The Analytical Series - Part Four Is Racial Linked Fate Unique - Comparing Race Ethnicity Class Gender and Religion Gay Hochschild (original) (raw)

Philosophy of Race Versus Population Genetics: Round 3

Global Journal of Anthropology Research, 2017

The Social Constructionist and Biologically Realist views of human races are often presented as mutually exclusive alternatives. Surprisingly, this debate has its origin in work on blood group population genetics. A finding that the greater part of human genetic variation lies within populations, rather than between races, has led some to deny the reality of geographically limited biological clusters. An extension of this view maintains that any differences that may exist are distributed in clinal fashion along ancient human migration routes precluding reliable delineation of racial clusters. Here I argue that new genetic data adequately demonstrate that statistically significantly differentiated human subgroups (aka biological races) do exist. Further, that the analytical methods used to reconstruct the history of these human clusters are themselves, in part, social constructs. Therefore, these two contrasting philosophical viewpoints may be seen as capable of working together. Indeed, they are a sub-element of a larger metaphysical debate regarding the reality or otherwise of race, social or biological. I conclude by stressing the importance of racial definitions as regards the collection of reliable census information, the formation of equitable social policies and better informed medical decisions, particularly those involving the prescription of pharmaceuticals.

Another Look at Ethnicity as a Biological Concept

Critique of anthropology, 2007

■ Montagu referred to race as 'man's most dangerous myth', while Lévi-Strauss called it 'the original sin of anthropology'. Although persuasive arguments against the concept of race were made throughout the 20th century, race remains a particular problem for anthropologists who deal in the classification of human populations. Racial terminology has been perpetuated within anthropology largely owing to the fact that, historically, race formed the very core of anthropological study. Despite the conceptual inadequacy of race, the anthropological enterprise has yet to move beyond it as an explanatory tool for understanding human biological variation because of the lack of a conceptual and/or methodological replacement. This article re-analyses historical anthropological literature on ethnicity and biocultural interaction as a replacement for the race concept, and recasts it in the context of modern philosophical and psychological perspectives on population variation.

Ethnicity, race, and a possible humanity

World, 2001

Neither ethnicity nor race is genealogically or biologically determined; they are both social constructs. Shared genealogy cannot by itself determine ethnicity or race because one must arbitrarily choose which genealogical line to trace and how far back to locate the first ancestor. Similarly, shared biology must be arbitrarily fixed by picking out which particular traits are the relevant markers of difference. Racial categories are thus produced sociopolitically, via power-relations and social practices that offend human dignity. The transformation of these practices requires a positive anticipatory undertaking, centred on a vision of the oneness of humanity, that addresses the political, economic, and spiritual dynamics of racial production.

Syllabus for Science and the Origins of Race (SS.490), Fall 2014

The Sociology of Science and the Origins of Race We often try to understand race as it confronts us today, either as a source of diversity and multiculturalism or as a social problem. This is not surprising given the fact that racism is a historical production and so today we still exist amidst its' vast accumulation. But racism presupposes the existence of Race, of something so essential to us that it is visibly manifested by our bodies, and these manifestations fall into a limited number of scientifically defined types. Race began as a scientific concept within the discourse of Natural History, but with far reaching connections to nationalism, sexuality, industrialism, and authoritarianism. To place our contemporary discussion of human variety into a historical context, this class will investigate the history of scientific discourses on race from Blumenbach’s classification of humanity into the five familiar races, to Gobineau’s Essay of the Inequality of Human Races, the Social Darwinists, and Thomas Dugdale’s The Jukes, a classic study of degeneration in fin de sciel upstate New York. Along the way, we will examine the debate on the origin of species, whether races represent different species of humans (the monogenesis/polygenesis dispute in Antebellum America), phrenology, intelligence testing, criminal anthropology, the culture of poverty, and degeneration. Throughout the semester, we will apply what we are learning to the discussion of contemporary ideas and conflicts regarding race and racism.

Introduction: Genomics and philosophy of race

Studies in history and philosophy of biological and biomedical sciences, 2015

Philosophy of race has become a multi-faceted subfield of philosophy, drawing on philosophy of biology, metaphysics, philosophy of language, ethics, and political philosophy. Race cuts across disciplinary lines within philosophy. Moreover, disciplines outside philosophydincluding population genetics, anthropology, sociology, and educationdhave much to contribute to discourse about race. A persistent danger of interdisciplinary conversation is that of talking past each other. For instance, scholars in different disciplines have distinct race concepts and use local intellectual machinery to address questions about race. One simple way to address these issues is to have the relevant parties meet each other frequently and repeatedly. But there are some barriers to this strategy. It requires openness, patience, and charity from the participants, and physical proximity is an important consideration.