In “An Elephant Crackup” by Charles Siebert, it becomes apparent that the influences of our actions stretch beyond just other humans; they can affect other species too, which in this case are elephants. The HEC category was created in the mid-1990s as a result of growing human-elephant conflicts that led to many deaths and unstable personas. Humans like to have a social structure, where we are taught and raised by our knowledgeable elders and then follow in their footsteps. If the process goes well, without any highly stressful and scarring events, then we gain even more stable and knowledgeable individuals in our society. This process is usually hindered through the violent acts of humans, such as war, which causes devastating consequences for the younger generations. Elephants have similar human emotions and experiences as us, especially when considering their great mental capacity. “When an elephant dies, its family members engage in intense mourning and burial rituals, conducting weeklong vigils over the body” (Siebert 355). Through these actions and rituals, it becomes clear that elephants have the ability to love, care, and grieve for one another. This is extremely similar to how humans perform last rites for one another at their time of death to show their emotions towards another member of their species and society. “Young elephants are raised within an extended, multitiered network of doting female caregivers” (Siebert 355). Similarly like humans, elephants have a huge and important social and scientific structure that helps in the creation of a great individual for their species and a better society. As such similarities become more apparent, it questions the assumption whether humans are the only ones with higher cognitive capabilities. As this assumption is proven to be wrong, it
In “An Elephant Crackup” by Charles Siebert, it becomes apparent that the influences of our actions stretch beyond just other humans; they can affect other species too, which in this case are elephants. The HEC category was created in the mid-1990s as a result of growing human-elephant conflicts that led to many deaths and unstable personas. Humans like to have a social structure, where we are taught and raised by our knowledgeable elders and then follow in their footsteps. If the process goes well, without any highly stressful and scarring events, then we gain even more stable and knowledgeable individuals in our society. This process is usually hindered through the violent acts of humans, such as war, which causes devastating consequences for the younger generations. Elephants have similar human emotions and experiences as us, especially when considering their great mental capacity. “When an elephant dies, its family members engage in intense mourning and burial rituals, conducting weeklong vigils over the body” (Siebert 355). Through these actions and rituals, it becomes clear that elephants have the ability to love, care, and grieve for one another. This is extremely similar to how humans perform last rites for one another at their time of death to show their emotions towards another member of their species and society. “Young elephants are raised within an extended, multitiered network of doting female caregivers” (Siebert 355). Similarly like humans, elephants have a huge and important social and scientific structure that helps in the creation of a great individual for their species and a better society. As such similarities become more apparent, it questions the assumption whether humans are the only ones with higher cognitive capabilities. As this assumption is proven to be wrong, it