Sign Systems Studies 37(3/4), 2009

Conditioning or cognition?
Understanding interspecific communication
as a way of improving animal training
(a case study with elephants in Nepal)
Helena Telkänranta
1. Working Elephant Programme of Asia, Himokorventie 82, FI-31380 Letku, Finland
2. Department of Biological and Environmental Sciences, University of Helsinki
P.O. Box 56, FI-00014 University of Helsinki, Finland
e-mail: [email protected]

Abstract. When animals are trained to function in a human society (for example,
pet dogs, police dogs, or sports horses), different trainers and training cultures
vary widely in their ability to understand how the animal perceives the commu-
nication efforts of the trainer. This variation has considerable impact on the
resulting performance and welfare of the animals. There are many trainers who
frequently resort to physical punishment or other pain-inflicting methods when
the attempts to communicate have failed or when the trainer is unaware of the full
range of the potential forms of human-animal communication. Negative con-
sequences of this include animal suffering, imperfect performance of the animals,
and sometimes risks to humans, as repeated pain increases aggression in some
animals. The field of animal training is also interesting from a semiotic point of
view, as it effectively illustrates the differences between the distinct forms of
interaction that are included in the concept of communication in the zoosemiotic
discourse. The distinctions with the largest potential in improving human-animal
communication in animal training, is understanding the difference between verbal
communication of the kind that requires rather high cognitive capabilities of the
animal, and communication based on conditioning, which is a form of animal
learning that does not require high cognitive ability. The differences and
potentials of various types of human-animal communication are discussed in the
form of a case study of a novel project run by a NGO called Working Elephant
Programme of Asia (WEPA), which introduces humane, science-based training
and handling methods as an alternative to the widespread use of pain and fear that
is the basis of most existing elephant training methods.
 Conditioning or cognition? 543

1. Misconceptions about interspecific communication:

a widespread problem in animal training

One of the most frequently occurring forms of human-animal com-

munication is the training of animals to behave in a way desired at
home, or to perform specific functions to assist people in work, sports,
or entertainment. Animals undergoing some type of training include
for example pets such as dogs, working animals such as police dogs
and police horses, animals in sports such as horses in racing show-
jumping and other competitions, and animals performing for en-
tertainment such as in movies, TV commercials, and circuses. The
context of animal training includes both the training phase, during
which the animal is taught to recognize and obey specific words or
other signals, and the rest of its life, during which the animal is ex-
pected to react to these signs in the way the trainer intended.
From a semiotic point of view, animal training and use of trained
animals provide an abundance of interesting details to analyze. The
outcome of animal training or animal use largely depends on how well
the trainer or handler understands what actually happens in the
process of interspecific communication that he or she is directing. The
person sending the signs to the animal always makes some assump-
tions on the animal’s capability to understand the signs correctly, for
example by assuming that the animal understands the meaning of a
specific word. The animal then either recognizes the sign or mis-
interprets the situation. In the latter case, the misinterpretation is
reflected by either the animal doing nothing or doing something else
than expected. This, in turn, can be either interpreted correctly by the
person or misinterpreted. The most common misinterpretation is that
the animal wants to challenge the “leadership” of the person. De-
pending on how the person in question perceives these exchanges and
reacts to them, they can either result in successful training or in a
failure. Unfortunately, the latter case often results in frustration and
abusive behaviour towards the animal.
544 Helena Telkänranta

Failures to communicate effectively across the inter-species barrier

in the context of animal training and handling frequently lead to
animal welfare issues. There are many trainers and handlers around
the world who frequently resort to physical punishment or other pain-
inflicting methods when the trainer’s or handler’s attempts to com-
municate have failed, or when the trainer or handler is unaware of the
full range of the potential forms of human-animal communication
available. Two of the most frequently arising forms of abusive beha-
viour towards animals in this context are 1) punishing the animal for
not obeying a sign when the animal has not understood the sign, and
2) teaching new signs by physical coercion because the trainer is not
aware that there are other methods with which to create associations
in the animal’s mind to form a link between the sign and the desired
action. Both of these could usually be avoided with a better and more
detailed understanding of what actually happens during human-
animal communicative interactions.
Different individual trainers and handlers, as well as different
training and handling cultures, vary widely in their ability to under-
stand how the animal perceives the communication efforts of the
trainer. This variation in understanding has considerable impact on
animal welfare. To a lesser, but usually still clearly measurable degree,
there also are consequences in terms of the reliability of the trained
animals. If the training and handling include elements that are
stressful, physically painful, or the signs have not been consistent, the
animals are less likely to perform their functions reliably, especially in
stressful situations. Additionally, repeated pain inflicted by people
tends to increase people-oriented aggression in some individuals of a
few species, such as dogs, horses, and elephants. Thus, the benefits of a
successful analysis of the use of signalling systems in training and
handling extend to not only animal welfare and reliable performance,
but also to occupational safety of those people who work in the field of
training and handling of large animals.
 Conditioning or cognition? 545

2. Improving elephant training in Nepal:

a case study

An illustrative example on how a better analysis on the mechanisms of

communication can dramatically improve the outcome of animal
training, as well as the welfare of animals in question and occupational
safety of people working with them, is provided by an ongoing project
with working elephants in Nepal.
Tamed elephants are utilized in several different types of work in
more than a dozen countries in southern and south-eastern Asia. The
functions of elephants include for example carrying tourists on
elephant rides, performing in religious and royal ceremonies, dragging
timber from forests in the logging industry, rescuing jeeps and other
vehicles stuck in mud during the monsoon season, transporting re-
searchers to otherwise inaccessible forest areas during wildlife mo-
nitoring and other biological research, carrying national park guards
when patrolling for illegal hunting in nature conservation areas, and
functioning similarly to police dogs when arresting illegal hunters. The
total number of working elephants in Asia is estimated to be about
15,000. The countries with the largest working elephant populations
are Burma (Myanmar), with a working elephant population of appro-
ximately 5,000, and India and Thailand, each with a working elephant
population of approximately 3,000. (Sukumar 2003)
On other continents, there are smaller numbers of captive elep-
hants that are trained to perform in human-defined functions. In Afri-
ca, there are several countries in which trained elephants are utilized
to carry tourists on safaris, and around the world there are elephants
performing tricks in circuses. Additionally, elephants in zoos are
virtually always trained to some extent, because an animal of that
tonnage would otherwise be difficult to move from one enclosure to
another as needed, and even more difficult for a veterinarian to handle
when necessary.
546 Helena Telkänranta

The vast majority of working elephants in Asia, as well as those in

Western circuses and some of the Western zoos, are trained with a
methodology that has been used in Asia for several thousands of years
and in which elephants are controlled by inflicting repeated intense
pain on them, often with sharp weapons such as knives, axes,
sharpened bamboo sticks, or a bullhook (or ankus, as it is usually
called in Asia), which is a metal rod with a sharp hook at the end. The
pain-based training method has several disadvantages: the frequent
suffering from pain and fear obviously has a very negative effect on
elephant welfare, and sometimes young elephants are accidentally
killed while punishing them during training, but there are dis-
advantages to people too: as young elephants often panic especially
during the early stages of training, trainers sometimes get severely
injured. Grown-up elephants sometimes kill their handlers on purpose,
because repeated painful experiences associated with a specific person
tend to increase aggression in elephants, especially in males during
their reproductively active periods called musth, during which their
threshold for action is at its lowest. Moreover, many elephant trainers
themselves do genuinely care about elephant well-being and thus
suffer from conflicting emotions when inflicting pain on the animals.
In the tourism business, staff usually handles elephants rather well in
front of tourists — with the result that if a handler is dissatisfied with
the behaviour of the elephant during the ride, the elephant usually gets
beaten only afterwards, once the tourists are out of sight — but some-
times tourists also happen to witness brutal handling of elephants,
which some of them find a distressing sight.
Despite of all the abovementioned problems, the pain-based
training system has prevailed virtually unaltered throughout Asia and
many western zoos, and is regarded as the standard practice and only
possible way to train and handle elephants. The main reason for this is
that elephant training is traditionally assigned to the lowest classes in
the social hierarchy, in which people have very little opportunity to
learn anything about the outside world — for example in Nepal, the
 Conditioning or cognition? 547

vast majority of elephant trainers and handlers are illiterate — and

thus have no way of knowing that the methods for elephant training
that they have learned through oral tradition from their elders are not
the only possible way that an animal can be trained.
To address this problem by providing a feasible alternative that
would benefit elephants and people alike, the author has initiated a
pilot project in Nepal, in which elephant trainers and handlers are
now provided with science-based understanding of interspecific com-
munication and its practical applications in elephant training. The
scheme started in 2005, when the author suggested the idea to the late
Dr. Chandra Gurung, then CEO of WWF Nepal (the Nepal office of
the conservation organization World Wide Fund for Nature). Led by
him and the author, the project was started as a co-operation between
WWF Nepal, WWF Finland, WSPA (World Society for the Protection
of Animals), and the Elephant Breeding Centre of Chitwan, Nepal;
later it has been joined by other partners, such as the Elephant
Breeding Centre of Bardia, Nepal. The core of the project is that the
author has brought Western experts in animal training and ethology
(animal behaviour science) to the field in Nepal, assisted by inter-
preters fluent in local languages, in order to interact with Nepalese
elephant trainers and handlers and to show them with their elephants
as to how a science-based, animal-friendly training method works in
practice. One of the cornerstones of the project has been a culturally
sensitive approach: according to the policy of the project, all inter-
actions are carried out in the spirit of an egalitarian exchange of expe-
riences between colleagues from different countries, respecting the
local culture and religion, and never uttering a word of criticism about
the traditional Asian training method. Instead, the message is that
there is another training method too, and the project staff is available
to show that method to those Nepalese trainers who are interested.
The way of establishing an association between a sign and its
meaning is one of the core differences between the traditional Asian
training method and the science-based method introduced by the
548 Helena Telkänranta

project. The traditional training method is based on the belief that

every elephant is capable of understanding every word of human lan-
guages. Thus, when the elephant does not obey commands at the be-
ginning of training, this is interpreted as the elephant choosing to
disobey. The trainer then reacts by showing the elephant that the
trainer is capable of inflicting pain on the elephant until the elephant
obeys. Initially, the frightened elephant dashes randomly to various
directions, but at some point it discovers by accident that performing a
specific movement results in the trainer stopping the pain, and after a
number of repetitions the elephant learns that when hearing the
trainer utter a specific word, performing a specific movement will
prevent the pain.
As an alternative, the training method introduced by the project is
based on conditioning the elephant to respond to specific words with
specific actions by using painless stimuli and by creating positive
associations. The former, a form of negative reinforcement called
pressure-release, works by applying a mildly unpleasant but painless
pressure on a specific body part of the elephant, for example by
placing a hand behind each of its ears, and waiting until the elephant
makes even a slight move forward, at which moment the pressure is
immediately released. Contrary to popular belief, elephants have a
sensitive skin, and releasing a pressure as mild as a fly sitting on the
skin is sufficient for the elephant to perceive as an improvement worth
working for. Thus, as this practice is repeated, the elephant soon learns
that the touch behind the ears is a signal with the meaning that if the
elephant now moves forward, the touch will disappear and the
elephant will feel a little better. Once this meaning has been associated
to this touch, which usually happens in a matter of less than half an
hour, the trainers can then keep the hands behind the ears a bit longer,
only releasing when the elephant takes a full step forward, and in sub-
sequent repetitions they keep the hands there until the elephant takes
several steps forward. This way, the meaning associated with this tac-
tile signal changes to that of keeping on walking. Once this works, the
 Conditioning or cognition? 549

trainers can also add a vocal signal, by uttering the word for “forward”
at the same time when applying the pressure; sufficient repetitions of
this lead to the elephant forming the same association with the word
as it already had formed with this specific touch. After this, a rider can
sit on the back of the elephant’s neck and give the same tactile signals
with his feet. The full training protocol has a lot of additional details to
this, but this is to give an example on how the association between
signals and their meanings can be formed during training without a
need to resort to physical coercion or pain.
When selecting words to use during training, the functioning of
the human brain also needs to be taken into consideration. According
to the policy of the project, the alternative training method is tailored
to be as similar as possible to the traditional ways of elephant use that
are familiar to the local trainers and handlers: the only difference is
that the painful and stressful aspects have been replaced with other
approaches. Thus, the command words are still the same as tradi-
tionally, stemming from the local indigenous Tharu language, and the
riding style is also the same as before. There was a need to invent some
new words: for example, for training purposes, the project staff needed
a sign with which they can indicate to an elephant during training
from a distance that the action at that specific moment was a desirable
one and will be rewarded with a piece of food later on. The most
important aspect of such a signal for marking the specific moment of
proper behaviour is that the signal needs to be distinct and easy to
recognize; for example, trainers of dolphins use a whistle to blow into,
and some dog trainers use a specific small device called a clicker to
produce a distinct sound. In the practical context of Nepal, the staff
decided to choose a Tharu language word which would have a distinct
enough sound to it, but also a meaning to the human trainers that
would be easy to remember in that context; out of several alternatives,
the staff ended up choosing the word thik, which means “correct” in
Tharu.
550 Helena Telkänranta

Choosing words is naturally also important in communicating in

the society in general, in order to avoid unwanted associations in
people’s minds. The Nepalese society, similarly to Asian societies in
general, has great respect for old traditions. Thus, in the Nepalese way
of thinking, the words “traditional” and “old” equal “good”, whereas
the word “new” has a ring of something a bit suspicious to it. Thus, in
the scope of the project, it was essential not to talk about the two
training methodologies as “the traditional method” or “the old
method” versus “the new method”. Instead, with the help of Nepalese
co-workers, the project staff ended up in calling the old method “the
conventional method”, which still is positive (and thus not offending)
but yet not as canonised as would be calling it the traditional method;
and the new methodology was given the name “Positive Learning
Method”, with which it is now widely known in Nepal.
The project has been a major success. After some initial hesitating
on the Nepalese side in the very beginning in 2005, the vast majority of
elephant trainers in Nepal have now embraced the novel, elephant-
friendly training methodology. The training of young elephants in
Nepal has undergone an extensive shift during the four years of the
project so far. The most painful or stressing practices in traditional
training of young elephants, such as pressing burning torches on the
rumps of those elephants that are too terrified to move, dragging
young elephants along the ground by a rope tied to their neck and
pulled by grown-up elephants (which usually results in deep wounds
in the neck and, in rare cases, in the death of the young elephant), and
depriving the young elephant of sleep, food and water for a week or
two before the beginning of training (in order to make it weaker and
thus easier to handle by force) have now disappeared from all of Nepal,
despite the fact that only four years earlier they were the standard
practice followed everywhere. Most elephant training facilities now
use a mixture of the old method (with the most brutal parts missing)
and the new one. There is one facility at which the new method is
applied in the pure form, under the supervision of the project staff: the
 Conditioning or cognition? 551

government of Nepal has assigned the Elephant Breeding Centre of

Bardia, which is the second largest elephant training facility in Nepal,
to be the official testing ground for the new training method. Once the
elephants are fully trained and grown up, the government will evaluate
their work performance. If it turns out to be at least as good as that of
traditionally trained elephants, the government will then consider
shifting all the other training facilities, too, to the use of a pure form of
the new method.
At the moment, the project is run by a NGO called WEPA
(Working Elephant Programme of Asia) that was founded for the
specific purpose to continue this work and to later be able to answer
the requests to expand it to other countries; such requests have so far
been received from India and Indonesia. The major constraint
limiting the rate at which the project can proceed is limited funding,
but once new funding sources can be found, plans are underway to
repeat the project in other Asian countries too. More information on
the project can be found in the internet at www.wepa.su.

3. The difference between conditioning and

cognition-based communicating

In addition to the practical issues of animal welfare, reliability of per-

formance, and occupational safety, the field of animal training is
interesting from a semiotic point of view too. This is because it effecti-
vely illustrates the differences between the distinct forms of interaction
that in the zoosemiotic discourse are included under the umbrella
concept of communication. Of these distinctions, the one with
probably the largest potential in improving human-animal commu-
nication in animal training, is understanding the difference between 1)
verbal communication of the kind that requires rather high cognitive
capabilities of the animal, and 2) conditioning, which is a form of
552 Helena Telkänranta

sending signs and causing learning that does not require high cogni-
tive ability.
Both of the abovementioned activities fall under the definition of
communication in the broad sense, as in both cases there is a sender
(the trainer), a “text” (a sign with meaning, for example “Sit!”), and a
receiver (the animal that is expected to recognize the sign and alter its
behaviour accordingly). The crucial difference is that the mental
process on the animal’s side is remarkably different depending on
whether the learning process is based on a cognitive understanding of
a verbal signal or getting conditioned to respond to a specific sign with
a specific behaviour.
People are so used to living in a world full of verbal communi-
cation that we frequently overestimate other animals’ capacity to
understand verbal communication, especially their ability to under-
stand whole sentences. Mammals and birds are capable of learning to
recognize individual words and to associate them with specific be-
haviours or as “labels” for specific objects, but the capacity to learn to
understand whole sentences seems to be very rare in other species
than ours. To date, such an understanding of syntax has only been
shown among great apes, dolphins, and grey parrots (Hillix, Rum-
baugh 2004). Elephants rank among the most intelligent animals: they
are the only animals in addition to apes and dolphins to have passed
the self-recognition test with a mirror, which is considered to be a sign
of higher cognitive functions (Plotnik et al. 2006) and their brain size
surpasses that of any other land mammal (Shoshani et al. 2006).
However, to date there are no reports of elephants being able to
understand a syntax of several words strung together. The same
applies to animals with a lower cognitive ability, such as horses, dogs,
and other domestic animals, to which people often speak in sentences,
assuming that the animals have a capacity to understand the whole
meaning.
The most common mistake that is made during animal training,
regardless of whether the animal is the pet dog at home or an elephant
 Conditioning or cognition? 553

at a Burmese logging camp, is to expect the animal to understand

verbal communication in a similar way that people do. When the
animal fails to do this, in the worst case it gets punished and in the
best case the trainer ends up with less efficient training results com-
pared to what would have been possible with a deeper understanding
of animal behaviour. Paradoxically, one thing that most skilled animal
handlers have in common is that they use only very few words when
talking to animals. This is because they focus on only using those
words that the animals have been taught to associate with specific
meanings, leaving out the “small talk” of other words, the meaning of
which the animals in question do not understand.
Conditioning, according to the findings of modern ethology and of
learning theory in psychology, provides the most precise tool for
animal training, because it is a way of ensuring that the meaning of the
sign sent by the sender indeed does get interpreted by the receiver in
the form intended by the sender. Conditioning occurs in two forms:
positive reinforcement and negative reinforcement. Positive reinforce-
ment means rewarding the animal for correct action by giving it
something that the animal regards as positive, such as a piece of food
or a caressing stroke. Negative reinforcement means rewarding the
animal for correct action by removing something the animal regards
negative, such as the light pressure behind an elephant’s ear in the
example above. Negative reinforcement is often confused with punish-
ment, although the latter works with a different mechanism: in
punishment, the animal is not rewarded by making it feel better at the
moment of correct action, but instead the animal is made feel worse
during the moment of incorrect action, which is something that most
trainers with a good understanding of animal behaviour virtually
never need to resort to. Thus, contrary to common belief, negative
reinforcement does not need to be painful in order to work effectively
in assigning meanings to signs in animals’ minds. (McLean 2005)
554 Helena Telkänranta

4. Anthrozoosemiotics and ethozoosemiotics:

complementary approaches to the same issues

From a semiotic point of view, animal training provides an illustrative

example of the wide range of phenomena that cover and interact with
each other in the field of zoosemiotics. As zoosemiotics can be divided
into anthrozoosemiotics, which studies how people perceive the rest of
the animal kingdom, and ethozoosemiotics, which studies how ani-
mals themselves send and receive signs, the example of improving
animal training includes fruitful approaches from both.
From the angle of anthrozoosemiotics, it is crucial to address mis-
conceptions about animals’ ability to understand human speech, as
well as misconceptions about the reasons why animals obey. Many pet
owners assume animals obey them if the animals love them; similarly,
some dog, horse, and animal trainers assume animals obey them if the
animals fear them. Based on research in ethology, however, the two
overwhelmingly most common reasons why animals obey people are
1) the animal has learned that performing a specific action leads to
pleasant consequences, and 2) after a lot of repetitions, the animal is so
used to associating a specific signal with a specific action that it per-
forms the action without considering the consequences.
From the angle of ethozoosemiotics, the benefits from the fields of
ethology and psychology can be reaped by an improved understanding
of how animals perceive and learn signals and meanings associated
with them. When a trainer or handler becomes increasingly skilled in
this, the training results and animal welfare improve for the reason
that the trainer or handler can now focus on what is essential for an
effective carrying of meanings into the animal’s mind: on the clarity of
their signalling and on gradually shaping the meanings of the signs to
accommodate ever more complex behaviours to perform.
Another ethosemiotic approach is that in addition to signs sent by
the trainer or handler to the animal, the training and handling
situations often involve signs sent by the animal to the person. Many
 Conditioning or cognition? 555

animal trainers and handlers fail to recognize or properly interpret

some or all of them. For example, tail-wagging of a dog is almost
always translated as a sign of happiness, although it can also signal
nervousness, and a horse that is getting physically punished often nods
its head, which most horse owners fail to recognize as an appeasing
social signal among horses, aimed at calming down the aggressive
individual. Indeed, one of the common features of skilled animal
trainers is their ability to not only tailor their own signs according to
the cognitive ability of the animal and the most efficient ways of
conditioning the animal, but they also have a well-developed skill in
understanding the species-specific communication signs that the
animal is using.

References

Hillix, William Allen; Rumbaugh, Duane 2004. Animal Bodies, Human Minds.
Ape, Dolphin, and Parrot Language Skills. Developments in Primatology:
Progress and Prospects. New York: Kluwer Academic/Plenum Publishers.
McLean, Andrew Neil. 2005. The positive aspects of correct negative reinforce-
ment. Anthrozoos 18(3): 245–254.
Plotnik, Joshua M.; Waal, Frans B. M. de; Reiss, Diana 2006. Self-recognition in an
Asian elephant. PNAS 103: 17053–17057.
Shoshani, Jeheskel, Kupsky, William J.; Marchant, Gary H. 2006. Elephant brain:
Part I: Gross morphology, functions, comparative anatomy, and evolution.
Brain Research Bulletin 70: 124–157.
Sukumar, Raman. 2003. The Living Elephants. Evolutionary Ecology, Behavior, and
Conservation. Oxford: Oxford University Press.
556 Helena Telkänranta

Программирование поведения или познавательная

способность? Роль понимания различных форм межвидовой
коммуникации в улучшении дрессировки и благополучия
животных на примере слонов Непала

В подходах к дрессировке животных (домашние животные, поли-

цейские собаки, спортивные лошади) для выполнения различных
задач в человеческом обществе наблюдается множество разных на-
правлений, которые отличаются своей способностью понять, как
животное воспринимает попытки дрессировщика войти в контакт.
Эти различия оказывают заметное влияние на дальнейшее поведение
и благополучие животных. В мире много дрессировщиков, которые
пользуются физическими или иными причиняющими боль мето-
дами наказания, когда не добиваются желаемого результата. Отри-
цательные последствия такой дрессировки — страдающие животные,
их неполная работоспособность а иногда и опасность для человека,
так как повторяющаяся боль может вызвать агрессивность жи-
вотных. Кроме этих практических соображений исследования дрес-
сировки интересны и с семиотической точки зрения, так как дрес-
сировка прекрасно иллюстрирует разные формы общения, которые
в зоосемиотике рассматриваются под понятием коммуникации. Из
всех используемых в зоосемиотике различных форм общения наибо-
лее полезной для улучшения коммуникации между человеком и
животными в ходе дрессировки являтся форма вербального об-
щения, требующего от животного применения когнитивных спо-
собностей высокого уровня, и форма общения, основывающегося на
программировании поведения. В данной статье этот вопрос рассмат-
ривается на примере конкретного проекта — Программы азиатских
рабочих слонов (WEPA), которая пытается внедрить гуманные и
научно обоснованные приемы дрессировки и обращения со слонами
как альтернативу наиболее распространенным методам дрессировки
слонов посредством методов, основанных на страхе и боли.
 Conditioning or cognition? 557

Käitumise programmeerimine või taju? Liikidevahelise

kommunikatsiooni erinevate vormide mõistmise roll dressuuri
töökindluse ja loomade heaolu suurendamisel
Nepali elevantide näitel

Loomade dresseerimisel teatud ülesannete täitmiseks inimühiskonnas

(lemmikloomad, politseikoerad, sporthobused), näeme palju erinevaid
dresseerijaid ja dressuurikultuure, mis erinevad oma võime poolest mõis-
ta, kuidas loom dresseerija suhtluspüüdeid tajub. Sel erinevusel on mär-
gatav mõju loomade edasisele käitumisele ja heaolule. Maailmas on palju
dresseerijaid, kes kasutavad füüsilist karistust või muid valuaistingut
tekitavaid karistusmeetodeid, kui nende katsed loomaga suhelda ei anna
soovitud tulemust või kui nad ei ole teadlikud looma-inimese vahelise
suhtluse kõigist võimalikest moodustest. Taolise dressuuri negatiivseks
tulemiks on kannatavad loomad, loomade poolik töövõime ja vahel ka oht
inimestele, kuivõrd korduv valu võib mõnedes loomades tekitada agres-
siivsust. Peale niisuguste praktiliste kaalutluste, on dressuuri-uuringud
huvitavad ka semiootilisest vaatepunktist, kuivõrd dressuur illustreerib
hästi erinevaid suhtlusvorme, mida zoosemiootikas kommunikatsiooni
mõiste all käsitletakse. Kõigist zoosemiootikas kasutatavatest eristustest
on inimese-looma vahelise suhtluse parandamiseks dressuuris ehk kõige
kasulikum teha vahet taolisel verbaalsel suhtlusel, mis nõuab loomalt üsna
kõrgeid kognitiivseid võimeid, ja käitumuslikul programmeerimisel põhi-
neval suhtlusel, mis ei nõua õppivalt loomalt erilist kognitiivset võime-
kust. Käesolevas artiklis käsitletakse inimene-loom suhtlustüüpide vahe-
list erinevust ning nende potentsiaali ühe konkreetse projekti näitel.
Näiteprojektiks on MTÜ Aasia Tööelevantide Programm (WEPA), mis
üritab juurutada inimlikke ja teaduspõhiseid dressuuri- ja kohtlemis-
tavasid alternatiivina enamuse elevantide dressuuriprogrammide aluseks
olevatele valu ja hirmupõhistele meetoditele.
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