Online research in philosophy

We empirically tested Hemelrijk's agent-based model (Hemelrijk 1998), in which dyadic agonistic interaction between primate-group subjects determines their spatial distribution and whether or not the dominant subject has a central position with respect to the other subjects. We studied a group of captive red-capped mangabeys ( Cercocebus torquatus torquatus ) that met the optimal conditions for testing this model (e.g. a linear dominance hierarchy). We analyzed the spatial distribution of the subjects in relation to their rank in the dominance hierarchy (...) and the results confirmed the validity of this model. In accordance with Hemelrijk's model (Hemelrijk 1998), the group studied showed an ambiguity-reducing strategy that led to non-central spatial positioning on the part of the dominant subject, thus confirming the model indirectly. Nevertheless, for the model to be confirmed directly, the group has to adopt a risk-sensitive strategy so that observers can study whether dominant subjects develop spatial centrality. Our study also demonstrated that agent-based models are a good tool for the study of certain complex behaviors observed in primates because these explanatory models can help formulate suggestive hypotheses for exploring new lines of research in primatology. Keywords: Dominance-hierarchy rank; spatial distribution; Cercocebus torquatus ; agent-based models. (shrink)

After reading the research of Mexican anthropologists concerning the possible retention of traditional indigenous African beliefs in contemporary Mexican communities of African descent, I interviewed women of the region who migrated to Atlanta, Georgia about their spiritual beliefs and practices. I was surprised by the similarities in their reports to those recorded by Gonzalo Aguirre Beltran, who worked in Mexico over 60 years ago. I traveled to the town of Chautengo in coastal Guerrero state in 2005 to talk with (...) women about their beliefs, especially those that relate to the existence of a relationship between humans and animal-tonos. The human–animal-tono relationship exemplifies a belief in an intimate relationship between humans and totem animals. The well-being of the human partner depends upon the well-being of the animal. Keeping the human–animal relationship balanced is key in the conceptualization of illness and informs related healing practices. I present an interview with a woman from Chautengo with an interpretation that exemplifies the persistence of ideas related to human–animal relationships that are possibly informed by traditional indigenous African cosmologies, brought by enslaved Africans over 500 years ago, and have been archetypally preserved in isolated communities along the Pacific coast of Mexico. (shrink)