with the entire colony to a new site only if a defined number of ants are present at the destination site. Only then, they decide, is it safe to move the colony.

Numerical cognition also plays a vital role when it comes to both navigation and developing efficient foraging strategies. In 2008, biologists Marie Dacke and Mandyam Srinivasan performed an elegant and thoroughly controlled experiment in which they found that bees are able to estimate the number of landmarks in a flight tunnel to reach a food source – even when the spatial layout is changed. Honeybees rely on landmarks to measure the distance of a food source to the hive. Assessing numbers is vital to their survival.

When it comes to optimal foraging, “going for more” is a good rule of thumb in most cases, and seems obvious when you think about it, but sometimes the opposite strategy is favourable. The field mouse loves live ants, but ants are dangerous prey because they bite when threatened. When a field mouse is placed into an arena together with two ant groups of different quantities, then, it surprisingly “goes for less”. In one study, mice that could choose between five versus 15, five versus 30, and 10 versus 30 ants always preferred the smaller quantity of ants. The field mice seem to pick the smaller ant group in order to ensure comfortable hunting and to avoid getting bitten frequently.

Numerical cues play a significant role when it comes to hunting prey in groups, as well. The probability, for example, that wolves capture elk or bison varies with the group size of a hunting party. Wolves often hunt large prey, such as elk and bison, but large prey can kick, gore, and stomp wolves to death. Therefore, there is incentive to “hold back” and let others go in for the kill, particularly in larger hunting parties. As a consequence, wolves have an optimal group size for hunting different prey. For elks, capture success levels off at two to six wolves. However, for bison, the most formidable prey, nine to 13 wolves are the best guarantor of success. Therefore, for wolves, there is “strength in numbers” during hunting, but only up to a certain number that is dependent on the toughness of their prey.

Animals that are more or less defenceless often seek shelter among large groups of social companions – the strength-in-numbers survival strategy hardly needs explaining. But hiding out in large groups is not the only anti-predation strategy involving numerical competence.

In 2005, a team of biologists at the University of Washington found that black-capped chickadees in Europe developed a surprising way to announce the presence and dangerousness of a predator. Like many other animals, chickadees produce alarm calls when they detect a potential predator, such as a hawk, to warn their fellow chickadees. For stationary predators, these little songbirds use their namesake “chick-a-dee” alarm call. It has been shown that the number of “dee” notes at the end of this alarm call indicates the danger level of a predator.

Chickadees produce different numbers of "dee" notes at the end of their call depending on danger they have spotted (Credit: Getty Images)

Chickadees produce different numbers of “dee” notes at the end of their call depending on danger they have spotted (Credit: Getty Images)

A call such as “chick-a-dee-dee” with only two “dee” notes may indicate a rather harmless great grey owl. Great grey owls are too big to manoeuvre and follow the agile chickadees in woodland, so they aren’t a serious threat. In contrast, manoeuvring between trees is no problem for the small pygmy owl, which is why it is one of the most dangerous predators for these small birds. When chickadees see a pygmy owl, they increase the number of “dee” notes and call “chick-a-dee-dee-dee-dee.” Here, the number of sounds serves as an active anti-predation strategy.

Groups and group size also matter if resources cannot be defended by individuals alone – and the ability to assess the number of individuals in one’s own group relative to the opponent party is of clear adaptive value.

Several mammalian species have been investigated in the wild, and the common finding is that numerical advantage determines the outcome of such fights. In a pioneering study, zoologist Karen McComb and co-workers at the University of Sussex investigated the spontaneous behaviour of female lions at the Serengeti National Park when facing intruders. The authors exploited the fact that wild animals respond to vocalisations played through a speaker as though real individuals were present. If the playback sounds like a foreign lion that poses a threat, the lionesses would aggressively approach the speaker as the source of the enemy. In this acoustic playback study, the authors mimicked hostile intrusion by playing the roaring of unfamiliar lionesses to residents.

Two conditions were presented to subjects: either the recordings of single female lions roaring, or of groups of three females roaring together. The researchers were curious to see if the number of attackers and the number of defenders would have an impact on the defender’s strategy. Interestingly, a single defending female was very hesitant to approach the playbacks of a single or three intruders. However, three defenders readily approached the roaring of a single intruder, but not the roaring of three intruders together.

Obviously, the risk of getting hurt when entering a fight with three opponents was foreboding. Only if the number of the residents was five or more did the lionesses approach the roars of three intruders. In other words, lionesses decide to approach intruders aggressively only if they outnumber the latter – another clear example of an animal’s ability to take quantitative information into account.

Our closest cousins in the animal kingdom, the chimpanzees, show a very similar pattern of behaviour. Using a similar playback approach, Michael Wilson and colleagues from Harvard University found that the chimpanzees behaved like military strategists. They intuitively follow equations used by military forces to calculate the relative strengths of opponent parties. In particular, chimpanzees follow predictions made in Lanchester’s “square law” model of combat. This model predicts that, in contests with multiple individuals on each side, chimpanzees in this population should be willing to enter a contest only if they outnumber the opposing side by a factor of at least 1.5. And that is precisely what wild chimps do.

Lionesses judge how many intruders they may be facing before approaching them (Credit: Alamy)

Lionesses judge how many intruders they may be facing before approaching them (Credit: Alamy)

Staying alive – from a biological stance – is a means to an end, and the aim is the transmission of genes. In mealworm beetles (Tenebrio molitor), many males mate with many females, and competition is intense. Therefore, a male beetle will always go for more females in order to maximise his mating opportunities. After mating, males even guard females for some time to prevent further mating acts from other males. The more rivals a male has encountered before mating, the longer he will guard the female after mating.

It is obvious that such behaviour plays an important role in reproduction and therefore has a high adaptive value. Being able to estimate quantity has improved males’ sexual competitiveness. This may in turn be a driving force for more sophisticated cognitive quantity estimation throughout evolution.

One may think that everything is won by successful copulation. But that is far from the truth for some animals, for whom the real prize is fertilising an egg. Once the individual male mating partners have accomplished their part in the play, the sperm continues to compete for the fertilisation of the egg. Since reproduction is of paramount importance in biology, sperm competition causes a variety of adaptations at the behavioural level.

In both insects and vertebrates, the males’ ability to estimate the magnitude of competition determines the size and composition of the ejaculate. In the pseudoscorpion, Cordylochernes scorpioides, for example, it is common that several males copulate with a single female. Obviously, the first male has the best chances of fertilising this female’s egg, whereas the following males face slimmer and slimmer chances of fathering offspring. However, the production of sperm is costly, so the allocation of sperm is weighed considering the chances of fertilising an egg.

Males smell the number of competitor males that have copulated with a female and adjust by progressively decreasing sperm allocation as the number of different male olfactory cues increases from zero to three.

Some bird species, meanwhile, have invented a whole arsenal of trickery to get rid of the burden of parenthood and let others do the job. Breeding a clutch and raising young are costly endeavours, after all. They become brood parasites by laying their eggs in other birds’ nests and letting the host do all the hard work of incubating eggs and feeding hatchlings. Naturally, the potential hosts are not pleased and do everything to avoid being exploited. And one of the defence strategies the potential host has at its disposal is the usage of numerical cues.

American coots, for example, sneak eggs into their neighbours’ nests and hope to trick them into raising the chicks. Of course, their neighbours try to avoid being exploited. A study in the coots’ natural habitat suggests that potential coot hosts can count their own eggs, which helps them to reject parasitic eggs. They typically lay an average-sized clutch of their own eggs, and later reject any surplus parasitic egg. Coots therefore seem to assess the number of their own eggs and ignore any others.

An even more sophisticated type of brood parasitism is found in cowbirds, a songbird species that lives in North America. In this species, females also deposit their eggs in the nests of a variety of host species, from birds as small as kinglets to those as large as meadowlarks, and they have to be smart in order to guarantee that their future young have a bright future.

Cowbird eggs hatch after exactly 12 days of incubation; if incubation is only 11 days, the chicks do not hatch and are lost. It is therefore not an accident that the incubation times for the eggs of the most common hosts range from 11 to 16 days, with an average of 12 days. Host birds usually lay one egg per day – once one day elapses with no egg added by the host to the nest, the host has begun incubation. This means the chicks start to develop in the eggs, and the clock begins ticking. For a cowbird female, it is therefore not only important to find a suitable host, but also to precisely time their egg laying appropriately. If the cowbird lays her egg too early in the host nest, she risks her egg being discovered and destroyed. But if she lays her egg too late, incubation time will have expired before her cowbird chick can hatch.

Female cowbirds perform some incredible mental arithmetic to know when she should lay her eggs in the next of a host bird (Credit: Alamy)

Female cowbirds perform some incredible mental arithmetic to know when she should lay her eggs in the next of a host bird (Credit: Alamy)

Clever experiments by David J White and Grace Freed-Brown from the University of Pennsylvania suggest that cowbird females carefully monitor the host’s clutch to synchronise their parasitism with a potential host’s incubation. The cowbird females watch out for host nests in which the number of eggs has increased since her first visit. This guarantees that the host is still in the laying process and incubation has not yet started. In addition, the cowbird is looking out for nests that contain exactly one additional egg per number of days that have elapsed since her initial visit.

For instance, if the cowbird female visited a nest on the first day and found one host egg in the nest, she will only deposit her own egg if the host nest contains three eggs on the third day. If the nest contains fewer additional eggs than the number of days that have passed since the last visit, she knows that incubation has already started and it is useless for her to lay her own egg. It is incredibly cognitively demanding, since the female cowbird needs to visit a nest over multiple days, remember the clutch size from one day to the next, evaluate the change in the number of eggs in the nest from a past visit to the present, assess the number of days that have passed, and then compare these values to make a decision to lay her egg or not.

But this is not all. Cowbird mothers also have sinister reinforcement strategies. They keep watch on the nests where they’ve laid their eggs. In an attempt to protect their egg, the cowbirds act like mafia gangsters. If the cowbird finds that her egg has been destroyed or removed from the host’s nest, she retaliates by destroying the host bird’s eggs, pecking holes in them or carrying them out of the nest and dropping them on the ground. The host birds better raise the cowbird nestling, or else they have to pay dearly. For the host parents, it may therefore be worth to go through all the trouble of raising a foster chick from an adaptive point of view.

The cowbird is an astounding example of how far evolution has driven some species to stay in the business of passing on their genes. The existing selection pressures, whether imposed by the inanimate environment or by other animals, force populations of species to maintain or increase adaptive traits caused by specific genes. If assessing numbers helps in this struggle to survive and reproduce, it surely is appreciated and relied on.

This explains why numerical competence is so widespread in the animal kingdom: it evolved either because it was discovered by a previous common ancestor and passed on to all descendants, or because it was invented across different branches of the animal tree of life.

Irrespective of its evolutionary origin, one thing is certain – numerical competence is most certainly an adaptive trait.

* This article originally appeared in The MIT Press Reader, and is republished under a Creative Commons licence. Andreas Nieder is Professor of Animal Physiology and Director of the Institute of Neurobiology at the University of Tübingen and the author of A Brain for Numbers, from which this article is adapted.

When Whales and Humans Talk (Hakai Magazine)

Arctic people have been communicating with cetaceans for centuries—and scientists are finally taking note.

Tattooed Whale, 2016 by Tim Pitsiulak. Screen-print on Arches Cover Black. Reproduced with the permission of Dorset Fine ArtsApril 3rd, 2018

Harry Brower Sr. was lying in a hospital bed in Anchorage, Alaska, close to death, when he was visited by a baby whale.

Although Brower’s body remained in Anchorage, the young bowhead took him more than 1,000 kilometers north to Barrow (now Utqiaġvik), where Brower’s family lived. They traveled together through the town and past the indistinct edge where the tundra gives way to the Arctic Ocean. There, in the ice-blue underwater world, Brower saw Iñupiat hunters in a sealskin boat closing in on the calf’s mother.

Brower felt the shuddering harpoon enter the whale’s body. He looked at the faces of the men in the umiak, including those of his own sons. When he awoke in his hospital bed as if from a trance, he knew precisely which man had made the kill, how the whale had died, and whose ice cellar the meat was stored in. He turned out to be right on all three counts.

Brower lived six years after the episode, dying in 1992 at the age of 67. In his final years, he discussed what he had witnessed with Christian ministers and Utqiaġvik’s whaling captains. The conversations ultimately led him to hand down new rules to govern hunting female whales with offspring, meant to communicate respect to whales and signal that people were aware of their feelings and needs. “[The whale] talked to me,” Brower recalls in a collection of his stories, The Whales, They Give Themselves. “He told me all the stories about where they had all this trouble out there on the ice.”

Not long ago, non-Indigenous scientists might have dismissed Brower’s experience as a dream or the inchoate ramblings of a sick man. But he and other Iñupiat are part of a deep history of Arctic and subarctic peoples who believe humans and whales can talk and share a reciprocal relationship that goes far beyond that of predator and prey. Today, as Western scientists try to better understand Indigenous peoples’ relationships with animals—as well as animals’ own capacity for thoughts and feelings—such beliefs are gaining wider recognition, giving archaeologists a better understanding of ancient northern cultures.

“If you start looking at the relationship between humans and animals from the perspective that Indigenous people themselves may have had, it reveals a rich new universe,” says Matthew Betts, an archaeologist with the Canadian Museum of History who studies Paleo-Eskimo cultures in the Canadian Arctic. “What a beautiful way to view the world.”


It’s not clear exactly when people developed the technology that allowed them to begin hunting whales, but scholars generally believe Arctic whaling developed off the coast of Alaska sometime between 600 and 800 CE. For thousands of years before then, Arctic people survived by hunting seals, caribou, and walruses at the edge of the sea ice.

One such group, the Dorset—known in Inuit oral tradition as the Tunitwere rumored to have been so strong the men could outrun caribou and drag a 1,700-kilogram walrus across the ice. The women were said to have fermented raw seal meat against the warmth of their skin, leaving it in their pants for days at a time. But despite their legendary survival skills, the Tunit died out 1,000 years ago.An Inuit hunter sits on a whale that’s been hauled to shore for butchering in Point Hope, Alaska, in 1900. Photo by Hulton Deutsch/Getty Images

An Inuit hunter sits on a whale that’s been hauled to shore for butchering in Point Hope, Alaska, in 1900. Photo by Hulton Deutsch/Getty Images

One theory for their mysterious disappearance is that they were outcompeted by people who had begun to move east into the Canadian Arctic—migrants from Alaska who brought sealskin boats allowing them to push off from shore and hunt whales. Each spring, bowhead whales weighing up to 54,000 kilograms pass through the leads of water that open into the sea ice, and with skill and luck, the ancestors of today’s Inuit and Iñupiat people could spear a cetacean as it surfaced to breathe.

The advent of whaling changed the North. For the first time, hunters could bring in enough meat to feed an entire village. Permanent settlements began springing up in places like Utqiaġvik that were reliably visited by bowheads—places still inhabited today. Social organizations shifted as successful whale hunters amassed wealth, became captains, and positioned themselves at the top of a developing social hierarchy. Before long, the whale hunt became the center of cultural, spiritual, and day-to-day life, and whales the cornerstone of many Arctic and subarctic cosmologies.

When agricultural Europeans began visiting and writing about the North in the 10th century, they were mesmerized by Aboriginal peoples’ relationships with whales. Medieval literature depicted the Arctic as a land of malevolent “monstrous fishes” and people who could summon them to shore through magical powers and mumbled spells. Even as explorers and missionaries brought back straightforward accounts of how individual whaling cultures went about hunting, butchering, and sharing a whale, it was hard to shake the sense of mysticism. In 1938, American anthropologist Margaret Lantis analyzed these scattered ethnographic accounts and concluded that Iñupiat, Inuit, and other northern peoples belonged to a circumpolar “whale cult.”

Lantis found evidence of this in widespread taboos and rituals meant to cement the relationship between people and whales. In many places, a recently killed whale was given a drink of fresh water, a meal, and even traveling bags to ensure a safe journey back to its spiritual home. Individual whalers had their own songs to call the whales to them. Sometimes shamans performed religious ceremonies inside circles made of whale bones. Stashes of whaling amulets—an ambiguous word used to describe everything from carved, jewelry-like charms to feathers or skulls—were passed from father to son in whaling families.

To non-Indigenous observers, it was all so mysterious. So unknowable. And for archaeologists and biologists especially, it was at odds with Western scientific values, which prohibited anything that smacked of anthropomorphism.
A whaler waits for the bowhead whales from shore in Utqiaġvik, Alaska, during whaling season in the Chukchi Sea. Photo by Steven J. Kazlowski/Alamy Stock Photo

A whaler waits for the bowhead whales from shore in Utqiaġvik, Alaska, during whaling season in the Chukchi Sea. Photo by Steven J. Kazlowski/Alamy Stock Photo

In archaeology, such attitudes have limited our understanding of Arctic prehistory, says Erica Hill, a zooarchaeologist with the University of Alaska Southeast. Whaling amulets and bone circles were written off as ritualistic or supernatural with little exploration of what they actually meant to the people who created them. Instead, archaeologists who studied animal artifacts often focused on the tangible information they revealed about what ancient people ate, how many calories they consumed, and how they survived.

Hill is part of a burgeoning branch of archaeology that uses ethnographic accounts and oral histories to re-examine animal artifacts with fresh eyes—and interpret the past in new, non-Western ways. “I’m interested in this as part of our prehistory as humans,” Hill says, “but also in what it tells us about alternative ways of being.”


The idea that Indigenous people have spiritual relationships with animals is so well established in popular culture it’s cliché. Yet constricted by Western science and culture, few archaeologists have examined the record of human history with the perspective that animals feel emotions and can express those emotions to humans.

Hill’s interest in doing so was piqued in 2007, when she was excavating in Chukotka, Russia, just across the Bering Strait from Alaska. The site was estimated to be 1,000 to 2,000 years old, predating the dawn of whaling in the region, and was situated at the top of a large hill. As her team dug through the tundra, they uncovered six or seven intact walrus skulls deliberately arranged in a circle.

Like many archaeologists, Hill had been taught that ancient humans in harsh northern climates conserved calories and rarely expended energy doing things with no direct physical benefit. That people were hauling walrus skulls to a hilltop where there were plenty of similar-sized rocks for building seemed strange. “If you’ve ever picked up a walrus skull, they’re really, really heavy,” Hill says. So she started wondering: did the skulls serve a purpose that wasn’t strictly practical that justified the effort of carrying them uphill?

When Hill returned home, she began looking for other cases of “people doing funky stuff” with animal remains. There was no shortage of examples: shrines packed with sheep skulls, ceremonial burials of wolves and dogs, walrus-skull rings on both sides of the Bering Strait. To Hill, though, some of the most compelling artifacts came from whaling cultures.

Museum collections across North America, for instance, include a dazzling array of objects categorized as whaling amulets. From this grab bag, Hill identified 20 carved wooden objects. Many served as the seats of whaling boats. In the Iñupiaq language, they’re called either iktuġat or aqutim aksivautana, depending on dialect.

One in particular stands out. Hill was looking for Alaskan artifacts in a massive climate-controlled warehouse belonging to Smithsonian’s National Museum of Natural History in Washington, DC. The artifacts were housed in hundreds of floor-to-ceiling drawers, row after row of them, with little indication of what was inside. She pulled open one drawer and there it was—the perfect likeness of a bowhead whale staring back at her.

The object, likely from the late 19th century, probably functioned as a crosspiece. It was hewn from a hunk of driftwood into a crescent shape 21 centimeters long. Carved on one side was a bowhead, looking as it would look if you were gazing down on a whale from above, perhaps from a raven’s-eye perspective. A precious bead of obsidian was embedded in the blowhole. “It’s so elegant and simple but so completely whale,” Hill says. “It’s this perfect balance of minimalism and form.”

Sometime in the late 19th century, an Iñupiat carver fashioned this seat for an umiak out of driftwood, carving the likeness of a bowhead whale, its blowhole symbolized with a piece of obsidian. Photo by Department of Anthropology, Smithsonian Institute (Cat. A347918)Sometime in the late 19th century, an Iñupiaq carver fashioned this amulet for an umiak out of driftwood, carving the likeness of a bowhead whale, its blowhole symbolized with a piece of obsidian. As with other whaling amulets Erica Hill has examined, this object may have also functioned as part of the boat’s structure. Photo by Department of Anthropology, Smithsonian Institute (Cat. A347918)

Using Iñupiat oral histories and ethnographies recorded in the 19th and 20th centuries, Hill now knows that such amulets were meant to be placed in a boat with the likeness of the whale facing down, toward the ocean. The meticulously rendered art was thus meant not for humans, but for whales—to flatter them, Hill says, and call them to the hunters. “The idea is that the whale will be attracted to its own likeness, so obviously you want to depict the whale in the most positive way possible,” she explains.

Yupik stories from St. Lawrence Island tell of whales who might spend an hour swimming directly under an umiak, positioning themselves so they could check out the carvings and the men occupying the boat. If the umiak was clean, the carvings beautiful, and the men respectful, the whale might reposition itself to be harpooned. If the art portrayed the whale in an unflattering light or the boat was dirty, it indicated that the hunters were lazy and wouldn’t treat the whale’s body properly. Then the whale might swim away.

In “Sounding a Sea-Change: Acoustic Ecology and Arctic Ocean Governance” published in Thinking with Water, Shirley Roburn quotes Point Hope, Alaska, resident Kirk Oviok: “Like my aunt said, the whales have ears and are more like people,” he says. “The first batch of whales seen would show up to check which ones in the whaling crew would be more hospitable. … Then the whales would come back to their pack and tell them about the situation.”

The belief that whales have agency and can communicate their needs to people isn’t unique to the Arctic. Farther south, on Washington’s Olympic Peninsula and British Columbia’s Vancouver Island, Makah and Nuu-chah-nulth whalers observed eight months of rituals meant to communicate respect in the mysterious language of whales. They bathed in special pools, prayed, spoke quietly, and avoided startling movements that might offend whales. Right before the hunt, the whalers sang a song asking the whale to give itself.

In Makah and Nuu-chah-nulth belief, as in many Arctic cultures, whales weren’t just taken—they willingly gave themselves to human communities. A whale that offered its body wasn’t sentencing itself to death. It was choosing to be killed by hunters who had demonstrated, through good behavior and careful adherence to rituals, that they would treat its remains in a way that would allow it to be reborn. Yupik tradition, for example, holds that beluga whales once lived on land and long to return to terra firma. In exchange for offering itself to a Yupik community, a beluga expected to have its bones given the ritualistic treatment that would allow it to complete this transition and return to land, perhaps as one of the wolves that would gnaw on the whale’s bones.

According to Hill, many of the objects aiding this reciprocity—vessels used to offer whales a drink of fresh water, amulets that hunters used to negotiate relationships with animal spirits—weren’t just reserved for shamanistic ceremonies. They were part of everyday life; the physical manifestation of an ongoing, daily dialogue between the human and animal worlds.


While Westerners domesticated and eventually industrialized the animals we eat—and thus came to view them as dumb and inferior—Arctic cultures saw whale hunting as a match between equals. Bipedal humans with rudimentary technology faced off against animals as much as 1,000 times their size that were emotional, thoughtful, and influenced by the same social expectations that governed human communities. In fact, whales were thought to live in an underwater society paralleling that above the sea.

a bowhead whale swimming amid multi-layer sea ice

It’s difficult to assess populations of animals that swim under the ice, far from view, like bowhead whales. But experienced Iñupiat whalers are good at it. Photo by Steven Kazlowski/Minden Pictures

Throughout history, similar beliefs have guided other human-animal relationships, especially in hunter-gatherer cultures that shared their environment with big, potentially dangerous animals. Carvings left behind by the Tunit, for example, suggest a belief that polar bears possessed a kind of personhood allowing them to communicate with humans; while some Inuit believed walruses could listen to humans talking about them and react accordingly.

Whether or not those beliefs are demonstrably true, says Hill, they “make room for animal intelligence and feelings and agency in ways that our traditional scientific thinking has not.”

Today, as archaeologists like Hill and Matthew Betts shift their interpretation of the past to better reflect Indigenous worldviews, biologists too are shedding new light on whale behavior and biology that seems to confirm the traits Indigenous people have attributed to whales for more than 1,000 years. Among them is Hal Whitehead, a professor at Dalhousie University in Nova Scotia who argues that cetaceans have their own culture—a word typically reserved for human societies.

By this definition, culture is social learning that’s passed down from one generation to the next. Whitehead finds evidence for his theory in numerous recent studies, including one that shows bowhead whales in the North Pacific, off the Alaskan coast, and in the Atlantic Ocean near Greenland sing different songs, the way human groups might have different styles of music or linguistic dialects. Similarly, pods of resident killer whales living in the waters off south Vancouver Island greet each other with different behaviors than killer whales living off north Vancouver Island, despite the fact that the groups are genetically almost identical and have overlapping territories.

Plus, calves spend years with their mothers, developing the strong mother-offspring bonds that serve to transfer cultural information, and bowhead whales live long enough to accumulate the kind of environmental knowledge that would be beneficial to pass on to younger generations. We know this largely because of a harpoon tip that was found embedded in a bowhead in northern Alaska in 2007. This particular harpoon was only manufactured between 1879 and 1885 and wasn’t used for long after, meaning that the whale had sustained its injury at least 117 years before it finally died.

Other beliefs, too, are proving less farfetched than they once sounded. For years, scientists believed whales couldn’t smell, despite the fact that Iñupiat hunters claimed the smell of woodsmoke would drive a whale away from their camp. Eventually, a Dutch scientist dissecting whale skulls proved the animals did, indeed, have the capacity to smell. Even the Yupik belief that beluga whales were once land-dwelling creatures is rooted in reality: some 50 million years ago, the ancestor of modern-day whales walked on land. As if recalling this, whale fetuses briefly develop legs before losing them again.

An Inuit hunter sits on a whale that’s been hauled to shore for butchering in Point Hope, Alaska, in 1900. Photo by Hulton Deutsch/Getty ImagesInuit hunters in Utqiaġvik, Alaska, paddle an umiak after a bowhead whale. Photo by Galen Rowell/Getty Images

None of this suggests that whales freely give themselves to humans. But once you understand the biological and intellectual capabilities of whales—as whaling cultures surely did—it’s less of a leap to conclude that cetaceans live in their own underwater society, and can communicate their needs and wishes to humans willing to listen.


With the dawn of the 20th century and the encroachment of Euro-Americans into the North, Indigenous whaling changed drastically. Whaling in the Makah and Nuu-chah-nulth Nations essentially ended in the 1920s after commercial whalers hunted the gray whale to near extinction. In Chukotka, Russian authorities in the 1950s replaced community-based whaling with state-run whaling.

Even the whaling strongholds of Alaska’s Iñupiat villages weren’t immune. In the 1970s, the International Whaling Commission ordered a halt to subsistence bowhead whaling because US government scientists feared there were just 1,300 of the animals left. Harry Brower Sr. and other whaling captains who’d amassed lifetimes of knowledge knew that figure was wrong.

But unlike other whaling cultures, Iñupiat whalers had the means to fight back, thanks to taxes they had collected from a nearby oil boom. With the money, communities hired Western-trained scientists to corroborate traditional knowledge. The scientists developed a new methodology that used hydrophones to count bowhead whales beneath the ice, rather than extrapolating the population based on a count of the visible bowheads passing by a single, ice-free locale. Their findings proved bowheads were far more numerous than the government had previously thought, and subsistence whaling was allowed to continue.

Elsewhere, too, whaling traditions have slowly come back to life. In 1999, the Makah harvested their first whale in over 70 years. The Chukchi were allowed to hunt again in the 1990s.

Yet few modern men knew whales as intimately as Brower. Although he eschewed some traditions—he said he never wanted his own whaling song to call a harpooned whale to the umiak, for exampleBrower had other ways of communicating with whales. He believed that whales listened, and that if a whaler was selfish or disrespectful, whales would avoid him. He believed that the natural world was alive with animals’ spirits, and that the inexplicable connection he’d felt with whales could only be explained by the presence of such spirits.

And he believed that in 1986, a baby whale visited him in an Anchorage hospital to show him how future generations could maintain the centuries-long relationship between humans and whales. Before he died, he told his biographer Karen Brewster that although he believed in a Christian heaven, he personally thought he would go elsewhere. “I’m going to go join the whales,” he said. “That’s the best place, I think. … You could feed all the people for the last time.”

Perhaps Brower did become a whale and feed his people one last time. Or perhaps, through his deep understanding of whale biology and behavior, he passed down the knowledge that enabled his people to feed themselves for generations to come. Today, the spring whaling deadline he proposed based on his conversation with the baby whale is still largely observed, and bowhead whales continue to sustain Iñupiat communities, both physically and culturally.

Correction: This article has been updated to clarify the original purpose of the whaling amulet that caught Erica Hill’s attention in the Smithsonian warehouse.


Author bio Krista Lee Langlois is an independent journalist, essayist, and “aquaphile.” She lived in the Marshall Islands in 2006 and now writes about the intersection of people and nature from a landlocked cabin outside Durango, Colorado.

Os motivos por trás da Guerra dos Chimpanzés, a única registrada entre animais (BBC Brasil)

9 abril 2018Três chimpanzés do Parque Nacional de Gombe nos anos 1970

GEZA TELEKI. A eleição de um macaco do norte do Parque Nacional de Gombe como macho alfa causou tensão na comunidade de chimpanzés e, principalmente, com dois rivais, Charlie e Hugh

A única guerra civil documentada entre chimpanzés selvagens começou com um assassinato brutal.

Era janeiro de 1974, e um chimpanzé chamado Godi fazia sua refeição, sozinho, nos galhos de uma árvore no Parque Nacional de Gombe, na Tanzânia.

Mas Godi não reparou que, enquanto comia, oito macacos o rodearam. “Ele pulou da árvore e correu, mas eles o agarraram”, disse o primatologista britânico Richard Wrangham ao documentário da BBC The Demonic Ape (O Macaco Demoníaco, em tradução livre).”Um deles conseguiu agarrar um de seus pés, outro lhe prendeu pela mão. Ele foi imobilizado e surrado. O ataque durou mais de cinco minutos e, quando o deixaram, ele mal conseguia se mover.

“Godi nunca mais foi visto.

O episódio é conhecido como o início do que a famosa primatologista britânica Jane Goodall chamou de “A Guerra dos 4 Anos”, o conflito que dividiu uma comunidade de chimpanzés em Gombe e desatou uma onda de assassinatos e violência que, desde então, nunca mais foi registrada.

Mão de um chimpanzé

GETTY IMAGES. O assassinato brutal do primata Godi marcou o início da sangrenta “Guerra de 4 anos” dos chimpanzés em Gombe

No entanto, o motivo exato e a causa da divisão são um “eterno mistério”, disse Joseph Feldblum, professor de antropologia evolutiva da Universidade de Duke, nos Estados Unidos, em um comunicado da instituição.

No mês passado, Feldblum liderou um estudo publicado na revista científica American Journal of Physical Anthropology que revela a história de “poder, ambição e ciúmes” que deu origem à guerra entre os primatas.

 

Macacos e humanos

Feldblum está há 25 anos arquivando e digitalizando as anotações que Goodall fez durante seus mais de 55 anos vivendo no Parque Nacional de Gombe.

A primatologista, que na última terça-feira completou 84 anos, mudou tudo o que acreditávamos saber sobre os chimpanzés (e sobre os seres humanos) ao descobrir que esses macacos fabricavam e usavam ferramentas, tinham uma linguagem primitiva e eram capazes de entender o que seus pares pensavam.

Mas Goodall também descobriu a crueldade que esses animais podiam demonstrar.

Jane Goodall com seu famoso boneco em 2018

GETTY IMAGES. A primatologista Jane Goodall, que lidera uma fundação de pesquisa e conservação com seu nome, acompanhou toda a guerra dos chimpanzés nos anos 1970

Foram quatro anos documentando saques, surras e assassinatos entre as facções Kasakela e Kahama, que ficavam ao norte e ao sul do parque, respectivamente.

Nesse tempo, por exemplo, um terço das mortes de chimpanzés machos em Gombe foram perpetreadas pelos próprios animais.

A guerra, disse Goodall no documentário da BBC, “só fez com que os chimpanzés se parecessem ainda mais conosco do que se pensava”.

A violência foi tão excessiva e única que alguns investigadores sugeriram que ela foi provocada involuntariamente pela própria Goodall, que montou uma estação de observação no local onde os animais recebiam alimentos.

De acordo com essas teorias, “as duas comunidades de chimpanzés poderiam ter existido o tempo todo ou estavam se dissolvendo quando Goodall começou sua pesquisa, e a estação de alimentação os reuniu em uma trégua temporária até que eles se separaram novamente”, disse o comunicado da Universidade de Duke.

“Mas os novos resultados de uma equipe de Duke e da Universidade Estadual do Arizona sugerem que alguma coisa a mais estava acontecendo.”

Chimpanzés brigando

GETTY IMAGES. Os chimpanzés são capazes de violência, mas pesquisadores dizem que o ocorrido entre 1974 e 1978 excedeu todos os registros de brutalidade

 

Amigos e inimigos

No novo estudo, os pesquisadores analisaram as mudanças nas alianças entre 19 chimpanzés machos durante os sete anos anteriores à guerra.

Para isso, elaboraram mapas detalhados das redes sociais dos primatas, nas quais os machos eram considerados amigos se fossem vistos chegando juntos à estação de alimentação com maior frequência.

“Sua análise sugere que, durante os primeiros anos, entre 1967 e 1970, os machos do grupo original estavam misturados”, disse Duke.

Foi aí que a comunidade começou a se dividir: enquanto alguns passavam mais tempo no norte, outros estavam a maior parte do tempo no sul.

Em 1972, a socialização entre os machos já ocorria exclusivamente dentro das facções Kasakela ou Kahama.

Silhueta de um chimpanzé

GETTY IMAGES. Ao ver chegar os macacos do sul, os do norte “subiam nas árvores, havia muitos gritos e demonstrações de poder”, diz um novo estudo sobre o episódio

Ao se encontrarem, eles começavam a atirar galhos uns nos outros, a gritar ou fazer outras demonstrações de força.

“Escutávamos gritos do sul e dizíamos: ‘Os machos do sul estão vindo!'”, relembra Anne Pusey, professora de antropologia evolutiva da Universidade de Duke que esteve em Gombe com Goodall e é coautora do estudo atual.

“Nessa hora, todos os machos do norte subiam nas árvores e ouvíamos muitos gritos e demonstrações de poder.”

Três suspeitos

A partir do momento que ocorreu a divisão entre os grupos, os pesquisadores acreditam que o conflito surgiu por causa de “uma luta pelo poder entre três machos de alta categoria”: Humphrey, um macho alfa recém-coroado pelo grupo do norte, e seus rivais do sul, Charlie e Hugh.

Chimpanzé sofrendo

GETTY IMAGES. Violência entre três machos líderes afetou toda a rede de vínculos sociais, sem distinguir idade nem sexo

“Humphrey era grande e se sabia que ele atirava pedras, o que era assustador. Ele conseguia intimidar Charlie e Hugh separadamente, mas, quando estavam juntos, ele se mantinha fora do caminho”, diz Pussey no comunicado da universidade.

Durante quatro anos, o grupo de Humphrey destruiu o grupo do sul, e diversos machos “rebeldes” morreram ou desapareceram. O maior dos grupos invadia sistemativamente o território alheio e, se encontrasse um chimpanzé rival, o atacava cruelmente e o deixava morrer em decorrência dos ferimentos.

De acordo com a pesquisa, a disponibilidade de fêmeas foi mais baixa do que o normal nesse período, o que provavelmente exacerbou a luta pelo domínio do território.

A violência, por sua vez, não se limitou a esses três machos rivais, mas afetou toda a rede de vínculos sociais dos primatas, sem distinguir idade nem sexo.

Os pesquisadores reconhecem que a falta de outros eventos semelhantes na natureza torna mais difícil comparar os novos resultados, mas o trabalho pode trazer certa paz a Goodall.

“A situação foi terrível”, disse a britânica, reconhecendo que sua estação de observação de fato pode ter “aumentado a violência” entre os primatas.

“Acho que a parte mais triste foi ter observado a sequência de eventos em que uma comunidade maior aniquilou por completo a menor e tomou seu território.”

So killer whales can talk. Welcome to a brave new world of cross-species chat (The Guardian)

Opinion

Wikie the orca is more mimic than raconteur, but the potential is awesome. Imagine dolphins tackling politicians on pollution

A killer whale.

Abridge in cultures has occurred. A cognitive chasm between intelligent creatures has been crossed. Of all the spectacular times for you to be alive, you happen to have been born in an age when killer whales started talking to the damn dirty apes who were willing to listen. Though this sounds like some sort of sci-fi dream/nightmare, I am here to assure you that this is real. Remain calm, but stay vigilant around all marine mammals at this time. We may be in for a rocky time, as you shall discover.

Let us begin by examining the facts. First, it’s true. As you may have heard by now, a captive killer whale called Wikie, housed at Marineland in Antibes, France, is uttering noises that mimic the human sounds “Hello” and “Bye-bye” as well as “One, two, three” plus, apparently, the haunting word “Amy” – the name of its trainer. Predictably, within hours of the release of the scientific paper, Wikie has become something of an online celebrity.

This week, after the news broke about Wikie’s great feat, a number of vocal animal welfare charities were calling for her release from captivity. This troubled me a little. Really? I thought. Is that really a good idea?

Killer whales (like all dolphins) are adept at horizontal learning, after all. They copy one another. They have sounds for objects, possibly names. They have dialects. They transmit behaviours. In other words, they have culture like we do. Might the once captive Wikie somehow spoil their untamed wildness with her newly learned human vernacular? What if this captive dolphin, somehow released into the wild with a human greeting (“Hello!”) should corrupt the wild dolphins it comes across? What then? I dread to think, but the idea is entertaining to consider so let us do just that.

Let us imagine pods of wild dolphins screaming “Goodbye” at boatloads of tourists that encroach on their hunting grounds each year. Imagine them saying “Bye-bye” to trawlers. Imagine them ruining countless nature documentaries by screaming “Hello” to BBC camera crews while filming.

And what if Wikie and her kind later develop sarcasm? Can you imagine, in an age where our oceans become bereft and depleted of nutrition, the words “So long and thanks for all the fish!”, delivered in a sarcastic tone? In a perverse sort of way, I suspect Douglas Adams would have laughed long and loud at this idea. And then wept.

Listen to killer whales mimicking human voices – audio

But there are positives to this possible cross-species dialogue, and perhaps it is this potential that we should focus on. Imagine a non-human animal that could speak up – in human words – against the degradation of a vast ecosystem like that of the oceans? In such a world, perhaps modern politics would find itself a new enemy in marine mammals like Wikie. One can imagine, for instance, in some alternative universe, a language-endowed Wikie being invited to speak at Davos or some other God-awful international event.

One can imagine the soundbites (“Amy?”); the 7.45am BBC Breakfast interview; the cosy press conferences with Wikie, wide-eyed in a giant blow-up birthing pool in front of the cameras, next to a shady foreign president secretly plotting her kind’s political downfall while sipping imported water from a non-recyclable plastic bottle. (While writing this it strikes me how, in moments like these, just how so many of us would side with these talkative killer whales). But alas, such imaginative scenarios are just that – imaginative.

You knew this bit was coming. It is time to burst the bubble about this female killer whale. Wikie has a kind of magic about her, but it is not yet a two-way conversation. She is a mimic, pure and simple and she is hungry for her fish rewards. In the same way as a 14-year-old can armpit-fart his way through Bach’s Fifth Symphony to achieve 1,000-plus views on YouTube, without ever truly knowing Bach, this killer whale has hit upon a neat trick for reward by exhaling in a measured way that sounds a little like human voice.

But that doesn’t make the science hogwash. Far from it. It’s a beginning. And all scientific journeys have a beginning. We’ll need wild, untainted, unspoiled populations to test ideas on. We need to get away from fish rewards. We need to move away from captive research. This is a start. It’s not the end. They may one day talk with us, but not like this.

And so, in my wildest dreams it won’t be a “bye-bye” or a “hello” that curries favour with an intelligent species such as the killer whale, but a word of more depth: a word like “friend” or “partner” or “respect”. And further down the line maybe we could manage something else. Dialogue. Truth. Meaning.

As of recent times, these are no longer uniquely human concepts when it comes to zoology. Welcome to the brave new world. You happen to be alive in it. But who else is listening? Increasingly, we shall get to decide. Bye-bye, or hello: you and I get to choose.

Jules Howard is a zoologist and the author of Sex on Earth, and Death on Earth

Orcas can imitate human speech, research reveals (The Guardian)

Killer whales able to copy words such as ‘hello’ and ‘bye bye’ as well as sounds from other orcas, study shows

High-pitched, eerie and yet distinct, the sound of a voice calling the name “Amy” is unmistakable. But this isn’t a human cry – it’s the voice of a killer whale called Wikie.

New research reveals that orcas are able to imitate human speech, in some cases at the first attempt, saying words such as “hello”, “one, two” and “bye bye”.

The study also shows that the creatures are able to copy unfamiliar sounds produced by other orcas – including a sound similar to blowing a raspberry.

Scientists say the discovery helps to shed light on how different pods of wild killer whales have ended up with distinct dialects, adding weight to the idea that they are the result of imitation between orcas. The creatures are already known for their ability to copy the movements of other orcas, with some reports suggesting they can also mimic the sounds of bottlenose dolphins and sea lions.

“We wanted to see how flexible a killer whale can be in copying sounds,” said Josep Call, professor in evolutionary origins of mind at the University of St Andrews and a co-author of the study. “We thought what would be really convincing is to present them with something that is not in their repertoire – and in this case ‘hello’ [is] not what a killer whale would say.”

Wikie is not the first animal to have managed the feat of producing human sounds: dolphins, elephants, parrots, orangutans and even beluga whales have all been captured mimicking our utterances, although they use a range of physical mechanisms to us to do so. Noc, the beluga whale, made novel use of his nasal cavities, while Koshik, an Indian elephant jammed his trunk in his mouth, resulting in the pronouncement of Korean words ranging from “hello” to “sit down” and “no”.

But researchers say only a fraction of the animal kingdom can mimic human speech, with brain pathways and vocal apparatus both thought to determine whether it is possible.

“That is what makes it even more impressive – even though the morphology [of orcas] is so different, they can still produce a sound that comes close to what another species, in this case us, can produce,” said Call.

He poured cold water, however, on the idea that orcas might understand the words they mimic. “We have no evidence that they understand what their ‘hello’ stands for,” he said.

Writing in the journal Proceedings of the Royal Society B: Biological Sciences, researchers from institutions in Germany, UK, Spain and Chile, describe how they carried out the latest research with Wikie, a 14-year-old female orca living in an aquarium in France. She had previously been trained to copy actions performed by another orca when given a human gesture.

After first brushing up Wikie’s grasp of the “copy” command, she was trained to parrot three familiar orca sounds made by her three-year old calf Moana.

Wikie was then additionally exposed to five orca sounds she had never heard before, including noises resembling a creaking door and the blowing a raspberry.

Finally, Wikie was exposed to a human making three of the orca sounds, as well as six human sounds, including “hello”, “Amy”, “ah ha”, “one, two” and “bye bye”.

“You cannot pick a word that is very complicated because then I think you are asking too much – we wanted things that were short but were also distinctive,” said Call.

Throughout the study, Wikie’s success was first judged by her two trainers and then confirmed from recordings by six independent adjudicators who compared them to the original sound, without knowing which was which.

The team found that Wikie was often quickly able to copy the sounds, whether from an orca or a human, with all of the novel noises mimicked within 17 trials. What’s more, two human utterances and all of the human-produced orca sounds were managed on the first attempt – although only one human sound – “hello” – was correctly produced more than 50% of the time on subsequent trials.

The matching was further backed up through an analysis of various acoustic features from the recordings of Wikie’s sounds.

While the sounds were all made and copied when the animals’ heads were out of the water, Call said the study shed light on orca behaviour.

“I think here we have the first evidence that killer whales may be learning sounds by vocal imitation, and this is something that could be the basis of the dialects we observe in the wild – it is plausible,” said Call, noting that to further test the idea, trials would have to be carried out with wild orcas.

Diana Reiss, an expert in dolphin communication and professor of psychology at Hunter College, City University of New York, welcomed the research, noting that it extends our understanding of orcas’ vocal abilities, with Wikie able to apply a “copy” command learned for imitation of actions to imitation of sounds.

Dr Irene Pepperberg, an expert in parrot cognition at Harvard University, also described the study as exciting, but said: “A stronger test would have been whether the various sounds produced could be correctly classified by humans without the models present for comparison.”

Language is learned in brain circuits that predate humans (Georgetown University)

PUBLIC RELEASE: 

GEORGETOWN UNIVERSITY MEDICAL CENTER

WASHINGTON — It has often been claimed that humans learn language using brain components that are specifically dedicated to this purpose. Now, new evidence strongly suggests that language is in fact learned in brain systems that are also used for many other purposes and even pre-existed humans, say researchers in PNAS (Early Edition online Jan. 29).

The research combines results from multiple studies involving a total of 665 participants. It shows that children learn their native language and adults learn foreign languages in evolutionarily ancient brain circuits that also are used for tasks as diverse as remembering a shopping list and learning to drive.

“Our conclusion that language is learned in such ancient general-purpose systems contrasts with the long-standing theory that language depends on innately-specified language modules found only in humans,” says the study’s senior investigator, Michael T. Ullman, PhD, professor of neuroscience at Georgetown University School of Medicine.

“These brain systems are also found in animals – for example, rats use them when they learn to navigate a maze,” says co-author Phillip Hamrick, PhD, of Kent State University. “Whatever changes these systems might have undergone to support language, the fact that they play an important role in this critical human ability is quite remarkable.”

The study has important implications not only for understanding the biology and evolution of language and how it is learned, but also for how language learning can be improved, both for people learning a foreign language and for those with language disorders such as autism, dyslexia, or aphasia (language problems caused by brain damage such as stroke).

The research statistically synthesized findings from 16 studies that examined language learning in two well-studied brain systems: declarative and procedural memory.

The results showed that how good we are at remembering the words of a language correlates with how good we are at learning in declarative memory, which we use to memorize shopping lists or to remember the bus driver’s face or what we ate for dinner last night.

Grammar abilities, which allow us to combine words into sentences according to the rules of a language, showed a different pattern. The grammar abilities of children acquiring their native language correlated most strongly with learning in procedural memory, which we use to learn tasks such as driving, riding a bicycle, or playing a musical instrument. In adults learning a foreign language, however, grammar correlated with declarative memory at earlier stages of language learning, but with procedural memory at later stages.

The correlations were large, and were found consistently across languages (e.g., English, French, Finnish, and Japanese) and tasks (e.g., reading, listening, and speaking tasks), suggesting that the links between language and the brain systems are robust and reliable.

The findings have broad research, educational, and clinical implications, says co-author Jarrad Lum, PhD, of Deakin University in Australia.

“Researchers still know very little about the genetic and biological bases of language learning, and the new findings may lead to advances in these areas,” says Ullman. “We know much more about the genetics and biology of the brain systems than about these same aspects of language learning. Since our results suggest that language learning depends on the brain systems, the genetics, biology, and learning mechanisms of these systems may very well also hold for language.”

For example, though researchers know little about which genes underlie language, numerous genes playing particular roles in the two brain systems have been identified. The findings from this new study suggest that these genes may also play similar roles in language. Along the same lines, the evolution of these brain systems, and how they came to underlie language, should shed light on the evolution of language.

Additionally, the findings may lead to approaches that could improve foreign language learning and language problems in disorders, Ullman says.

For example, various pharmacological agents (e.g., the drug memantine) and behavioral strategies (e.g., spacing out the presentation of information) have been shown to enhance learning or retention of information in the brain systems, he says. These approaches may thus also be used to facilitate language learning, including in disorders such as aphasia, dyslexia, and autism.

“We hope and believe that this study will lead to exciting advances in our understanding of language, and in how both second language learning and language problems can be improved,” Ullman concludes.