Bonobos Protect and Console Friends and Kin

Post-conflict third-party affiliation has been reported to have different functional meanings, one of them being consolation. Here, we tested the main hypotheses that have been put forth to explain the presence of this phenomenon at a functional level in the bonobo: Self-Protection Hypothesis, Victim-Protection Hypothesis, Relationship-Repair or Substitute for Reconciliation Hypothesis, and Consolation Hypothesis. By analyzing the data collected over 10 years, we investigated what factors affected the distribution of both spontaneous third party affiliation (initiated by the bystander) and solicited third party affiliation (initiated by the victim). We considered factors related to the individual features (sex, rank, age) of victim and bystander, their relationship quality (kinship, affiliation), and the effect that third party affiliation had on the victim (such as protection against further attacks and anxiety reduction). Both spontaneous and solicited third party affiliation reduced the probability of further aggression by group members on the victim (Victim-Protection Hypothesis supported). Yet, only spontaneous affiliation reduced victim anxiety (measured via self-scratching), thus suggesting that the spontaneous gesture - more than the protection itself - works in calming the distressed subject. The victim may perceive the motivational autonomy of the bystander, who does not require an invitation to provide post-conflict affiliative contact. Moreover, spontaneous - but not solicited - third party affiliation was affected by the bond between consoler and victim, being the relationship between consoler and aggressor irrelevant to the phenomenon distribution (Consolation Hypothesis supported). Spontaneous affiliation followed the empathic gradient described for humans, being mostly offered to kin, then friends, then acquaintances. Overall, our findings do not only indicate the consolatory function of spontaneous third-party affiliation but they also suggest that consolation in the bonobo may be an empathy-based phenomenon

The Season for Peace: Reconciliation in a Despotic Species (Lemur catta)

However despotic a social group may be, managing conflicts of interest is crucial to preserve group living benefits, mainly based on cooperation. In despotic groups, post-conflict management via reconciliation (the first post-conflict reunion between former opponents) can occur, even if conciliatory rates are considerably different. Lemur catta is defined as a despotic species because groups are characterized by a strict linear hierarchy maintained by the adult females (the dominant sex) mainly via aggression. Reconciliation was reported in one out of four captive groups of L. catta. Here we investigate which variables influence the occurrence of reconciliation in these despotic groups. We analyzed 2339 Post Conflict (PC)-Matched Control (MC) observation pairs, collected on eight groups (five in the Berenty forest, Madagascar; three hosted at the Pistoia Zoo, Italy). Since L. catta is characterized by steep female dominance but shows female-female coalitionary support, we expected to confirm the presence of reconciliation in the study species. Consistently, we found reconciliation in one captive group and two wild groups, thus providing the first evidence of the presence of this phenomenon in wild L. catta. Moreover, because this species is a seasonal breeder (with mating occurring once a year), we expected seasonal fluctuations in reconciliation levels. Via a GLMM analysis using data from all wild groups and on a captive group followed for more than one year, we found that season (but not rank; individuals’ identity, sex, and age; or group identity) significantly affected individual reconciliation rates, and such rates were lowest during the mating period. Thus, reconciliation can be present in groups in which dominants strongly influence and limit social relationships (steep dominance hierarchy) except when the advantages of intra-group cooperation are overcome by competition, as occurs in seasonal breeders when reproduction is at stake. We conclude that in despotic social groups in which coalitions are observed, the right question is not if but when reconciliation can be present. Introductio

Ethnobotanical reputation of plant species from two forests of Madagascar: A preliminary investigation

Abstract Madagascar has one of the highest biodiversity and endemism rates in the world but the ethnobotanical reputation of Malagasy flora is still poorly investigated. This paper presents a preliminary survey on the medicinal use of plant species conducted in the dry forest of Kirindy and in the pluvial forest of Sainte Luce located in western and south-eastern Madagascar, respectively. With the help of standardized questionnaires, 8–10 local people working in the two forests were interviewed on the medicinal use of local flora. 45 morphospecies turned out to be used as a medicine by residents of the area and more than half are endemic to Madagascar. About one third of the plants are used to treat gastrointestinal disorders (diarrhoea, abdominal pain, parasite infections, etc.), more than one fourth for malaria/fever, and the remaining third are used to treat rheumatisms, cold, skin illnesses and inflammations. Concluding, this paper (i) provides new information on medicinal plants from two forestry areas of Madagascar never investigated for ethnomedicine and (ii) represents the basis for pharmacological studies and broader surveys on the traditional use of endangered Malagasy flora, which needs to be protected and further explored

She more than he: gender bias supports the empathic nature of yawn contagion in Homo sapiens

Psychological, clinical and neurobiological findings endorse that empathic abilities are more developed in women than in men. Because there is growing evidence that yawn contagion is an empathy-based phenomenon, we expect that the female bias in the empathic abilities reflects on a gender skew in the responsiveness to others’ yawns. We verified this assumption by applying a linear model on a dataset gathered during a 5 year period of naturalistic observations on humans. Gender, age and social bond were included in the analysis as fixed factors. The social bond and the receiver’s gender remained in the best model. The rates of contagion were significantly lower between acquaintances than between friends and family members, and significantly higher in women than in men. These results not only confirm that yawn contagion is sensitive to social closeness, but also that the phenomenon is affected by the same gender bias affecting empathy. The sex skew, also found in other non-human species, fits with the female social roles which are likely to require higher empathic abilities (e.g. parental care, group cohesion maintenance, social mediation). The fact that female influence in social dynamics also relies on face-to-face emotional exchange raises concerns on the negative repercussions of having women’s facial expressions forcibly concealed

Yawn contagion in humans and bonobos: emotional affinity matters more than species.

In humans and apes, yawn contagion echoes emotional contagion, the basal layer of empathy. Hence, yawn contagion is a unique tool to compare empathy across species. If humans are the most empathic animal species, they should show the highest empathic response also at the level of emotional contagion. We gathered data on yawn contagion in humans (Homo sapiens) and bonobos (Pan paniscus) by applying the same observational paradigm and identical operational definitions .W eselected a naturalistic approach because experimental management practices can produce different psychological and behavioural biases in the two species, and differential attention to artificia lstimuli .Withi nspecies ,yaw ncontagio nwa shighes tbetween strongly bonded subjects. Between species, sensitivity to others\u27 yawns was higher in humans than in bonobos when involving kin and friends but was similar when considering weakly-bonded subjects. Thus, emotional contagion is not always high- est in humans. The cognitive components concur in empowering emotional affinity between individuals. Yet, when they are not in play, humans climb down from the empathic podium to return to the "understory", which our species shares with apes