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Saturday, September 16, 2023

Chimpanzee

From Wikipedia, the free encyclopedia
Chimpanzee
Temporal range: 4–0 Ma

P. t. schweinfurthii in Kibale National Park, Uganda
CITES Appendix I (CITES)
Scientific classification Edit this classification
Domain: Eukaryota
Kingdom: Animalia
Phylum: Chordata
Class: Mammalia
Order: Primates
Suborder: Haplorhini
Infraorder: Simiiformes
Family: Hominidae
Subfamily: Homininae
Tribe: Hominini
Genus: Pan
Species:
P. troglodytes
Binomial name
Pan troglodytes
(Blumenbach, 1775)
Subspecies
Distribution of subspecies
  1.      Pan troglodytes verus
  2.      P. t. ellioti
  3.      P. t. troglodytes
  4.      P. t. schweinfurthii
Synonyms
  • Simia troglodytes Blumenbach, 1775
  • Troglodytes troglodytes (Blumenbach, 1776)
  • Troglodytes niger E. Geoffroy, 1812
  • Pan niger (E. Geoffroy, 1812)
  • Anthropopithecus troglodytes (Sutton, 1883)

The chimpanzee (/ɪmpænˈzi/; Pan troglodytes), also known as simply the chimp, is a species of great ape native to the forest and savannah of tropical Africa. It has four confirmed subspecies and a fifth proposed one. When its close relative the bonobo was more commonly known as the pygmy chimpanzee, this species was often called the common chimpanzee or the robust chimpanzee. The chimpanzee and the bonobo are the only species in the genus Pan. Evidence from fossils and DNA sequencing shows that Pan is a sister taxon to the human lineage and is humans' closest living relative. The chimpanzee is covered in coarse black hair, but has a bare face, fingers, toes, palms of the hands, and soles of the feet. It is larger and more robust than the bonobo, weighing 40–70 kg (88–154 lb) for males and 27–50 kg (60–110 lb) for females and standing 150 cm (4 ft 11 in).

The chimpanzee lives in groups that range in size from 15 to 150 members, although individuals travel and forage in much smaller groups during the day. The species lives in a strict male-dominated hierarchy, where disputes are generally settled without the need for violence. Nearly all chimpanzee populations have been recorded using tools, modifying sticks, rocks, grass and leaves and using them for hunting and acquiring honey, termites, ants, nuts and water. The species has also been found creating sharpened sticks to spear small mammals. Its gestation period is eight months. The infant is weaned at about three years old but usually maintains a close relationship with its mother for several years more.

The chimpanzee is listed on the IUCN Red List as an endangered species. Between 170,000 and 300,000 individuals are estimated across its range. The biggest threats to the chimpanzee are habitat loss, poaching, and disease. Chimpanzees appear in Western popular culture as stereotyped clown-figures and have featured in entertainments such as chimpanzees' tea parties, circus acts and stage shows. Although many chimpanzees have been kept as pets, their strength, aggressiveness, and unpredictability makes them dangerous in this role. Some hundreds have been kept in laboratories for research, especially in the United States. Many attempts have been made to teach languages such as American Sign Language to chimpanzees, with limited success.

Etymology

The English word chimpanzee is first recorded in 1738. It is derived from Vili ci-mpenze or Tshiluba language chimpenze, with a meaning of "ape", or "mockman". The colloquialism "chimp" was most likely coined some time in the late 1870s. The genus name Pan derives from the Greek god, while the specific name troglodytes was taken from the Troglodytae, a mythical race of cave-dwellers.

Taxonomy and genetics

The first great ape known to Western science in the 17th century was the "orang-outang" (genus Pongo), the local Malay name being recorded in Java by the Dutch physician Jacobus Bontius. In 1641, the Dutch anatomist Nicolaes Tulp applied the name to a chimpanzee or bonobo brought to the Netherlands from Angola. Another Dutch anatomist, Peter Camper, dissected specimens from Central Africa and Southeast Asia in the 1770s, noting the differences between the African and Asian apes. The German naturalist Johann Friedrich Blumenbach classified the chimpanzee as Simia troglodytes by 1775. Another German naturalist, Lorenz Oken, coined the genus Pan in 1816. The bonobo was recognised as distinct from the chimpanzee by 1933.

Evolution

Relationships among apes. The branch lengths are a measure of evolutionary distinctness. Based on genome sequencing by The Chimpanzee Sequencing and Analysis Consortium. Figure from Yousaf et al. 2021, adapted from Prado-Martinez et al. 2013.

Despite a large number of Homo fossil finds, Pan fossils were not described until 2005. Existing chimpanzee populations in West and Central Africa do not overlap with the major human fossil sites in East Africa, but chimpanzee fossils have now been reported from Kenya. This indicates that both humans and members of the Pan clade were present in the East African Rift Valley during the Middle Pleistocene.

According to studies published in 2017 by researchers at George Washington University, bonobos, along with chimpanzees, split from the human line about 8 million years ago; moreover, bonobos split from the common chimpanzee line about 2 million years ago. Another 2017 genetic study suggests ancient gene flow (introgression) between 200 and 550 thousand years ago from the bonobo into the ancestors of central and eastern chimpanzees.

Subspecies and population status

Four subspecies of the chimpanzee have been recognised, with the possibility of a fifth:

Genome

Genomic information
NCBI genome ID202
Ploidydiploid
Genome size3,323.27 Mb
Number of chromosomes24 pairs

A draft version of the chimpanzee genome was published in 2005 and encodes 18,759 proteins,(compared to 20,383 in the human proteome). The DNA sequences of humans and chimpanzees are very similar and the difference in protein number mostly arises from incomplete sequences in the chimp genome. Both species differ by about 35 million single-nucleotide changes, five million insertion/deletion events and various chromosomal rearrangements. Typical human and chimpanzee protein homologs differ in an average of only two amino acids. About 30% of all human proteins are identical in sequence to the corresponding chimpanzee protein. Duplications of small parts of chromosomes have been the major source of differences between human and chimpanzee genetic material; about 2.7% of the corresponding modern genomes represent differences, produced by gene duplications or deletions, since humans and chimpanzees diverged from their common evolutionary ancestor.

Characteristics

Skeleton

Adult chimpanzees have an average standing height of 150 cm (4 ft 11 in). Wild adult males weigh between 40 and 70 kg (88 and 154 lb) with females weighing between 27 and 50 kg (60 and 110 lb). In exceptional cases, certain individuals may considerably exceed these measurements, standing over 168 cm (5 ft 6 in) on two legs and weighing up to 136 kg (300 lb) in captivity.

The chimpanzee is more robustly built than the bonobo but less than the gorilla. The arms of a chimpanzee are longer than its legs and can reach below the knees. The hands have long fingers with short thumbs and flat fingernails. The feet are adapted for grasping, and the big toe is opposable. The pelvis is long with an extended ilium. A chimpanzee's head is rounded with a prominent and prognathous face and a pronounced brow ridge. It has forward-facing eyes, a small nose, rounded non-lobed ears and a long mobile upper lip. Additionally, adult males have sharp canine teeth. Chimpanzees lack the prominent sagittal crest and associated head and neck musculature of gorillas.

Chimpanzee bodies are covered by coarse hair, except for the face, fingers, toes, palms of the hands, and soles of the feet. Chimpanzees lose more hair as they age and develop bald spots. The hair of a chimpanzee is typically black but can be brown or ginger. As they get older, white or grey patches may appear, particularly on the chin and lower region. The skin may range from pale to dark, though females develop swelling pink skin when in oestrus.

Chimpanzees are adapted for both arboreal and terrestrial locomotion. Arboreal locomotion consists of vertical climbing and brachiation. On the ground, chimpanzees move both quadrupedally and bipedally. These movements appear to have similar energy costs. As with bonobos and gorillas, chimpanzees move quadrupedally by knuckle-walking, which probably evolved independently in Pan and Gorilla. Their physical strength is around 1.5 times greater than humans due to higher content of fast twitch muscle fibres, one of the chimpanzee's adaptations for climbing and swinging. According to Japan's Asahiyama Zoo, the grip strength of an adult chimpanzee is estimated to be 200 kg (440 lb), while other sources claim figures of up to 330 kg (730 lb).

Ecology

Overnight nest in a tree

The chimpanzee is a highly adaptable species. It lives in a variety of habitats, including dry savanna, evergreen rainforest, montane forest, swamp forest, and dry woodland-savanna mosaic. In Gombe, the chimpanzee mostly uses semideciduous and evergreen forest as well as open woodland. At Bossou, the chimpanzee inhabits multistage secondary deciduous forest, which has grown after shifting cultivation, as well as primary forest and grassland. At Taï, it is found in the last remaining tropical rain forest in Ivory Coast. The chimpanzee has an advanced cognitive map of its home range and can repeatedly find food. The chimpanzee builds a sleeping nest in a tree in a different location each night, never using the same nest more than once. Chimpanzees sleep alone in separate nests except for infants or juvenile chimpanzees, which sleep with their mothers.

Diet

A mother with young eating Ficus fruit in Kibale National Park, Uganda

The chimpanzee is an omnivorous frugivore. It prefers fruit above all other food items but also eats leaves, leaf buds, seeds, blossoms, stems, pith, bark, and resin. A study in Budongo Forest, Uganda found that 64.5% of their feeding time concentrated on fruits (84.6% of which being ripe), particularly those from two species of Ficus, Maesopsis eminii, and Celtis gomphophylla. In addition, 19% of feeding time was spent on arboreal leaves, mostly Broussonetia papyrifera and Celtis mildbraedii. While the chimpanzee is mostly herbivorous, it does eat honey, soil, insects, birds and their eggs, and small to medium-sized mammals, including other primates. Insect species consumed include the weaver ant Oecophylla longinoda, Macrotermes termites, and honey bees. The red colobus ranks at the top of preferred mammal prey. Other mammalian prey include red-tailed monkeys, infant and juvenile yellow baboons, bush babies, blue duikers, bushbucks, and common warthogs.

Despite the fact that chimpanzees are known to hunt and to collect both insects and other invertebrates, such food actually makes up a very small portion of their diet, from as little as 2% yearly to as much as 65 grams of animal flesh per day for each adult chimpanzee in peak hunting seasons. This also varies from troop to troop and year to year. However, in all cases, the majority of their diet consists of fruits, leaves, roots, and other plant matter. Female chimpanzees appear to consume much less animal flesh than males, according to several studies. Jane Goodall documented many occasions within Gombe Stream National Park of chimpanzees and western red colobus monkeys ignoring each other despite close proximity.

Chimpanzees do not appear to directly compete with gorillas in areas where they overlap. When fruit is abundant, gorilla and chimpanzee diets converge, but when fruit is scarce gorillas resort to vegetation. The two apes may also feed on different species, whether fruit or insects. Interactions between them can range from friendly and even stable social bonding, to avoidance, to aggression and predation on part of chimpanzees.

Mortality and health

Chimpanzee named "Gregoire" on 9 December 2006, born in 1944 (Jane Goodall sanctuary of Tchimpounga, Republic of the Congo)

The average lifespan of a chimpanzee in the wild is relatively short, usually less than 15 years, although individuals that reach 12 years may live an additional 15 years. On rare occasions, wild chimpanzees may live nearly 60 years. Captive chimpanzees tend to live longer than most wild ones, with median lifespans of 31.7 years for males and 38.7 years for females. The oldest known male captive chimpanzee to have been documented lived to 66 years, and the oldest female, Little Mama, was over 70 years old.

Leopards prey on chimpanzees in some areas. It is possible that much of the mortality caused by leopards can be attributed to individuals that have specialised in chimp-killing. Chimpanzees may react to a leopard's presence with loud vocalising, branch shaking, and throwing objects. There is at least one record of chimpanzees killing a leopard cub after mobbing it and its mother in their den. Four chimpanzees could have fallen prey to lions at Mahale Mountains National Park. Although no other instances of lion predation on chimpanzees have been recorded, lions likely do kill chimpanzees occasionally, and the larger group sizes of savanna chimpanzees may have developed as a response to threats from these big cats. Chimpanzees may react to lions by fleeing up trees, vocalising, or hiding in silence.

The chimpanzee louse Pediculus schaeffi is closely related to the human body louse P. humanus.

Chimpanzees and humans share only 50% of their parasite and microbe species. This is due to the differences in environmental and dietary adaptations; human internal parasite species overlap more with omnivorous, savanna-dwelling baboons. The chimpanzee is host to the louse species Pediculus schaeffi, a close relative of P. humanus, which infests human head and body hair. By contrast, the human pubic louse Pthirus pubis is closely related to Pthirus gorillae, which infests gorillas.A 2017 study of gastrointestinal parasites of wild chimpanzees in degraded forest in Uganda found nine species of protozoa, five nematodes, one cestode, and one trematode. The most prevalent species was the protozoan Troglodytella abrassarti.

Behaviour

Recent studies have suggested that human observers influence chimpanzee behaviour. One suggestion is that drones, camera traps, and remote microphones should be used to record and monitor chimpanzees rather than direct human observation.

Group structure

Group in Uganda

Chimpanzees live in communities that typically range from around 20 to more than 150 members but spend most of their time traveling in small, temporary groups consisting of a few individuals. These groups may consist of any combination of age and sexes. Both males and females sometimes travel alone. This fission-fusion society may include groups of four types: all-male, adult females and offspring, adults of both sexes, or one female and her offspring. These smaller groups emerge in a variety of types, for a variety of purposes. For example, an all-male troop may be organised to hunt for meat, while a group consisting of lactating females serves to act as a "nursery group" for the young.

At the core of social structures are males, which patrol the territory, protect group members, and search for food. Males remain in their natal communities, while females generally emigrate at adolescence. Males in a community are more likely to be related to one another than females are to each other. Among males, there is generally a dominance hierarchy, and males are dominant over females. However, this unusual fission-fusion social structure, "in which portions of the parent group may on a regular basis separate from and then rejoin the rest," is highly variable in terms of which particular individual chimpanzees congregate at a given time. This is caused mainly by the large measure of individual autonomy that individuals have within their fission-fusion social groups. As a result, individual chimpanzees often forage for food alone, or in smaller groups, as opposed to the much larger "parent" group, which encompasses all the chimpanzees which regularly come into contact with each other and congregate into parties in a particular area.

Mutual grooming, removing lice

Male chimpanzees exist in a linear dominance hierarchy. Top-ranking males tend to be aggressive even during dominance stability. This is probably due to the chimpanzee's fission-fusion society, with male chimpanzees leaving groups and returning after extended periods of time. With this, a dominant male is unsure if any "political maneuvering" has occurred in his absence and must re-establish his dominance. Thus, a large amount of aggression occurs within five to fifteen minutes after a reunion. During these encounters, displays of aggression are generally preferred over physical attacks.erised as "exploitative" and based on an individual's influence in agonistic interactions. Being in a coalition allows males to dominate a third individual when they could not by themselves, as politically apt chimpanzees can exert power over aggressive interactions regardless of their rank. Coalitions can also give an individual male the confidence to challenge a dominant or larger male. The more allies a male has, the better his chance of becoming dominant. However, most changes in hierarchical rank are caused by dyadic interactions. Chimpanzee alliances can be very fickle, and one member may suddenly turn on another if it is to his advantage.

Males in Mahale National Park, Tanzania

Low-ranking males frequently switch sides in disputes between more dominant individuals. Low-ranking males benefit from an unstable hierarchy and often find increased sexual opportunities if a dispute or conflict occurs. In addition, conflicts between dominant males cause them to focus on each other rather than the lower-ranking males. Social hierarchies among adult females tend to be weaker. Nevertheless, the status of an adult female may be important for her offspring. Females in Taï have also been recorded to form alliances. While chimpanzee social structure is often referred to as patriarchal, it is not entirely unheard of for females to forge coalitions against males. There is also at least one recorded case of females securing a dominant position over males in their respective troop, albeit in a captive environment. Social grooming appears to be important in the formation and maintenance of coalitions. It is more common among adult males than either between adult females or between males and females.

Chimpanzees have been described as highly territorial and will frequently kill other chimpanzees, although Margaret Power wrote in her 1991 book The Egalitarians that the field studies from which the aggressive data came, Gombe and Mahale, used artificial feeding systems that increased aggression in the chimpanzee populations studied. Thus, the behaviour may not reflect innate characteristics of the species as a whole. In the years following her artificial feeding conditions at Gombe, Jane Goodall described groups of male chimpanzees patrolling the borders of their territory, brutally attacking chimpanzees that had split off from the Gombe group. A study published in 2010 found that the chimpanzees wage wars over territory, not mates. Patrols from smaller groups are more likely to avoid contact with their neighbours. Patrols from large groups even take over a smaller group's territory, gaining access to more resources, food, and females. While it was traditionally accepted that only female chimpanzees immigrate and males remain in their natal troop for life, there are confirmed cases of adult males safely integrating themselves into new communities among West African chimpanzees, suggesting they are less territorial than other subspecies.

Mating and parenting

Infant and mother

Chimpanzees mate throughout the year, although the number of females in oestrus varies seasonally in a group. Female chimpanzees are more likely to come into oestrus when food is readily available. Oestrous females exhibit sexual swellings. Chimpanzees are promiscuous: during oestrus, females mate with several males in their community, while males have large testicles for sperm competition. Other forms of mating also exist. A community's dominant males sometimes restrict reproductive access to females. A male and female can form a consortship and mate outside their community. In addition, females sometimes leave their community and mate with males from neighboring communities.

These alternative mating strategies give females more mating opportunities without losing the support of the males in their community. Infanticide has been recorded in chimpanzee communities in some areas, and the victims are often consumed. Male chimpanzees practice infanticide on unrelated young to shorten the interbirth intervals in the females. Females sometimes practice infanticide. This may be related to the dominance hierarchy in females or may simply be pathological.

Copulation is brief, lasting approximately seven seconds. The gestation period is eight months. Care for the young is provided mostly by their mothers. The survival and emotional health of the young is dependent on maternal care. Mothers provide their young with food, warmth, and protection, and teach them certain skills. In addition, a chimpanzee's future rank may be dependent on its mother's status. Male chimpanzees continue to associate with the females they impregnated and interact with and support their offspring. Newborn chimpanzees are helpless. For example, their grasping reflex is not strong enough to support them for more than a few seconds. For their first 30 days, infants cling to their mother's bellies. Infants are unable to support their own weight for their first two months and need their mothers' support.

When they reach five to six months, infants ride on their mothers' backs. They remain in continual contact for the rest of their first year. When they reach two years of age, they are able to move and sit independently and start moving beyond the arms' reach of their mothers. By four to six years, chimpanzees are weaned and infancy ends. The juvenile period for chimpanzees lasts from their sixth to ninth years. Juveniles remain close to their mothers, but interact an increasing amount with other members of their community. Adolescent females move between groups and are supported by their mothers in agonistic encounters. Adolescent males spend time with adult males in social activities like hunting and boundary patrolling. A captive study suggests males can safely immigrate to a new group if accompanied by immigrant females who have an existing relationship with this male. This gives the resident males reproductive advantages with these females, as they are more inclined to remain in the group if their male friend is also accepted.

Communication

Chimpanzees use facial expressions, postures, and sounds to communicate with each other. Chimpanzees have expressive faces that are important in close-up communications. When frightened, a "full closed grin" causes nearby individuals to be fearful, as well. Playful chimpanzees display an open-mouthed grin. Chimpanzees may also express themselves with the "pout", which is made in distress, the "sneer", which is made when threatening or fearful, and "compressed-lips face", which is a type of display. When submitting to a dominant individual, a chimpanzee crunches, bobs, and extends a hand. When in an aggressive mode, a chimpanzee swaggers bipedally, hunched over and arms waving, in an attempt to exaggerate its size. While travelling, chimpanzees keep in contact by beating their hands and feet against the trunks of large trees, an act that is known as "drumming". They also do this when encountering individuals from other communities.

Vocalisations are also important in chimpanzee communication. The most common call in adults is the "pant-hoot", which may signal social rank and bond along with keeping groups together. Pant-hoots are made of four parts, starting with soft "hoos", the introduction; that gets louder and louder, the build-up; and climax into screams and sometimes barks; these die down back to soft "hoos" during the letdown phase as the call ends. Grunting is made in situations like feeding and greeting. Submissive individuals make "pant-grunts" towards their superiors. Whimpering is made by young chimpanzees as a form of begging or when lost from the group. Chimpanzees use distance calls to draw attention to danger, food sources, or other community members. "Barks" may be made as "short barks" when hunting and "tonal barks" when sighting large snakes.

Adult male eastern chimpanzee snatches a dead bushbuck antelope from a baboon in Gombe Stream National Park.

Hunting

When hunting small monkeys such as the red colobus, chimpanzees hunt where the forest canopy is interrupted or irregular. This allows them to easily corner the monkeys when chasing them in the appropriate direction. Chimpanzees may also hunt as a coordinated team, so that they can corner their prey even in a continuous canopy. During an arboreal hunt, each chimpanzee in the hunting groups has a role. "Drivers" serve to keep the prey running in a certain direction and follow them without attempting to make a catch. "Blockers" are stationed at the bottom of the trees and climb up to block prey that takes off in a different direction. "Chasers" move quickly and try to make a catch. Finally, "ambushers" hide and rush out when a monkey nears. While both adults and infants are taken, adult male colobus monkeys will attack the hunting chimps. Male chimpanzees hunt more than females. When caught and killed, the meal is distributed to all hunting party members and even bystanders.

Intelligence and cognition

Drawing of human and chimpanzee skull and brain
Human and chimpanzee skull and brain. Diagram by Paul Gervais from Histoire naturelle des mammifères (1854).

Chimpanzees display numerous signs of intelligence, from the ability to remember symbols to cooperation, tool use, and perhaps language. They are among species that have passed the mirror test, suggesting self-awareness. In one study, two young chimpanzees showed retention of mirror self-recognition after one year without access to mirrors. Chimpanzees have been observed to use insects to treat their own wounds and those of others. They catch them and apply them directly to the injury. Chimpanzees also display signs of culture among groups, with the learning and transmission of variations in grooming, tool use and foraging techniques leading to localized traditions.

A 30-year study at Kyoto University's Primate Research Institute has shown that chimpanzees are able to learn to recognise the numbers 1 to 9 and their values. The chimpanzees further show an aptitude for eidetic memory, demonstrated in experiments in which the jumbled digits are flashed onto a computer screen for less than a quarter of a second. One chimpanzee, Ayumu, was able to correctly and quickly point to the positions where they appeared in ascending order. Ayumu performed better than human adults who were given the same test.

In controlled experiments on cooperation, chimpanzees show a basic understanding of cooperation, and recruit the best collaborators. In a group setting with a device that delivered food rewards only to cooperating chimpanzees, cooperation first increased, then, due to competitive behaviour, decreased, before finally increasing to the highest level through punishment and other arbitrage behaviours.

Great apes show laughter-like vocalisations in response to physical contact, such as wrestling, play chasing, or tickling. This is documented in wild and captive chimpanzees. Chimpanzee laughter is not readily recognisable to humans as such, because it is generated by alternating inhalations and exhalations that sound more like breathing and panting. Instances in which nonhuman primates have expressed joy have been reported. Humans and chimpanzees share similar ticklish areas of the body, such as the armpits and belly. The enjoyment of tickling in chimpanzees does not diminish with age.

Chimpanzees have displayed different behaviours in response to a dying or dead group member. When witnessing a sudden death, the other group members act in frenzy, with vocalisations, aggressive displays, and touching of the corpse. In one case chimpanzees cared for a dying elder, then attended and cleaned the corpse. Afterward, they avoided the spot where the elder died and behaved in a more subdued manner. Mothers have been reported to carry around and groom their dead infants for several days.

Experimenters now and then witness behaviour that cannot be readily reconciled with chimpanzee intelligence or theory of mind. Wolfgang Köhler, for instance, reported insightful behaviour in chimpanzees, but he likewise often observed that they experienced "special difficulty" in solving simple problems. Researchers also reported that, when faced with a choice between two persons, chimpanzees were just as likely to beg food from a person who could see the begging gesture as from a person who could not, thereby raising the possibility that chimpanzees lack theory of mind.

Tool use

Nearly all chimpanzee populations have been recorded using tools. They modify sticks, rocks, grass, and leaves and use them when foraging for termites and ants, nuts, honey, algae or water. Despite the lack of complexity, forethought and skill are apparent in making these tools. Chimpanzees have used stone tools since at least 4,300 years ago.

A chimpanzee from the Kasakela chimpanzee community was the first nonhuman animal reported making a tool, by modifying a twig to use as an instrument for extracting termites from their mound. At Taï, chimpanzees simply use their hands to extract termites. When foraging for honey, chimpanzees use modified short sticks to scoop the honey out of the hive if the bees are stingless. For hives of the dangerous African honeybees, chimpanzees use longer and thinner sticks to extract the honey.

Chimpanzees also fish for ants using the same tactic. Ant dipping is difficult and some chimpanzees never master it. West African chimpanzees crack open hard nuts with stones or branches. Some forethought in this activity is apparent, as these tools are not found together or where the nuts are collected. Nut cracking is also difficult and must be learned. Chimpanzees also use leaves as sponges or spoons to drink water.

West African chimpanzees in Senegal were found to sharpen sticks with their teeth, which were then used to spear Senegal bushbabies out of small holes in trees. An eastern chimpanzee has been observed using a modified branch as a tool to capture a squirrel.

Whilst experimental studies on captive chimpanzees have found that many of their species-typical tool-use behaviours can be individually learnt by each chimpanzees, a 2021 study on their abilities to make and use stone flakes, in a similar way as hypothesised for early hominins, did not find this behaviour across two populations of chimpanzees - suggesting that this behaviour is outside the chimpanzee species-typical range.

Language

Hugo Rheinhold's Affe mit Schädel ("Ape with skull"), c. 1893

Scientists have attempted to teach human language to several species of great ape. One early attempt by Allen and Beatrix Gardner in the 1960s involved spending 51 months teaching American Sign Language to a chimpanzee named Washoe. The Gardners reported that Washoe learned 151 signs, and had spontaneously taught them to other chimpanzees, including her adopted son, Loulis. Over a longer period of time, Washoe was reported to have learned over 350 signs.

Debate is ongoing among scientists such as David Premack about chimpanzees' ability to learn language. Since the early reports on Washoe, numerous other studies have been conducted, with varying levels of success. One involved a chimpanzee jokingly named Nim Chimpsky (in allusion to the theorist of language Noam Chomsky), trained by Herbert Terrace of Columbia University. Although his initial reports were quite positive, in November 1979, Terrace and his team, including psycholinguist Thomas Bever, re-evaluated the videotapes of Nim with his trainers, analyzing them frame by frame for signs, as well as for exact context (what was happening both before and after Nim's signs). In the reanalysis, Terrace and Bever concluded that Nim's utterances could be explained merely as prompting on the part of the experimenters, as well as mistakes in reporting the data. "Much of the apes' behaviour is pure drill", he said. "Language still stands as an important definition of the human species." In this reversal, Terrace now argued Nim's use of ASL was not like human language acquisition. Nim never initiated conversations himself, rarely introduced new words, and mostly imitated what the humans did. More importantly, Nim's word strings varied in their ordering, suggesting that he was incapable of syntax. Nim's sentences also did not grow in length, unlike human children whose vocabulary and sentence length show a strong positive correlation.

Relations with humans

In culture

Chimpanzee mask, Gio tribe, Liberia

Chimpanzees are rarely represented in African culture, as people find their resemblance to humans discomforting. The Gio people of Liberia and the Hemba people of the Congo have created masks of the animals. Gio masks are crude and blocky, and worn when teaching young people how not to behave. The Hemba masks have a smile that suggests drunken anger, insanity or horror and are worn during rituals at funerals, representing the "awful reality of death". The masks may also serve to guard households and protect both human and plant fertility. Stories have been told of chimpanzees kidnapping and raping women.

In Western popular culture, chimpanzees have occasionally been stereotyped as childlike companions, sidekicks or clowns. They are especially suited for the latter role on account of their prominent facial features, long limbs and fast movements, which humans often find amusing. Accordingly, entertainment acts featuring chimpanzees dressed up as humans with lip-synchronised human voices have been traditional staples of circuses, stage shows and TV shows like Lancelot Link, Secret Chimp (1970-1972) and The Chimp Channel (1999). From 1926 until 1972, London Zoo, followed by several other zoos around the world, held a chimpanzees' tea party daily, inspiring a long-running series of advertisements for PG Tips tea featuring such a party. Animal rights groups have urged a stop to such acts, considering them abusive.

Poster for the 1931 film Aping Hollywood. Media like this relied on the novelty of performing apes to carry their gags.

Chimpanzees in media include Judy on the television series Daktari in the 1960s and Darwin on The Wild Thornberrys in the 1990s. In contrast to the fictional depictions of other animals, such as dogs (as in Lassie), dolphins (Flipper), horses (The Black Stallion) or even other great apes (King Kong), chimpanzee characters and actions are rarely relevant to the plot. Depictions of chimpanzees as individuals rather than stock characters, and as central rather than incidental to the plot can be found in science fiction. Robert A. Heinlein's 1947 short story "Jerry Was a Man" concerns a genetically enhanced chimpanzee suing for better treatment. The 1972 film Conquest of the Planet of the Apes, the third sequel of the 1968 film Planet of the Apes, portrays a futuristic revolt of enslaved apes led by the only talking chimpanzee, Caesar, against their human masters.

As pets

Chimpanzees have traditionally been kept as pets in a few African villages, especially in the Democratic Republic of Congo. In Virunga National Park in the east of the country, the park authorities regularly confiscate chimpanzees from people keeping them as pets. Outside their range, chimpanzees are popular as exotic pets despite their strength and aggression. Even where keeping non-human primates as pets is illegal, the exotic pet trade continues to prosper, leading to injuries from attacks.

Use in research

Hundreds of chimpanzees have been kept in laboratories for research. Most such laboratories either conduct or make the animals available for invasive research, defined as "inoculation with an infectious agent, surgery or biopsy conducted for the sake of research and not for the sake of the chimpanzee, and/or drug testing". Research chimpanzees tend to be used repeatedly over decades for up to 40 years, unlike the pattern of use of most laboratory animals. Two federally funded American laboratories use chimpanzees: the Yerkes National Primate Research Center at Emory University in Atlanta, Georgia, and the Southwest National Primate Center in San Antonio, Texas. Five hundred chimpanzees have been retired from laboratory use in the U.S. and live in animal sanctuaries in the U.S. or Canada.

A five-year moratorium was imposed by the US National Institutes of Health in 1996, because too many chimpanzees had been bred for HIV research, and it has been extended annually since 2001. With the publication of the chimpanzee genome, plans to increase the use of chimpanzees in America were reportedly increasing in 2006, some scientists arguing that the federal moratorium on breeding chimpanzees for research should be lifted. However, in 2007, the NIH made the moratorium permanent.

Ham, the first great ape in space, before being inserted into his Mercury-Redstone 2 capsule on 31 January 1961

Other researchers argue that chimpanzees either should not be used in research, or should be treated differently, for instance with legal status as persons. Pascal Gagneux, an evolutionary biologist and primate expert at the University of California, San Diego, argues, given chimpanzees' sense of self, tool use, and genetic similarity to human beings, studies using chimpanzees should follow the ethical guidelines used for human subjects unable to give consent. A recent study suggests chimpanzees which are retired from labs exhibit a form of post-traumatic stress disorder. Stuart Zola, director of the Yerkes laboratory, disagrees. He told National Geographic: "I don't think we should make a distinction between our obligation to treat humanely any species, whether it's a rat or a monkey or a chimpanzee. No matter how much we may wish it, chimps are not human."

Only one European laboratory, the Biomedical Primate Research Centre in Rijswijk, the Netherlands, used chimpanzees in research. It formerly held 108 chimpanzees among 1,300 non-human primates. The Dutch ministry of science decided to phase out research at the centre from 2001. Trials already under way were however allowed to run their course. Chimpanzees including the female Ai have been studied at the Primate Research Institute of Kyoto University, Japan, formerly directed by Tetsuro Matsuzawa, since 1978. Some 12 chimpanzees are currently held at the facility.

Two chimpanzees have been sent into outer space as NASA research subjects. Ham, the first great ape in space, was launched in the Mercury-Redstone 2 capsule on 31 January 1961, and survived the suborbital flight. Enos, the third primate to orbit Earth after Soviet cosmonauts Yuri Gagarin and Gherman Titov, flew on Mercury-Atlas 5 on 29 November of the same year.

Field study

Feeding station at Gombe, where Jane Goodall used to feed and observe the chimpanzees

Jane Goodall undertook the first long-term field study of the chimpanzee, begun in Tanzania at Gombe Stream National Park in 1960. Other long-term studies begun in the 1960s include A. Kortlandt's in the eastern Democratic Republic of the Congo and Toshisada Nishida's in Mahale Mountains National Park in Tanzania. Current understanding of the species' typical behaviours and social organisation has been formed largely from Goodall's ongoing 60-year Gombe research study.

Attacks

Chimpanzees have attacked humans. In Uganda, several attacks on children have happened, some of them fatal. Some of these attacks may have been due to the chimpanzees being intoxicated (from alcohol obtained from rural brewing operations) and becoming aggressive towards humans. Human interactions with chimpanzees may be especially dangerous if the chimpanzees perceive humans as potential rivals. At least six cases of chimpanzees snatching and eating human babies are documented.

A chimpanzee's strength and sharp teeth mean that attacks, even on adult humans, can cause severe injuries. This was evident after the attack and near death of former NASCAR driver St. James Davis, who was mauled by two escaped chimpanzees (in the St. James Davis Chimpanzee Attack) while he and his wife were celebrating the birthday of their former pet chimpanzee. Another example of chimpanzees being aggressive toward humans occurred in 2009 in Stamford, Connecticut, when a 90-kilogram (200 lb), 13-year-old pet chimpanzee named Travis attacked his owner's friend, who lost her hands, eyes, nose, and part of her maxilla from the attack.

Human immunodeficiency virus

Two primary classes of human immunodeficiency virus (HIV) infect humans: HIV-1 and HIV-2. HIV-1 is the more virulent and easily transmitted, and is the source of the majority of HIV infections throughout the world; HIV-2 is largely confined to west Africa. Both types originated in west and central Africa, jumping from other primates to humans. HIV-1 has evolved from a simian immunodeficiency virus (SIVcpz) found in the subspecies P. t. troglodytes of southern Cameroon. Kinshasa, in the Democratic Republic of Congo, has the greatest genetic diversity of HIV-1 so far discovered, suggesting the virus has been there longer than anywhere else. HIV-2 crossed species from a different strain of HIV, found in the sooty mangabey monkeys in Guinea-Bissau.

Status and conservation

Cameroonian chimpanzee at a rescue centre after its mother was killed by poachers

The chimpanzee is on the IUCN Red List as an endangered species. Chimpanzees are legally protected in most of their range and are found both in and outside national parks. Between 172,700 and 299,700 individuals are thought to be living in the wild, a decrease from about a million chimpanzees in the early 1900s. Chimpanzees are listed in Appendix I of the Convention on International Trade in Endangered Species (CITES), meaning that commercial international trade in wild-sourced specimens is prohibited and all other international trade (including in parts and derivatives) is regulated by the CITES permitting system.

The biggest threats to the chimpanzee are habitat destruction, poaching, and disease. Chimpanzee habitats have been limited by deforestation in both West and Central Africa. Road building has caused habitat degradation and fragmentation of chimpanzee populations and may allow poachers more access to areas that had not been seriously affected by humans. Although deforestation rates are low in western Central Africa, selective logging may take place outside national parks.

Chimpanzees are a common target for poachers. In Ivory Coast, chimpanzees make up 1–3% of bushmeat sold in urban markets. They are also taken, often illegally, for the pet trade and are hunted for medicinal purposes in some areas. Farmers sometimes kill chimpanzees that threaten their crops; others are unintentionally maimed or killed by snares meant for other animals.

Infectious diseases are a main cause of death for chimpanzees. They succumb to many diseases that afflict humans because the two species are so similar. As human populations grow, so does the risk of disease transmission between humans and chimpanzee.

Jews as the chosen people

From Wikipedia, the free encyclopedia

In Judaism, the concept of the Jews as the chosen people (Hebrew: הָעָם הַנִבְחַר ha-ʿam ha-nivḥar , IPA: haʕam hanivħar) is the belief that the Jews, via descent from the ancient Israelites, are the chosen people, i.e. selected to be in a covenant with God. The idea of the Israelites being chosen by God is found most directly in the Book of Deuteronomy as the verb baḥar (בָּחַר), and is alluded to elsewhere in the Hebrew Bible using other terms such as "holy people". Much is written about these topics in rabbinic literature. The three largest Jewish denominations—Orthodox Judaism, Conservative Judaism and Reform Judaism—maintain the belief that the Jews have been chosen by God for a purpose. Sometimes this choice is seen as charging the Jewish people with a specific mission—to be a light unto the nations, and to exemplify the covenant with God as described in the Torah.

While the concept of "chosenness" may be understood by some to connote ethnic supremacy, the status as a "chosen people" within Judaism does not preclude a belief that God has a relationship with other peoples—rather, Judaism holds that God had entered into a covenant with all humankind, and that Jews and non-Jews alike have a relationship with God. Biblical references as well as rabbinic literature support this view: Moses refers to the "God of the spirits of all flesh", the Tanakh (Hebrew Bible) also identifies prophets outside the community of Israel and the prophet Jonah is explicitly told to go prophesize to the non-Jewish people of Nineveh. Based on these statements and stories, some rabbis theorized that, in the words of Natan'el al-Fayyumi, a Yemenite Jewish theologian of the 12th century, "God permitted to every people something he forbade to others ... [and] God sends a prophet to every people according to their own language." (Levine, 1907/1966) The Mishnah states that "Humanity was produced from one man, Adam, to show God's greatness. When a man mints a coin in a press, each coin is identical. But when the King of Kings, the Holy One, blessed be He, creates people in the form of Adam not one is similar to any other" (Mishnah Sanhedrin 4:5). The Tosefta, an important supplement to the Mishnah, also states: "Righteous people of all nations have a share in the world to come" (Sanhedrin 105a).

According to the Israel Democracy Institute, approximately two thirds of Israeli Jews believe that Jews are the "chosen people".

In the Bible

According to Deuteronomy, when the Lord delivers the Israelites to the land, the other nations will be cast out, and "thou shalt make no covenant with them, nor show mercy unto them" Deuteronomy 7:5-7:6,

"But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. For thou art a holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth".

A similar passage exalting Israel as the chosen people follows prohibitions on baldness and cutting yourself in mourning, "For thou art a holy people".

Prophet Amos as depicted by Gustave Doré

The Torah also says,

"Now therefore, if you will obey my voice indeed, and keep my covenant, then you shall be a peculiar treasure unto me from all the peoples, for all the earth is mine."

God promises that he will never exchange his people with any other:

"And I will establish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, to be God to you and your descendants after you."

Other Torah verses about chosenness,

  • "And you shall be unto me a kingdom of priests, and a holy nation"
  • "The Lord did not set his love upon you, nor choose you, because you were more in number than any people; for you were the fewest of all people; but because the Lord loved you, and because he would keep the oath which he had sworn unto your ancestors."

The obligation imposed upon the Israelites was emphasized by the prophet Amos:

"You only have I singled out of all the families of the earth: therefore will I visit upon you all your iniquities."

Rabbinic views

Sometimes this choice is seen as charging the Jewish people with a specific mission—to be a light unto the nations, and to exemplify the covenant with God as described in the Torah. This view, however, does not always preclude a belief that God has a relationship with other peoples—rather, Judaism held that God had entered into a covenant with all humankind, and that Jews and non-Jews alike have a relationship with God. Biblical references as well as rabbinic literature support this view: Moses refers to the "God of the spirits of all flesh", and the Tanakh also identifies prophets outside the community of Israel. Based on these statements, some rabbis theorized that, in the words of Natan'el al-Fayyumi, a Yemenite Jewish theologian of the 12th century, "God permitted to every people something he forbade to others...[and] God sends a prophet to every people according to their own language." The Mishnah states that "Humanity was produced from one man, Adam, to show God's greatness. When a man mints a coin in a press, each coin is identical. But when the King of Kings, the Holy One, blessed be He, creates people in the form of Adam not one is similar to any other." The Tosefta, a collection of important post-Talmudic discourses, also states: "Righteous people of all nations have a share in the world to come."

Most Jewish texts do not state that "God chose the Jews" by itself. Rather, this is usually linked with a mission or purpose, such as proclaiming God's message among all the nations, even though Jews cannot become "unchosen" if they shirk their mission. This implies a special duty, which evolves from the belief that Jews have been pledged by the covenant which God concluded with the biblical patriarch Abraham, their ancestor, and again with the entire Jewish nation at Mount Sinai. In this view, Jews are charged with living a holy life as God's priest-people.

In the Jewish prayerbook (the Siddur), chosenness is referred to in a number of ways. The blessing for reading the Torah reads, "Praised are You, Lord our God, King of the Universe, Who has chosen us out of all the nations and bestowed upon us His Torah." In the "Kiddush", a prayer of sanctification, in which the Sabbath is inaugurated over a cup of wine, the text reads, "For you have chosen us and sanctified us out of all the nations, and have given us the Sabbath as an inheritance in love and favour. Praised are you, Lord, who hallows the Sabbath." In the "Kiddush" recited on festivals it reads, "Blessed are You ... who have chosen us from among all nations, raised us above all tongues, and made us holy through His commandments." The Aleinu prayer refers to the concept of Jews as a chosen people:

"It is our duty to praise the Master of all, to exalt the Creator of the Universe, who has not made us like the nations of the world and has not placed us like the families of the earth; who has not designed our destiny to be like theirs, nor our lot like that of all their multitude. We bend the knee and bow and acknowledge before the Supreme King of Kings, the Holy One, blessed be he, that it is he who stretched forth the heavens and founded the earth. His seat of glory is in the heavens above; his abode of majesty is in the lofty heights.

Further interpretations

The following section contains information from the Jewish Encyclopedia, originally published between 1901–1906, which is in the public domain.

According to the Rabbis, "Israel is of all nations the most willful or headstrong one, and the Torah was to give it the right scope and power of resistance, or else the world could not have withstood its fierceness."

"The Lord offered the Law to all nations; but all refused to accept it except Israel."

How do we understand "A Gentile who consecrates his life to the study and observance of the Law ranks as high as the high priest", says R. Meïr, by deduction from Lev. xviii. 5; II Sam. vii. 19; Isa. xxvi. 2; Ps. xxxiii. 1, cxviii. 20, cxxv. 4, where all stress is laid not on Israel, but on man or the righteous one.

Monument to Maimonides in Córdoba, Spain

Maimonides states: It is now abundantly clear that the pledges Hashem made to Avraham and his descendants would be fulfilled exclusively first in Yitzchak and then in Yaakov, Yitzchak son. This is confirmed by a passage that states, "He is ever mindful of His covenant ... that He made with Avraham, swore to Yitzchak, and confirmed in a decree for Yaakov, for Yisrael, as an eternal covenant."

The Gemara states this regarding a non-Jew who studies Torah [his 7 mitzvot] and regarding this, see Shita Mekubetzes, Bava Kama 38a who says that this is an exaggeration. In any case, this statement was not extolling the non-Jew. The Rishonim explain that it is extolling the Torah.

Tosfos explains that it uses the example of a kohen gadol (high priest), because this statement is based on the verse, "y'kara hi mipnimim" (it is more precious than pearls). This is explained elsewhere in the Gemara to mean that the Torah is more precious pnimim (translated here as "inside" instead of as "pearls"; thus that the Torah is introspectively absorbed into the person), which refers to lifnai v'lifnim (translated as "the most inner of places"), that is the Holy of Holies where the kahon gadol went.

In any case, in Midrash Rabba this statement is made with an important addition: a non-Jew who converts and studies Torah etc.

The Nation of Israel is likened to the olive. Just as this fruit yields its precious oil only after being much pressed and squeezed, so Israel's destiny is one of great oppression and hardship, in order that it may thereby give forth its illuminating wisdom. Poverty is the quality most befitting Israel as the chosen people. Only on account of its good works is Israel among the nations "as the lily among thorns", or "as wheat among the chaff."

Modern Orthodox views

Rabbi Lord Immanuel Jakobovits, former Chief Rabbi of the United Synagogue of Great Britain (Modern Orthodox Judaism), described chosenness in this way:

"Yes, I do believe that the chosen people concept as affirmed by Judaism in its holy writ, its prayers, and its millennial tradition. In fact, I believe that every people—and indeed, in a more limited way, every individual—is "chosen" or destined for some distinct purpose in advancing the designs of Providence. Only, some fulfill their mission and others do not. Maybe the Greeks were chosen for their unique contributions to art and philosophy, the Romans for their pioneering services in law and government, the British for bringing parliamentary rule into the world, and the Americans for piloting democracy in a pluralistic society. The Jews were chosen by God to be 'peculiar unto Me' as the pioneers of religion and morality; that was and is their national purpose."

Modern Orthodox theologian Michael Wyschogrod wrote:

"[T]he initial election of Abraham himself was not earned. ... We are simply told that God commanded Abraham to leave his place of birth and go to a land that God would show him. He is also promised that his descendants will become a numerous people. But nowhere does the Bible tell us why Abraham rather than someone else was chosen. The implication is that God chooses whom He wishes and that He owes no accounting to anyone for His choices."

Rabbi Norman Lamm, a leader of Modern Orthodox Judaism, wrote:

"The chosenness of Israel relates exclusively to its spiritual vocation embodied in the Torah; the doctrine, indeed, was announced at Sinai. Whenever it is mentioned in our liturgy—such as the blessing immediately preceding the Shema....it is always related to Torah or Mitzvot (commandments). This spiritual vocation consists of two complementary functions, described as "Goy Kadosh", that of a holy nation, and "Mamlekhet Kohanim", that of a kingdom of priests. The first term denotes the development of communal separateness or differences in order to achieve a collective self-transcendence. ... The second term implies the obligation of this brotherhood of the spiritual elite toward the rest of mankind; priesthood is defined by the prophets as fundamentally a teaching vocation."

Conservative views

The Jewish Theological Seminary of America, the main rabbinical seminary of Conservative Judaism

Conservative Judaism views the concept of chosenness in this way:

"Few beliefs have been subject to as much misunderstanding as the 'Chosen People' doctrine. The Torah and the Prophets clearly stated that this does not imply any innate Jewish superiority. In the words of Amos (3:2) 'You alone have I singled out of all the families of the earth—that is why I will call you to account for your iniquities.' The Torah tells us that we are to be "a kingdom of priests and a holy nation" with obligations and duties which flowed from our willingness to accept this status. Far from being a license for special privilege, it entailed additional responsibilities not only toward God but to our fellow human beings. As expressed in the blessing at the reading of the Torah, our people have always felt it to be a privilege to be selected for such a purpose. For the modern traditional Jew, the doctrine of the election and the covenant of Israel offers a purpose for Jewish existence which transcends its own self interests. It suggests that because of our special history and unique heritage we are in a position to demonstrate that a people that takes seriously the idea of being covenanted with God can not only thrive in the face of oppression, but can be a source of blessing to its children and its neighbors. It obligates us to build a just and compassionate society throughout the world and especially in the land of Israel where we may teach by example what it means to be a 'covenant people, a light unto the nations.'"

Rabbi Reuven Hammer comments on the excised sentence in the Aleinu prayer mentioned above:

"Originally the text read that God has not made us like the nations who "bow down to nothingness and vanity, and pray to an impotent god", ... In the Middle Ages these words were censored, since the church believed they were an insult to Christianity. Omitting them tends to give the impression that the Aleinu teaches that we are both different and better than others. The actual intent is to say that we are thankful that God has enlightened us so that, unlike the pagans, we worship the true God and not idols. There is no inherent superiority in being Jewish, but we do assert the superiority of monotheistic belief over paganism. Although paganism still exists today, we are no longer the only ones to have a belief in one God."

Reform views

Reform Judaism views the concept of chosenness as follows: "Throughout the ages it has been Israel's mission to witness to the Divine in the face of every form of paganism and materialism. We regard it as our historic task to cooperate with all men in the establishment of the kingdom of God, of universal brotherhood, Justice, truth and peace on earth. This is our Messianic goal." In 1999 the Reform movement stated, "We affirm that the Jewish people are bound to God by an eternal covenant, as reflected in our varied understandings of Creation, Revelation and Redemption. ... We are Israel, a people aspiring to holiness, singled out through our ancient covenant and our unique history among the nations to be witnesses to God's presence. We are linked by that covenant and that history to all Jews in every age and place."

Alternative views

Equality of souls

Chest high portrait of Rabbi Menachem Mendel Schneerson wearing a black hat
Rabbi Menachem Mendel Schneerson, the "Lubavitcher Rebbe"

Many Kabbalistic sources, notably the Tanya, contain statements to the effect that the Jewish soul is qualitatively different from the non-Jewish soul. A number of known Chabad rabbis offered alternative readings of the Tanya, did not take this teaching literally, and even managed to reconcile it with the leftist ideas of internationalism and class struggle. The original text of the Tanya refers to the "idol worshippers" and does not mention the "nations of the world" at all, although such interpretation was endorsed by Menachem Mendel Schneerson and is popular in contemporary Chabad circles. Hillel of Parich, an early Tanya commentator, wrote that the souls of righteous Gentiles are more similar to the Jewish souls, and are generally good and not egoistic. This teaching was accepted by Schneerson and is considered normative in Chabad.

Different in character but not different in value

According to the author of the Tanya himself, a righteous non-Jew can achieve a high level of spiritually, similar to an angel, although his soul is still fundamentally different in character, but not value, from a Jewish one. Tzemach Tzedek, the third rebbe of Chabad, wrote that the Muslims are naturally good-hearted people. Rabbi Yosef Jacobson, a popular contemporary Chabad lecturer, teaches that in today's world most non-Jews belong to the category of righteous Gentiles, effectively rendering the Tanya's attitude anachronistic.

Altruism

An anti-Zionist interpretation of Tanya was offered by Abraham Yehudah Khein, a prominent Ukrainian Chabad rabbi, who supported anarchist communism and considered Peter Kropotkin a great Tzaddik. Khein basically read the Tanya backwards; since the souls of idol worshipers are known to be evil, according to the Tanya, while the Jewish souls are known to be good, he concluded that truly altruistic people are really Jewish, in a spiritual sense, while Jewish nationalists and class oppressors are not. By this logic, he claimed that Vladimir Solovyov and Rabindranath Tagore probably have Jewish souls, while Leon Trotsky and other totalitarians do not, and many Zionists, whom he compared to apes, are merely "Jewish by birth certificate".

Righteous non-Jews

Nachman of Breslov also believed that Jewishness is a level of consciousness, and not an intrinsic inborn quality. He wrote that, according to the Book of Malachi, one can find "potential Jews" among all nations, whose souls are illuminated by the leap of "holy faith", which "activated" the Jewishness in their souls. These people would otherwise convert to Judaism, but prefer not to do so. Instead, they recognize the Divine unity within their pagan religions.

Isaac Arama, an influential philosopher and mystic of the 15th century, believed that righteous non-Jews are spiritually identical to the righteous Jews. Rabbi Menachem Meiri, a famous Catalan Talmudic commentator and Maimonidian philosopher, considered all people, who sincerely profess an ethical religion, to be part of a greater "spiritual Israel". He explicitly included Christians and Muslims in this category. Meiri rejected all Talmudic laws that discriminate between the Jews and non-Jews, claiming that they only apply to the ancient idolators, who had no sense of morality. The only exceptions are a few laws related directly or indirectly to intermarriage, which Meiri did recognize.

Meiri applied his idea of "spiritual Israel" to the Talmudic statements about unique qualities of the Jewish people. For example, he believed that the famous saying that Israel is above astrological predestination (Ein Mazal le-Israel) also applied to the followers of other ethical faiths. He also considered countries, inhabited by decent moral non-Jews, such as Languedoc, as a spiritual part of the Holy Land.

Spinoza

Tractatus Theologico-Politicus

One Jewish critic of chosenness was the philosopher Baruch Spinoza. In the third chapter of his Theologico-Political Treatise, Spinoza mounts an argument against a naive interpretation of God's choice of the Jews. Bringing evidence from the Bible itself, he argues that God's choice of Israel was not unique (he had chosen other nations before choosing the Hebrew nation) and that the choice of the Jews is neither inclusive (it does not include all of the Jews, but only the 'pious' ones) nor exclusive (it also includes 'true gentile prophets'). Finally, he argues that God's choice is not unconditional. Recalling the numerous times God threatened the complete destruction of the Hebrew nation, he asserts that this choice is neither absolute, nor eternal, nor necessary.

Einstein

In a German-language letter to philosopher Eric Gutkind, dated 3 January 1954, the physicist Albert Einstein wrote:

The word God is for me nothing more than the expression and product of human weaknesses, the Bible a collection of honorable, but still primitive legends which are nevertheless pretty childish. No interpretation no matter how subtle can (for me) change this.... For me the Jewish religion like all other religions is an incarnation of the most childish superstitions. And the Jewish people to whom I gladly belong and with whose mentality I have a deep affinity have no different quality for me than all other people.... I cannot see anything “chosen” about them.

Reconstructionist criticism

Reconstructionist Judaism rejects the concept of chosenness. Its founder, Rabbi Mordecai Kaplan, said that the idea that God chose the Jewish people leads to racist beliefs among Jews, and thus must be excised from Jewish theology. This rejection of chosenness is made explicit in the movement's siddurim (prayer books). For example, the original blessing recited before reading from the Torah contains the phrase, "asher bahar banu mikol ha’amim"—"Praised are you Lord our God, ruler of the Universe, who has chosen us from among all peoples by giving us the Torah." The Reconstructionist version is rewritten as "asher kervanu la’avodato", "Praised are you Lord our God, ruler of the Universe, who has drawn us to your service by giving us the Torah." In the mid-1980s, the Reconstructionist movement issued its Platform on Reconstructionism. It states that the idea of chosenness is "morally untenable", because anyone who has such beliefs "implies the superiority of the elect community and the rejection of others."

Not all Reconstructionists accept this view. The newest siddur of the movement, Kol Haneshamah, includes the traditional blessings as an option, and some modern Reconstructionist writers have opined that the traditional formulation is not racist, and should be embraced.

An original prayer book by Reconstructionist feminist poet Marcia Falk, The Book of Blessings, has been widely accepted by both Reform and Reconstructionist Jews. Falk rejects all concepts relating to hierarchy or distinction; she sees any distinction as leading to the acceptance of other kinds of distinctions, thus leading to prejudice. She writes that as a politically liberal feminist, she must reject distinctions made between men and women, homosexuals and heterosexuals, Jews and non-Jews, and to some extent even distinctions between the Sabbath and the other six days of the week. She thus rejects the idea of chosenness as unethical. She also rejects Jewish theology in general, and instead holds to a form of religious humanism. Falk writes:

"The idea of Israel as God's chosen people ... is a key concept in rabbinic Judaism. Yet it is particularly problematic for many Jews today, in that it seems to fly in the face of monotheistic belief that all humanity is created in the divine image—and hence, all humanity is equally loved and valued by God. ... I find it difficult to conceive of a feminist Judaism that would incorporate it in its teaching: the valuing of one people over and above others is all too analogous to the privileging of one sex over another."

Reconstructionist author Judith Plaskow also criticises the idea of chosenness, for many of the same reasons as Falk. A politically liberal lesbian, Plaskow rejects most distinctions made between men and women, homosexuals and heterosexuals, and Jews and non-Jews. In contrast to Falk, Plaskow does not reject all concepts of difference as inherently leading to unethical beliefs, and holds to a more classical form of Jewish theism than Falk.

A number of responses to these views have been made by Reform and Conservative Jews; they hold that these criticisms are against teachings that do not exist within liberal forms of Judaism, and which are rare in Orthodox Judaism (outside certain Haredi communities, such as Chabad). A separate criticism stems from the very existence of feminist forms of Judaism in all denominations of Judaism, which do not have a problem with the concepts of chosenness.

Views of other religions

Islam

The children of Israel enjoy a special status in the Islamic book, the Quran (2:47 and 2:122). However, Muslim scholars point out that this status did not confer upon Israelites any racial superiority, and was only valid so long as the Israelites maintain their covenant with God.

Christianity

Artist's depiction of Saint Paul Writing His Epistles, 16th century (Blaffer Foundation Collection, Houston, Texas). Paul was the first major figure in Christian history to hold the view that Jewish law is no longer valid.

Some Christians believe that the Jews were God's chosen people, but because of Jewish Rejection of Jesus, the Christians in turn received that special status. This doctrine is known as Supersessionism.

Other Christians, such as the Christadelphians, believe that God has not rejected Israel as his chosen people and that the Jews will in fact accept Jesus as their Messiah at his Second Coming, resulting in their salvation.

Augustine criticized Jewish chosenness as "carnal." He reasoned that Israel was chosen "according to the flesh."

Influence on Judaism's relationship with other religions

Avi Beker, an Israeli scholar and former Secretary General of the World Jewish Congress, regarded the idea of the chosen people as Judaism's defining concept and "the central unspoken psychological, historical, and theological problem which is at the heart of Jewish-Gentile relations." In his book The Chosen: The History of an Idea, and the Anatomy of an Obsession, Beker expresses the view that the concept of chosenness is the driving force behind Jewish-Gentile relations, explaining both the admiration and, more pointedly, the envy and the hatred which the world has felt towards the Jews in both religious and secular terms. Beker argues that while Christianity has modified its doctrine on the displacement of the Jews, Islam has neither reversed nor reformed its theology concerning the succession of both the Jews and the Christians. According to Beker, this presents a major barrier to conflict resolution in the Arab-Israeli conflict.

Ethnocentrism

The Israeli philosopher Ze'ev Levy writes that chosenness can be "(partially) justified only from the historical angle" with respect to its spiritual and moral contribution to Jewish life through the centuries as "a powerful agent of consolation and hope". He points out, however, that modern anthropological theories "do not merely proclaim the inherent universal equality of all people [as] human beings; they also stress the equivalence [emphasis in original] of all human cultures." He continues that "there are no inferior and superior people or cultures but only different, other, ones." He concludes that the concept of chosenness entails ethnocentrism, "which does not go hand in hand with otherness, that is, with unconditional respect of otherness".

Some people have said that Judaism's chosen people concept is racist because it implies that Jews are superior to non-Jews. The Anti-Defamation League asserts that the concept of a chosen people within Judaism has nothing to do with racial superiority.

Politics of Europe

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