Race, Monogamy, and Other Lies They Told

Total Page:16

File Type:pdf, Size:1020Kb

Race, Monogamy, and Other Lies They Told Race, Monogamy, and Other Lies They Told You The publisher gratefully acknowledges the generous support of the General Endowment Fund of the University of California Press Foundation. Race, Monogamy, and Other Lies They Told You Busting Myths about Human Nature Agustín Fuentes UNIVERSITY OF CALIFORNIA PRESS Berkeley • Los Angeles • London University of California Press, one of the most distinguished university presses in the United States, enriches lives around the world by advancing scholarship in the humanities, social sciences, and natural sciences. Its activities are supported by the UC Press Foundation and by philanthropic contributions from individuals and institutions. For more information, visit www.ucpress.edu. University of California Press Berkeley and Los Angeles, California University of California Press, Ltd. London, England © 2012 by The Regents of the University of California Library of Congress Cataloging-in-Publication Data Fuentes, Agustín. Race, monogamy, and other lies they told you : Busting myths about human nature / Agustín Fuentes. p. cm. Includes bibliographical references and index. isbn 978-0-520-26971-2 (cloth : alk. paper) 1. Behavioral evolution. 2. Human behavior. 3. Human evolution. 4. Social evolution. 5. Physical anthropology. I. Title. BF 698.95. F85 2012 155.7—dc23 2011049949 Manufactured in the United States of America 21 20 19 18 17 16 15 14 13 12 10 9 8 7 6 5 4 3 2 1 In keeping with a commitment to support environmentally responsible and sustainable printing practices, UC Press has printed this book on Rolland Enviro100, a 100% post-consumer fi ber paper that is FSC certifi ed, deinked, processed chlorine-free, and manufactured with renewable biogas energy. It is acid-free and EcoLogo certifi ed. Contents List of Illustrations vii Preface ix Acknowledgments xv PART 1. MYTH-BUSTING TOOL KIT 1. Myths about Human Nature Are Powerful—and Misleading 3 2. Culture—Problems with What We Believe about Being Human 27 3. Evolution Is Important—but May Not Be What We Think 42 PART 2. BUSTING THREE MYTHS ABOUT BEING HUMAN Prelude: Human ≠ Nature + Nurture 65 4. The Myth of Race 70 5. Myths about Aggression 114 6. Myths about Sex 156 7. Beyond the Myths: Now What? 207 Appendix: Getting the Information Yourself 217 Notes 221 Bibliography 251 Index 265 Illustrations 1. Types of relationships between genes and traits / 48 2. Geographical distribution and frequencies of the blood types A and B / 77 3. Venn diagram of human genetic diversity / 84 4. Geographical distribution of skin color patterns and UV light / 89 5. West Papuan children with author / 93 6. Size comparison of human male and female / 161 7. Range of overlap for differences in male and female heights / 162 8. Comparison of overlap in male and female heights versus overlap in male-female psychological gender differences / 178 Preface Three major myths—about race, aggression, and sex—have a negative impact on our society and inhibit an accurate understanding of what it means to be human. These myths create a false set of societally accepted “truths” that in turn cause a range of problems for us. The myth that humans are divided into biological races—that black, white, Asian, etc. are natural categories—helps generate and maintain intolerance and inequality, and leads to diffi culties in creating and sustaining communities in our increasingly diverse society. The myth that removing the constraints of culture and civilization reveals the innate, violent beast within us (especially in men) restricts how we can relate to one another, encourages fear, and enables an acceptance of certain kinds of abuse and violence as natural or inevitable. The myth that men and women are dramatically different in behavior, desires, and perspectives due to natural differences in “internal wiring” facilitates poor intersexual relations, creates and maintains sexual inequality, and causes a range of problems for individual men and women laboring under a preconception about who and how they are supposed to be. Busting myths of human nature is not like busting the myth that a tooth left in Coca-Cola overnight will dissolve or that humans only use 10 percent of their brains. Most false beliefs are clearly refutable with a single, usually simple, test. There is not going to be one, or even a few, simple tests that will destroy every piece of the myths about race, aggression, and sex, but we can still show that they are wrong. There ix x | Preface are information, data, and concepts out there that will demonstrate that these myths are false. Busting myths about human nature requires some effort. It means breaking the stranglehold of simplicity in our view of what is natural and forcing ourselves to realize that being human is very complicated. It means challenging common sense and our reliance on generalities and popular perception, and actually delving into the gritty details of what we know humans actually do. This is the goal of the book and, hopefully, by the time you get to the last page, you will agree that the major myths about race, aggression, and sex are neither correct nor do they explain core parts of human nature. To get you to that place I have a plan. At some points in the book it might not seem like it, but rest assured, I do. It turns out that to be able to bust these myths we need to have a shared baseline of understanding, a starting point of knowledge from which to tackle the myths them- selves. This baseline includes what we mean by “myth” and “human nature” and why these two things are so important in our society. It also includes what culture, evolution, and genes are and how they infl uence you and me and everyone else on the planet. The biggest challenge is to present this information in a way that covers enough concepts and details and yet boils them down into a few salient points: a basic myth-busting tool kit. The fi rst three chapters of the book are this tool kit and the set-up for the real work of busting myths about human nature that occurs in chapters 4–6. The fi nal chapter provides a set of take-home points and some concluding thoughts. There is also an appendix that serves as a quick primer on how to bust myths about human nature yourself. WHY SHOULD YOU BELIEVE WHAT I HAVE TO SAY? Actually, I don’t want you to believe me, but I do expect that after reading this book you’ll be in a better position to make up your mind for yourself on the main themes it covers. Understanding who is making statements about human nature and how to assess where they derive their expertise is critically important. Because I am writing this book, selecting the information, presenting it in a certain way, and trying to lead you to a set of conclusions, you need to know a bit about me to be able to judge the validity of my perspective. I am a scientist, a specifi c kind of social scientist called an anthro- pologist, a specialist in human and primate behavior and evolution. I Preface | xi am also a teacher, an active researcher, and was trained in anthropol- ogy, biology, and evolutionary theory by some of the most respected professors and researchers in those fi elds. Having a bit of background on who I am and where I come from provides context for how I con- ceived this book and, hopefully, will make you feel more secure that the information here is reliable, that I am well qualifi ed to review this information, and that my conclusions as to what it might mean are reasonable. I was born in the United States to a Spanish father and American mother, both educators (university and primary school). Although the majority of my schooling has been in the United States, I have also lived in Spain and Indonesia. I speak English, Indonesian, and Spanish well, and a few other languages passably. In the United States I have lived primarily in California, Indiana, Texas, and Washington, and I have close relatives in California and New York as well as in Madrid (Spain). I have conducted research in the United States, Southern Spain (Gibraltar), Singapore, and many locations in Indonesia. I’ve traveled in Morocco, Micronesia, Thailand, Malaysia, China, Japan, Korea, Australia, New Zealand, Central America, Venezuela, Mexico, Canada, and most of Western Europe. I mention these pieces of biographical information because they are relevant to understanding my personal view of humanity: I come from a family of educators and I travel a lot. This means that I am lucky enough to be able to see how people look, live, and think across much of the globe, and as an anthropolo- gist I am always considering how their lives and mine intersect and differ. I am truly amazed at how many similarities, and differences, go into making us all human. This experience has led me to have an open mind to opinions and beliefs as I realize that my personal experience is only the tiniest fraction of all the experiences that humans have and that I have to be ready to listen to others as they might know much that I do not. I received all of my university degrees from the University of Cali- fornia at Berkeley. My bachelor’s degree is a double major (fi ve years) in anthropology and zoology, and my master’s and PhD degrees are in anthropology. I was lucky enough to be able to take a wide range of classes at Berkeley with many amazing professors. As an undergraduate I was in the last graduating class of the Department of Zoology (now part of Integrative Biology) where I benefi ted from an amazing focus on natural history, the idea that you need to see organisms, watch them in their daily lives, and get a strong idea of what things they actually xii | Preface do before you make a series of assumptions about why they do what they do.
Recommended publications
  • The Myth of Race: the Troubling Persistence of an Unscientific Idea by Robert Wald Sussman
    Book Review: The Myth of Race: The Troubling Persistence of an Unscientific Idea by Robert Wald Sussman blogs.lse.ac.uk/lsereviewofbooks/2014/12/08/book-review-the-myth-of-race-by-robert-wald-sussman/ 08/12/2014 In The Myth of Race, Robert Sussman aims to explore how race emerged as a social construct from early biblical justifications to the pseudoscientific studies of today. Sander Hölsgens finds a detailed and reflective account covering the rise and fall of eugenics. The Myth of Race: The Troubling Persistence of an Unscientific Idea. Robert Wald Sussman. Harvard University Press. 2014. Find this book: In The Myth of Race, Robert Wald Sussman describes, locates, and contextualises the history of eugenics, or the infamous attempts to prove that ‘race’ is a biological reality. Sussman’s main argument is that ‘race’ is, instead, a cultural invention, which has far- reaching implications in and outside of academia. It is, for example, worth reconsidering what it might mean that “modern moral theory and moral racial theory have the same father” (p.30). Immanuel Kant, Sussman suggests, proposes a racial philosophy – and has become one of the most influential racists of all times. In the second chapter, Sussman discusses the birth of eugenics, the brainchild of Francis Galton (1822-1911). Galton, a cousin of Charles Darwin, “coined the term eugenics in 1883 from the Greek words for ‘well-being’ and based the concept on some of Darwin’s writing” (p.49). Through a statistics based methodology Galton tried to prove a couple of things. First, that the notion of ‘race’ is real, and second, that there is such a thing as racial differences.
    [Show full text]
  • Fractured Circles of Race: a Heuristic Model for Teaching About Racial Categorization in Anthropological and Historical Perspective
    Fractured Circles of Race 1 Fractured Circles of Race: A Heuristic Model for Teaching about Racial Categorization in Anthropological and Historical Perspective Robert Shanafelt Georgia Southern University This paper presents a heuristic model for teaching about human variation and transformations of concepts of race over time. It suggests that key aspects of the complexities related to the topic can be fruitfully discussed by making use of the image of a feedback loop between folk models and scientific models of human kinds and human variations. In order to elucidate this discussion, a brief review of the history of racial thinking and some current ideas about race, genetics, and biomedicine are also presented. Anthropology since its inception has been engaged in research and debate about the meaning and validity of racial categories. While the reality of race was once taken for granted, in recent years the view that “race is not an accurate or productive way to describe human biological variation” (Edgar and Hunley 2009: 2) has become widespread. Indeed, recent surveys and official statements from professional associations suggest that the pioneering critiques of traditional racial assumptions made by Franz Boas (1940 [1995]), Ashley Montague (1942 [2008]), and Frank Livingstone (1962) have been widely accepted among anthropologists in North America, although they have had uneven influence elsewhere (Lieberman et al. 2004; American Anthropological Association [AAA] 1998; American Association of Physical Anthropologists, 1996).1My concern here, though, is not to discuss this development in all its detail. Rather, it is to provide a manageable 1 Some have suggested that the consensus view in North America has begun to unravel with the advent of findings from current human genome research (A.M.
    [Show full text]
  • Brain, Body and Culture: a Biocultural Theory of Religion1
    METHOD & THEORY in the STUDY OF RELIGION Method and Theory in the Study of Religion 22 (2010) 304-321 brill.nl/mtsr Brain, Body and Culture: A Biocultural Theory of Religion1 Armin W. Geertz Religion, Cognition and Culture Research Unit (RCC), Department of the Study of Religion, Aarhus University, Denmark [email protected] Abstract This essay sketches out a biocultural theory of religion which is based on an expanded view of cognition that is anchored in brain and body (embrained and embodied), deeply dependent on culture (enculturated) and extended and distributed beyond the borders of individual brains. Such an approach uniquely accommodates contemporary cultural and neurobiological sciences. Since the challenge that the study of religion faces, in my opinion, is at the interstices of these sciences, I have tried to develop a theory of religion which acknowledges the fact. My hope is that the theory can be of use to scholars of religion and be submitted to further hypotheses and tests by cognitive scientists. Keywords biocultural theory, embrainment, embodiment, enculturation, extended mind, distributed cog- nition, neuroscience, religion Introduction At the Religion, Cognition and Culture Research Unit (RCC) in Aarhus, our central axiom is that cognition is not just what goes on in the individual mind. In adapting our approach to contemporary research in neurobiology, archaeol- ogy, anthropology, comparative religion and philosophy of science, we hold that cognition is embrained, embodied, encultured, extended and distributed.2 1 My warmest thanks are extended to Michael Stausberg, Jesper Sørensen, Jeppe Sinding Jensen and Aaron Hughes for comments and critiques of earlier drafts of this paper.
    [Show full text]
  • Catalog 2011-12
    C A T A L O G 1 2011 2012 Professional/Technical Careers University Transfer Adult Education 2 PIERCE COLLEGE CATALOG 2011-12 PIERCE COLLEGE DISTRICT 11 BOARD OF TRUSTEES DONALD G. MEYER ANGIE ROARTy MARC GASPARD JAQUELINE ROSENBLATT AMADEO TIAM Board Chair Vice Chair PIERCE COLLEGE EXECUTIVE TEAM MICHELE L. JOHNSON, Ph.D. Chancellor DENISE R. YOCHUM PATRICK E. SCHMITT, Ph. D. BILL MCMEEKIN President, Pierce College Fort Steilacoom President, Pierce College Puyallup Interim Vice President for Learning and Student Success SUZY AMES Executive Vice President Vice President for Advancement of Extended Learning Programs Executive Director of the Pierce College Foundation JO ANN W. BARIA, Ph. D. Dean of Workforce Education JAN BUCHOLZ Vice President, Human Resources DEBRA GILCHRIST, Ph.D. Dean of Libraries and Institutional Effectiveness CAROL GREEN, Ed.D. Vice President for Learning and Student Success, Fort Steilacoom MICHAEL F. STOCKE Dean of Institutional Technology JOANN WISZMANN Vice President, Administrative Services The Pierce College District does not discriminate on the basis of race, color, national origin, sex, sexual orientation, disability, or age in its programs and activities. Upon request, this publication will be made available in alternate formats. TABLE OF CONTENTS 3 Table of Contents Landscapes of Possibilities Dental Hygiene ......................................................52 Sociology ..................................................................77 Chancellor’s Message ..............................................5
    [Show full text]
  • Hot’ Right Now Reflections on Virality and Sociality from Transnational Digital China
    This is a repository copy of So ‘hot’ right now reflections on virality and sociality from transnational digital China. White Rose Research Online URL for this paper: http://eprints.whiterose.ac.uk/145209/ Version: Published Version Article: Coates, J. orcid.org/0000-0001-7905-9504 (2017) So ‘hot’ right now reflections on virality and sociality from transnational digital China. Digital Culture & Society, 3 (2). pp. 77-98. ISSN 2364-2114 10.14361/dcs-2017-0206 © 2017 by transcript Verlag. Reproduced in accordance with the publisher's self-archiving policy. Reuse Items deposited in White Rose Research Online are protected by copyright, with all rights reserved unless indicated otherwise. They may be downloaded and/or printed for private study, or other acts as permitted by national copyright laws. The publisher or other rights holders may allow further reproduction and re-use of the full text version. This is indicated by the licence information on the White Rose Research Online record for the item. Takedown If you consider content in White Rose Research Online to be in breach of UK law, please notify us by emailing [email protected] including the URL of the record and the reason for the withdrawal request. [email protected] https://eprints.whiterose.ac.uk/ So ‘Hot’ Right Now Reflections on Virality and Sociality from Transnational Digital China Jamie Coates Abstract A relection of both the intensity of sharing practices and the appeal of shared content, the term ‘viral’ is often seen as coterminous with the digital media age. In particular, social media and mobile technolo- gies aford users the ability to create and share content that spreads in ‘infectious’ ways.
    [Show full text]
  • Supplément Spécial N° 10 / Juillet 2014
    /10 Supplément spécial n° 10 / Juillet 2014 La qualité, ou plutôt l’ineptie de la plupart des films français qui se sont succédé depuis le début de l’année serait-elle proportionnelle à la débâcle critique qui ne cesse de prendre de l’ampleur ? Constat un tantinet exagéré mais une certaine tendance au nivellement par le très très bas s’opère pourtant. Ce n’est pas nouveau que la parole critique concernant le cinéma soit si peu affutée sur le service public, notre consœur L’ouvreuse s’était essayée en 2009 à une immersion intensive d’une semaine dans l’enfer du PAF côté émissions de ciné. Depuis, pas grand chose n’a changé, certaines émissions ont disparu mais globalement une véritable réflexion critique se fait toujours aussi rare. Bien sûr, le net propose une alternative réjouissante car parmi les nombreux sites et blogs se contentant de régurgiter ce que les attachés de presse leur adressent, sont apparus des espaces d’expression tenus par des passionnés livrant leurs réflexions avec une certaine verve et acuité, mais généralement ces sites ne sont pas les mieux référencés ou les plus visités. La quasi absence de développement critique accessible au plus grand nombre est en soi l’illustration de l’échec du service public à formaliser des interstices où pourraient s’épanouir débat et/ou questionnements sur des œuvres présentes ou passées. Si possible quelque chose de plus consistant que la navrante émission « Le Cercle » présentée par Beigbeider où Philippe Rouyer a bien du mal à élever le niveau à lui tout seul..
    [Show full text]
  • Resituating the History of Urban Relocation and Public Education by Kimberly R
    ISSC WORKING PAPER SERIES 2008-2009.41 The Urban “Half”: Resituating the History of Urban Relocation and Public Education by Kimberly R. Murphy Department of Ethnic Studies University of California, Berkeley January 22, 2009 Kimberly R. Murphy Department of Ethnic Studies University of California, Berkeley [email protected] Through a “three pronged” termination policy, including the termination of tribal sovereignty, cultures and lands, the U.S. federal government sought to finally end the trust relationship it held with Native Americans. While both the termination of Native Nations and Public Law 280 assaulted the sovereignty of Native Nations, it was the relocation program that would finally force Native individuals to be active participants in the capitalist system. By the time the relocation program was brought to Oakland, California, in 1956, the city was undergoing drastic demographic and population shifts, which would have a major impact on the opportunities available to the relocation program participants. Like the reservations, the flatland neighborhoods of Oakland were both economically and politically controlled from the outside, rendering them a virtual colony of the larger city. Thus, rather than advance their economic or political status, as the actions of the Relocation Office would suggest, this new colonial system, operating within the internal colony of the “Black ghetto,” would perpetuate the low economic position of Native peoples. Tracing the history of American relocation into Oakland, this paper examines and exposes the central role of vocational training in the Bureau of Indian Affairs (BIA) educational system, which not only enabled the largest relocation of Native peoples into urban areas, but forced Native students into urban school systems that simultaneously maintained and transformed colonial narratives, policies and rhetoric of the earlier BIA educational models while also inadvertently creating spaces that facilitated the most organized forms of intertribal resistance and activism.
    [Show full text]
  • A Content Analysis of Liberals' and Conservatives' Respective
    Georgia State University ScholarWorks @ Georgia State University Sociology Theses Department of Sociology 1-6-2017 Red Show, Blue Show: A Content Analysis of Liberals’ and Conservatives’ Respective Television Favorites Nicholas Rogers Follow this and additional works at: https://scholarworks.gsu.edu/sociology_theses Recommended Citation Rogers, Nicholas, "Red Show, Blue Show: A Content Analysis of Liberals’ and Conservatives’ Respective Television Favorites." Thesis, Georgia State University, 2017. https://scholarworks.gsu.edu/sociology_theses/63 This Thesis is brought to you for free and open access by the Department of Sociology at ScholarWorks @ Georgia State University. It has been accepted for inclusion in Sociology Theses by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. RED SHOW, BLUE SHOW: A CONTENT ANALYSIS OF LIBERALS’ AND CONSERVATIVES’ RESPECTIVE TELEVISION FAVORITES by NICK ROGERS Under the Direction of Ben L. Kail, PhD ABSTRACT Ideological partisans in the United States are increasingly “sorting” themselves along cultural lines, from the cable news stations they watch to the chain restaurants they prefer. How do partisans seem to “know” how to sort themselves along ideological lines in cultural realms that offer no obvious political cues? To investigate this question, I look to the realm of narrative television, where conservatives and liberals have certain unique favorite programs despite the programs lacking any overt political content. I employ a quantitative content analysis to demonstrate that the substance of these polarizing shows relate to the social traits of curiosity, conformity, relativism, dogmatism, tribalism, vigilance, and chastity, which have previously been demonstrated to correspond to political ideology.
    [Show full text]
  • The Basic Story
    The Basic Story early 2,200 years ago, the Greek-Syrian ruler Antiochus IV tried to force Greek culture upon peoples in N his territory. Jews in Judea—now Israel—were forbidden their most important religious practices as well as study of the Torah. Although vastly outnumbered, religious Jews in the region took up arms to protect their community and their religion. Led by Mattathias the Hasmonean, and later his son Judah the Maccabee, the rebel armies became known as the Maccabees. After three years of fighting, in the year 3597, or about 165 BCE, the Maccabees victoriously reclaimed the temple on Jerusalem's Mount Moriah. Next they prepared the temple for rededication—in Hebrew, Hanukkah means “dedication.” In the temple they found only enough purified oil to kindle the temple light for a single day. But miraculously, the light continued to burn for eight days. The first sounds of the festival are the prayers (brachot) that accompany the lighting of the candles. The first two are recited each night, the third is recited only on the first night. We light the candles starting with Shamash (leader) then from left to right. (1st Night- 2 Candles, 2nd Night - 3, 3rd Night - 4, 4th - 5, 5th - 6, 6th - 7, 7th - 8, and 8th Night - 9) CHANUKAH BLESSINGS FIRST BLESSING: COMMANDMENT TO KINDLE THE LIGHTS OF CHANUKAH TRANSLITERATION: Barukh atah Adonai, Eloheinu Melekh ha-olam, asher kid-shanu b’mitzvo tav v’tizivanu l’hadlik ner shel Hanukkah.(amein) TRANSLATION: Blessed are you, L-rd our G-d, Sovereign of the Universe, whose mitzvot add holiness to our life and who gave us the mitzvah to kindle the lights of Chanukah.
    [Show full text]
  • Courses for Anthropology 1
    Courses for Anthropology 1 COURSES FOR ANTHROPOLOGY ANT208 Anthropology of Sex Anthropology Courses Hours 3 ANT100 Anthropology: The Study of Humanity SB This course is an introduction to human sexuality from a biocultural perspective with emphases on sexual diversity and pluralism and Hours 3 psychosexual evolution. It traces the evolution of human sociosexual This course introduces students to the subfields of anthropology and behavior, including human sexual physiology, preproductive strategies; demonstrates the benefits of a holistic approach to understanding contemporary courtship, mating and marital patterns; gender differences globalization, multiculturalism, and cultural diversity. The concepts of in the brain and behavior; and sexual and social emotions. It compares evolution, human prehistory, language, and culture are explored as well as the sexuality of humans to non-humans, especially to that of other the diversity of human cultural patterns, including variations in marriage, primates. It also discusses human sexuality from the perspective of kinship, and religion. different cultures throughout the world. Among other topics, the course will address the psychobiocultural dimensions and implications of Social and Behavioral Sciences attraction, fidelity sex techniques, gender, incest, homosexuality and ANT102 Intro to Cultural Anthropology transexuality and sexually transmitted diseases. SB ANT210 Language and Culture Hours 3 SB An introduction to the discipline of cultural anthropology, the branch of Hours 3 anthropology that examines the rules and behaviors of contemporary Human activity in its linguistic, cultural, and social contexts; human cultures. The course will demonstrate the importance of a holistic interrelationships between culture and natural language; and the approach to understanding human diversity, and compare and contrast influences of language and culture on thought and behavior.
    [Show full text]
  • The Self: a Transpersonal Neuroanthropological Account
    International Journal of Transpersonal Studies Volume 32 | Issue 1 Article 10 1-1-2013 The elS f: A Transpersonal Neuroanthropological Account Charles D. Laughlin Carleton University Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Anthropology Commons, Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Laughlin, C. D. (2013). Laughlin, C. D. (2013). The es lf: A transpersonal neuroanthropological account. International Journal of Transpersonal Studies, 32(1), 100–116.. International Journal of Transpersonal Studies, 32 (1). http://dx.doi.org/10.24972/ ijts.2013.32.1.100 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Special Topic Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. The Self: A Transpersonal Neuroanthropological Account Charles D. Laughlin Carleton University Ottawa, Ontario, Canada The anthropology of the self has gained momentum recently and has produced a significant body of research relevant to interdisciplinary transpersonal studies. The notion of self has broadened from the narrow focus on cultural and linguistic labels for self-related terms, such as person, ego, identity, soul, and so forth, to a realization that the self is a vast system that mediates all the aspects of personality. This shift in emphasis has brought anthropological notions of the self into closer accord with what is known about how the brain mediates self-as-psyche.
    [Show full text]
  • Why Neuroanthropology
    Why Neuroanthropology? Why Now? By Greg Downey and Daniel Lende Neuroanthropology places the brain and nervous system at the center of discussions about human nature, recognizing that much of what makes us distinctive inheres in the size, specialization, and dynamic openness of the human nervous system. By starting with neural physiology and its variability, neuroanthropology situates itself from the beginning in the interaction of nature and culture, the inextricable interweaving of developmental unfolding and evolutionary endowment. Our brain and nervous system are our cultural organs. While virtually all parts of the human body—skeleton, muscles, joints, guts—bear the stamp of our behavioral variety, our nervous system is especially immature at birth, our brain disproportionately small in relation to its adult size and disproportionately susceptible to cultural sculpting. Compared to other mammals, our first year of life finds our brain developing as if in utero, immersed in language, social interaction, and the material world when other species are still shielded by their mother’s body from this outside world. This immersion means that our ideas about ourselves and how we want to raise our children affect the environmental niche in which our nervous system unfolds, influencing gene expression and developmental processes to the cellular level. Increasingly, neuroscientists are finding evidence of functional differences in brain activity and architecture between cultural groups, occupations, and individuals with different skill sets. The implication for neuroanthropology is obvious: forms of enculturation, social norms, training regimens, ritual, and patterns of experience shape how our brains work and are structured. But the predominant reason that culture becomes embodied, even though many anthropologists overlook it, is that neuroanatomy inherently makes experience material.
    [Show full text]