Microbiome ownership for Indigenous peoples

Several studies have reported increased microbial diversity, or distinct microbial community compositions, in the microbiomes of Indigenous peoples around the world. However, there is a widespread failure to include Indigenous cultures and perspectives in microbiome research programmes, and ethical issues pertaining to microbiome research involving Indigenous participants have not received enough attention. We discuss the benefits and risks arising from microbiome research involving Indigenous peoples and analyse microbiome ownership as an ethical concept in this context. We argue that microbiome ownership represents an opportunity for Indigenous peoples to steward and protect their resident microbial communities at every stage of research.

IRBs and the Protection-Inclusion Dilemma: Finding a Balance

Institutional review boards, tasked with facilitating ethical research, are often pulled in competing directions. In what we call the protection-inclusion dilemma, we acknowledge the tensions IRBs face in aiming to both protect potential research participants from harm and include under-represented populations in research. In this manuscript, we examine the history of protectionism that has dominated research ethics oversight in the United States, as well as two responses to such protectionism: inclusion initiatives and critiques of the term vulnerability. We look at what we know about IRB decision-making in relation to protecting and including "vulnerable" groups in research and examine the lack of regulatory guidance related to this dilemma, which encourages protection over inclusion within IRB practice. Finally, we offer recommendations related to how IRBs might strike a better balance between inclusion and protection in research ethics oversight.

Biological samples taken from Native American Ancestors are human remains under NAGPRA

In the United States, the Native American Graves Protection and Repatriation Act (NAGPRA) provides a specific framework for the disposition of Native American Ancestral remains within its purview. However, samples such as a bone fragment, tooth, or other biological tissue taken from the remains of these Ancestors have been treated by institutions and researchers as independent of the individual from whom they were removed and used in destructive research such as paleogenomic and other archaeometric analyses without consultation, consent, and collaboration from Native American communities; are not cared for in keeping with the current best practices for Indigenous Ancestors; and are not likely to be repatriated to their communities. Here, we demonstrate that any biological samples removed from Ancestors who are covered under NAGPRA must also be handled according to the stipulations defined for "human remains" within the legislation. As such, we are not proposing a change to existing legislation, but rather best practices, specific to the context of the United States and NAGPRA, relating to the use of and care for biological samples taken from Native American Ancestors.

Centering and collaborating with community knowledge systems: piloting a novel participatory modeling approach

BACKGROUND

Systems science approaches like simulation modeling can offer an opportunity for community voice to shape policies. In the episteme of many communities there are elders, leaders, and researchers who are seen as bearers of historic knowledge and can contextualize and interpret contemporary research using knowledge systems of the community. There is a need for a systematic methodology to collaborate with community Knowledge Bearers and Knowledge Interpreters. In this paper we report the results of piloting a systematic methodology for collaborating with a community Knowledge-Bearer and Knowledge-Interpreter to develop a conceptual model revealing the local-level influences and architecture of systems shaping community realities. The use case for this pilot is 'persistent poverty' in the United States, specifically within the inner-city African American community in Baltimore City.

METHODS

This pilot of a participatory modeling approach was conducted over a span of 7 sessions and included the following steps, each with an associated script: Step 1: Knowledge-Bearer and Knowledge-Interpreter recruitment Step 2: Relationship building Step 3: Session introduction, Vignette development & enrichment Step 4: Vignette analysis & constructing architecture of systems map Step 5: Augmenting architecture of systems map RESULTS: Each step of the participatory modeling approach resulted in artifacts that were valuable for both the communities and the research effort. Vignette construction resulted in narratives representing a spectrum of lived experiences, trajectories, and outcomes within a community. The collaborative analysis of vignettes yielded the Architecture of Systemic Factors map, that revealed how factors inter-relate to form a system in which lived experience of poverty occurs. A literature search provided an opportunity for the community to contextualize existing research about them using realities of lived experience.

CONCLUSION

This methodology showed that a community Knowledge Bearer can function as communicators and interpreters of their community's knowledge base, can develop coherent narratives of lived experiences within which research and knowledge is contextualized, and can collaboratively construct conceptual mappings necessary for simulation modeling. This participatory modeling approach showed that even if there already exists a vast body of research about a community, collaborating with community gives context to that research and brings together disparate findings within narratives of lived experience.

Federated learning and Indigenous genomic data sovereignty

Indigenous peoples are under-represented in genomic datasets, which can lead to limited accuracy and utility of machine learning models in precision health. While open data sharing undermines rights of Indigenous communities to govern data decisions, federated learning may facilitate secure and community-consented data sharing.

Biolegality: How Biology and Law Redefine Sociality

As an empirical concept, biolegality emerged at the height of biotechnological advances in Euro-American societies when rapid changes in the life sciences (including molecular biology, immunology, and the neurosciences) and their attendant techniques (including reproductive technologies and gene editing) started to challenge ethical norms, legal decisions, and legal forms. As a theoretical concept, biolegality deepens the Foucauldian notion of biopolitics with an operation of legality that emphasizes how biology and its attendant technologies alter legal form, knowledge, practice, and experience. These empirical and theoretical developments affect how we understand sociality. While public discourse remains preoccupied with the call for more regulation—thereby underscoring law's lag in its dealings with technology—the social science scholarship describes instead how bioscience and biotechnology are fragmenting and rearranging legal knowledge about property, personhood, parenthood, and collective identity. As it opens broader anthropological debates around exchange, self, kinship, and community, the study of biolegality brings a novel currency to the discipline, addressing how biology and law inform new ways of relating and knowing.

Addressing underrepresentation in genomics research through community engagement

The vision of the American Society of Human Genetics (ASHG) is that people everywhere will realize the benefits of human genetics and genomics. Implicit in that vision is the importance of ensuring that the benefits of human genetics and genomics research are realized in ways that minimize harms and maximize benefits, a goal that can only be achieved through focused efforts to address health inequities and increase the representation of underrepresented communities in genetics and genomics research. This guidance is intended to advance community engagement as an approach that can be used across the research lifecycle. Community engagement uniquely offers researchers in human genetics and genomics an opportunity to pursue that vision successfully, including by addressing underrepresentation in genomics research.

The commercialization of biospecimens from Indigenous Peoples: A scoping review of benefit-sharing

Background

There is ongoing and increasing interest in the commercialization of biospecimen-derived products from Indigenous Peoples. Discourse on benefit-sharing specifically in the context of the commercialization of Indigenous Peoples biospecimens are currently lacking. A better understanding of the potential ethical imperatives is in need of exploration on this emerging topic. This review sought to elucidate through categorization the current discourse in the peer-reviewed literature on the commercialization of Indigenous Peoples' biospecimens from a benefit-sharing perspective.

Methods

A scoping review methodology was utilized to perform a search of PubMed, CINAHL, Embase and Google Scholar. A two-stage screening process was used to assess the relevance of any included articles with subsequent manual open coding of articles. Content analysis was applied to identify the main categories and sub-categories within the article data.

Results

Thirty-three articles met the inclusion criteria for analysis. Four overarching categories from the included articles were identified regarding the most common discourse on the commercialization of Indigenous Peoples' biospecimens from a benefit-sharing perspective, including: exploitation through biocolonialism, sovereignty and Indigenous rights, ethical considerations for benefit-sharing, and guidelines and standards concerns.

Conclusion

This scoping review highlighted the crucial need to keep Indigenous communities at the center of research projects, ensuring any benefits, advancement, and potential commercial profits are returned to communities through clear and ethical agreements. We encourage all research institutions and institutional ethical review bodies to better clarify the collective needs and interests of Indigenous communities while centering their sovereignty and rights within the research process as it pertains to potential biospecimen product commercialization.

Contextual Exceptionalism After Death: An Information Ethics Approach to Post-Mortem Privacy in Health Data Research

In this article, we use the theory of Information Ethics to argue that deceased people have a prima facie moral right to privacy in the context of health data research, and that this should be reflected in regulation and guidelines. After death, people are no longer biological subjects but continue to exist as informational entities which can still be harmed/damaged. We find that while the instrumental value of recognising post-mortem privacy lies in the preservation of the social contract for health research, its intrinsic value is grounded in respect for the dignity of the post-mortem informational entity. However, existing guidance on post-mortem data protection is available only in the context of genetic studies. In comparing the characteristics of genetic data and other health-related data, we identify two features of DNA often given as arguments for this genetic exceptionalism: relationality and embodiment. We use these concepts to show that at the appropriate Level of Abstraction, there is no morally relevant distinction between posthumous genetic and other health data. Thus, genetic data should not automatically receive special moral status after death. Instead we make a plea for 'contextual exceptionalism'. Our analysis concludes by reflecting on a real-world case and providing suggestions for contextual factors that researchers and oversight bodies should take into account when designing and evaluating research projects with health data from deceased subjects.

Twenty-first century bioarchaeology: Taking stock and moving forward

This article presents outcomes from a Workshop entitled "Bioarchaeology: Taking Stock and Moving Forward," which was held at Arizona State University (ASU) on March 6-8, 2020. Funded by the National Science Foundation (NSF), the School of Human Evolution and Social Change (ASU), and the Center for Bioarchaeological Research (CBR, ASU), the Workshop's overall goal was to explore reasons why research proposals submitted by bioarchaeologists, both graduate students and established scholars, fared disproportionately poorly within recent NSF Anthropology Program competitions and to offer advice for increasing success. Therefore, this Workshop comprised 43 international scholars and four advanced graduate students with a history of successful grant acquisition, primarily from the United States. Ultimately, we focused on two related aims: (1) best practices for improving research designs and training and (2) evaluating topics of contemporary significance that reverberate through history and beyond as promising trajectories for bioarchaeological research. Among the former were contextual grounding, research question/hypothesis generation, statistical procedures appropriate for small samples and mixed qualitative/quantitative data, the salience of Bayesian methods, and training program content. Topical foci included ethics, social inequality, identity (including intersectionality), climate change, migration, violence, epidemic disease, adaptability/plasticity, the osteological paradox, and the developmental origins of health and disease. Given the profound changes required globally to address decolonization in the 21st century, this concern also entered many formal and informal discussions.

Reciprocal Inclusion of Microbiomes and Environmental Justice Contributes Solutions to Global Environmental Health Challenges

Generations of colonialism, industrialization, intensive agriculture, and anthropogenic climate change have radically altered global ecosystems and by extension, their environmental microbiomes. The environmental consequences of global change disproportionately burden racialized communities, those with lower socioeconomic status, and other systematically underserved populations. Environmental justice seeks to balance the relationships between environmental burden, beneficial ecosystem functions, and local communities. Given their direct links to human and ecosystem health, microbes are embedded within social and environmental justice. Considering scientific and technological advances is becoming an important step in developing actionable solutions to global equity challenges. Here we identify areas where inclusion of microbial knowledge and research can support planetary health goals. We offer guidelines for strengthening a reciprocal integration of environmental justice into environmental microbiology research. Microbes form intimate relationships with the environment and society, thus microbiologists have numerous and unique opportunities to incorporate equity into their research, teaching, and community engagement.

Ethical microbiome research with Indigenous communities

Human-microbiome interactions have been associated with evolutionary, cultural and environmental processes. With clinical applications of microbiome research now feasible, it is crucial that the science conducted, particularly among Indigenous communities, adheres to principles of inclusion. This necessitates a transdisciplinary dialogue to decide how biological samples are collected and who benefits from the research and any derived products. As a group of scholars working at the interface of biological and social science, we offer a candid discussion of the lessons learned from our own research and introduce one approach to carry out ethical microbiome research with Indigenous communities.

Trust in Scholarly Communications and Infrastructure: Indigenous Data Sovereignty

Many Indigenous people have a deep mistrust of research, with some describing research as one of the “dirtiest” words in Indigenous language. The histories and experiences behind such mistrust are long and painful. Given what has been perceived as Indigenous objectification at the hands of largely Anglo-European others for research from which they fail to benefit, many communities now refuse research unless it is undertaken under certain, Indigenous-defined circumstances. Such refusal is a move away from others purposes and a move towards autonomy and self-determination. For some, this is a statement of sovereignty and it applies to all areas of endeavour, including the new frontiers of research and the structures that support them, such as datification of knowledge. This article examines data sovereignty from the perspective of Indigenous peoples. While data sovereignty has become a ubiquitous concern, Indigenous data sovereignty arises from contexts specific to Indigenous peoples. The focus of this article is to provide a brief overview of recent data sovereignty developments, along with the context that lies behind these activities. Through this examination, implications for trust in scholarly communications will be discussed.

Keeping race at bay: familial DNA research, the ‘Turkish Community,’ and the pragmatics of multiple collectives in investigative practice

In this contribution, we analyze the recently adjudicated Milica van Doorn rape and murder case. In this case, committed in 1992, no suspect could be identified until investigatory actors employed familial DNA searching in 2017. Crucially, familial DNA typing raised the possibility of ethnic and racial stereotyping and profiling, particularly against the background of the first case in which familial DNA typing was used in the Netherlands: the Marianne Vaatstra case, which from the start had been marred by controversy about the ethnicity of the unknown perpetrator. In our analysis, we show how criminal justice actors managed this potential for racialization through strategically mobilizing and carefully managing multiple collectives. Drawing on the notions of multiplicity and non-coherence, we show we do not only empirically trace the situated ethics and pragmatics of familial DNA research in this specific case, but we also develop a theoretical argument on the multiple and non-coherent character of race itself and its attendant ethical, political, and methodological possibilities and obligations.

Anti-racist interventions to transform ecology, evolution and conservation biology departments

Racial and ethnic discrimination persist in science, technology, engineering and mathematics fields, including ecology, evolution and conservation biology (EECB) and related disciplines. Marginalization and oppression as a result of institutional and structural racism continue to create barriers to inclusion for Black people, Indigenous people and people of colour (BIPOC), and remnants of historic racist policies and pseudoscientific theories continue to plague these fields. Many academic EECB departments seek concrete ways to improve the climate and implement anti-racist policies in their teaching, training and research activities. We present a toolkit of evidence-based interventions for academic EECB departments to foster anti-racism in three areas: in the classroom; within research laboratories; and department wide. To spark restorative discussion and action in these areas, we summarize EECB's racist and ethnocentric histories, as well as current systemic problems that marginalize non-white groups. Finally, we present ways that EECB departments can collectively address shortcomings in equity and inclusion by implementing anti-racism, and provide a positive model for other departments and disciplines.

Introduction: Indigenous Perspectives on Genealogical Research

Indigenous genealogies encompass complex layers of connection within and between human, environment and spirit, realms [...]

'More than biological': Cherie Dimaline's The Marrow Thieves as Indigenous countergenetic fiction

This article reads Métis writer Cherie Dimaline's novel The Marrow Thieves as one among a growing number of Indigenous countergenetic fictions. Dimaline targets two initiatives that reductively define indigeneity as residing in so-called Native American DNA: (1) direct-to-consumer genetic testing, through which an increasing number of people lay dubious claim to Indigenous ancestry, and (2) population genetics projects that seek urgently to sample Indigenous genetic diversity before Indigenous Peoples become too admixed and therefore extinct. Dimaline unabashedly incorporates the terminology of genetics into her novel, but I argue that she does so in order ultimately to underscore that genetics is ill-equipped to understand Indigenous ways of articulating kinship and belonging. The novel carefully articulates the full complexity of Indigenous self-recognition practices, urging us to wrestle with the importance of both the biological (DNA, blood and relation) and the 'more than biological' (story, memory, reciprocal ties of obligation and language) for Indigenous self-recognition and continuity. The novel shows that,to grasp Indigenous modes of self-recognition is to understand that Indigenous belonging exceeds any superficial sense of connection that a DNA test may produce and that, contrary to population geneticists' claims, Indigenous Peoples are not vanishing but instead are actively engaged in everyday practices of survival. Finally, I point out that Dimaline-who identifies as Two-Spirit-does not idealise Indigenous communities and their ways of recognising their own; The Marrow Thieves also explicitly gestures to the ways in which Indigenous kinship-making practices themselves need to be rethought in order to be more inclusive of queer Indigenous Peoples.

Anti-science Misinformation and Conspiracies: COVID–19, Post-truth, and Science & Technology Studies (STS)

COVID–19 has not only resulted in nearly two and a half million deaths globally but it has also spawned a pandemic of misinformation and conspiracies. In this article I examine COVID–19 misinformation and conspiracies in the United States (US). These misinformation and conspiracies have been commonly argued to be anti-science. I argue, although it is important to rebut false information and stop their spread, social scientists need to analyse how such anti-science claims are discursively framed and interpreted. Specifically, I show how the framing of the anti-science conspiracies utilise the credibility of science and scientists. I also explore how the COVID–19 misinformation and conspiracies were given different meaning among different social groups. The article is divided into three sections. In the first section I analyse the discursive emplotment of the Plandemic video that had Dr Judy Mikovits presenting several COVID–19 conspiracy theories and went viral before it was taken down from major social media platforms. I show how the video draws on the credibility of science, scientists, and scientific journals to present misinformation and conspiracies claims against vaccination, mask wearing, etc. The second section explores how COVID–19 misinformation and conspiracies were interpreted among the African-American community by drawing on the history of black community’s experiences in the US and as such how their interpretations stand in contrast to the interpretations of the COVID–19 misinformation and conspiracies among the White community. The last section analyses the role of STS in engaging with anti-science and post-truth issues and emphasises the need to excavate genealogies of the present even with regard to misinformation and conspiracies.

Perceptions of 'Precision' and 'Personalised' Medicine in Singapore and Associated Ethical Issues

Governments are investing in precision medicine (PM) with the aim of improving healthcare through the use of genomic analyses and data analytics to develop tailored treatment approaches for individual patients. The success of PM is contingent upon clear public communications that engender trust and secure the social licence to collect and share large population-wide data sets because specific consent for each data re-use is impractical. Variation in the terminology used by different programmes used to describe PM may hinder clear communication and threaten trust. Language is used to create common understanding and expectations regarding precision medicine between researchers, clinicians and the volunteers. There is a need to better understand public interpretations of PM-related terminology. This paper reports on a qualitative study involving 24 focus group participants in the multi-lingual context of Singapore. The study explored how Singaporeans interpret and understand the terms ‘precision medicine’ and ‘personalised medicine’, and which term they felt more aptly communicates the concept and goals of PM. Results suggest that participants were unable to readily link the terms with this area of medicine and initially displayed preferences for the more familiar term of ‘personalised’. The use of visual aids to convey key concepts resonated with participants, some of whom then indicated preferences for the term ‘precision’ as being a more accurate description of PM research. These aids helped to facilitate dialogue around the ethical and social value, as well as the risks, of PM. Implications for programme developers and policy makers are discussed.

The constraints of racialization: How classification and valuation hinder scientific research on human variation

Human biological variation has historically been studied through the lens of racialization. Despite a general shift away from the use of overt racial terminologies, the underlying racialized frameworks used to describe and understand human variation still remain. Even in relatively recent anthropological and biomedical work, we can observe clear manifestations of such racial thinking. This paper shows how classification and valuation are two specific processes which facilitate racialization and hinder attempts to move beyond such frameworks. The bias induced by classification distorts descriptions of phenotypic variation in a way that erroneously portrays European populations as more variable than others. Implicit valuation occurs in tandem with classification and produces narratives of superiority/inferiority for certain phenotypic variants without an objective biological basis. The bias of racialization is a persistent impediment stemming from the inheritance of scientific knowledge developed under explicitly racial paradigms. It is also an internalized cognitive distortion cultivated through socialization in a world where racialization is inescapable. Though undeniably challenging, this does not present an insurmountable barrier, and this bias can be mitigated through the critical evaluation of past work, the active inclusion of marginalized perspectives, and the direct confrontation of institutional structures enforcing racialized paradigms.

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.

The Impact of Ancient Genome Studies in Archaeology

The study of ancient genomes has burgeoned at an incredible rate in the last decade. The result is a shift in archaeological narratives, bringing with it a fierce debate on the place of genetics in anthropological research. Archaeogenomics has challenged and scrutinized fundamental themes of anthropological research, including human origins, movement of ancient and modern populations, the role of social organization in shaping material culture, and the relationship between culture, language, and ancestry. Moreover, the discussion has inevitably invoked new debates on indigenous rights, ownership of ancient materials, inclusion in the scientific process, and even the meaning of what it is to be a human. We argue that the broad and seemingly daunting ethical, methodological, and theoretical challenges posed by archaeogenomics, in fact, represent the very cutting edge of social science research. Here, we provide a general review of the field by introducing the contemporary discussion points and summarizing methodological and ethical concerns, while highlighting the exciting possibilities of ancient genome studies in archaeology from an anthropological perspective.

Resurecting raciology? Genetic ethnology and pre-1945 anthropological race classification

This article places the current high-profile and controversial scientific project that I call 'genetic ethnology' within the same two-century tradition of biologically classifying modern peoples as pre-1945 race anthropology. Similarities in how these two biological projects have combined political and scientific agendas raise questions about the liberalism of genetics and stimulate concerns that genetic constructions of human difference might revive a politics of hate, division and hierarchy. The present article however goes beyond existing work that links modern genetics with race anthropology. It systematically compares their many similar practices and organisational features, showing that both projects were political-scientific syntheses. Studying how the origins, geography, filiations, 'travels and encounters of our ancestors' affect 'current genetic variation', both seem to have responded to a continuous public demand for biologists to explain the histories of politically significant peoples and give them a scientific basis. I challenge habitual contrasts between apolitical scientific genetics and racist pseudoscience and use race anthropology as a parable for how, in the era of Brexit and Trump, right-wing identity politics might infect genetic ethnology. I argue however that although biology-based identities carry risks of essentialism and determinism, the practices and organisation of classification pose greater political dangers.

Ethics in retrospect: Biomedical research, colonial violence, and Iñupiat sovereignty in the Alaskan Arctic

Kaare Rodahl, a scientist with the US Air Force's Arctic Aeromedical Laboratory, spent much of the 1950s traveling to villages in the Alaskan Arctic to conduct research on cold acclimatization. Four decades later, it was discovered that during one such study, he had administered radioactive isotopes of iodine-131 to over one hundred Alaska Native research subjects without their knowledge or consent. This news broke just as Alaska Native communities were attempting to recover from a series of revelations surrounding other instances of Cold War radiation exposure. In response, two major federal investigations attempted to determine whether Rodahl had adhered to ethical regulations and whether his actions could be expected to have a lasting health impact on former research subjects. The National Research Council, framing the study as a singular event in the Cold War past, found that research subjects had been 'wronged, but not harmed'. The North Slope Borough, a powerful Alaska Native municipal government, countered this finding with their own investigation, which identified both the study and the subsequent federal inquiries as facets of the still-unfolding process of American settler colonialism in Alaska. In doing so, the North Slope Borough contested the authority of federal agencies to set the terms by which ethics could be retrospectively judged. This article argues that exploring how competing ethical regimes represent the relationship between violence and time can help us better understand how institutionalized bioethics reproduces settler colonial power relations.

Subject 01: exemplary Indigenous masculinity in Cold War genetics

In 1962 a team of scientists conducted their first joint fieldwork in a Xavante village in Central Brazil. Recycling long-standing notions that living Indigenous people represented human prehistory, the scientists saw Indigenous people as useful subjects of study not only due to their closeness to nature, but also due to their sociocultural and political realities. The geneticists' vision crystalized around one subject - the famous chief Apöwẽ. Through Apöwẽ, the geneticists fixated on what they perceived as the political prowess, impressive physique, and masculine reproductive aptitude of Xavante men. These constructions of charismatic masculinity came at the expense of recognizing how profoundly colonial expansion into Mato Grosso had destabilized Xavante communities, stripping them of their land and introducing epidemic disease. The geneticists' theorizing prefigured debates to come in sociobiology, and set up an enduring research programme that Apöwẽ continues to animate even four decades after his death.

Fostering Responsible Research on Ancient DNA

Anticipating and addressing the social implications of scientific work is a fundamental responsibility of all scientists. However, expectations for ethically sound practices can evolve over time as the implications of science come to be better understood. Contemporary researchers who work with ancient human remains, including those who conduct ancient DNA research, face precisely this challenge as it becomes clear that practices such as community engagement are needed to address the important social implications of this work. To foster and promote ethical engagement between researchers and communities, we offer five practical recommendations for ancient DNA researchers: (1) formally consult with communities; (2) address cultural and ethical considerations; (3) engage communities and support capacity building; (4) develop plans to report results and manage data; and (5) develop plans for long-term responsibility and stewardship. Ultimately, every member of a research team has an important role in fostering ethical research on ancient DNA.

Archaic hominin introgression into modern human genomes

Ancient genomes from multiple Neanderthal and the Denisovan individuals, along with DNA sequence data from diverse contemporary human populations strongly support the prevalence of gene flow among different hominins. Recent studies now provide evidence for multiple gene flow events that leave genetic signatures in extant and ancient human populations. These events include older gene flow from an unknown hominin in Africa predating out-of-Africa migrations, and in the last 50,000-100,000 years, multiple gene flow events from Neanderthals into ancestral Eurasian human populations, and at least three distinct introgression events from a lineage close to Denisovans into ancestors of extant Southeast Asian and Oceanic populations. Some of these introgression events may have happened as late as 20,000 years before present and reshaped the way in which we think about human evolution. In this review, I aim to answer anthropologically relevant questions with regard to recent research on ancient hominin introgression in the human lineage. How have genomic data from archaic hominins changed our view of human evolution? Is there any doubt about whether introgression from ancient hominins to the ancestors of present-day humans occurred? What is the current view of human evolutionary history from the genomics perspective? What is the impact of introgression on human phenotypes?

Constructing identities: the implications of DTC ancestry testing for tribal communities

PURPOSE

Direct-to-consumer (DTC) genetic ancestry companies have rapidly increased in popularity, with top testing services maintaining genetic databases of several million consumers. While genetic ancestry tests are often characterized as recreational, companies invoke deeply personal concepts of individual identity, group membership, and kinship when marketing their services. In particular, many companies claim to be able to determine Native American heritage, claims that are not supported by the state of the science and may have significant cultural and political consequences for US tribal communities. This study aims to fill the gaps in empirical work on this issue and characterize how genetic ancestry companies articulate indigenous identity through their marketing strategies.

METHODS

We conducted a qualitative content analysis of the public facing websites for 25 DTC genetic ancestry companies that offer services measuring Native American ancestry.

RESULTS

Our findings describe how genetic ancestry companies promote a causal relationship between genetics and self-identity through marketing language such as "Discover Yourself" and "Are you Native American?" and how this may affect US tribal communities.

CONCLUSION

Genetic ancestry company claims regarding genetic ancestry, personal identity, and cultural membership are problematic and challenge how US tribal nations currently identify and create potential obstacles for tribal sovereignty.

"Why did I get that part of you?" Understanding addiction genetics through family history

Scientists have sought to uncover the genetic bases of many diseases and disorders. In response, scholars defined "geneticization" to describe genetic infiltration of understandings of health and illness. In our research, we interviewed 63 individuals in addiction treatment programs to identify what form of geneticization best fits individuals' description of their own addiction. Individuals' narratives of their lives, which include family history and are influenced by cultural and structural factors, affect respondents' reactions to a potential genetic basis of addiction. Most who had a family history of addiction subscribed to a notion that addiction "runs in families," while most who lacked a family history of addiction used this fact to reject the notion of genetic inheritance of addiction. We conclude that though we see elements of several different versions of geneticization, Nikolas Rose's version, that genetics affects peoples' perceptions of addiction in small but important ways, best describes our respondents' views.

Ethics in Human Biology: A Historical Perspective on Present Challenges

The practice of human biology requires the negotiation of a range of ethical issues, including the politics of race and indigeneity, the appropriate use of research materials, and the relationship between researchers and those people from whose bodies they seek to gain knowledge. Grounding my discussion in a history of the field, I discuss key ethical turning points that have shaped the present. These include the field's complex historical relationship to race and colonialism and the implications this relationship has for research, including the needs and desires of Indigenous peoples. This review demonstrates that human biology has been a crucible for many of the most complex ethical issues facing anthropology and allied practices of biomedicine and life science. Its future success as a field is inextricable from its practitioners’ ability to adapt in ways that foster the trust and engagement of those humans whose bodies constitute the basis for their knowledge making.

'We've been here for 2,000 years': White settlers, Native American DNA and the phenomenon of indigenization

Relying on a populace well-educated in family history based in ancestral genealogy, a robust national genomics sector has developed in Québec over the past decade-and-a-half. The same period roughly coincides with a fourfold increase in the number of individuals and organizations in the region self-identifying with a mixed-race form of indigeneity that is counter to existing Indigenous understandings of kinship and citizenship. This paper examines how recent efforts by genetic scientists, working on a multi-year research project on the 'diversity' of the Québec gene pool, intervene in complex settler-Indigenous relations by redefining indigeneity according to the logics of 'Native American DNA'. Specifically, I demonstrate how genetic scientists mobilize genes associated with Indigenous peoples in ways that support regional efforts to govern settler-Indigenous relations in favour of otherwise white settler claims to Indigenous lands.

Consuming DNA: The Good Citizen in the Age of Precision Medicine

The convergence of increasingly efficient high-throughput genetic sequencing technology and ubiquitous Internet use has fueled the proliferation of companies that provide direct-to-consumer (DTC) personal genetic information. The emergence of consumer genetics reflects several shifts in the governance of genetic testing and management of human genetic data. This article discusses DTC genetics as a case study of neoliberalism and contemporary transformations in medicine that construe disease and its management through economic rationalities. At stake are shifts in subjectivities from “patient” to “consumer” and the meaning of being a “good citizen” in the context of precision medicine. Engaging concepts of biopower, biosociality, and biovalue in the public consumption of genetic information, this article analyzes DTC genetics and its effect on social connection, identity, and modes of participation in the production of biomedical knowledge and the management of health and risk.

Native American Genomics and Population Histories

Studies of Native American genetic diversity and population history have been transformed over the last decade by important developments in anthropological genetics. During this time, researchers have adopted new DNA technologies and computational approaches for analyzing genomic data, and they have become increasingly sensitive to the views of research participants and communities. As new methods are applied to long-standing questions, and as more research is conducted in collaboration with indigenous communities, we are gaining new insights into the history and diversity of indigenous populations. This review discusses the recent methodological advances and genetic studies that have improved our understanding of Native American genomics and population histories. We synthesize current knowledge about Native American genomic variation and build a model of population history in the Americas. We also discuss the broader implications of this research for anthropology and related disciplines, and we highlight challenges and other considerations for future research.

Sociocultural variation in attitudes toward use of genetic information and participation in genetic research by race in the United States: implications for precision medicine

Background “Precision medicine” (PM) requires researchers to identify actionable genetic risks and for clinicians to interpret genetic testing results to patients. Whether PM will equally benefit all populations or exacerbate existing disparities is uncertain.

Methods We ascertained attitudes toward genetic testing and genetic research by race in the United States using the online Amazon mTurk US workforce (n = 403 White; n = 56 African American (AA)). Generalized linear models were used to test differences in beliefs and preferences by race, adjusting for sociodemographics and prior genetic experience.

Results AA were less likely than White to believe that genetic tests should be promoted or made available. Further, AA were less likely to want genetic testing results or to participate in genetic research.

Conclusions Important dimensions that underlay PM are not universally accepted by all populations. Without clear attention to concerns, AA communities may not equally benefit from the rapidly-emerging trend in PM-centered research and clinical practice.

After dispossession

Since the 1980s globalization has taken on increasingly neoliberalizing forms in the form of commoditization of objects, resources, or even human bodies, their reduction to financial values, and their enclosure or other forms of dispossession. “After dispossession” provides ethnographic accounts of the diverse ways to deal with dispossessions by attempts at repossessing values in connection to what has been lost in neoliberal assemblages of people and resources and thus how material loss might be compensated for in terms of subjective experiences of restoring value beyond the financial. The analytical challenge we pursue is one of bridging between a political economy concerned with the uneven distribution of wealth and resources, and the profound changes in identity politics and subject formation that are connected to these. We therefore argue that any dispossession may trigger acts of repossession of values beyond the financial realm, and consequently that suffering, too, entails forms of agency predicated on altered subjectivities. This move beyond the suffering subject reconnects the study of subjectivities with the analysis of alienation, disempowerment, and impoverishment through dispossession and attempts at recapturing value in altered circumstances.

Genetics against race: Science, politics and affirmative action in Brazil

This article analyses interrelations between genetic ancestry research, political conflict and social identity. It focuses on the debate on race-based affirmative action policies, which have been implemented in Brazil since the turn of the century. Genetic evidence of high levels of admixture in the Brazilian population has become a key element of arguments that question the validity of the category of race for the development of public policies. In response, members of Brazil's black movement have dismissed the relevance of genetics by arguing, first, that in Brazil race functions as a social--rather than a biological--category, and, second, that racial classification and discrimination in this country are based on appearance, rather than on genotype. This article highlights the importance of power relations and political interests in shaping public engagements with genetic research and their social consequences.

Constructing populations in biobanking

This article poses the question of whether biobanking practices and standards are giving rise to the construction of populations from which various biobanking initiatives increasingly draw on for legitimacy? We argue that although recent biobanking policies encourage various forms of engagement with publics to ensure legitimacy, different biobanks conceptualize their engagement strategies very differently. We suggest that biobanks undertake a broad range of different strategies with regard to engagement. We argue that these different approaches to engagement strategies are contributing to the construction of populations, whereby specific nationalities, communities, societies, patient groups and political systems become imbued or bio-objectified with particular characteristics, such as compliant, distant, positive, commercialized or authoritarian. This bio-objectification process is problematic in relation to policy aspirations ascribed to biobanking engagement since it gives rise to reified notions of different populations.

Native American DNA: Ethical, Legal, and Social Implications of an Evolving Concept

This review examines the emerging concept of “Native American DNA” utilized by genetic scientists and anthropologists to denote a connection via nucleotide bases between ancient and contemporary peoples of the Americas. This concept is problematic on conceptual and practical levels; this review highlights its use in various disciplines, focusing on ongoing disputes about its meaning and applicability and concluding with a call to attention for all who utilize such concepts. The ethical, legal, and social implications of Native American DNA have to be taken into account because the label itself is still under construction: Contemporary Native American peoples should not be confounded with the past or ancestral remains, but instead must actively be brought into research conversations at all stages.

Unfolding epidemiological stories: how the WHO made frozen blood into a flexible resource for the future

In the decades after World War II, the World Health Organization (WHO) played an important role in managing the process of stabilizing collections of variable blood samples as a fundamentally unstable, protean, and unfolding biomedical resource. In this system, known and as yet unknown constituents of blood were positioned as relevant to the work of multiple constituencies including human population geneticists, physical anthropologists, and immunologists. To facilitate serving these and other constituencies, it was crucial to standardize practices of collecting and preserving samples of blood from globally distributed human populations. The WHO achieved this by linking its administrative infrastructure-comprised of expert advisory groups and technical reports-to key laboratories, which served as sites for demonstrating and also for disseminating standards for working with variable blood samples. The practices that were articulated in making blood samples into a flexible resource contributes to emerging histories of global health that highlight the centrality of new institutions, like the WHO, new forms of expertise, like population genetics and serological epidemiology, and new kinds of research materials, like frozen blood.