Race Human categorization

A race is a grouping of humans based on shared physical or social qualities into categories generally viewed as inherently distinct by society. First used to refer to speakers of a common language and then to denote
national affiliations, by the 17th century the term race began to refer to physical (phenotypical ) traits. Modern scholarship regards race as a social construct, that is, a symbolic identity created to establish some cultural meaning. While partially based on physical similarities within groups, race is not an inherent physical or biological quality. [1][2]
Social conceptions and groupings of races vary over time, involving folk taxonomies[3] that define essential types of individuals based on perceived traits. Scientists consider biological essentialism obsolete, [4] and generally discourage racial explanations for collective differentiation in both physical and behavioral traits. [5][6][7][8][9]
Even though there is a broad scientific agreement that essentialist and typological conceptualizations of race are untenable, scientists around the world continue to conceptualize race in widely differing ways, some of which have essentialist implications. [10] While some researchers use the concept of race to make distinctions among fuzzy sets of traits or observable differences in behaviour, others in the scientific community suggest that the idea of race often is used in a naive [5] or simplistic way, [11] and argue that, among humans, race has no taxonomic significance by pointing out that all living humans belong to the same species , Homo sapiens, and (as far as applicable) subspecies ,
Homo sapiens sapiens.[12][13]
Since the second half of the 20th century, the association of race with the ideologies and theories of
scientific racism has led to the use of the word race itself becoming problematic. [according to whom? ] Although still used in general contexts, race has often been replaced by less ambiguous and
loaded terms: populations , people(s) ,
ethnic groups , or communities , depending on context. [14][15]
Defining race
Modern scholarship views racial categories as socially constructed , that is, race is not intrinsic to human beings but rather an identity created, often by socially dominant groups, to establish meaning in a social context. This often involves the subjugation of groups defined as racially inferior, as in the one-drop rule used in the 19th-century United States to exclude those with any amount of African ancestry from the dominant racial grouping, defined as "white". [1] Such racial identities reflect the cultural attitudes of imperial powers dominant during the age of European colonial expansion .[2] This view rejects the notion that race is biologically defined. [16][17][18][19][20][21][22]
[ excessive citations ]
Although commonalities in physical traits such as facial features, skin color and hair texture comprise part of the race concept, the latter is a social distinction rather than an inherently biological one. [1] Other dimensions of racial groupings include shared history, traditions and language. For instance, African-American English is a language spoken by many African Americans, especially in areas of the United States where racial segregation exists. Furthermore, people often self-identify as members of a race for political reasons. [1]
When people define and talk about a particular conception of race, they create a social reality through which social categorization is achieved. [23] In this sense, races are said to be social constructs.[24] These constructs develop within various legal, economic, and sociopolitical contexts, and may be the effect, rather than the cause, of major social situations. [25] While race is understood to be a social construct by many, most scholars agree that race has real material effects in the lives of people through
institutionalized practices of preference and discrimination .
Socioeconomic factors, in combination with early but enduring views of race, have led to considerable suffering within disadvantaged racial groups. [26]
Racial discrimination often coincides with racist mindsets, whereby the individuals and ideologies of one group come to perceive the members of an outgroup as both racially defined and morally inferior. [27] As a result, racial groups possessing relatively little power often find themselves excluded or oppressed, while hegemonic individuals and
institutions are charged with holding racist attitudes.[28] Racism has led to many instances of tragedy, including
slavery and genocide .[29]
In some countries, law enforcement uses race to profile suspects. This use of racial categories is frequently criticized for perpetuating an outmoded understanding of human biological variation, and promoting stereotypes. Because in some societies racial groupings correspond closely with patterns of social stratification , for social scientists studying social inequality, race can be a significant variable . As sociological factors, racial categories may in part reflect subjective attributions, self-identities , and social institutions. [30]
[31]
Scholars continue to debate the degrees to which racial categories are biologically warranted and socially constructed. [32] For example, in 2008, John Hartigan, Jr. argued for a view of race that focused primarily on culture, but which does not ignore the potential relevance of biology or genetics. [33] Accordingly, the racial
paradigms employed in different disciplines vary in their emphasis on
biological reduction as contrasted with societal construction.
In the social sciences, theoretical frameworks such as racial formation theory and critical race theory investigate implications of race as social construction by exploring how the images, ideas and assumptions of race are expressed in everyday life. A large body of scholarship has traced the relationships between the historical, social production of race in legal and criminal language, and their effects on the policing and disproportionate incarceration of certain groups.
Historical origins of racial classification
See also: Historical race concepts
The three great races according to
Meyers Konversations-Lexikon of 1885-90. The subtypes of the Mongoloid race are shown in yellow and orange tones, those of the Caucasoid race in light and medium
grayish spring green - cyan tones and those of the Negroid race in brown tones. Dravidians and Sinhalese are in
olive green and their classification is described as uncertain. The Mongoloid race sees the widest geographic distribution, including all of the Americas , North Asia, East Asia, and Southeast Asia, the entire inhabited Arctic while they form most of Central Asia and the Pacific Islands .
The racial diversity of Asia's peoples, Nordisk familjebok (1904)
Groups of humans have always identified themselves as distinct from neighboring groups, but such differences have not always been understood to be natural, immutable and global. These features are the distinguishing features of how the concept of race is used today. In this way the idea of race as we understand it today came about during the historical process of exploration and conquest which brought Europeans into contact with groups from different continents, and of the ideology of classification and typology found in the natural sciences. [34] The term race was often used in a general biological taxonomic sense , [14] starting from the 19th century, to denote genetically differentiated human populations defined by phenotype. [35][36]
Colonialism
According to Smedley and Marks the European concept of "race", along with many of the ideas now associated with the term, arose at the time of the scientific revolution, which introduced and privileged the study of natural kinds , and the age of
European imperialism and
colonization which established political relations between Europeans and peoples with distinct cultural and political traditions.[34][37] As Europeans encountered people from different parts of the world, they speculated about the physical, social, and cultural differences among various human groups. The rise of the Atlantic slave trade, which gradually displaced an earlier trade in slaves from throughout the world, created a further incentive to categorize human groups in order to justify the subordination of African
slaves . [38] Drawing on sources from
classical antiquity and upon their own internal interactions – for example, the hostility between the English and
Irish powerfully influenced early European thinking about the differences between people[39] – Europeans began to sort themselves and others into groups based on physical appearance, and to attribute to individuals belonging to these groups behaviors and capacities which were claimed to be deeply ingrained. A set of folk beliefs took hold that linked inherited physical differences between groups to
inherited intellectual , behavioral , and
moral qualities. [40] Similar ideas can be found in other cultures, [41] for example in China , where a concept often translated as "race" was associated with supposed common descent from the Yellow Emperor , and used to stress the unity of ethnic groups in China. Brutal conflicts between ethnic groups have existed throughout history and across the world. [42]
Early taxonomic models
The first post- Graeco-Roman published classification of humans into distinct races seems to be
François Bernier's Nouvelle division de la terre par les différents espèces ou races qui l'habitent ("New division of Earth by the different species or races which inhabit it"), published in 1684. [43] In the 18th century the differences among human groups became a focus of scientific investigation. But the scientific classification of phenotypic variation was frequently coupled with racist ideas about innate predispositions of different groups, always attributing the most desirable features to the White, European race and arranging the other races along a continuum of progressively undesirable attributes. The 1735 classification of Carl Linnaeus, inventor of zoological taxonomy, divided the human species
Homo sapiens into continental varieties of europaeus , asiaticus ,
americanus , and afer , each associated with a different humour:
sanguine , melancholic , choleric, and
phlegmatic, respectively. [44][45]
Homo sapiens europaeus was described as active, acute, and adventurous, whereas Homo sapiens afer was said to be crafty, lazy, and careless. [46]
The 1775 treatise "The Natural Varieties of Mankind", by Johann Friedrich Blumenbach proposed five major divisions: the Caucasoid race , the Mongoloid race , the Ethiopian race (later termed Negroid), the
American Indian race , and the
Malayan race , but he did not propose any hierarchy among the races. [46] Blumenbach also noted the graded transition in appearances from one group to adjacent groups and suggested that "one variety of mankind does so sensibly pass into the other, that you cannot mark out the limits between them". [47]
From the 17th through 19th centuries, the merging of folk beliefs about group differences with scientific explanations of those differences produced what Smedley has called an "ideology of race". [37] According to this ideology, races are primordial, natural, enduring and distinct. It was further argued that some groups may be the result of mixture between formerly distinct populations, but that careful study could distinguish the ancestral races that had combined to produce admixed groups. [42] Subsequent influential classifications by Georges Buffon, Petrus Camper and Christoph Meiners all classified "Negros" as inferior to Europeans. [46] In the United States the racial theories of Thomas Jefferson were influential. He saw Africans as inferior to Whites especially in regards to their intellect, and imbued with unnatural sexual appetites, but described Native Americans as equals to whites.[48]
Polygenism vs monogenism
In the last two decades of the 18th century, the theory of polygenism, the belief that different races had evolved separately in each continent and shared no common ancestor, [49] was advocated in England by historian Edward Long and anatomist
Charles White, in Germany by ethnographers Christoph Meiners and
Georg Forster , and in France by
Julien-Joseph Virey . In the US,
Samuel George Morton , Josiah Nott and Louis Agassiz promoted this theory in the mid-nineteenth century. Polygenism was popular and most widespread in the 19th century, culminating in the founding of the
Anthropological Society of London (1863), which, during the period of the American Civil War, broke away from the Ethnological Society of London and its monogenic stance , their underlined difference lying, relevantly, in the so-called "Negro question": a substantial racist view by the former, [50] and a more liberal view on race by the latter. [51]
Modern scholarship
Models of human evolution
See also: Multiregional hypothesis and Recent single origin hypothesis
Today, all humans are classified as belonging to the species Homo sapiens . However, this is not the first species of homininae: the first species of genus Homo , Homo habilis , evolved in East Africa at least 2 million years ago, and members of this species populated different parts of Africa in a relatively short time.
Homo erectus evolved more than 1.8 million years ago, and by 1.5 million years ago had spread throughout Europe and Asia. Virtually all physical anthropologists agree that Archaic Homo sapiens (A group including the possible species H. heidelbergensis ,
H. rhodesiensis and H. neanderthalensis ) evolved out of African Homo erectus (sensu lato ) or
Homo ergaster.[52][53] Anthropologists support the idea that
anatomically modern humans (Homo sapiens ) evolved in North or East Africa from an archaic human species such as H. heidelbergensis and then migrated out of Africa, mixing with and replacing H. heidelbergensis and H. neanderthalensis populations throughout Europe and Asia, and H. rhodesiensis populations in Sub-Saharan Africa (a combination of the
Out of Africa and Multiregional models). [54] [verification needed]
Biological classification
Further information: Race (biology) ,
Species , Subspecies , Systematics ,
Phylogenetics , and Cladistics
In the early 20th century, many
anthropologists taught that race was an entirely biologically phenomenon and that this was core to a person's behavior and identity, a position commonly called racial essentialism .[55] This, coupled with a belief that linguistic , cultural, and social groups fundamentally existed along racial lines, formed the basis of what is now called scientific racism .[56] After the Nazi eugenics program, along with the rise of anti-colonial movements, racial essentialism lost widespread popularity. [57] New studies of culture and the fledgling field of population genetics undermined the scientific standing of racial essentialism, leading race anthropologists to revise their conclusions about the sources of phenotypic variation. [55] A significant number of modern anthropologists and biologists in the West came to view race as an invalid genetic or biological designation. [58]
The first to challenge the concept of race on empirical grounds were the
anthropologists Franz Boas , who provided evidence of phenotypic plasticity due to environmental factors, [59] and Ashley Montagu, who relied on evidence from genetics. [60]
E. O. Wilson then challenged the concept from the perspective of general animal systematics, and further rejected the claim that "races" were equivalent to "subspecies". [61]
Human genetic variation is predominantly within races, continuous, and complex in structure, which is inconsistent with the concept of genetic human races. [62] According to Jonathan Marks, [34]
Subspecies
The term race in biology is used with caution because it can be ambiguous. Generally, when it is used it is effectively a synonym of
subspecies .[63] (For animals, the only taxonomic unit below the species level is usually the subspecies; [64] there are narrower infraspecific ranks in botany, and race does not correspond directly with any of them.) Traditionally, subspecies are seen as geographically isolated and genetically differentiated populations. [65] Studies of human genetic variation show that human populations are not geographically isolated, [66] and their genetic differences are far smaller than those among comparable subspecies. [67]
In 1978, Sewall Wright suggested that human populations that have long inhabited separated parts of the world should, in general, be considered different subspecies by the criterion that most individuals of such populations can be allocated correctly by inspection. Wright argued that, "It does not require a trained anthropologist to classify an array of Englishmen, West Africans, and Chinese with 100% accuracy by features, skin color, and type of hair despite so much variability within each of these groups that every individual can easily be distinguished from every other." [68] While in practice subspecies are often defined by easily observable physical appearance, there is not necessarily any evolutionary significance to these observed differences, so this form of classification has become less acceptable to evolutionary biologists. [69] Likewise this
typological approach to race is generally regarded as discredited by biologists and anthropologists.
Ancestrally differentiated populations (clades)
Some researchers [who? ] have tried to clarify the idea of race by equating it to the biological idea of the clade . A
clade is a taxonomic group of organisms consisting of a single common ancestor and all the descendants of that ancestor (a monophyletic group). Every creature produced by sexual reproduction has two immediate lineages, one maternal and one paternal. [70] Whereas Carl Linnaeus established a taxonomy of living organisms based on anatomical similarities and differences,
cladistics seeks to establish a taxonomy – the phylogenetic tree – based on genetic similarities and differences and tracing the process of acquisition of multiple characteristics by single organisms.
Philosopher Robin Andreasen (2000) proposes that cladistics can be used to categorize human races biologically, and that races can be both biologically real and socially constructed. [71] Andreasen cites tree diagrams of relative genetic distances among populations published by Luigi Cavalli-Sforza as the basis for a phylogenetic tree of human races: "Cavalli-Sforza's research illustrates that it is possible to reconstruct human evolutionary history, and this means that it is possible to provide a cladistic definition of race" (p. S661). Evolutionary biologist Alan Templeton (2013) argues that while "Much of the recent scientific literature on human evolution portrays human populations as separate branches on an evolutionary tree," multiple lines of evidence falsify a phylogenetic tree structure, and confirm the presence of gene flow among populations. [22] Jonathan Marks (2008) argues that Andreasen has misinterpreted the genetic literature: "These trees are phenetic (based on similarity), rather than cladistic (based on based on monophyletic descent, that is from a series of unique ancestors)."[72] Marks, Templeton, and Cavalli-Sforza all conclude that genetics does not provide evidence of human races. [22]
[73]
Anthropologists Lieberman and Jackson (1995) also critique the use of cladistics to support concepts of race. They claim that "the molecular and biochemical proponents of this model explicitly use racial categories
in their initial grouping of samples". For example, the large and highly diverse macroethnic groups of East Indians, North Africans, and Europeans are presumptively grouped as Caucasians prior to the analysis of their DNA variation. This is claimed to limit and skew interpretations, obscure other lineage relationships, deemphasize the impact of more immediate clinal environmental factors on genomic diversity, and can cloud our understanding of the true patterns of affinity. They suggest that the authors of these studies find support for racial distinctions only because they began by assuming the validity of race. "For empirical reasons we prefer to place emphasis on clinal variation, which recognizes the existence of adaptive human hereditary variation and simultaneously stresses that such variation is not found in packages that can be labeled races ."[74]
Human population groups are not monophyletic, as there appears to always have been considerable gene flow between human populations. [65] Keith Hunley, Graciela Cabana, and Jeffrey Long analyzed the Human Genome Diversity Project sample of 1,037 individuals in 52 populations. [75] They found that non-African populations are a taxonomic subgroup of African populations, that "some African populations are equally related to other African populations and to non-African populations," and that "outside of Africa, regional groupings of populations are nested inside one another, and many of them are not
monophyletic ."[75] Rachel Caspari (2003) has argued that since no groups currently regarded as races are monophyletic, none of those groups can be clades.
Morphologically differentiated populations
Population geneticists have debated whether the concept of population can provide a basis for a new conception of race. To do this, a working definition of population must be found. Surprisingly, there is no generally accepted concept of population that biologists use. Although the concept of population is central to ecology, evolutionary biology and conservation biology, most definitions of population rely on qualitative descriptions such as "a group of organisms of the same species occupying a particular space at a particular time".[76] Waples and Gaggiotti identify two broad types of definitions for populations; those that fall into an ecological paradigm , and those that fall into an evolutionary paradigm . Examples of such definitions are:
Ecological paradigm : A group of individuals of the same species that co-occur in space and time and have an opportunity to interact with each other.
Evolutionary paradigm : A group of individuals of the same species living in close-enough proximity that any member of the group can potentially mate with any other member. [76]
Sesardic argues that when several traits are analyzed at the same time,
forensic anthropologists can classify a person's race with an accuracy of close to 100% based on only skeletal remains. [77] Sesardic's claim has been disputed by Massimo Pigliucci , who accused Sesardic of "cherry pick[ing] the scientific evidence and reach[ing] conclusions that are contradicted by it." Specifically, Pigliucci argues that Sesardic misrepresented a paper by Ousley et al. (2009), and neglected to mention that they identified differentiation not just between individuals from different races, but also between individuals from different tribes, local environments, and time periods. [78] This is discussed in a later section.
Clines
One crucial innovation in reconceptualizing genotypic and phenotypic variation was the anthropologist C. Loring Brace's observation that such variations, insofar as it is affected by natural selection , slow migration, or genetic drift, are distributed along geographic gradations or clines .[79] For example, with respect to skin color in Europe and Africa, Brace writes:
In part this is due to isolation by distance . This point called attention to a problem common to phenotype-based descriptions of races (for example, those based on hair texture and skin color): they ignore a host of other similarities and differences (for example, blood type) that do not correlate highly with the markers for race. Thus, anthropologist Frank Livingstone's conclusion, that since clines cross racial boundaries, "there are no races, only clines". [81]
In a response to Livingstone,
Theodore Dobzhansky argued that when talking about race one must be attentive to how the term is being used: "I agree with Dr. Livingstone that if races have to be 'discrete units', then there are no races, and if 'race' is used as an 'explanation' of the human variability, rather than vice versa, then the explanation is invalid." He further argued that one could use the term race if one distinguished between "race differences" and "the race concept". The former refers to any distinction in gene frequencies between populations; the latter is "a matter of judgment". He further observed that even when there is clinal variation, "Race differences are objectively ascertainable biological phenomena ... but it does not follow that racially distinct populations must be given racial (or subspecific) labels." [81] In short, Livingstone and Dobzhansky agree that there are genetic differences among human beings; they also agree that the use of the race concept to classify people, and how the race concept is used, is a matter of social convention. They differ on whether the race concept remains a meaningful and useful social convention.
Skin color (above) and blood type B (below) are noncorcordant traits since their geographical distribution is not similar.
In 1964, the biologists Paul Ehrlich and Holm pointed out cases where two or more clines are distributed discordantly – for example, melanin is distributed in a decreasing pattern from the equator north and south; frequencies for the haplotype for
beta-S hemoglobin, on the other hand, radiate out of specific geographical points in Africa. [82] As the anthropologists Leonard Lieberman and Fatimah Linda Jackson observed, "Discordant patterns of heterogeneity falsify any description of a population as if it were genotypically or even phenotypically homogeneous". [74]
Patterns such as those seen in human physical and genetic variation as described above, have led to the consequence that the number and geographic location of any described races is highly dependent on the importance attributed to, and quantity of, the traits considered. Scientists discovered a skin-lighting mutation that partially accounts for the appearance of Light skin in humans (people who migrated out of Africa northward into what is now Europe) which they estimate occurred 20,000 to 50,000 years ago. The East Asians owe their relatively light skin to different mutations.[83] On the other hand, the greater the number of traits (or alleles ) considered, the more subdivisions of humanity are detected, since traits and gene frequencies do not always correspond to the same geographical location. Or as Ossorio & Duster (2005) put it:
Genetically differentiated populations
Main articles: Race and genetics and Human genetic variation
Another way to look at differences between populations is to measure genetic differences rather than physical differences between groups. The mid-20th-century anthropologist
William C. Boyd defined race as: "A population which differs significantly from other populations in regard to the frequency of one or more of the genes it possesses. It is an arbitrary matter which, and how many, gene loci we choose to consider as a significant 'constellation'". [85] Leonard Lieberman and Rodney Kirk have pointed out that "the paramount weakness of this statement is that if one gene can distinguish races then the number of races is as numerous as the number of human couples reproducing." [86] Moreover, the anthropologist Stephen Molnar has suggested that the discordance of clines inevitably results in a multiplication of races that renders the concept itself useless. [87] The
Human Genome Project states "People who have lived in the same geographic region for many generations may have some alleles in common, but no allele will be found in all members of one population and in no members of any other." [88]
Massimo Pigliucci and Jonathan Kaplan argue that human races do exist, and that they correspond to the genetic classification of ecotypes , but that real human races do not correspond very much, if at all, to folk racial categories. [89] In contrast, Walsh & Yun reviewed the literature in 2011 and reported that "Genetic studies using very few chromosomal loci find that genetic polymorphisms divide human populations into clusters with almost 100 percent accuracy and that they correspond to the traditional anthropological categories." [90]
Some biologists argue that racial categories correlate with biological traits (e.g. phenotype ), and that certain genetic markers have varying frequencies among human populations, some of which correspond more or less to traditional racial groupings. For this reason, there is no current consensus about whether racial categories can be considered to have significance for understanding human genetic variation. [91]
Distribution of genetic variation
The distribution of genetic variants within and among human populations are impossible to describe succinctly because of the difficulty of defining a population, the clinal nature of variation, and heterogeneity across the genome (Long and Kittles 2003). In general, however, an average of 85% of statistical genetic variation exists within local populations, ~7% is between local populations within the same continent, and ~8% of variation occurs between large groups living on different continents. [92] The
recent African origin theory for humans would predict that in Africa there exists a great deal more diversity than elsewhere and that diversity should decrease the further from Africa a population is sampled. Hence, the 85% average figure is misleading: Long and Kittles find that rather than 85% of human genetic diversity existing in all human populations, about 100% of human diversity exists in a single African population, whereas only about 60% of human genetic diversity exists in the least diverse population they analyzed (the Surui, a population derived from New Guinea). [93] Statistical analysis that takes this difference into account confirms previous findings that, "Western-based racial classifications have no taxonomic significance." [94]
Cluster analysis
Main article: Human genetic clustering
A 2002 study of random biallelic genetic loci found little to no evidence that humans were divided into distinct biological groups. [95]
In his 2003 paper, "Human Genetic Diversity: Lewontin's Fallacy ", A. W. F. Edwards argued that rather than using a locus-by-locus analysis of variation to derive taxonomy, it is possible to construct a human classification system based on characteristic genetic patterns, or
clusters inferred from multilocus genetic data. [96][97] Geographically based human studies since have shown that such genetic clusters can be derived from analyzing of a large number of loci which can assort individuals sampled into groups analogous to traditional continental racial groups. [98] Joanna Mountain and Neil Risch cautioned that while genetic clusters may one day be shown to correspond to phenotypic variations between groups, such assumptions were premature as the relationship between genes and complex traits remains poorly understood. [99] However, Risch denied such limitations render the analysis useless: "Perhaps just using someone's actual birth year is not a very good way of measuring age. Does that mean we should throw it out? ... Any category you come up with is going to be imperfect, but that doesn't preclude you from using it or the fact that it has utility." [100]
Early human genetic cluster analysis studies were conducted with samples taken from ancestral population groups living at extreme geographic distances from each other. It was thought that such large geographic distances would maximize the genetic variation between the groups sampled in the analysis, and thus maximize the probability of finding cluster patterns unique to each group. In light of the historically recent acceleration of human migration (and correspondingly, human gene flow) on a global scale, further studies were conducted to judge the degree to which genetic cluster analysis can pattern ancestrally identified groups as well as geographically separated groups. One such study looked at a large multiethnic population in the United States, and "detected only modest genetic differentiation between different current geographic locales within each race/ethnicity group. Thus, ancient geographic ancestry, which is highly correlated with self-identified race/ethnicity – as opposed to current residence – is the major determinant of genetic structure in the U.S. population." ( Tang et al. (2005) )
Witherspoon et al. (2007) have argued that even when individuals can be reliably assigned to specific population groups, it may still be possible for two randomly chosen individuals from different populations/clusters to be more similar to each other than to a randomly chosen member of their own cluster. They found that many thousands of genetic markers had to be used in order for the answer to the question "How often is a pair of individuals from one population genetically more dissimilar than two individuals chosen from two different populations?" to be "never". This assumed three population groups separated by large geographic ranges (European, African and East Asian). The entire world population is much more complex and studying an increasing number of groups would require an increasing number of markers for the same answer. The authors conclude that "caution should be used when using geographic or genetic ancestry to make inferences about individual phenotypes." [101] Witherspoon, et al. concluded that, "The fact that, given enough genetic data, individuals can be correctly assigned to their populations of origin is compatible with the observation that most human genetic variation is found within populations, not between them. It is also compatible with our finding that, even when the most distinct populations are considered and hundreds of loci are used, individuals are frequently more similar to members of other populations than to members of their own population." [101]
Anthropologists such as C. Loring Brace , [102] the philosophers Jonathan Kaplan and Rasmus Winther, [103][104][105][106] and the geneticist Joseph Graves , [11] have argued that while there it is certainly possible to find biological and genetic variation that corresponds roughly to the groupings normally defined as "continental races", this is true for almost all geographically distinct populations. The cluster structure of the genetic data is therefore dependent on the initial hypotheses of the researcher and the populations sampled. When one samples continental groups, the clusters become continental; if one had chosen other sampling patterns, the clustering would be different. Weiss and Fullerton have noted that if one sampled only Icelanders, Mayans and Maoris, three distinct clusters would form and all other populations could be described as being clinally composed of admixtures of Maori, Icelandic and Mayan genetic materials. [107] Kaplan and Winther therefore argue that, seen in this way, both Lewontin and Edwards are right in their arguments. They conclude that while racial groups are characterized by different allele frequencies, this does not mean that racial classification is a natural taxonomy of the human species, because multiple other genetic patterns can be found in human populations that crosscut racial distinctions. Moreover, the genomic data underdetermines whether one
wishes to see subdivisions (i.e., splitters) or a continuum (i.e., lumpers) . Under Kaplan and Winther's view, racial groupings are objective social constructions (see Mills 1998 [108] ) that have conventional biological reality only insofar as the categories are chosen and constructed for pragmatic scientific reasons. In earlier work, Winther had identified "diversity partitioning" and "clustering analysis" as two separate methodologies, with distinct questions, assumptions, and protocols. Each is also associated with opposing ontological consequences vis-a-vis the metaphysics of race. [109] Philosopher Lisa Gannett has argued that biogeographical ancestry , a concept devised by Mark Shriver and
Tony Frudakis , is not an objective measure of the biological aspects of race as Shriver and Frudakis claim it is. She argues that it is actually just a "local category shaped by the U.S. context of its production, especially the forensic aim of being able to predict the race or ethnicity of an unknown suspect based on DNA found at the crime scene." [110]
Clines and clusters in genetic variation
Recent studies of human genetic clustering have included a debate over how genetic variation is organized, with clusters and clines as the main possible orderings. Serre & Pääbo (2004) argued for smooth, clinal genetic variation in ancestral populations even in regions previously considered racially homogeneous, with the apparent gaps turning out to be artifacts of sampling techniques. Rosenberg et al. (2005) disputed this and offered an analysis of the Human Genetic Diversity Panel showing that there were small discontinuities in the smooth genetic variation for ancestral populations at the location of geographic barriers such as the
Sahara , the Oceans, and the
Himalayas. Nonetheless, Rosenberg et al. (2005) stated that their findings “should not be taken as evidence of our support of any particular concept of biological race... Genetic differences among human populations derive mainly from gradations in allele frequencies rather than from distinctive 'diagnostic' genotypes." Using a sample of 40 populations distributed roughly evenly across the Earth's land surface, Xing & et. al. (2010, p. 208) found that "genetic diversity is distributed in a more clinal pattern when more geographically intermediate populations are sampled."
Guido Barbujani has written that human genetic variation is generally distributed continuously in gradients across much of Earth, and that there is no evidence that genetic boundaries between human populations exist as would be necessary for human races to exist. [111]
Over time, human genetic variation has formed a nested structure that is inconsistent with the concept of races that have evolved independently of one another. [112]
Social constructions
Main articles: Race and society and
Racialism
As anthropologists and other evolutionary scientists have shifted away from the language of race to the term population to talk about genetic differences, historians,
cultural anthropologists and other
social scientists re-conceptualized the term "race" as a cultural category or
social construct, i.e., a way among many possible ways in which a society chooses to divide its members into categories.
Many social scientists have replaced the word race with the word "ethnicity " to refer to self-identifying groups based on beliefs concerning shared culture, ancestry and history. [dubious ] Alongside empirical and conceptual problems with "race", following the Second World War , evolutionary and social scientists were acutely aware of how beliefs about race had been used to justify discrimination, apartheid, slavery, and genocide. This questioning gained momentum in the 1960s during the
civil rights movement in the United States and the emergence of numerous anti-colonial movements worldwide. They thus came to believe that race itself is a social construct, a concept that was believed to correspond to an objective reality but which was believed in because of its social functions.[113]
Craig Venter and Francis Collins of the National Institute of Health jointly made the announcement of the mapping of the human genome in 2000. Upon examining the data from the genome mapping, Venter realized that although the genetic variation within the human species is on the order of 1–3% (instead of the previously assumed 1%), the types of variations do not support notion of genetically defined races. Venter said, "Race is a social concept. It's not a scientific one. There are no bright lines (that would stand out), if we could compare all the sequenced genomes of everyone on the planet." "When we try to apply science to try to sort out these social differences, it all falls apart." [114]
Stephan Palmié asserted that race "is not a thing but a social relation"; [115] or, in the words of Katya Gibel Mevorach , "a metonym", "a human invention whose criteria for differentiation are neither universal nor fixed but have always been used to manage difference." [116] As such, the use of the term "race" itself must be analyzed. Moreover, they argue that biology will not explain why or how people use the idea of race: History and social relationships will.
Imani Perry has argued that race "is produced by social arrangements and political decision making." [117] Perry explains race more in stating, "race is something that happens, rather than something that is. It is dynamic, but it holds no objective truth." [118]
Some scholars have challenged the notion that race is primarily a social construction by arguing that race has a biological basis. [119] One of the researchers, Neil Risch, noted: "we looked at the correlation between genetic structure [based on microsatellite markers] versus self-description, we found 99.9% concordance between the two. We actually had a higher discordance rate between self-reported sex and markers on the X chromosome! So you could argue that sex is also a problematic category. And there are differences between sex and gender; self-identification may not be correlated with biology perfectly. And there is sexism." [120]
Brazil
Main article: Race in Brazil
Portrait "Redenção de Cam" (1895), showing a Brazilian family becoming "whiter" each generation.
Compared to 19th-century United States, 20th-century Brazil was characterized by a perceived relative absence of sharply defined racial groups. According to anthropologist
Marvin Harris , this pattern reflects a different history and different social relations.
Basically, race in Brazil was "biologized", but in a way that recognized the difference between ancestry (which determines genotype) and phenotypic differences. There, racial identity was not governed by rigid descent rule, such as the one-drop rule , as it was in the United States. A Brazilian child was never automatically identified with the racial type of one or both parents, nor were there only a very limited number of categories to choose from, [121] to the extent that full siblings can pertain to different racial groups. [122]
Over a dozen racial categories would be recognized in conformity with all the possible combinations of hair color, hair texture, eye color, and skin color. These types grade into each other like the colors of the spectrum, and not one category stands significantly isolated from the rest. That is, race referred preferentially to appearance, not heredity, and appearance is a poor indication of ancestry, because only a few genes are responsible for someone's skin color and traits: a person who is considered white may have more African ancestry than a person who is considered black, and the reverse can be also true about European ancestry. [123] The complexity of racial classifications in Brazil reflects the extent of miscegenation in Brazilian society , a society that remains highly, but not strictly,
stratified along color lines. These
socioeconomic factors are also significant to the limits of racial lines, because a minority of pardos , or brown people, are likely to start declaring themselves white or black if socially upward, [124] and being seen as relatively "whiter" as their perceived social status increases (much as in other regions of Latin America). [125]
Self-reported ancestry of people from
Rio de Janeiro, by race or skin color (2000 survey) [126]
Ancestry brancos pardos negros
European only 48% 6% –
African only – 12% 25%
Amerindian only – 2% –
African and European 23% 34% 31%
Amerindian and European 14% 6% –
African and Amerindian – 4% 9%
African, Amerindian and European 15% 36% 35%
Total 100% 100% 100%
Any African 38% 86% 100%
Fluidity of racial categories aside, the "biologification" of race in Brazil referred above would match contemporary concepts of race in the United States quite closely, though, if Brazilians are supposed to choose their race as one among, Asian and Indigenous apart, three IBGE's census categories. While assimilated
Amerindians and people with very high quantities of Amerindian ancestry are usually grouped as
caboclos , a subgroup of pardos which roughly translates as both
mestizo and hillbilly, for those of lower quantity of Amerindian descent a higher European genetic contribution is expected to be grouped as a pardo . In several genetic tests, people with less than 60-65% of European descent and 5–10% of Amerindian descent usually cluster with Afro-Brazilians (as reported by the individuals), or 6.9% of the population, and those with about 45% or more of Subsaharan contribution most times do so (in average, Afro-Brazilian DNA was reported to be about 50% Subsaharan African, 37% European and 13% Amerindian)