Introduction
The primary focus of my research relates to human (Homo sapiens sapiens) killer whale (Orcinus orca) interactions through cognitive relationships. Why are humans so fascinated with the killer whale? Are killer whales as interested in humans? Most importantly, I hypothesize that killer whales possess culture, just as we do. Applying anthropological criteria such as language, kinship, social structure, cultural transmission, and a belief system, the goal is to equate the top predator in the world's oceans to humans. In so doing, I hope to promote healthier attitudes on humankind's part towards the overall planet on which we live. Just as the mission statement of Orca Quest is "A Quest for Harmony Between Humankind and Mother Earth," so too is the goal of my research.
Understanding the relationship between humans and killer whales serves multiple purposes. Ecologically, considering killer whales are the top predator, they concurrently hold the place of being the primary indicator species for the world's oceans. Healthy populations of killer whales, I submit, are directly proportional to the health of the oceans, and by extension, the entire food chain. Moreover, we share another common element with killer whales regarding predator--prey relationships. The Southern Community preys predominantly on Pacific salmonids (Oncorhynchus tshawytscha; O. keta; O. kisutch; and O. nerka). Humans also consume a large amount of the same salmon. One might characterize king salmon (O. tshawytscha) as the "chocolate" for killer whales; so too is it one of the most prized amongst humans. As a result, killer whales and humans are engaged in a direct competion for prey resources which has silently risen to a public conflict.
Currently, this conflict has been abated, though it continues to escalate behind public scrutiny and engagement. Disturbingly, what is viewed as two distinct conflicts which are--in reality--symbiotic, has been relatively ignored in the heroic attempts at restoration of traditional wild salmon runs in the Pacific Northwest, to the decline in historic populations of killer whales. Thus, my research is founded in a wholistic methodology which includes systems theory, symbolic interactionism, and sympatric speciation. Through understanding that killer whales possess culture, are cognitive beings, and display emotions as humans do in relation to their families, I hope to expand the overall public consciousness to consider resource issues with this perspective as a foundation. I equate the sub-species of killer whales (residents; transients; and offshores) with ethnic diversity amongst humans. Accordingly, my research seeks to evidence this analogy, thereby promoting more positive attitudes towards one another that result in more harmonious and sustainable relationships overall.
"Different doesn't mean wrong, it merely means different" (Startin 1975). How can we begin to view the dissimilarities, the criteria anthropology uses to determine cultural regions, if we are unaware of what they are? To then transform the conclusions into a foundation to build more positive global relations is the next logical procession. How can it become the foundation with which we create policies that are beneficial to an entire eco-system? One way in which I perceive that is possible is through my research. As the evidence of culture increases and emerges further, I posit that we will be able to learn a tremendous amount from killer whale culture. I firmly posit that what we can learn will promote the overall goal of sustainable interactions with Mother Earth, an imperative to humankind's survival.
Decidedly, humankind needs to return to a stewardship worldview towards Mother Earth. Clearly, many of the human actions which have occurred over the past 250 years promoted the environmental state we face today through aggressive industrialization practices. Concurrently, we cannot continue to build our cultures around unsustainable or hazardous resource practices, as this leads to "resource wars" (Klare 2001). The more we are able to understand the eco-systems on which we depend for clean water, air, and food, the better equipped we are to produce policies which are sustainable and balanced. We can have economic security and "green policies" which will benefit all species. Understanding cognitive species--or merely accepting that there are cognitive species beyond humans--will promote such policies as they will arise out of more empathy and understanding. Predominantly, people's worldviews align with their chosen belief system.
With regard to empathy, one clear indication of a need to understand killer whales is that which they possess. I have witnessed--through the media--killer whales being captured in Taiji, Japan (1997). It was clear to me those whales being driven into the bay for the purpose of capture and selling to aquaria were vocalizing their pain and despair as the matriarchal family units were being torn asunder. This is an important element of applying systems theory, which is also used to facilitate family disputes, dysfunctions, and therapy (Becvar and Becvar 1999; Bateson 1979). More importantly, my observations over the years have clearly defined family systems, interactions which support cultural transmission, and close familial ties. Additionally, there is a phenomenal lack of conflict within the matriarchal groups, sustained throughout the entire J Clan.
What becomes one of the most exciting elements of my research is the recognition that there is an overall lack of conflict with the other sub-species of killer whales as well. Considering my analogy of residents, transients, and offshores with ethnic diversity, it highlights the importance of what can be learned from killer whales. These sub-species do not compete strongly for food; rather, they prey upon different resources within the same territories, what I posit is sympatric speciation, a rarity in nature. Through sharing the same geographical ranges, they rarely interact with one another. The co-existence of killer whale sub-species is the greatest support for the ideal that we humans--despite ethnic diversity--can produce the same peaceful co-existence--as opposed to the current state of continuing and escalating conflicts worldwide. Most importantly, we can learn that peaceful co-existence can be humankind's reality if we can also learn to share resources as killer whales do.
For many, this project may seem overreaching. However, I have compiled a great deal of research in support of my hypothesis over the 14 year period of the project. It is based on field observations, a tremendous amount of archival research--which continues--analysis of video and audio recordings gathered during multiple field seasons, and theoretical foundations. When we understand the symbiotic relationships we have with all species on the earth, as well as the eco-systems in which they reside, we are more adept, and therefore inclined, to approach issues of resource management, and global health through an expanded and wholistic worldview, or paradigm.
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Moreover, there is a growing body of literature which supports the type of research I am proposing (Ingles, et al. 2004; Bateson 1979; Whitehead, et al. 2004; Herzing 2008). Humans have enjoyed a long history that involves cognitive relationships and interactions with other mammal species, particularly post-domestication. Despite all these culturally evolving elements, humans still search for higher meaning in animal interactions, whether it's saving polar bears (Ursis polaris) from extinction and using them as the symbol to give meaning to their cause, or rescuing animals and pets left behind in the wake of devastating natural disasters such as Katrina or Ike (USHS 2005; USHS 2008). Extrapolating from just a few of these examples, positing the argument that there are other mammals--particularly primates and dolphins--which possess culture and from whom we can learn from is not as overreaching as might first be thought.
Methodology
Utilizing a mixed methods approach, data will be collected to include synchronized underwater and surface video, acoustical recordings of vocalizations, and real time triangulation of vocalizing whales in order to begin analysis of communications, following the work of John K.B. Ford. To that end, we have partnered with JASCO Research, Ltd , of Victoria, B.C. in designing a new system with which to gather the necessary data supporting my hypothesis. This partnership is very exciting for Orca Quest, as the system which was designed for my research is unique and will allow for "real time" capture of vocalizing whales, regardless of number. Most importantly, the traditional towed array becomes unnecessary, thereby limiting the impact of presence on the whales as much as possible. As a result, the combined data will allow me to begin to sort through the language of the J-Clan (J, K, and L pods), while obtaining video documentation that will facilitate interpretation and meaning of vocalizations through heretofore unobserved behaviors.
This research is a deep passion for me, as I believe that through understanding our interactions with other species, we find new depths within that allow us to transform ideals and means of interacting with one another. This, in turn, translates into a more positive and peaceful world for us to live within. In part, meaning is the essence of what I seek on this quest. For it is within meaning that we discover "Self," as Karl Jung might have stated it, and by extension, the world. Meanings are at the heart of Symbolic Interactionism (Blumer 1969). More importantly, meanings shift through common paradigms of cognitive elements from culture to culture. Nevertheless, symbols direct the ways in which we define meanings and thus our realities. Consequently, the meanings of symbols need be taken into consideration and integrated into those realities.
Considering killer whales, one need not look too far to see an increasing number of symbols utilizing the species for all types of commercial interactions. Just as polar bears have become the most recent icon related to climate change, so are killer whales representative of that and much more. For many First Nation Peoples and Native Americans, it represents their spirit world, the means by which all cultures define reality. The salmon is another iconic symbol of the Pacific Northwest. As such, it has become the symbol which depicts the endangered state that our wild runs along the entire west coast are in. These integrations are the beginnings of the multitude of ways in which symbolism, meanings, and evolutions in both are relative and important. Humankind needs to harmoniously evolve with those shifts accordingly. From culture to culture, meanings are different, even for common terms and symbols. Concurrently, understanding those differences is a key element to establishing balance.
For many in the fishing industry, the salmon is a symbol of their economic interests. For other stakeholders, such as sport fisheries, the salmon symbolizes their connection to nature, fishing, and provision. Through my research, I seek to distinguish the meanings of all these elements, and to convey them to cultural systems in order to promote more sound and sustainable resource management. An important goal is to facilitate understanding across cultures and peoples. Amongst the Southern Community, there are different dialects for each pod, amazingly, an apparent evolutionary mechanism against inbreeding (Barrett-Lennard 2000). Barrett-Lennard asserts an anlogy to ". . . marriage patterns in many human societies" (2000:ii).
I further assert the dialects are analogous to different dialects in language amongst humans, further supporting a "culture" dissemilar to human culture through environment only. One who travels to the culture areas of most countries finds different dialects as well. One also discovers different meanings to common verbages. This element evidences the importance of understanding meanings, particularly when we live side by side with groups whose meanings are different from our own, or sympatrically. These differences cause conflict more often than not; accordingly, a major goal of my research is to facilitate transforming these conflicts into understanding, cooperation, and harmonious existence.
Theoretical Foundations
An important element of my research is communicating the applicable theories I have chosen: symbolic interactionism, systems theory, and sympatric speciation. Without doubt, there are other theories I am relying on, however these three are especially significant. Systems theory is, naturally, the foundational theory of science. Accordingly, its use in my research is essential. |
