Notes - Empty Hands, Open Arms - page 207

[3-8, citing de Frans de Waal, The Ape and the Sushi Master: Cultural Reflections of a Prim-
atologist (New York: Basic Books, 2001).]
171 Their easy familiarity was unlike And yet we must acknowledge that the wild bonobos differ-
entiate between types of human culture, observing our approach and attitudes, the way we share
food or speak to each other, before deciding how close they will get to us and how much time they
will spend nearby.
171 For instance, in Brutal Kinship Nichols and Goodall, Brutal Kinship , 16.
172 “ Tai mothers teach . . .” Ibid.

172 Similarly, Jane Goodall Ibid., 60

172 Humans, Ryder explains Richard D. Ryder, “Sentientism,” in Cavalieri and Singer, The Great

Ape Project , 221.
172 African hunters describe Peterson and Ammann, Eating Apes , 54.
172 And Koko, a lowland gorilla Francine Patterson and Wendy Gordon, “The Case for the Person-
hood of Gorillas,” in Cavalieri and Singer, The Great Ape Project , 59.
172 Jane Goodall describes Nichols and Goodall, Brutal Kinship , 60.
172 A series of photographs Sue Savage-Rumbaugh, Stuart G. Shanker, and Talbot J. Taylor, Apes,
Language, and the Human Mind (New York: Oxford University Press, 1998), 5-6.
173 And as for their altruism Sue Savage-Rumbaugh also describes how Kanzi, thinking a person
injured, wanted to pour water on the part of the body that he took to be hurt. Ibid., 53.
173 They recognize themselves Patterson and Gordon, “The Case for the Personhood of Gorillas,”
in Cavalieri and Singer, The Great Ape Project , 59. Patterson and Gordon write of Koko the gor-
illa: “Once, when she had been drinking water through a thick rubber straw from a pan on the floor
after repeatedly asking her companion for drinks of juice which were not forthcoming, she referred
to herself as a 'sad elephant'” (65).
173 The young chimp was almost surely Wrangham and Peterson, Demonic Males , 252-53.
173 It would seem that Nichols and Goodall, Brutal Kinship , 58. Roger S. Fouts and Deborah H.
Fouts also remark on this contradiction: “Unfortunately, much of the biomedical research on chim-
panzees assumes a kind of schizophrenic position: it justifies the use of chimpanzees as a medical
model because of Darwinian continuity, and yet at the same time it claims moral immunity with
regard to the physical and mental damage done to the chimpanzees on the basis that humans are
different from other animals.” “Chimpanzees' Use of Sign Language,” in Cavalieri and Singer,
The Great Ape Project , 39.
The National Institutes of Health have recently begun to take action in response to such
criticism: Lisa Myers and Diane Beasley, “Goodall Praises NIH Decision to Remove Some
Chimps from Research, but Controversy Erupts Over Their Next Home,” NBCNews.com , October
17, 2002, http://usnews.nbcnews.com/_news/2012/10/17/14125394-goodall-praises-nih-decision-
to-remove-some-chimps-from-research-but-controversy-erupts-over-their-next-home?lite .
173 He points out that humans James Rachels, “Why Darwinians Should Support Equal Treatment
for Other Great Apes,” in Cavalieri and Singer, The Great Ape Project , 154-55 (italics his).
174 Do humans, as several Several essays in Cavalieri and Singer's The Great Ape Project touch
on the question of human superiority: Fouts and Fouts, “Chimpanzees' Use of Sign Language,”
28; Miles, “Language and the Orangutan: The Old 'Person' of the Forest,” 42; Kortlandt, “Spirits
Dressed in Furs?” 140; and Christophe Anstötz, “Profoundly Intellectually Disabled Humans and
the Great Apes: A Comparison,” 168.
174 Some scientists even emphasize Jane Goodall writes: “The trouble is that many lab chimps have
learned to distrust and even hate humans; they await the opportunity to spit, to throw feces, to bite.”
Nichols and Goodall, Brutal Kinship , 71. Vanessa Woods describes this well in Bonobo Hand-
shake , 8-9.