Download Free Decoding Racial Ideology In Genomics Book in PDF and EPUB Free Download. You can read online Decoding Racial Ideology In Genomics and write the review.

Although the human genome exists apart from society, knowledge about it is produced through socially-created language and interactions. As such, genomicists’ thinking is informed by their inability to escape the wake of the ‘race’ concept. This book investigates how racism makes genomics and how genomics makes racism and ‘race,’ and the consequences of these constructions. Specifically, Williams explores how racial ideology works in genomics. The simple assumption that frames the book is that ‘race’ as an ideology justifying a system of oppression is persistently recreated as a practical and familiar way to understand biological reality. This book reveals that genomicists’ preoccupation with ‘race’—regardless of good or ill intent—contributes to its perception as a category of differences that is scientifically rigorous.
What role did religion play in sparking the call for civil rights? Was the African American church a motivating force or a calming eddy? The conventional view among scholars of the period is that religion as a source for social activism was marginal, conservative, or pacifying. Not so, argues Johnny E. Williams. Focusing on the state of Arkansas as typical in the role of ecclesiastical activism, his book argues that black religion from the period of slavery through the era of segregation provided theological resources that motivated and sustained preachers and parishioners battling racial oppression. Drawing on interviews, speeches, case studies, literature, sociological surveys, and other sources, Williams persuasively defines the most ardent of civil rights activists in the state as products of church culture. Both religious beliefs and the African American church itself were essential in motivating blacks to act individually and collectively to confront their oppressors in Arkansas and throughout the South. Williams explains how the ideology of the black church roused disparate individuals into a community and how the church established a base for many diverse participants in the civil rights movement. He shows how church life and ecumenical education helped to sustain the protest of people with few resources and little permanent power. Williams argues that the church helped galvanize political action by bringing people together and creating social bonds even when societal conditions made action difficult and often dangerous. The church supplied its members with meanings, beliefs, relationships, and practices that served as resources to create a religious protest message of hope.
The postgenomic condition: an introduction -- The information of life or the life of information? -- Inclusion: can genomics be antiracist? -- Who represents the human genome? What is the human genome? -- Genomics for the people or the rise of the machines? -- Genomics for the 98 percent? -- The genomic open 2.0: the public v. the public -- Life on Third: knowledge and justice after the genome -- Epilogue
The past few years have seen a revolution in our ability to map whole genome DNA from ancient humans. With the ancient DNA revolution, combined with rapid genome mapping of present human populations, has come remarkable insights into our past. This important new data has clarified and added to our knowledge from archaeology and anthropology, helped resolve long-existing controversies, challenged long-held views, and thrown up some remarkable surprises. The emerging picture is one of many waves of ancient human migrations, so that all populations existing today are mixes of ancient ones, as well as in many cases carrying a genetic component from Neanderthals, and, in some populations, Denisovans. David Reich, whose team has been at the forefront of these discoveries, explains what the genetics is telling us about ourselves and our complex and often surprising ancestry. Gone are old ideas of any kind of racial 'purity', or even deep and ancient divides between peoples. Instead, we are finding a rich variety of mixtures. Reich describes the cutting-edge findings from the past few years, and also considers the sensitivities involved in tracing ancestry, with science sometimes jostling with politics and tradition. He brings an important wider message: that we should celebrate our rich diversity, and recognize that every one of us is the result of a long history of migration and intermixing of ancient peoples, which we carry as ghosts in our DNA. What will we discover next?
This college-level handbook offers a comprehensive and accessible overview of sociological and cultural perspectives on the human body. Organized along the lines of a standard anatomical textbook delineated by body parts and processes, this volume subverts the expected content in favor of providing tools for social and cultural analysis. Students will learn about the human body in its social, cultural, and political contexts, with emphasis on multiple, contested meanings of the body, body parts, and systems. Case studies, examples, and discussion questions are both US-based and international. Advancing critical body studies, the book explicitly discusses bodies in relation to race, class, gender, sexuality, ability, age, health, geography, and citizenship status. The framing is sociological rather than biomedical, attentive to cultural meanings, institutional practices, politics, and social problems. The authors use commonly understood anatomical frames to discuss social, cultural, political, and ethical issues concerning embodiment.
The contributors to Captivating Technology examine how carceral technologies such as electronic ankle monitors and predictive-policing algorithms are being deployed to classify and coerce specific populations and whether these innovations can be appropriated and reimagined for more liberatory ends.
Drawing on startling new evidence from the mapping of the genome, an explosive new account of the genetic basis of race and its role in the human story Fewer ideas have been more toxic or harmful than the idea of the biological reality of race, and with it the idea that humans of different races are biologically different from one another. For this understandable reason, the idea has been banished from polite academic conversation. Arguing that race is more than just a social construct can get a scholar run out of town, or at least off campus, on a rail. Human evolution, the consensus view insists, ended in prehistory. Inconveniently, as Nicholas Wade argues in A Troublesome Inheritance, the consensus view cannot be right. And in fact, we know that populations have changed in the past few thousand years—to be lactose tolerant, for example, and to survive at high altitudes. Race is not a bright-line distinction; by definition it means that the more human populations are kept apart, the more they evolve their own distinct traits under the selective pressure known as Darwinian evolution. For many thousands of years, most human populations stayed where they were and grew distinct, not just in outward appearance but in deeper senses as well. Wade, the longtime journalist covering genetic advances for The New York Times, draws widely on the work of scientists who have made crucial breakthroughs in establishing the reality of recent human evolution. The most provocative claims in this book involve the genetic basis of human social habits. What we might call middle-class social traits—thrift, docility, nonviolence—have been slowly but surely inculcated genetically within agrarian societies, Wade argues. These “values” obviously had a strong cultural component, but Wade points to evidence that agrarian societies evolved away from hunter-gatherer societies in some crucial respects. Also controversial are his findings regarding the genetic basis of traits we associate with intelligence, such as literacy and numeracy, in certain ethnic populations, including the Chinese and Ashkenazi Jews. Wade believes deeply in the fundamental equality of all human peoples. He also believes that science is best served by pursuing the truth without fear, and if his mission to arrive at a coherent summa of what the new genetic science does and does not tell us about race and human history leads straight into a minefield, then so be it. This will not be the last word on the subject, but it will begin a powerful and overdue conversation.
"Graves' answers could revise the ways in which humans interact with one another."--"Choice." "A fine start for thinking about race at the dawn of the millennium."--"American Scientist."
Race has been a prominent public policy issue in the UK for decades and there is growing interest in academia, but it is often caught in a repetitive cycle of progress and regress. This book analyses and bridges that gap by providing a unique insight into the relationship between race and ethnicity scholarship and the reality of ‘real world’ policy and politics. Drawing on the author’s academic work as well as his background working in public policy bodies, it goes beyond ‘impact’ debates, public sociology, diversity and post-race, to examine the changing context for researching race and racism, including media and policy debates and the ways in which institutional racism has played out in public policy settings since the Stephen Lawrence inquiry. Combining theory and applied policy analysis in an accessible way, it guides the reader through the cultural and political changes in race and racism in recent decades and identifies the challenges and opportunities for policy and politically-engaged scholarship in future, clearly mapping the pitfalls and possibilities for critical work on race and racism. .
In Liberal White Supremacy, Angie Beeman argues that white supremacy is maintained not only by right-wing conservatives or stereotypically uneducated working-class racial bigots but also by progressives who operate from a liberal ideology of color-blindness, racism-evasiveness, and class elitism. This distinction provides insight on divisions among progressives at the local level, in community organizations, and at the national level, in the Democratic Party. By distinguishing between liberal and radical approaches to racism, class oppression, capitalism, and social movement tactics, Beeman shows how progressives continue to be limited by liberal ideology and perpetuate rather than dismantle white supremacy, all while claiming to be antiracist. She conceptualizes this self-serving process as “liberal white supremacy,” the tendency for liberal European Americans to constantly place themselves in the superior moral position in a way that reinforces inequality. Beeman advances what she calls action-oriented and racism-centered intersectional approaches as alternatives to progressive organizational strategies that either downplay racism in favor of a class-centered approach or take a talk-centered approach to racism without developing explicit actions to challenge it.