Ape language research has primarily focused on specific isolated language features. In contrast, in research into human language, traditions such as conversational analysis and discourse analysis propose to study language as actual discourse. Consequently, repetitions are seen as accomplishing various discursive and pragmatic functions in human conversations, while in apes, repetitions are seen as rote imitations and as proof that apes do not exhibit language. Tools from discourse analysis are applied in this study to a conversation between a language-competent bonobo, Pan paniscus and a human. The hypothesis is that the bonobo may exhibit even larger linguistic competency in ordinary conversation than in controlled experimental settings. Despite her limited productive means, the bonobo Panbanisha competently engages in co-constructing the conversational turns. She uses shared knowledge and repetitions to achieve compliance with a request. This reveals a knowledge about socio-linguistic interactions which goes beyond the pure informational content of words.

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The twentieth century, in particular the 1960s and 1970s, saw experiments with human rearing of apes for the purpose of studying their development, in particular language acquisition, for cross‐species comparison with human infants. Apes such as Washoe, Koko, and Kanzi became household names. Early experiments sought to teach apes human speech. When these were unsuccessful, the modality was altered to sign language or external symbols that apes could either point to or manipulate. While the actual achievements of the apes have been debated, it is broadly established that they can acquire at least 125–150 symbols, use them for communication, and understand simple spoken language. Variables such as age at start of experiment, rearing conditions, and whether the focus was grammar or symbolism likely influenced outcomes and interpretation of ape abilities. Several of the projects have faced controversies regarding ethics and ape care.