Program review. The Interdisciplinary Biophysics Graduate Program at the University of Michigan

The Michigan Biophysics Graduate Program (MBGP) was established in 1949, making it one of the first such programs in the world. The intellectual base of the program was significantly broadened in the 1980 when faculty members from a number of other units on campus were invited to join. Currently over forty faculty members from a variety of disciplines participate as mentors for the Ph.D. students enrolled in the MBGP providing our students with rich opportunities for academic learning and research. The MBGP has two main objectives: 1) to provide graduate students with both the intellectual and technical training in modern biophysics, 2) to sensitize our students to the power and unique opportunities of interdisciplinary work and thinking so as to train them to conduct research that crosses the boundaries between the biological and physical sciences. The program offers students opportunities to conduct research in a variety of areas of contemporary biophysics including structural biology, single molecule spectroscopy, spectroscopy and its applications, computational biology, membrane biophysics, neurobiophysics and enzymology. The MBGP offers a balanced curriculum that aims to provide our students with a strong academic base and, at the same time, accommodate their different academic backgrounds. Judging its past performance through the success of its former students, the MBGP has been highly successful, and there is every reason to believe that strong training in the biophysical sciences, as provided by the MBGP, will become even more valuable in the future both in the academic and the industrial settings. in the academic and the industrial settings.     

Texas Biology and Biological Anthropology Faculty Express Their Views on Teaching Evolution

Unsurprisingly, survey results indicate that Texas biology and biological anthropology faculty with expertise in an evolutionary area strongly support teaching “just evolution” (100%; N = 54) and not creationism/intelligent design. Importantly, they do not think that religious faith is incompatible with acceptance of evolutionary biology (91%; N = 55), even though 50% (N = 52) describe themselves as “not at all religious.” As school boards nationwide debate science standards, it is important that faculty with relevant expertise have a voice. Biological anthropologists should not be overlooked as a public resource in these debates.     

Still More “Fancy” and “Myth” than “Fact” in Students’ Conceptions of Evolution

College students do not come to biological sciences classes, including biological anthropology, as “blank slates.” Rather, these students have complex and strongly held scientific misconceptions that often interfere with their ability to understand accurate explanations that are presented in class. Research indicates that a scientific misconception cannot be corrected by simply presenting accurate information; the misconception must be made explicit, and the student must decide for him or herself that it is inaccurate. The first step in helping to facilitate such conceptual change among college students is to understand the nature of the scientific misconceptions. We surveyed 547 undergraduate students at the University of Missouri-Columbia on their understanding of the nature and language of science, the mechanisms of evolution, and their support for both Lamarckian inheritance and teleological evolution. We found few significant sex differences among the respondents and identified some common themes in the students’ misconceptions. Our survey results show that student understanding of evolutionary processes is limited, even among students who accept the validity of biological evolution. We also found that confidence in one’s knowledge of science is not related to actual understanding. We advise instructors in biological anthropology courses to survey their students in order to identify the class-specific scientific misconceptions, and we urge faculty members to incorporate active learning strategies in their courses in order to facilitate conceptual change among the students.     

Keeping Biological Anthropology in Anthropology, and Anthropology in Biology

Considerable tension among the subfields has existed within the discipline of anthropology. As a result, some anthropology departments have splintered, and the hallmark "holistic approach" of anthropology has been considered more myth than reality. However, as promoted by the American Anthropological Association and the American Anthropologist for over one hundred years, enhancing the holistic nature of anthropology remains an important and necessary endeavor. This article provides an introduction to this special issue of the American Anthropologist , which focuses on the subfield of biological anthropology. Hopefully, as a result, increased connections among the subfields will be fostered, for the betterment of both biological anthropology and anthropology in general. The underlying theme of this article and the subtext for the entire special issue is clear: Biological anthropology needs anthropology, and anthropology needs biological anthropology. [Keywords: biological anthropology, subfields, four-field approach, holistic]     

Views from the periphery: discourses of race and place in French military medicine

Numerous authors have interpreted the history of anthropological and medical conceptions of race in nineteenth century France as following a path mapped out by phrenology, anthropometry, and Paul Broca's version of physical anthropology. On balance, this has resulted in an historical narrative centered on Parisian intellectual life and one leaving the impression that by the 1890s anthropological theories had moved away from ethnological and cultural explanations toward more biological views of race. This article, by contrast, examines the world beyond Paris and the literatures of naval and army medicine from about 1830 to 1920. It describes the contours of a medical and anthropological pluralism in matters of race and ethnicity and argues that cultural and ethnological perspectives remained important to theorists of race through World War I.     

From Types to Populations: A Century of Race, Physical Anthropology, and the American Anthropological Association

In the 1960s, U.S. physical anthropology underwent a period of introspection that marked a change from the old physical anthropology that was largely race based to the new physical anthropology, espoused by Washburn and others for over a decade, which incorporated the evolutionary biology of the modern synthesis. What actually changed? What elements of the race concept have been rejected, and what elements have persisted, influencing physical anthropology today? In this article, I examine both the scientific and social influences on physical anthropology that caused changes in the race concept, in particular the influence of the American Anthropological Association. The race concept is complicated but entails three attributes: essentialism, cladistic thinking, and biological determinism. These attributes have not all been discarded; while biological determinism and its social implications have been questioned since the inception of the field, essentialism and the concomitant rendering of populations as clades persists as a legacy of the race concept. [Keywords: race, essentialism, physical anthropology]     

Society's Metabolism

In this article, we inquire into the intellectual history ofthe application of the biological concept of metabolism to social systems-not as a metaphor; but as a material and energetic process within the economy and society vis-A-vis various natural systems. The paper reviews several scientific traditions that may contribute to such a view, including biology and ecology, social theory, cultural anthropology, and social geography It assembles widely scattered approaches dating from the 1860s onward and shows how they prepare the ground for the pioneers of "industrial metabolism" in the late 1960s. In connection to varying political perspedives, metabolism gradually takes shape as a powerful interdisciplinary concept It will take another 25 years before this approach becomes one of the most important paradigms for the empirical analysis of the society-nature-interaction across various disciplines. This later period will be the subject of part II of this literature review     

Uncloaking a Lost Cause: Decolonizing ancestry estimation in the United States

Since the professionalization of US-based forensic anthropology in the 1970s, ancestry estimation has been included as a standard part of the biological profile, because practitioners have assumed it necessary to achieve identifications in medicolegal contexts. Simultaneously, forensic anthropologists have not fully considered the racist context of the criminal justice system in the United States related to the treatment of Black, Indigenous, and People of Color; nor have we considered that ancestry estimation might actually hinder identification efforts because of entrenched racial biases. Despite ongoing criticisms from mainstream biological anthropology that ancestry estimation perpetuates race science, forensic anthropologists have continued the practice. Recent years have seen the prolific development of retooled typological approaches with 21st century statistical prowess to include methods for estimating ancestry from cranial morphoscopic traits, despite no evidence that these traits reflect microevolutionary processes or are suitable genetic proxies for population structure; and such approaches have failed to critically evaluate the societal consequences for perpetuating the biological race concept. Around the country, these methods are enculturated in every aspect of the discipline ranging from university classrooms, to the board-certification examination marking the culmination of training, to standard operating procedures adopted by forensic anthropology laboratories. Here, we use critical race theory to interrogate the approaches utilized to estimate ancestry to include a critique of the continued use of morphoscopic traits, and we assert that the practice of ancestry estimation contributes to white supremacy. Based on the lack of scientific support that these traits reflect evolutionary history, and the inability to disentangle skeletal-based ancestry estimates from supporting the biological validity of race, we urge all forensic anthropologists to abolish the practice of ancestry estimation.     

Abnormal births and other “ill omens”

We summarize the ethnographic literature illustrating that “abnormal birth” circumstances and “ill omens” operate as cues to terminate parental investment. A review of the medical literature provides evidence to support our assertion that ill omens serve as markers of biological conditions that will threaten the survival of infants. Daly and Wilson (1984) tested the prediction that children of demonstrably poor phenotypic quality will be common victims of infanticide. We take this hypothesis one stage further and argue that some children will be poor vehicles for parental investment yet are not of demonstrably poor quality at birth. We conclude that when people dispose of infants due to “superstitious beliefs” they are pursuing an adaptive strategy in eliminating infants who are poor vehicles for parental investment. Catherine Hill lectures in biological anthropology/human sciences at Durham University’s University College, Stockton. She trained in biological anthropology at University College, London. Her current research interests include human and nonhuman primate socioecology and human resource ecology and development issues. Helen Ball lectures in biological anthropology/human sciences at Durham University’s University College, Stockton. She trained in biological anthropology at the University of Massachusetts at Amherst. Her current research interests include nonhuman primate behavior and socioecology, reproductive biology, and evolutionary issues.     

The fitness of human sociobiology: the future utility of four concepts in four subdisciplines.

Reported here are the results of a survey inquiring into the rate of acceptance of four sociobiological concepts in regard to their usefulness for future research. Included in the survey were members of four subdisciplines: animal behavior (biology), biological anthropology, cultural anthropology, and developmental psychology. Three types of institutions were included: universities, four- and five-year colleges, and community colleges. A total of 1,631 responses are reported with the degree of acceptance varying from highest to lowest as follows: biology, biological anthropology, developmental psychology, and cultural anthropology. These variations are related to the central concepts of each subdiscipline.     

Emotion (or Life,the Universe,Everything)

Emotions are fundamental to human life; they define its quality and motivate action. In the past, social scientists who have studied emotions have treated them as biological, cultural or social phenomena. These approaches have tended to fall on either side of the culturally recognised division between nature and culture, and so have failed to recognise that emotions bridge this division, that they are thought of as both biological and cultural, as consisting of both physical feeling and cultural meaning. In this article, an alternative approach is presented in which emotions are treated as ecological mechanisms that operate in the relationship between an individual human being and their environment. In this approach, which draws on models of emotion proposed by William James and Antonio Damasio, emotions connect individual human beings to their surroundings and play an important role in learning. A focus on the individual as the centre of analytical attention—often referred to as ‘methodological individualism’—is a logical consequence of the ecological approach to emotion, which also has significant implications for the relationships between ecological anthropology and other branches of the discipline, and between anthropology and other disciplines. In the face of an ecological understanding of emotion, all relations, including social relations, become ecological and social anthropology melts into and is subsumed by ecological anthropology. At the same time, anthropology tends to lose its distinctiveness from biology, psychology and other disciplines by focusing on a phenomenon that is of common interest to all the human sciences.     

The Case of Heinrich Wilhelm Poll (1877–1939): A German-Jewish Geneticist, Eugenicist, Twin Researcher, and Victim of the Nazis

This paper uses a reconstruction of the life and career of Heinrich Poll as a window into developments and professional relationships in the biological sciences in Germany in the period from the beginning of the twentieth century to the Nazi seizure of power in 1933. Poll’s intellectual work involved an early transition from morphometric physical anthropology to comparative evolutionary studies, and also found expression in twin research – a field in which he was an acknowledged early pioneer. His advocacy of eugenics led to participation in state-sponsored committees convened to advise on social policy, one of which debated sterilisation and made recommendations that led eventually to the establishment of the notorious Kaiser Wilhelm Institute for Anthropology, Human Heredity and Eugenics. However, his status as a prominent geneticist and, in particular, as a eugenicist had an ironic and ultimately tragic dimension. Heinrich Poll was of Jewish birth, and this resulted in his career being destroyed by an application of the population policies he had helped put in place.     

Status and Exchange in the Profession of Anthropology

This is a study of the distribution of Ph.D.s in anthropology who obtained their degrees from and who are teaching in Ph.D.-granting departments in the United States and Canada. 1358 graduates of 80 departments are considered. A quantitative method of ranking departments, based upon exchange theory principles, is applied to this universe and its results compared to the results of a qualitative ranking carried out by the American Council of Education (A.C.E.) based upon personal evaluation of departments by anthropologists themselves. An elite is designated and the degree to which that elite dominates the academic profession is expressed in terms of the distribution of its graduates as faculty of elite schools, other Ph.D.-granting schools, and non-Ph.D.-granting schools as compared with the distribution of nonelite graduates among those same faculties. A suggestion is made concerning the social structure of the academic profession of anthropology based on the results of the study.     

The Anthropology of Authenticity: Everyman His Own Anthropologist

Anthropology, the contributors to the recent volume Reinventing Anthropology tell us, is suffering from severe hardening of the intellectual arteries. In order for it to be revitalized, they say, the discipline must be de-professionalized and de-institutionalized, made more personal and existential. This involves a rejection of the pose of "objectivity" and "value-free" inquiry and an open admission of the inherently ideological nature of the discipline. In a word, anthropology will have to become politically and morally partisan. This essay explores some of the implications of the recommendations made by the reinventors of anthropology. The stance taken in Reinventing Anthropology, this paper contends, would not only undermine anthropology as a systematic field of inquiry but would also negate whatever "relevance" the discipline might have to the contemporary world.     

Surrender to the Market: Thoughts on Anthropology,The Body Shop,and Intellectuals1

The direction of anthropology over the last century is tied to the shifts from colonialism to postcolonialism and from modernism to postmodernism. These shifts have seen the thoroughgoing incorporation of the world population into the economic, political and juridical domain established through the last throes of colonialism and the transmutations of capitalism and the State. Anthropology, a discipline whose history shows close and regular links with colonial government, also transforms in association with the world it describes and partly creates. Two dominant trends in contemporary anthropology—applied consultancy and historicist self‐reflexivity—are compared for the ways they represent the transmutation, which is characterised, following Fredric Jameson as ‘the surrender to the market’. In this way it is asserted that just as the discipline had hitherto revealed its links to colonialism, it now reveals its links to globalisation through a form of commodified self‐obsession. To illustrate this quality the paper considers the global chain of cosmetics stores, The Body Shop, as an example of ‘late capitalism’ and the moral juridical framework of globalisation. Finally, it treats these developments in anthropology as more generally affecting intellectuals and knowledge production through the promotion of intellectual ‘silence’.     

Evolution and University-level Anthropology Textbooks: The “Missing Link”?

Although studies analyzing the content of evolution curriculum usually focus on courses within the context of a biological sciences department or program, research must also address students and courses outside of the biological sciences. For example, using data solely from biological courses will not fully represent the scope of coverage of evolution in university education, as other fields, like anthropology, also utilize evolutionary principles. We analyzed the content of 31 university-level anthropology textbooks for the following: (1) presence of a definition of evolution in various sections of the textbooks, (2) accuracy and consistency of the definitions provided in the textbook sections, and (3) differences between textbooks for cultural and physical anthropology. Results of this study suggest that anthropology textbooks do not necessarily (1) provide a single definition of evolution or (2) provide an accurate, “baseline” definition of evolution when present. Additionally, substantive differences were observed between definitions provided in different sections within a single textbook, as well as between textbooks written for cultural anthropology and physical anthropology/archaeology courses. Given the inclusion of anthropology courses in general education curriculum at the university-level, we conclude that this situation may further exacerbate the misunderstanding of the basic tenets of evolution that university students have been repeatedly shown to demonstrate. We stress the role of the instructor in choosing textbooks that provide accurate information for students, as well as the responsibility they hold in providing a concise, accurate definition of evolution in social sciences courses.     

Anthropology in the 20th Century and Beyond

This article reviews the growth of knowledge in the four fields of anthropology. It is not an intellectual history but, rather, focuses on what I consider to have been the important developments in substantive knowledge. [Keywords: U.S. anthropology, four fields, 20th century, substantive knowledge]     

Widow and widower remarriage: an analysis in a rural 19th century Costa Rican population and a cross-cultural discussion

Although the topic of remarriage features saliently in the cultural anthropological literature, it is virtually absent in the biological anthropology journals. This is perplexing, given that remarriage affects the differential reproductive success of males and females in a community, and could well impact a community's population structure. In this paper, we research remarriage practices in a rural 19th century community in Costa Rica. Although we find support for the proposition that males are more likely to remarry than females, we find that widows who remarry are not all young and able to reproduce. Our findings support the cross-culturally-generated suggestion that a female's ability not to remarry is tied to her to ability to own property. Remarriage is a topic of interest to biological anthropologists from a cross-cultural and biocultural perspective.     

Obscurantist Holism Versus Clear-Cut Analysis: Will Anthropology Obviate the Biology-Culture Divide?

Although holism has long been a central theme in anthropology, current perception is that anthropological discourse is being pulled apart along its biology-culture seams. Despite reservations among sociocultural theorists, Darwinism remains the only body of theory that purports to link sub-disciplines of anthropology. The importance of holism in anthropology is reconciled here with disciplinary fragmentation and evolutionary theory. While Darwinism appears to provide interdisciplinary theoretical ties, it cannot successfully relate sub-disciplines of anthropology because this theory itself relies on a preformationist divide between inherited and acquired characteristics. Increasingly subtle language of genetic information and constraints does not ameliorate this problem. Research potential for the ecological constraints model in biological anthropology is discussed. Developmental systems theory (DST) is advocated as a tool for working toward a holistic anthropology [Susan Oyama, Paul Griffiths, and Russell Gray, ``Introduction: What is Developmental Systems Theory?,'' in Susan Oyama, Paul Griffiths, and Russell Gray, eds., Cycles of Contingency: Developmental Systems and Evolution (Cambridge, MA: MIT Press, 2001), 1–11].