What animals we eat are selected by what culture we grow up in. Distant societies think nothing of eating dogs. Some closer ones think eating horse is completely acceptable. Then there are frogs, snakes, and insect larvae. It is all a matter of getting enough protein. One man's protein is another man's atrocity. Americans are used to eating meat they find in Styrofoam trays wrapped in plastic, but the indigenous peoples of central Africa have always eaten the animals living around them: elephants, antelopes, porcupines, rodents, and so on. They don't mind a stew of gorilla or a chimp's sirloin, and what of it? It's the way they have always done things. Tribal languages, in fact, often use the same word for wild animal as they do for meat. The world, however, is not the way it always was, and a shocking book, _Eating Apes_ (University of California Press) by Dale Peterson, shows that apes on the menu is not something the world ought to continue to accept.
We ourselves are members of the tribe of great apes; chimpanzees, bonobos, gorillas, and orangutans are on the branch with us. But if African tribes don't share our scientific view or our squeamishness, traditional hunters, in predation balance over the centuries, surely are not going to do lasting harm. Traditional hunting, however, is no longer traditional. There has been an invasion from outside the continent by logging companies, making huge profits from our demand for hardwoods. The companies have lots of workers, many of them from the region, and all the workers have to be fed. Hunters, many of whom are also from the region, are hired to bring in the protein. Bows, arrows, and nets have given way to the far more efficient and deadly wire snares and automatic rifles and shotguns. Perhaps if greater firepower were the only threat to our primate cousins, they could still make it. But we are destroying their habitat (again, mostly by logging), and primates will suffer before other species because of their slow rate of reproduction. There are plenty of species headed toward extinction, but few because we are eating them, and none so close to us evolutionarily. In addition, butchering the apes may be the way humans got HIV and Ebola viruses. It may well be that you haven't heard of the problem of eating apes into extinction because the conservation organizations are keeping quiet about such a downer of a message, and because they are, believe it or not, in partnership with the loggers.
What will be needed is the courage to challenge cultural convictions. It is possible for the West to value (or at least claim to value) sensitivity to other cultures, but in the case of eating apes, it will have to impose scientific knowledge of close kinship, risk of disease, and impending loss of primates to get the native cultures to change. It may even be possible within the corporate culture, which mines habitats to get at profits, to insist not just on sustainable development (a nebulous idea the logging companies pay lip service to) but to take on a wider view of environmental improvement. You can figure up the odds of occurrence of these cultural changes, and especially if you look at our past record, you will not be optimistic. Peterson includes an appendix of what you, and what conservation organizations, can do; he obviously is not giving up hope. Perhaps it is a sign of hope that his reasonable and dispassionate account of this disaster will start many people thinking about the previously covert problem of the loss of the apes. Nevertheless, this is a profoundly disturbing and sad book, and will not be forgotten by those who can get through it.