Race and ethnicity in the genome era: the complexity of the constructs

The vast amount of biological information that is now available through the completion of the Human Genome Project presents opportunities and challenges. The genomic era has the potential to advance an understanding of human genetic variation and its role in human health and disease. A challenge for genomics research is to understand the relationships between genomics, race, and ethnicity and the implications of uncovering these relationships. Robust and scholarly discourse on the concept of race and ethnicity in genomic research should be expanded to include social and behavioral scientists. Interdisciplinary research teams are needed in which psychologists, as well as other social and behavioral scientists, work collaboratively with geneticists and other natural scientists.     

Scientific Uncertainty in News Coverage of Cancer Research: Effects of Hedging on Scientists’ and Journalists’ Credibility

News reports of scientific research are rarely hedged; in other words, the reports do not contain caveats, limitations, or other indicators of scientific uncertainty. Some have suggested that hedging may influence news consumers’ perceptions of scientists’ and journalists’ credibility (perceptions that may be related to support for scientific research and/or adoption of scientific recommendations). But whether hedging does affect audience perceptions is unknown. A multiple‐message experiment (N= 601) found that across five messages, both scientists and journalists were viewed as more trustworthy (a) when news coverage of cancer research was hedged (e.g., study limitations were reported) and (b) when the hedging was attributed to the scientists responsible for the research (as opposed to scientists unaffiliated with the research).     

The Harvard study of values: mirror for postwar anthropology

In 1949, social scientists at Harvard University began a long-range, multidisciplinary research project called the Comparative Study of Values in Five Cultures. The topic of values had been hotly debated since the 1920s, a debate that was renewed with vigor in the postwar period. When Clyde Kluckhohn, an anthropologist well known for his work among the Navajos, designed the Values Study research, he thus focused on a topic of much interest. This essay describes how this little-known project had roots in the debate on values and cut a trajectory through a quickly changing intellectual environment.     

Intersecting Identities as a Source of Religious Incongruence

Chaves (2010) argues that much of the work in the sociology of religion is susceptible to the religious congruence fallacy—the tendency to assume consistency between religious beliefs and one's attitudes and behaviors across situations when they are in fact highly variable. We build on and extend this argument by focusing on intersecting group identities as a mechanism for identifying such incongruence, not only within religious contexts, but also at the intersection of categories such as gender and race. To illustrate this argument, the analysis draws on data from the 2006 Panel Study of American Religion and Ethnicity (PS‐ARE) to assess how race, gender, and religion interact to produce different levels of attitude and behavior incongruencies on key issues of the day, specifically conservative social values and voting behaviors. The results find marked differences and inconsistent relationships between attitudes and behaviors across racial‐gender groups. We use the analysis to highlight the conditions that result in incongruence at the intersections of identity categories and pinpoint where social scientists are most vulnerable to committing the congruence fallacy.     

Scientists Negotiate Boundaries Between Religion and Science

Analysis of interviews with 275 natural and social scientists at 21 elite U.S. research universities suggests that only a minority of scientists see religion and science as always in conflict. Scientists selectively employ different cultural strategies with regards to the religion‐science relationship: redefining categories (the use of institutional resources from religion and from science), integration models (scientists strategically employ the views of major scientific actors to legitimate a more symbiotic relationship between science and religion), and intentional talk (scientists actively engage in discussions about the boundaries between science and religion). Such results challenge narrow conceptions of secularization theory and the sociology of science literature by describing ways science intersects with other knowledge categories. Most broadly the ways that institutions and ideologies shape one another through the agency of individual actors within those institutions is explored.     

A Proposal for Researching Possible Relationships Between Scientific Theories and the Personal Theories of Counselors and Clients

Current views from the philosophy of science encourage speculation about the relationship between the personal commitments of scientists and scientific theories. Increasing numbers of psychologists also have speculated about relationships between the development of personal and scientific theories. The author describes several assumptions that link scientific and personal theorizing. A research program is outlined that might refine and test such assumptions in the context of counseling. The overall goal of the article is to argue that research into the scientific and personal theories of researchers of counseling and the personal theories of counselors and clients may answer long-standing questions about the relationship between scientific and practical knowledge in counseling. Scientists are people. (Source unknown)     

OVERVIEW OF THE STRUCTURE OF A SCIENTIFIC WORLDVIEW

Abstract. Understanding the structure of a scientific world view is important for the dialogue between science and religion. In this essay, I define comprehensive worldview and distinguish it from the more focused non comprehensive worldview. I explain that scientists and the public at large agree that modern research works in a scientific as opposed to nonscientific worldview. I give some of the essential elements of any scientific worldview that differentiate it from nonscientific ones. These elements are the general pre suppositions of science, the methods of science, and the articles of justification for the conclusions science puts forward. I question whether a scientific worldview can allow philosophical and theological tenets, which might appear to stand opposed to scientific paradigms, and conclude that the answer lies in the scope of its comprehensiveness.     

LOREN COREY EISELEY: IN APPRECIATION

Abstract. In his writings, Loren Eiseley revealed the feelings and the wonder that inspire many scientists in their work but that most scientists are unable or unwilling to write about. He was at once an anthropologist of science and the scientist's bard.     

Reporting Race and Ethnicity in Genetics Research: Do Journal Recommendations or Resources Matter?

Appeals to scrutinize the use of race and ethnicity as variables in genetics research notwithstanding, these variables continue to be inadequately explained and inconsistently used in research publications. In previous research, we found that published genetic research fails to follow suggestions offered for addressing this problem, such as explaining the basis on which these labels are assigned to populations. This study, an analysis of genetic research articles using race or ethnicity terms, explores possible features of journals that are associated with improved reporting of race and ethnicity in genetic research. A journal’s expressed commitment to improving how race and ethnicity are used in genetic research, demonstrated by an editorial or in its instructions to authors, was the strongest predictor of following recommendations about reporting race and ethnicity. Journal impact factor had only a limited positive effect on attention to these issues, suggesting that editorial resources associated with higher impact factor journals are not sufficient to improve practices. Our findings reiterate that race and ethnicity variables are used inconsistently in genetic research, but also shed light on how journals might improve practices by highlighting the need for scientists to carefully scrutinize the use of these variables in their work.     

Intelligence, race, and genetics

In this article, the authors argue that the overwhelming portion of the literature on intelligence, race, and genetics is based on folk taxonomies rather than scientific analysis. They suggest that because theorists of intelligence disagree as to what it is, any consideration of its relationships to other constructs must be tentative at best. They further argue that race is a social construction with no scientific definition. Thus, studies of the relationship between race and other constructs may serve social ends but cannot serve scientific ends. No gene has yet been conclusively linked to intelligence, so attempts to provide a compelling genetic link of race to intelligence are not feasible at this time. The authors also show that heritability, a behavior-genetic concept, is inadequate in regard to providing such a link.     

Intrinsic Ethics Regarding Integrated Assessment Models for Climate Management

In this essay we develop and argue for the adoption of a more comprehensive model of research ethics than is included within current conceptions of responsible conduct of research (RCR). We argue that our model, which we label the ethical dimensions of scientific research (EDSR), is a more comprehensive approach to encouraging ethically responsible scientific research compared to the currently typically adopted approach in RCR training. This essay focuses on developing a pedagogical approach that enables scientists to better understand and appreciate one important component of this model, what we call intrinsic ethics. Intrinsic ethical issues arise when values and ethical assumptions are embedded within scientific findings and analytical methods. Through a close examination of a case study and its application in teaching, namely, evaluation of climate change integrated assessment models, this paper develops a method and case for including intrinsic ethics within research ethics training to provide scientists with a comprehensive understanding and appreciation of the critical role of values and ethical choices in the production of research outcomes.     

Do “They all look alike?” The Effect of Race,Sex, Experience,and Attitudes on the Ability to Recognize Faces1

Legal scholars and social scientists have long assumed that there is a racial bias in facial recognition and eyewitness identifications, with persons being much more accurate in identifying persons of their own race, but corroborative research evidence is scanty. In the present study, black and white college students attempted to identify which of a series of facial photos they had seen earlier. As predicted, a strong race of subject by race of picture interaction was found; both black and white subjects were significantly more accurate in identifying pictures of their own race than pictures of the other race. However, contrary to assumptions made by many legal and criminal justice personnel, neither racial attitude nor reported amount of quality of interracial experience were related to ability to recognize pictures. Implications for eyewitness identifications of these and related findings are discussed.     

Ageism in science: Fair-play between generations

This paper discusses the role of age in scientific practice from an ethical perspective. In social perception, people tend to categorise others rather automatically along three major dimensions: race, sex, and age.¹ Much empirical and theoretical attention has been devoted to the study of racism and sexism, but comparatively little research in the social and behaviural sciences has been directed at understanding what some refer to as the third ‘-ism’: ageism.² For a serious understanding of the implications of ageism in science, it is necessary to discuss, first, the conflicting relationships between classical and modern concepts of time and calendar age, and thereafter the concept of ageism. Paper presented at the Fondation des Treilles Colloquium “Ethics and the European Space”, Les Treilles, France, 3–9 April 2003.     

Friendships and Romantic Relationships of Black and White Adolescents

Prior research on adolescent peer relationships has focused on interpersonal dimensions of friendships but not of romantic relationships, and has rarely examined minority groups. We used a random sample of 122 adolescents to examine race and gender differences in friendships, romantic relationships, and the congruence between closest friendship and romantic relationship on five interpersonal domains: mutual support, self-disclosure, hurtful conflict, fear of betrayal, and interpersonal sensitivity. Significant race by gender differences in the difference between relationship type for both positive and negative dimensions of relationships were found. White girls reported significantly higher levels of self-disclosure in their friendship ties in comparison to romantic relationship, whereas white boys reported nearly equivalent levels. In comparison to white adolescents, Black adolescent girls and boys had similar levels of self-disclosure in their romantic relationships as their same-sex friendships. With regards to negative elements of relationships, girls reported more hurtful conflict in romance than friendship, whereas boys reported an opposite pattern. Results highlight the importance of consideration of race and gender influences on youth interpersonal skills within peer and romantic relationships.     

Evidentiary Symbiosis: On Paraethnography in Human–Microbe Relations

Though microbial infections are central concerns for public health workers in urban Nicaragua, health workers there rarely if ever speak of the existence of a ‘microbiome’ when they address such problems. Among scientists and the public in the United States, on the other hand, the microbiome, seen as the ‘internal ecosystem’ that regulates the workings of human guts, is a regular topic of conversation. This raises questions about how one might go about doing a social study of the microbiome in places where it does not (yet) exist as a category of expert practice or public discourse. Evidence from Nicaragua and the United States highlights two sites at which experts engage people in research and discussion about microbial ecologies. In their work, U.S. microbiome scientists and Nicaraguan public health workers both engage in ‘paraethnography,’ the practice of collecting and analyzing qualitative information that does not fit into statistical or other kinds of scientific models. In the United States, paraethnography has driven both traditional scientific experiments on the microbiome and online, crowd-sourced experimental platforms for collecting and analyzing information about gut microbes. In Nicaragua, hygienists generate paraethnographic evidence through word-of-mouth, radio, and print media. A comparison between the work of U.S. scientists and that of Nicaraguan hygienists suggests three different ways (commensal, parasitic, and mutualistic) in which the cultural/interpretive evidence of paraethnography interfaces symbiotically with the quantitative/statistical evidence of bioscience. Attention to evidentiary symbiosis provides insights into the operations of publicly oriented science under conditions of bodily and planetary uncertainty.     

The Essentiality of “Culture” in the Study of Religion and Politics

This article reviews various theoretical approaches political scientists employ in the analysis of religion and politics and posits culture as a conceptual bridge between competing approaches. After coming to the study of religion slowly in comparison with other social science disciplines, political science finally has a theoretically diverse and thriving religion and politics subfield. However, political scientists’ contributions to the social scientific study of religion are hampered by a lack of agreement about whether endogenous or exogenous theoretical approaches ought to dominate our scholarship. I assert that the concept of culture—and more specifically, subculture—might help create more connections across theoretical research traditions. I emphasize how the concept of religion‐based subculture is inherent in psychological, social psychological, social movement, and contextual approaches to religion and politics scholarship, and I explore these theoretical connections using the example of religion‐based “us versus them” discourses in contemporary American politics.     

The Destructive Nature of the Term Race: Growing Beyond a False Paradigm

Originally based on a system of folk taxonomies, the term race has been used to group people by physical appearance, often with disruptive and harmful social consequences. Given that many national and international scientific groups have diminished their use of the term race in the classification of people, it is time for mental health professionals to seriously discuss the role and assess the usefulness of the term race. We recommend that the profession follow the lead of UNESCO (United Nations Educational, Scientific and Cultural Organization, 1950/1978) in taking steps to question the use of the term, which UNESCO views as implying biological significance. In light of the lack of support to retain the term race as a scientific concept, and given the development of a no race position by anthropologists and geneticists, it is time for mental health professionals to become more active in addressing the use of this term. Specifically, although counselors in training are taught to use the term race to refer to cultural aspects of different groups of people, we believe the term itself is passé. In our opinion, the term, in varying degrees, contributes to the formation of false perceptions about various groups of people. These false perceptions are encountered by counselors when working with clients, professionals, and systems.     

What place does religion have in the ethical thinking of scientists and engineers?

Religion, defined as ‘the idea of a state that transcends ourselves and our world and the working out of the consequences of that idea’, may influence the ethical thinking of scientists and engineers in two ways. The first is at the level of the individual and how personal beliefs affect the choice of research, design or development projects, relationships with other researchers and the understandings of the consequences of research on other aspects of life. The second level is that of the social and cultural setting in which scientists and engineers work; how society decides which research to sponsor, how to apply the results of scientific discovery and which technology it chooses to develop and for what purposes. In neither of these areas is religious belief a necessary condition for scientists and engineers to pursue one course of action rather than another. The existence of religious belief within the individual and society is, though, part of the ethical framework in which scientist and engineers work and therefore something to which attention should be paid. Religion provides a particular perspective on what should be. Conversely science and technology provide information on the nature of the person and the universe in which we live, which must be taken into account when theologians and religious moralists apply their ethical norms and principles.     

Fiat's cultural revolution: TQM as functional integration

The opening decade of this millennium witnessed genome scientists, policy makers, critical race theorists and world leaders standing together to pronounce the anti-racist democratic potential of human genomics. Understanding and assessing this rise of ‘anti-racist, democratic genomics’ requires distinguishing between two problems of power and science: the first characterized by what Michel Foucault labeled states of domination; the second by what he described as relations of power. When states of domination exist, as in the case of Nazi science, liberal efforts to extend new powers of participation and autonomy to research subjects may play important roles in redressing power imbalances between researchers and their subjects. However, when distinctions between scientist and research subject blur, as in the case of much human genomics, efforts to extend liberal rights to subjects of genomic studies—or genomic liberalism—may produce novel problems, including: (1) human genome scientists' loss of capacity to describe their objects of study; (2) disruption of research subjects' abilities to define themselves; and (3) lack of accountability for the unintended effects of efforts to democratize genomics. In these ways genomic liberalism may foster, at the same that it impedes, the co-constitution of knowledge and democratic subjects. It may create new forms of racism at the very moment that it explicitly seeks anti-racist ends. Addressing the problems created by this paradoxical position will require more sustained attention to and critique of the anti-racist and democratic imaginaries that increasingly animate technoscience.