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11.1: Is Anthropology the "Science of Race"?

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    56624
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    Suppose someone asked you the following open-ended questions: How would you define the word race as it applies to groups of human beings? How many human races are there and what are they? For each of the races you identify, what are the important or key criteria that distinguish each group (what characteristics or features are unique to each group that differentiate it from the others)? Discussions about race and racism are often highly emotional and encompass a wide range of emotions, including discomfort, fear, defensiveness, anger, and insecurity—why is this such an emotional topic in society and why do you think it is so difficult for individuals to discuss race dispassionately?

    Definition: race

    An attempt to categorize humans based on observed physical differences.

    How would you respond to these questions? I pose these thought-provoking questions to students enrolled in my Introduction to Cultural Anthropology course just before we begin the unit on race and ethnicity in a worksheet and ask them to answer each question fully to the best of their ability without doing any outside research. At the next class, I assign the students to small groups of five to eight depending on the size of the class and give them a few minutes to share their responses to the questions with one another. We then collectively discuss their responses as a class. Their responses are often very interesting and quite revealing and generate memorable classroom dialogues.

    “Dude, what are you?!”

    Ordinarily, students select a college major or minor by carefully considering their personal interests, particular subjects that pique their curiosity, and fields they feel would be a good basis for future professional careers. Technically, my decision to major in anthropology and later earn a master’s degree and doctorate in anthropology was mine alone, but I tell my friends and students, only partly as a joke, that my choice of major was made for me to some degree by people I encountered as a child, teenager, and young adult. Since middle school, I had noticed that many people—complete strangers, classmates, coworkers, and friends—seemed to find my physical appearance confusing or abnormal, often leading them to ask me questions like “What are you?” and “What’s your race?” Others simply assumed my heritage as if it was self-evident and easily defined and then interacted with me according to their conclusions.

    The Common Threads mural in Philadelphia.
    Figure \(\PageIndex{1}\): The Common Threads mural at Broad and Spring Garden Streets in Philadelphia, PA highlights the cultural diversity of the city.

    These subjective determinations varied wildly from person to person and from situation to situation. I distinctly recall, for example, an incident in a souvenir shop at the beach in Ocean City, Maryland, shortly after I graduated from high school. A middle-aged merchant attempted to persuade me to purchase a T-shirt that boldly declared “100% Italian . . . and Proud of It!” with bubbled letters that spelled “Italian” shaded green, white, and red. Despite my repeated efforts to convince the merchant that I was not of Italian ethnic heritage, he refused to believe me. On another occasion during my mid-twenties while I was studying for my doctoral degree at Temple University, I was walking down Diamond Street in North Philadelphia, Pennsylvania, passing through a predominantly African American neighborhood. As I passed a group of six male teenagers socializing on the steps of a row house, one of them shouted “Hey, honky! What are you doing in this neighborhood?” Somewhat startled at being labeled a “honky,” (something I had never been called before), I looked at the group and erupted in laughter, which produced looks of surprise and disbelief in return. As I proceeded to walk a few more blocks and reached the predominantly Puerto Rican neighborhood of Lower Kensington, three young women flirtatiously addressed me as papí (an affectionate Spanish slang term for man). My transformation from “honky” to “papí” in a span of ten minutes spoke volumes about my life history and social experiences—and sparked my interest in cultural and physical anthropology.

    Throughout my life, my physical appearance has provided me with countless unique and memorable experiences that have emphasized the significance of race and ethnicity as socially constructed concepts in America and other societies. My fascination with this subject is therefore both personal and professional; a lifetime of questions and assumptions from others regarding my racial and ethnic background have cultivated my interest in these topics. I noticed that my perceived race or ethnicity, much like beauty, rested in the eye of the beholder as individuals in different regions of the country (and outside of the United States) often perceived me as having different specific heritages. For example, as a teenager living in York County, Pennsylvania, senior citizens and middle-aged individuals usually assumed I was “white”, while younger residents often saw me as “Puerto Rican” or generically “Hispanic” or “Latino.” When I lived in Philadelphia, locals mostly assumed I was “Italian American,” but many Puerto Ricans, Mexicans, and Dominicans, in the City of Brotherly Love often took me for either “Puerto Rican” or “Cuban.”

    Definition: socially constructed

    A concept developed by society that is maintained over time through social interactions that make the idea seem “real.”

    My experiences in the southwest were a different matter altogether. During my time in Texas, New Mexico, and Colorado, local residents—regardless of their respective heritages—commonly assumed I was of Mexican descent. At times, local Mexican Americans addressed me as carnal (pronounced CAR-nowl), a term often used to imply a strong sense of community among Mexican American men that is somewhat akin to frequent use of the label “brother” among African American men. On more occasions than I can count, people assumed that I spoke Spanish. Once, in Los Angeles, someone from the Spanish-language television network Univisión attempted to interview me about my thoughts on an immigration bill pending in the California legislature. My West Coast friends and professional colleagues were surprised to hear that I was usually assumed to be Puerto Rican, Italian, or simply “white” on the East Coast, and one of my closest friends from graduate school—a Mexican American woman from northern California—once memorably stated that she would not “even assume” that I was “half white.”

    I have a rather ambiguous physical appearance—a shaved head, brown eyes, and a black mustache and goatee. Depending on who one asks, I have either a “pasty white” or “somewhat olive” complexion, and my last name is often the single biggest factor that leads people on the East Coast to conclude that I am Puerto Rican. My experiences are examples of what sociologists Michael Omi and Howard Winant (1986) referred to as “racial commonsense”—a deeply entrenched social belief that another person’s racial or ethnic background is obvious and easily determined from brief glances and can be used to predict a person’s culture, behavior, and personality. Reality, of course, is far more complex. One’s racial or ethnic background cannot necessarily be accurately determined based on physical appearance alone, and an individual’s “race” does not necessarily determine his or her “culture,” which in turn does not determine “personality.” Yet, these perceptions remain.

    "Science of Race"?

    Anthropology was sometimes referred to as the “science of race” during the eighteenth and nineteenth centuries when physical anthropologists sought a biological basis for categorizing humans into racial types.[1] Since World War II, important research by anthropologists has revealed that racial categories are socially and culturally defined concepts and that racial labels and their definitions vary widely around the world. In other words, different countries have different racial categories, and different ways of classifying their citizens into these categories.[2] At the same time, significant genetic studies conducted by physical anthropologists since the 1970s have revealed that biologically distinct human races do not exist. Certainly, humans vary in terms of physical and genetic characteristics such as skin color, hair texture, and eye shape, but those variations cannot be used as criteria to biologically classify racial groups with scientific accuracy. Let us turn our attention to understanding why humans cannot be scientifically divided into biologically distinct races.


    NOTES

    1. For more information about efforts to establish a “scientific” basis for race in the 18th and 19th centuries, see the “History” section of the Race: Are We So Different website: http://www.understandingrace.org. Stephen Jay Gould’s book, The Mismeasure of Man (New York: W.W. Norton, 1996), has a detailed discussion of the “scientific” methods used by Morton and others.
    2. More information about the social construction of racial categories in the United States can be found in Audrey Smedley, Race in North America: Origin and Evolution of a Worldview (Boulder, CO: Westview Press, 2007) and Nell Irvin Painter, The History of White People (New York: W.W. Norton, 2010).

    Adapted From

    "Race and Ethnicity" by Justin D. García, Millersville University of Pennsylvania. In Perspectives: An Open Invitation to Cultural Anthropology, 2nd Edition, Society for Anthropology in Community Colleges, 2020, under CC BY-NC 4.0.


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