The new species lives in central Africa and has been known to locals as lesula – the new formal name is Cercopithecus lomamiensis. Scientists began investigating these long-nosed, colorful guys in 2007 after researchers spotted the previously unknown species at a village home.
Lesulas have “giant blue backsides,” according to John Hart, one of the researchers who was able to identify the monkeys as a new species. “Bright aquamarine buttocks and testicles. What a signal! That aquamarine blue is really a bright color in forest understory.” Another species, known as the owl-faced monkey, shares this characteristic, and the two were thought to be closely related, but the lesula has “significantly larger incisors” as well as different sounds emitted and a different type of coat. Genetic research shows that the two species split from a common ancestor over two million years ago.
Hart discovered the monkey living as a sort of pet at the house of a little girl named Georgette. In the village, the monkey was simply known as “Georgette’s lesula.” The little girl is now 18 years old, and although the “animal was very attached to her,” it disappeared a few years back.
Full assimilation of the first coccygeal vertebrae in mature male.
Orphaned baby orangutans photo gallery by CS Ling and Ethan Lim
1. Many of the orphans witnessed their mothers being shot by poachers. They were then taken and sold into the illegal wildlife trade.
2. Orangutan babies solely rely on their mothers for milk, warmth and love; staying close to their mothers for as long as eight years. But the orangutan orphans here in the nursery rely on human surrogate mothers to take care of them 24/7.
3. Surrogate mothers work on daily rotational shift basis to prevent the orphans from becoming emotionally attached to them. The objective is to release them back into the wild one day.
4. When they are about three years old and above, the young orangutans go to “Forest School” to master the important skills of tree-climbing, food foraging and nest-building.
5. To maintain a healthy electrolyte balance, a sodium supplement is given to the orangutans to replenish that lost through perspiration.
6. After Nursery and Forest School, successful ‘graduates’ are carefully selected for release onto the semi-wild Orangutan Island, which is undisturbed by humans. This is Novi and her baby, to whom she gave birth in the wild.
National Geographic, July 1977
Boastings of male superiority, agile dancers in a prenuptial rite portray the sun and moon. Just as the celestial bodies loom above all, so do men see themselves as dominating Gimi life. Light radiated symbolically by gestures and body decorations represent men’s knowledge of the world, for they often travel beyond the village while woman remain at home. A bark mask worn by the sun highlights the eyes, centre of awareness; a castoff rubber glove draws attention to a moonbeam hand.
Yanomamo using Hallucinogenic Yopo
The Yanomamo (Yah-no-mah-muh) also called Yanomami, and Yanomama, are deep jungle Indians living in the Amazon basin in both Venezuela and Brazil. The Yanomami are believed to be the most primitive, culturally intact people in existence in the world. They are literally a stone age tribe. Cataloged by anthropologists as Neo-Indians with cultural characteristics that date back more than 8000 years, these are a Last Encyclopedia. They have never discovered the wheel and the only metal they use is what has been traded to them from the outside. Their numbering system is one, two, and more than two. They cremate their dead, then crush and drink their bones in a final ceremony intended to keep their loved ones with them forever. They are hunters and gatherers who also tend small garden plots. They are one of the most successful groups in the Amazon rain forest to gain a superior balance and harmony with their environment. David Yanomami (one of the Amazon’s most respected “Page” or Medicine men) foretells that if the white man does not stop his perverse destruction of our Mother Earth, that the white men are doomed to extinction, right along with the rain forest and the Yanomami.
An Intellectual History of Cannibalism.
Eating people is wrong. But why? People of different sorts, at different times, expressing their views in different idioms, have had different answers to that question. Right now, our culture isn’t obsessed with cannibalism, though we are still unwholesomely fascinated enough to buy books and go to movies about anthropophagy among the Uruguayan rugby team that ran out of food after their plane crashed in the Andes; or about “the Milwaukee cannibal,” Jeffrey Dahmer; or Armin Meiwes’s successful, internet-mediated search for a voluntary victim (and meal) in Germany in 2001; or, most famously, about the (still controversial) dietary practices of the Donner party stranded in the Sierra Nevada mountains in 1846.
Our modern idioms for disapproving of cannibalism are limited. There is a physical disgust at the very idea of eating human flesh, though it’s not clear that this is necessarily different from the revulsion felt by some people confronted with haggis, calf brains, monkfish liver, or sheep eyes, the rejection of which rarely requires, or receives, much of an explanation. It is widely thought that cannibalism is in itself a crime, but in most jurisdictions it isn’t. (It is criminal to abuse a corpse, so eating dead human flesh tends to be swept up under statutes mainly intended to prevent trading in human body parts or mutilating cadavers.)
Modern condemnations of cannibalism largely set aside questions of moral law or natural law, with their suppositions about the nature of human beings, and thus what is unnatural. These are not assumptions we’re comfortable with these days; chacun à son goût is more to our taste. Formal prosecutions of modern anthropophagists — when they happen — now fasten on attendant crimes, notably, though not necessarily, murder. Cannibalism can be judged a sign of insanity, and the perpetrator locked up not for a criminal act but for mental derangement likely to endanger himself or the community. In 1980, the Poughkeepsie, New York, murderer and testicle-eater Albert Fentress was found not guilty by reason of insanity and committed to a psychiatric hospital. The more famous, but less real, Dr. Hannibal (“the Cannibal”) Lecter was confined to a state hospital for the criminally insane. The cannibal is less and less an actor in the sciences of human nature and culture, more and more handed over to the criminologist, the psychopathologist, and the journalist. The figure of the cannibal is good for selling books and movie tickets, but not particularly important to think about or to draw lessons from.
But it hasn’t always been this way: Cannibalism was once taken very seriously indeed, and the Romanian philosopher Cătălin Avramescu’s learned and brilliantly told intellectual history of anthropophagy recovers the cannibal’s once central place in formal thought about what it means to be human.
Untitled by Baka, a Sumatran Orangutan
From Cheyenne Mountain Zoo Colorado,US. Co-curator Will Tuck said: “Although it is fairly clear that any notion of art by animals is essentially anthropomorphic, it starts to raise very interesting questions about the nature of human art.”
Images of monkeys painting date back at least to the 17th Century in European art, and possibly earlier, but it was not until the 1950s that the actual animal paintings became a serious subject, said UCL.
Spectral tarsiers have spectacularly mobile ears.
They are approximately 16cm tall and weigh about 80 - 100g, which I believe makes them the amongst the smallest primates on Earth.