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The Ocean Accepts no Sham

SailboatInStorm

The ocean accepts no sham” is a maritime saying. The sea is shockingly honest and uncompromising. Excuses, rationalizing, compassion, self-pity, ignorance, political correctness, yapping, and baloney cannot get you out of trouble on the big blue.

In our wealthy and spoiled societies of today, we get away with shallowness, fanaticism, hooliganism and, not least, tremendous uncritical thinking. Not so at sea.

RAA-At-The-Helm

You can’t hide at sea. You’ll meet yourself whether you want it or not, the only viable strategy being honesty and integrity. It’s that simple!

From the sea, all you get is the truth, the only truth and nothing but the truth—independently of what that might be. You can change the name of the facts with which your sensitivities can’t deal, but a storm will still hit you with the same fierce force; and the mighty winds will still tear apart your sails—no matter what you call it. Politics, demagogy, propaganda, marketing, and hidden agendas leave the sea imperturbable. No wealth can buy it. It deals with the poor and the rich equally. No status will influence it. Kings and commoners receive equal treatment.

What you believe or don’t, be it gods or mermaids, has no effect. Knowledge does.
Your “likes” and “dislikes” mean nothing; taking as it is, does.
No spoiled children and cry-babies accepted either; toughen up is.
You don’t take care of your boat; she lets you down.
You don’t like punishment; think and don’t make mistakes.
You don’t read the winds, currents, and tides correctly; you pay for it.
You are reckless; you pay double.
You grow over-confident; you pay thrice.
You try to control the sea; you’re a fool.
It is as simple as that.

The sea shows us the essence of life, clear as crystal, as obviously as the blue sky lights up after the early-morning fog.

The sea ignores crying, moaning, nagging, whining, bitching, boasting, and con-artists equally. It demands honesty, adaptation, skill, patience, and humility, loads of it.

By the same token, once you realize in your mind and heart that you are but a little ripple in the immense ocean, just one amongst numerous, and act as such, the sea rewards you handsomely with a generous portion of tranquillity in your mind and contentment in your heart.

Then, and only then, will you be able to see the storm in the eye with no fears, to have the courage of facing yourself with no qualms; and to raise your head and smile to the thousands of stars far above and beyond.

And so, once more, I weigh anchor,
And to the sea, I fare.
“All I ask is a windy day with the white clouds flying,
And the flung spray and the blown spume,
and the sea-gulls crying.”*

* John Masefield in “Sea Fever.

Changing the World with Knowledge and Kindness

Every little drop of rain contributes to filling the beck that runs to the river that flows into the ocean. As every little piece of knowledge, you acquire, adds to improving your mindfulness, sustaining your kindness and bringing you contentment.

Knowledge, we procure by diligently, open-mindedly, unbiasedly, and critically studying, observing, listening, feeling and living. Insight is the immediate outcome of accumulated knowledge, and contentment its ultimate.

Kindness is a state of mind, an attitude toward the world, your compass on your route to reaping the benefits of knowledge. It’s an underlying quality you need to master to profit from the knowledge and insight you gain. Without it, all knowledge is to no avail, and all your best efforts will seem disjointed.

We bring you “knowledge to everyone… everywhere.” You practice it with “kindness to everyone… everywhere.” Thus, we are changing the world with knowledge and kindness—a tiny drop at the time, filling the beck that runs to the river that flows into the ocean.

The impressive global coverage of Ethology Institute’s “knowledge to everyone… everywhere” program (from Google Analytics, March 21, 2017).

Wherever you are, be it day or night, sunny or rainy— students, tutors, admin team, and supporters—please, accept my sincere gratitude for your contribution.

Featured image: Every little drop of rain contributes to filling the beck that runs to the river that flows into the ocean.

Do Animals Have Feelings?

Do Animals Have Feelings?

Do Animals Have Feelings? Attributing human characteristics to non-human animals is wrong — no doubt about that. Furthermore, it seems to me, that the opposite (of anthropomorphism) is as wrong, that is, to say that animals cannot be happy or sad because these are human emotions. It is true that we can’t prove whether an animal is happy or sad, but we can’t prove either that it can’t. As Carl Sagan wrote, “Absence of evidence is not evidence of absence.” We know nothing about one or the other. All we can see is behavior, and the rest is guesswork.

The argument for anthropomorphism is valid enough: if I can’t prove (verify) something, I’d better disregard it (at least scientifically); and I can’t prove that my dog is happy, sad, or loves me.

Then again, we are not better off with our spouses, children, friends, not to speak of strangers. What do we know about their feelings and emotions? We can’t prove either that they are happy, sad, or love us. We presume it (and we are often wrong) because we compare their behavior with our own when we are in notably similar states of mind.

You may argue that there is a difference between comparing humans with one another, and humans with other animals. We, humans, are, after all, members of the same species. It appears to make sense to presume that if I am sad when I show a particular behavior, then you are also unhappy when you show similar behavior. You may have a point, even though not a very scientific one—and certainly not always. Cultural diversities play us, as you know, many tricks. Some expressions cover entirely different emotions in distinct cultures.

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It appears that our attributing feelings to others, e.g., being happy or sad, is not very scientific. It is more a case of empathy, or being able to set ourselves in the place of the other individual. Researchers have uncovered that other primates besides humans, as well as other mammals, show empathy. Recent studies have found that honeybees are capable of indicating a kind of emotional response; and honey-bees, as invertebrates, account for about 95% of all species.

It seems the only reason for my inference that someone feels something particular is by resemblance. If so, I fail to see why we cannot accept that animals (at least some species) also can be happy, sad, etc. The inter-species comparison is a more distant one, but are we not, ultimately, sons and daughters of the same DNA?

If we can’t prove that everyone experiences emotions similarly enough to allow us to attribute them to a particular category, it seems to me to make no sense to accept a claim based on the fact that because humans know of love, happiness, and sadness, other animals (absolutely) don’t.

Again, “A difference of degree, not of kind,” as Charles Darwin wrote, appears to me to be a prudent and wise approach; and to reserve further judgment until we can prove it.

Therefore, if it is a sin to attribute human characteristics to other animals, it must also be a sin to say that because we do, they don’t, because we can, they can’t. The first is, as we know, called anthropomorphism; the second, I will coin anthropodimorphism.

So, if you ask me, “Can my dog be happy or sad?” I will ask you back, “Can you?” If you answer, “Yes, of course,” then I’ll say, “If that is the case, so can your dog (probably) albeit differently from you—a difference of degree, not of kind.”

Bottom-line: don’t assume others feel the same as you, not your fellow humans, not other animals. Don’t assume either that they don’t, because they might.

Life is a puzzle, enjoy it!

Featured image: Don’t assume others feel the same as you, not your fellow humans, not other animals. Don’t assume either they don’t, because they might.

Learn more in our course Ethology and Behaviorism. Based on Roger Abrantes’ book “Animal Training My Way—The Merging of Ethology and Behaviorism,” this online course explains and teaches you how to create a stable and balanced relationship with any animal. It analyses the way we interact with our animals, combines the best of ethology and behaviorism and comes up with an innovative, yet simple and efficient approach to animal training. A state-of-the-art online course in four lessons including videos, a beautiful flip-pages book, and quizzes.

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The Magic Words ‘Yes’ and ‘No’

AtlanticPuffin-

Yes and no are two very short words and, yet, they convey the most important information many living beings receive. On one level, this information regulates their organic and cellular functions, on another, their behavior, and ultimately, their survival. If I say these words don’t require any explanation, everyone would probably agree—and yet we’d be wrong. Did you know that in some languages yes and nodon’t exist?

In my book “Psychology Rather Than Power,” written in 1984, I define ‘yes’ and ‘no’ in dog training, for the first time. ‘Yes’ means “continue what you’re doing now” and ‘no’ means “stop what you’re doing now.” I explain how to teach our dogs these signals, and I emphasize that ‘no’ is not an inhibitor (earlier called a punisher) and that it should always be followed by a reinforcer as soon as the dog changes its behavior.

As the years passed, I reviewed, improved and refined all definitions, especially the ways to teach dogs these signals. In 1994, I wrote the first draught of SMAF, which provided the opportunity to analyze signals and teaching methods (POA=plans of action) with increased precision. The definitions of ‘yes’ and ‘no’ remained the same, but we could now clearly distinguish between the two entirely different ways in which dog owners and trainers used the sound ‘no.’ One was a signal as I describe; the other was an inhibitor. The inhibitor ‘no’ was pronounced more harshly than the signal ‘no’ but was fundamentally the same sound. Transcribing it into SMAF, we had no doubt that they were two different stimuli. The signal is No(stop what you doing right now),sound(no) and the inhibitor is [!+sound](no).

Using an inhibitor as a signal to encourage the dog to do something is never a good idea as the function of an inhibitor is to decrease the frequency, intensity or duration of a particular behavior. Conversely, the function of a signal is to produce a behavior which we increase in frequency, intensity or duration by reinforcing. Therefore, to strengthen the effectiveness of No,sound (the signal), we had to explain to owners and trainers very carefully that they should never use ‘no’ as an inhibitor. Amazingly (or perhaps not), many dogs could distinguish between the two ‘no’s,’ but we didn’t want to risk them forming a respondent association between the sound ‘no’ and an aversive. We would use any other sound (word), e.g. ‘phooey’ (‘fy’ or ‘føj’ in the Scandinavian languages) as an inhibitor.

 

Why the word ‘no’?

The word ‘no’ seemed to me at the time, the best option to convey, “stop what you are doing right now.” After all, implicitly or explicitly, this is the way most of us use the word (when we have it in our language, that is). Of course, some people cannot say ‘no’ tactfully, but the fact that some people have bad manners doesn’t detract from the meaning or the value of the word itself.

ElephandAndBaby

All infants have an innate understanding of ‘yes’ and ‘no’. Their bodies function on ‘yes’ and ‘no’. Their survival depends on it (Photo by Mike Robinson). 

The magic words ‘yes’ and ‘no‘

‘Yes’ and ‘no’ are two words used for expressing affirmatives and negatives. The words ‘yes’ and ‘no’ are difficult to classify under one of the eight conventional parts of speech. They are not interjections (they do not express emotion or calls for attention). Linguists, sometimes, classify them as sentence words or grammatical particles.

Modern English has two words for affirmatives and negatives, but early-English had four words: yes, yea, no, and nay.

If you’re a native English speaker, you know what yes and no mean, and you have no problem using these words, from a linguistic point of view. You might have a problem using the word no from a psychological point of view, but that’s an entirely different story.

If you are a native English speaker and have never ventured into learning other languages, you probably believe there is no problem in answering any question with yes or no. After all, most things either are or are not, are either true or false, right? I’m afraid I’m going to disappoint you by demonstrating that you are wrong.

Even though some languages have similar words for yes and no, we do not use them to answer questions. For example, in Portuguese, Finnish and Welsh, you rarely reply to a question with yes and no. Portuguese: “Estás bem?” (Are you OK?) “Estou” (I am). Finnish: “Onko sinulla nälkä?” (Are you hungry?) “On” (I am). Welsh: “Ydy Ffred yn dod?” (Is Ffred coming?) “Ydy” (He is coming).

In Scandinavian languages, French and German (amongst others), you answer questions with yes and no. However, you have two different ways of saying yes depending on whether the question is an affirmative response to a positively-phrased question or an affirmative response to a negatively-phrased question. In Danish and Swedish, you say (ja, jo, nej), in Norwegian (ja, jo, nei), in French (oui, si, non), and in German (ja, doch, nein).

So far so good, but if you venture into the Asian languages, it gets far more complicated. Some Asian languages don’t have words for yes and no. In Japanese, the words はい (hai) and いいえ (iie) do not imply yes and no, but agreement or disagreement with the statement of the question, i.e. “agree.” or “disagree.” はい can also mean “I understand what you’re saying.” The same in Thai: ใช่ (chai) and ไม่ใช่ (maichai) indicate “correct,” “not-correct.” In Thai, you can’t answer the question “คุณหิวข้าวไหม” (Are you hungry?) with “ใช่” (correct). It doesn’t make sense, for what is it that you are confirming to be correct? The right answers are “หิว” (hungry) or “ไม่หิว” (not hungry). In all Chinese dialects, yes-no questions assume the form “A or not-A” and you answer echoing one of the statements (A or not-A). In Mandarin, the closest equivalents to yes and no are 是 (shì) “be” and 不是 (búshì) “to not be.”

Latin has no single words for yes and no. The vocative case and adverbs do it, instead. The Romans used ita or ita vero (thus, indeed) for the affirmative, and for the negative, they used adverbs such as minime, (in the least degree). Another common way to answer questions in Latin was to repeat the verb like in Portuguese, Castellano and Catalan (e.g. est or non est). We can also use adverbs: ita (so), etiam (even so), sane quidem (indeed, indeed), certe (certainly), recte dicis (you say rightly) or nullo modo (by no means), minime (in the least degree), haud (not at all!), non quidem (indeed not).

In computer language, yes and no appear as a succession of “A or B” conditions. If condition A is true, then action X. A computer’s CPU only needs to recognize two states for us to instruct it to perform complicated operations: on or off, yes or no, oneor zero.

The theories of quantum computation suggest that every physical object, even the universe, is, in some sense, a quantum computer. The cosmos itself appears to be composed of yes and no. Professor Seth Lloyd writes: “[…] everything in the universe is made of bits. Not chunks of stuff, but chunks of information—ones and zeros. […] Atoms and electrons are bits. Machine language is the laws of physics. The universe is a quantum computer.”

The way computers use yes and no is the closest to our customary use of these terms. ‘Yes’ means “continue what you are doing right now.” ‘No’ means “stop what you are doing right now.” That is the implied meaning of yes and no in the majority of the sentences. “Are you hungry?” The answer “yes” would result in you getting food and “no” in the opposite. “Shall I turn right? ” followed by a ‘yes’ would make me continue with what I intended to do and if followed by a ‘no,’ would make me stop doing it. A ‘yes’ in response to “Did you buy rice, today?” would prompt me to continue doing whatever I might be doing and a ‘no’ would lead me to interrupt my errand to go and buy some rice. There are many other examples, but in general yes prompts or encourages a continuation, and no does the opposite. There is nothing particularly positive or negative in either. Both are valuable bits of information that we can transform into behavior to our benefit. Both save energy, the most precious resource for all living organisms.

 

Two peculiar aspects of ‘yes’ and ‘no’

As we have seen, some languages don’t have words for ‘yes’ and ‘no.’ That is a cultural phenomenon. For example, in Japan and Thailand, it is bad manners to be direct. Japanese and Thai people consider ambiguity to be a beautiful aspect of their language. The objective in courtesy is to convey the true meaning between the lines. The way one delivers a message should be as unclear as possible, especially when criticizing someone or rejecting an invitation. This linguistic feature is probably related to the sense of self-respect and honor so pronounced in both cultures, i.e. one doesn’t want to hurt other people’s feelings or lose face.

For example, I can’t say to a Thai employee that arrives late to work, “Arriving late is not acceptable. Please, rectify this in the future.” If I do, I won’t have an employee coming to work at all the next day or maybe ever again. I’d have to say, “If we had employees that arrived late, we would have to ask them to come at the right time, don’t you think?” That would have the desired effect. If you invite a Japanese to an event that he or she is not the least interested in, they will answer “I want to come, but unfortunately, it is impossible on that day.” That would suffice for me to understand that they are not interested without making me lose face. Suggesting another day (and missing the point) is considered impolite.

Thais use ครับ (khrap, by men), ค่ะ (kha, by women) and the Japanese use はい (hai) to show that they are listening to you because it is impolite for them to let you talk for any length of time without their acknowledgment. However, it does not mean they agree with what you are saying, they will comply, or that they even understand you.

Regarding animal training, a signal is “everything that intentionally changes the behavior of the receiver.” A command is “a signal that intentionally changes the behavior of the receiver in a specific way with no variations or only minor variations.” The words ‘yes’ and ‘no’ are probably the closest we come to commands. ‘Yes’ means continue and ‘no’ means stop and, as to most behaviors, there are few possible variations in continuing or stopping, if any).

 

Is ‘no’ a bad word?

‘No’ is not a bad word. On the contrary, it is a very useful word. It conveys information in a precise and efficient way. To get ‘no’ as an answer is as important as getting a ‘yes.’ Both save us energy and lead us to our goal. Personally, I like the words yes and no equally, and I wished people would learn to use them properly and more often.

The other day, I went into a store at a busy hour, and I didn’t have the time or the patience to wait. I said to one employee: “Excuse me, I have a question that you can answer quickly with a yes or no. Do you have a Time Capsule 2TB?”

“I have one, but it’s reserved for a customer,” he answered.
“What does that mean? Is he coming to pick it up or not?” I asked again.
“Yes, he is.” He answered.
“Well, then that’s a no, right?” I asked.
“Yes,” he said.

Why couldn’t he just have said no the first time? It would have saved us all time: me, the other customers in the line, and not least himself.

Another example:

United Airlines desk at the gate boarding to ORD: I approach and ask: “Do you have an empty seat on this flight?”
The United operator answers me: “That depends on your ticket, sir.”
“No, it doesn’t,” I reply, “whether or not you have empty seats does not depend on my ticket, It depends on whether all the seats will have butts on or not.”
A colleague of hers smiles and checks it. “Sorry, sir, this flight is fully booked. I have one seat on the next flight, but… it’s business class.”
“No ‘but.’ You can put a comma or an ‘and’ in there,” I say. It blows my mind. A seat is a seat, and that’s what I requested. A seat is not less of a seat because it is a business class seat.
“Excuse me, sir?” she replies with a smile, plainly not understanding my comment based on linguistics/logic.
“Never mind. Here’s my frequent flyer card. I have an e-ticket for the 7.13 pm flight. Please, upgrade it with my miles. Thank you.” I say smilingly, in an attempt to reinforce her behavior for having been able to think clearly (yes/no) for two seconds and for checking the availability on the next flight.
“Yes, sir.” Finally a short and precise answer!

Why couldn’t they have answered first ‘no’ and then ‘yes’ until they got the next bit of information if I had any to give them? It would have saved me (and them) time and energy. If the lack of words for ‘yes’ and ‘no’ in Asian languages is frustrating for the Western communicator, the refusal to use them, or their incorrect usage in languages where they exist and are well defined, is exasperating.

 

Why don’t some people like the word ‘no’?

Cultural differences apart, some people don’t like the word ‘no’ for the same reason that some dogs don’t like it: they associate ‘no’ with aversives. Parents are just as bad as dog owners in distinguishing between signals and inhibitors, and they make identical mistakes, which will later create problems to their children.

Of course, parents have to yell ‘no’ if the toddler is about to stick his fingers in the wall outlet (plug socket). There’s nothing wrong with that. What is incorrect, and creates the aversive respondent association with ‘no’, is the constant repetition without a reinforcer when the behavior stops. The toddler only learns that, sometimes, parents go berserk, and she has no idea why or how to avoid it. The toddler becomes so sensitive to the word ‘no’ that later, like many others, he or she would rather live with regret than to risk hearing a ‘no.’ This conditioning can also happen subsequently, in adult life, to which abusive parents, enraged spouses, and tyrannical bosses all contribute.

An elementary mistake, committed by both parents and dog owners, adds to the aversive connotation of ‘no.’ If we have to use inhibitors, we should never (ever) inhibit the individual, only the behavior. Inhibiting the individual may create traumas, a lack of self-confidence, the feeling of rejection, etc. Inhibiting the individual rather than the behavior can even produce aggressive behavior instead of decreasing the expected behavior.

The reason some people don’t like ‘no’ has nothing to do with the word or the message conveyed, but with the aversives to which it was (respondently) conditioned. Changing that goes beyond the scope of biology, animal behavior, and linguistics, and pertains to the realm of psychology.

Still, there’s nothing wrong with the word ‘no’ and particularly not with the message it conveys. There is something wrong with abusive parents, enraged spouses, tyrannical bosses and ignorant people (all potentially abusive animal owners). To forbid the word ‘no’ or to replace it with another, e.g. ‘stop,’ does not resolve the problem. The only thing that does solve the problem is to educate people, to teach them to respect others independently of species, race, and sex.

EnglishSpringerSpanielOnTheTrail

English Springer Spaniel on the trail: ‘yes’ and ‘no’ are indispensable tools to direct the dog.

‘No’ in dog training

The signal ‘no’ is indispensable in dog training. I use it constantly when training detection dogs, rats, and Guinea pigs and the animals respond correctly with no emotional response at all. I give the signal ‘search’ using sound, the dog searches, I reinforce it. I give the dog the signal ‘no,’ the dog changes direction, I reinforce it. If the dog stops and looks at me, I give the signal ‘direction’ with a stretched arm toward the desired target, I give the signal ‘search’ employing sound, the dog searches and I reinforce it. If necessary, while the dog searches, I can signal ‘yes’ to encourage the dog to continue searching (‘yes’ functions here as a signal and a reinforcer, not an exception at all).

For those of you proficient in SMAF:

PRS1. {Search,sound => Dog searches => “!±sound”};

PRS2. {No,sound => Dog changes direction => “!±sound”};

ALT2. {No,sound => Dog stops and looks at me => Direction,arm + Search,sound => Dog searches => “!±sound”};

If necessary:

PRS1. {Search,sound => Dog searches => “!±sound” => Dog searches => Yes,sound}; /* Yes,sound also functioning as “!±sound */

In languages where there are no words for ‘yes’ and ‘no,’ such as Thai, I use ใช่ (chai=correct) and หยุด (yut=stop) respectively for “continue what you are doing right now” and “stop what you are doing right now.” I don’t use ไม่ใช่ (maichai=not correct) because the sound is too close to ใช่ (chai=correct).

Some trainers don’t allow their dog owners to say ‘no’ at all in their classes. That is an option, particularly if we have a class full of badly-mannered dog owners, but if our class consists of average, well-mannered owners, I cannot see any reason to do so. If they are not well-mannered, maybe they should learn to be so before beginning training their dogs; and perhaps, by training them to be polite to their dogs, we could even make a change for the better in their lives in general by teaching them good manners toward their fellow humans as well.

Forbidding the signal ‘no’ in dog training is a grave mistake (and misunderstanding) in my opinion. Firstly, it is one of the two most critical signals in life. Secondly, we all need a quick, efficient signal to stop a behavior which might be fatal for someone we care about (human or animal). Thirdly, it would be an untenable waste of time and energy if we had to resort to diverting maneuvers every time someone (our dogs included) did something undesirable.

Substituting the signal ‘no’ with other sounds (words) such as ‘stop,’ or ‘off’ doesn’t solve the problem. It only transfers the conditioning to those new words. The problem is that some people just can’t speak nicely to anyone. Most dog owners yell their dog’s name, and they yell ‘come.’ What are we going to do about that? Forbid them to use their dog’s name and the word ‘come’? What’s the next thing we are going to forbid them? Rather than banning words, it seems to me a much better option to teach them to communicate properly. We need to explain to them that the words they use, the way they use them, are not signals but inhibitors and, by definition, they will not achieve the desired result. Quite the contrary, they will get an undesired outcome. We need to show them how appropriate signals produce appropriate behaviors.

Bottom-line: The fact that some languages don’t have words for ‘yes’ and ‘no’ and that Latin uses quantifiers instead, suggests there are cognitive as well as emotional elements connected to the meaning of both words. Maybe the logical human brainlikes the precision and simplicity implied in ‘yes’ and ‘no,’ but the emotional human brain doesn’t. The universe and computers have no queries with ‘yes’ and ‘no’ perhaps because they are not emotional. Maybe ‘yes’ and ‘no’ appeared in some languages at a stage when action became more decisive than emotion. We don’t know. I haven’t been able to clarify any of these questions. Nevertheless, ‘yes’ and ‘no’ convey important bits of information in a succinct and precise way. In the languages, which contain them, we can use them correctly for our benefit.

Enjoy and don’t feel guilty because you are well-mannered and know how to say no.

References

Featured image: ‘Yes” and ‘no’ are the two single most important signals in the universe. Photo: Atlantic puffins, Vesterålen, by Billy Idle.

Signal and Cue—What is the Difference?

MaleLionAndCubChitwaSouthAfricaLucaGaluzzi2004 (Signal and Cue—What is the Difference?)

In the behavioral sciences, there is some confusion about the meaning of the terms signal and cue (as with so many other terms) and some authors use it interchangeably. To make it even more difficult, communication theory also uses the same terms with slightly different meanings and in the theatre and movies world a ‘cue’ is actually a ‘signal.’

However, in behavioral sciences, the general consensus (see references below) is that signal and cue have the following meanings.

signal is a perceivable behavior or feature that has evolved and has acquired the specific characteristic of conveying information about the signaler or the signaler’s environment. Information (communication) changes the behavior or the beliefs of the receiver.

This definition of signal implies that if a signal changes the behavior of an organism, this change of behavior must be profitable to both sender and receiver more often than not, or otherwise, signalers would cease to send the signal and receivers would cease to respond. This definition distinguishes, in principle, a signal from coercion, although some signals may be coercive, e.g. threats.

In general, signals must be honest and reliable, or otherwise they cease to have any effect (receivers don’t behave appropriately) and they undermine communication (honest senders will not benefit from sending the signals). However, some signals can tolerate a certain degree of dishonesty, all depending on the costs and benefits for all parties. H. W. Bates discovered in 1861 that some (palatable) butterflies had an advantage in mimicking (Batesian mimicry) poisonous butterflies, which is detrimental to the poisonous butterflies inasmuch as it turns their signals of unpalatability less reliable. On the other side, some species use the same signals to convey the same information and they all benefit from it (Mullerian mimicry).

cue is any feature that an organism can use as a guide to display a particular behavior or series of behaviors. The classical example is the mosquito seeking a mammal to bite and flying up wind when it detects CO2. The CO2 is a cue for the mosquito, but it is surely not a signal sent by the mammal, which would prefer to remain undetected and not be bitten. Intentionality is the key element to distinguish signals from cues.

A cue is a regularity, a pattern that either is permanently ‘on,’ or is ‘on’ and ‘off” depending on specific conditions, e.g. a rock, a tree, or the position of the sun in the sky cues us of directions, and dark clouds cues us of impending rain. The rock, the tree, the sun and the clouds are not there to give us information, but they do if we interpret them correctly. A signal is more malleable, more intentional and we can turn it ‘on’ and ‘off’ in response to relevant cues in the environment, e.g. the warning cry that many species (signal) issue in response to the appearance (cue) of a feared predator.

Cues are traits or actions that benefit the receiver exclusively. The sun and the rock do not profit from us getting our bearings. When a mouse by accident makes a rustling sound in the leaves and attracts a predator increasing the risk of being killed, the sound is a cue for the predator about the location of its prey. When an alert animal deliberately gives a warning call to a stalking predator resulting in the predator giving up the hunt, this sound, the alert call, is a signal both for conspecifics and the predator. Different species can, thus, communicate by means of signals which both recognize and behave accordingly.

Secondary sexual traits are features that distinguish the two sexes of a species, but that are not directly part of the reproductive system. They are probably the product of sexual selection for traits, which give an individual an advantage over its rivals in courtship and competitive interactions. Secondary sexual traits are also cues for the opposite sex. They are not directly related to a better production of offspring, but are normally good indicators of better sperm quality or egg production, e,g, manes of male lions (Panthera leo) and long feathers of male peacocks (Pavo cristatus). In humans, visible secondary sexual traits include enlarged breasts of females and facial hair on males.

The study of signals and cues is more complex that it may appear at first sight. Cues can become signals. In 1952, Niko Tinbergen described ritualization as the evolutionary process whereby a cue may be converted into a signal, e.g. the canine behavior of baring teeth. In 1975, Zahavi described the handicap principle where the reliability of some signals is ensured because they advertise greater costs than absolutely necessary, e.g. the exaggerated plumage of the peacock.

We must understand correctly what the intentionality of signals means and not to confound the intentionality of the signal itself with its origin, development and evolution. Signals do not origin by design with a determined purpose. Some features or behaviors just happen at a certain time to be efficient for an organism in generating in another organisms the right behavior at the right time. If they convey an advantage to these organisms in their struggle for survival (and reproduction), they will spread in the population (provided these organisms reproduce). With time, they gain intentionality and become true signals, but their origin was accidental like everything else. This is the reason why I had to modify (some extensively) the definitions I use in this text and I had to create new ones—to make them compatible with the Darwinian theory of evolution.

Applying the principle of simplicity, as always, I suggest the following definitions:

signal is everything that intentionally changes or maintains the behavior of the receiver. A cue is everything that unintentionally changes or maintains the behavior of the receiver (see “The 20 Principles All Animal Trainers Must Know“).

These definitions open for the possibility to better distinguish between the intentional signals (proper signals) we send and the unintentional ones (which are cues). For example, many dog owners say “no” to their dogs meaning “stop what you are doing,” but their (unintentional) body language (cue) says “yes.”

In conclusion: signal is the most correct term to denominate what we use when we communicate with our animals; and signals may assume many forms, auditory (the words we use), visual (the hand movements and body language we use), olfactory (in canine detection work), tactile (a touch, very common in horse training) and probably also palatable.

So, enjoy the consequence of your (intentional) signals and be careful with any cues you may be (inadvertently) sending to your favorite animal. Enjoy as well your further studies of this fascinating topic: animal communication.

 

References and further readings

  • Dawkins, M. S., and T. Guilford (1991). The corruption of honest signalling. Animal Behaviour 41:865–873.
  • Donath, J. (2007). Signals, cues and meaning (February draft for Signals, Truth and Design. MIT Press)
  • Hasson, Oren (1997). Towards a general theory of biological signaling. Journal of Theoretical Biology 185: 139-156.
  • Hauser, Marc D. and Mark Konishi, eds. (1999). The design of animal communication. Cambridge: Bradford/MIT Press.
  • Maynard Smith, John and David Harper (1995). Animal signals: Models and terminology. Journal of Theoretical Biology 177: 305-311.
  • Maynard Smith, John and David Harper (2003). Animal signals. Oxford University Press, UK.
  • McFarland, D. (1999). Animal Behaviour. Pearson Education Limited, UK.
  • Otte, D. (1974). Effects and functions in the evolution of signaling systems. Annual Review of Ecology and Systemat- ics 5:385–417.
  • Saleh, N et al. (2007) Distinguishing signals and cues: bumblebees use general footprints to generate adaptive behaviour at flowers and nest. Arthropod-Plant Interactions, 2007, 1:119–127
  • Schaefer, H. M. and  Braun, J. (2009). Reliable cues and signals of fruit quality are contingent on the habitat in black elder (Sambucus nigra). Ecology, 90(6), 2009, pp. 1564–1573.
  • Searcy, W. A., and S. Nowicki (2005). The evolution of animal communication. Princeton University Press, Princeton, New Jersey, USA.
  • Tinbergen, N. (1952). The curious behavior of the stickleback. Scientific American December 1952.
  • Zahavi, A. (1975). Mate selection: a selection for a handicap. Journal of Theoretical Biology 53:204–214.

Featured image: Secondary sexual traits, as the mane of the male lion, are powerful cues (Photo by Luca Galuzzi via Wikipedia).

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