One of the Saturday morning sessions at Eschaton 2012 was on science education. Eugenie Scott started off with a survey of various states (in the USA) that are passing laws promoting creationism. In my presentation I tried to explain the scientific facts that we know for sure then I described an example of Intelligent Design Creationist stupidity showing that they really have no idea what they are talking about. See: Breaking News: IDiots Don't Understand Genomes or Biology. PZ Myers finished of with a depressing summary of the state of science education in the USA.
In my talk I explained that I preferred a broad definition of science, one that emphasizes science as a way of knowing. My definition encompasses the activities of everyone who seeks knowledge and that includes people working in fields outside of the traditional science disciplines.
Eugenie Scott prefers a more restricted definition of science, one that refers to the activities of biologists, chemists, physicists, and geologists. Eugenie thinks there are other ways of knowing and she supports the idea that the actions of scientists are constrained by the rule of methodological naturalism.
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I met many interesting people at Eschaton 2012 in Ottawa. One of them was Ian Cromwell who gave a talk about racism on Sunday morning. Ian thinks that the skeptic/atheist movement ought to pay more attention to racism and he made his point by teaching us how to recognize zombies and racists.
Ian has a degree in statistics and epidemeology from Queen's University (Ontario, Canada) and he now works in Vancouver (British Columbia, Canada). He has a blog called The Crommunist Manifesto on Freethought Blogs. His blog deals mostly with racism issues.
Here's a video of a recent talk he gave in Vancouver (Part 1 of 5).
I really enjoyed Ian's presentation except for one small comment he made. He said something like, "There's no meaningful distinction between human races." When I asked him about this after his talk, he seemed to defend the proposition that human races don't exist. The comments on his blog suggest that we could have a productive discussion about the meaning of the word "race." See: #Eschaton2012: some additional reflections where he says ...
The thesis statement of my talk: that skepticism can and should be applied to the topic of race, seemed to strike the crowd as pretty non-controversial, which was nice. The lion’s share of the questions in the subsequent panel went to me, suggesting to me that the topic of race is one that is underexplored but sorely wanted within the skeptical/freethinking movement. There was an exchange with Larry Moran after my talk was over that I anticipate will turn into a brief back-and-forth between our two blogs as we sort out the biological underpinning of race and what those mean in the real world.
My position is that the term "race" is used frequently to describe sub-populations of species, or groups that have been genetically isolated from each other1 for many generations. By this definition, races exist in humans just as they do in many other species.
The genetic evidence shows clearly that Africans form a distinctive, but somewhat polyphyletic, group that differs from the people living outside of Africa. Amongst the non-Africans, we recognize two major sub-groups; Europeans and Asians. I see no reason why these major sub-populations don't qualify as races in the biological sense. lease read: Do Human Races Exist?.
I don't think that denying the existence of races is going to make racism go away. Nor do I think that accepting the existence of biological races is going to foster racism.
1. Genetically isolated does NOT mean there's no gene flow between the groups. Is there was none, they would be different species. Please don't use the silly argument that the existence of hybrids disproves the concept of human races.
One of the remarkable things about kooks is that they are incredibly resistant to learning from their mistakes. James Shapiro gives us a fine example in one of his latest articles on The Huffington Post where he tries to convince us that the old definition of "gene" has outlived its usefulness. According to Shapiro, "DNA and molecular genetics have brought us to a fundamentally new conceptual understanding of genomes, how they are organized and how they function."
Really? While we all can agree that there's no definition of "gene" that doesn't have exceptions, we can surely agree that some definitions work pretty well. I've argued that defining a gene as, "a DNA sequence that is transcribed to produce a functional product" works well in most cases [What Is a Gene?].
Let's see how James Shapiro handles this problem.1 He says,
The identification of DNA as the key molecule of heredity and Crick's Central Dogma of Molecule Biology [Crick 1970] initially seemed to confirm Beadle and Tatum's "one gene -- one enzyme" hypothesis.
I've already explained that Shapiro doesn't understand the Central Dogma of Molecular Biology even though he quotes the Francis Crick papers that explain it correctly [Revisiting the Central Dogma in the 21st Century]. I also made this point in my review of his book: Evolution: A View from the 21st Century.
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There seems to be general agreement that many of the papers in evolutionary psychology are less than stellar examples of the best that science has to offer [see Evolutionary Psychology as Maladapted Psychology ]. One way to decide on the overall value of a discipline is to look at its best works rather than its worst. In the past I've often asked for examples of the very best papers in evolutionary psychology. Such requests are usually met with embarrassing silence but Gad Saad once took up the challenge: The Great, Profound, and Valuable Works of Evolutionary Psychology.
It's not a very impressive list. Since the discussion about evolutionary psychology is heating up again, it's time to send out another request. What are the very best papers in the field—the ones you are proud to point to whenever any criticizes evolutionary psychology? PZ Myers also wants to know [αEP: Shut up and sing!. John Wilkins would also like some examples since he's just launched a series of posts defending evolutionary psychology [Evopsychopathy 1. Conditions for sociobiology].
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The latest issue of Academic Matters has a provocative article by Ken Coates on The Quiet Campus: The Anatomy of Dissent at Canadian Universities.
Here's the opening paragraphs ...
The remarkable—a word that can be read in many different ways—2012 student protests in Quebec have stirred memories of the activist campuses of yesteryear. For faculty members introduced to the academy in the era of student activism, anti-Vietnam War protests, and general social unrest, the recent quietude of the Canadian university system has been disturbing. Universities had been transformed in the 1960s from comfortable retreats into agents of intellectual foment, social change, and political action. For a time, it appeared that the imperatives of the academy had aligned with a commitment to social justice to create a system almost ideally set to lead Canada’s transformation.
Universities had long stood apart intellectually from the Canadian mainstream, but finally, in the 1960s, began to reflect society at large. The humanities and social sciences expanded rapidly. Women, minorities, immigrants and working class Canadians came to campuses in record numbers and, later, showed up at the front of the classroom. They brought new perspectives on the issues of the day, challenging the patriarchal, middle-class hegemony that had dominated Canadian universities for generations. With some exceptions, faculty members and administrators stood behind student radicals and protestors. Many faculty members used the classroom and their writing to support hitherto unpopular causes. Universities were often at the vanguard of protests against the Vietnam War and in favour of the rights of women, Aboriginals, LGBT individuals, and minorities.
Canadian campuses have become distressingly quiet. It is not that the universities are without dissenters from all points on political and social spectrums. Many of the country’s most radical, creative, and outspoken commentators work or study at universities and use the campus as a pulpit. This is how it should be. But the preoccupation with practicalities—work, careers, salaries, and the commercialization of research—has transformed Canadian universities into calm, largely dissent-free places, with the greatest debates often saved for battles between faculty and students and the campus administrators. There are no structural or legal impediments to greater engagement. There is nothing stopping students and faculty from speaking out, no grand tribunals determined to impose punishments on those who challenge the status quo. We have self-regulated ourselves into near silence, and our students and the country suffer from the quiet as much as university faculty. It is more than nostalgia that brings one to yearn for days of activism and protest; it is, instead, the realization that the ideas, talent, energy and resources of the academic could and should be used to change our country and our world for the better.
Nostalgia, yes that describes my feelings exactly.
Sean Eddy is a bioinformatics expert who runs a lab at the Howard Hughes Medical Institute (HHMI) Janelia Farm Research Campus in Virginia (USA).1 Sean was one of the many scientists who spoke out against the ENCODE misinterpretation of their own results [ENCODE says what?].
Most people now know that ENCODE did not disprove junk DNA (with the possible exception of creationists and a few kooks).
Sean has written a wonderful article for Current Biology where he explains in simple terms why there is abundant evidence for junk (i.e. nonfunctional) DNA [The C-value paradox, junk DNA and ENCODE] [preprint].
Here's a quotation from the article to pique your interest.
Recently, the ENCODE project has concluded that 80% of the human genome is reproducibly transcribed, bound to proteins, or has its chromatin specifically modified. In widespread publicity around the project, some ENCODE leaders claimed that this biochemical activity disproves junk DNA. If there is an alternative hypothesis, it must provide an alternative explanation for the data: for the C-value paradox, for mutational load, and for how a large fraction of eukaryotic genomes is composed of neutrally drifting transposon-derived sequence. ENCODE hasn’t done this, and most of ENCODE’s data don’t bear directly on the question. Transposon‑derived sequence is generally expected to be biochemically active by ENCODE’s definitions — lots of transposon sequences are inserted into transcribed genic regions, mobile transposons are transcribed and regulated, and genomic suppression of transposon activity requires DNA‑binding and chromatin modification.
The question that the ‘junk DNA’ concept addresses is not whether these sequences are biochemically ‘active’, but whether they’re there primarily because they’re useful for the organism.
1. More importantly, he's an alumnus of Talk.origins.
This month's Carnival of Evolution is hosted by Ryan Somma at ideonexus. Read it at: Carnival of Evolution #54: A Walkabout Mount Improbable
I hope everyone enjoyed their holiday dinosaur this Thanksgiving, and thank you joining me in this delightful excursion out into the wide wonderful world of ideas and expressions in evolution.
As it turns out, I did enjoy eating dinosaur on Thanksgiving but it was so long ago (Oct. 8) that I've forgotten what it tasted like.
Enjoy your tour of Mt. Improbable!
The next Carnival of Evolution (September) will be hosted by Genome Engineering. If you want to volunteer to host others, contact Bjørn Østman. Bjørn is always looking for someone to host the Carnival of Evolution. He would prefer someone who has not hosted before. Contact him at the Carnival of Evolution blog. You can send articles directly to him or you can submit your articles at Carnival of Evolution although you now have to register to post a submission.
