Kanzi’s Legacy: The End of an Era in Ape-Language Research.

The recent death of Kanzi, a bonobo known for his remarkable ability to communicate using symbols, has signaled the conclusion of a significant chapter in the study of language among non-human primates. Born in 1980 and raised within a research environment, Kanzi was perhaps the most linguistically accomplished of all the "talking" apes. His passing not only marks the loss of a unique individual but also casts a reflective light on the broader scientific movement that sought to bridge the communication gap between apes and humans.

Biological anthropologist Barbara J. King recalls meeting Kanzi in the late 1990s at a Georgia-based research facility. She remembers offering him a gift, the outline of which was visible in her jeans pocket. In response, Kanzi consulted a board filled with colorful symbols—known as lexigrams—and pointed to the one for “egg,” followed by the symbol for “question.” Though the object was actually a ball, Kanzi’s symbolic inquiry left a lasting impression. “Even the simplest exchange with him was astonishing,” King said.

Kanzi’s linguistic abilities were extensive. He learned over 300 symbols and demonstrated an understanding of spoken English, often combining symbols in innovative ways. Unlike most apes in language studies, Kanzi wasn't directly taught to use lexigrams. Instead, he absorbed them naturally by observing lessons given to his adoptive mother, Matata. This incidental learning process closely resembled the way human children acquire language, making Kanzi a particularly intriguing subject for researchers.

Throughout his life, Kanzi was part of a broader scientific effort to explore the roots of language in our closest evolutionary relatives. This line of inquiry began in earnest during the 1940s when psychologists attempted to raise a chimpanzee named Viki as a human child. Despite years of effort, Viki learned to speak only four words, highlighting the anatomical limitations that restrict vocal language in chimpanzees.

By the 1960s, scientists shifted focus to sign language. Washoe, a chimpanzee taught American Sign Language by Allen and Beatrix Gardner, acquired over 100 signs by the age of four and even appeared to teach signs to her offspring. This success inspired further experiments with other apes, including Koko the gorilla and Chantek the orangutan in the 1970s.

However, skepticism soon emerged. Psychologist Herbert Terrace argued that his subject, Nim Chimpsky, did not truly grasp language but instead mimicked signs to gain rewards. He also noted that human handlers may have inadvertently influenced Nim’s responses, casting doubt on earlier claims of linguistic competence in apes.

To overcome such issues, researchers at Georgia State University developed lexigrams—abstract symbols with no inherent meaning—to represent words and phrases. Kanzi’s success with this system reignited interest in ape communication. His ability to initiate interactions, follow spoken instructions, and combine symbols meaningfully led scientists to reconsider the cognitive capacities of great apes.

Yet, the nature of Kanzi’s communication often leaned toward the utilitarian. According to evolutionary anthropologist Simon Townsend, much of Kanzi’s use of language appeared goal-driven—focused on obtaining desired objects—unlike human language, which often serves to share information for purely social reasons.

Beyond questions of capacity, ethical concerns began to surface. Researchers started to reflect on the impact of removing apes from their natural environments and placing them in human-dominated settings. The case of Nim Chimpsky, who spent his final years in a Texas sanctuary after being moved through various laboratories, raised troubling questions about the well-being of research apes.

In 2012, staff at the Great Ape Trust in Iowa, where Kanzi spent his later years, raised concerns about the care of the apes. Although an internal investigation cleared the then-director, Sue Savage-Rumbaugh, the episode resulted in leadership changes and the facility’s eventual rebranding as the Ape Initiative. King later reflected, “There was never an intent to harm, but I believe harm occurred. These apes were forced into a hybrid existence—part human, part their own.”

As ethical concerns gained prominence, the field of ape-language research gradually waned. Today, scientists are more likely to study great apes in the wild, documenting natural communication patterns. Researchers like Townsend are cataloging bonobo vocalizations, revealing a lexicon of calls that are sometimes combined in ways that suggest elements of syntax—once believed to be uniquely human.

Kanzi’s death represents more than the loss of an individual animal; it symbolizes the end of a pivotal era in the scientific exploration of language. His life and legacy continue to challenge our understanding of what it means to communicate—and what it means to be human.

Source:https://www.sciencenews.org/article/talking-apes-death-language-experiments

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