Genetically, no two human beings are ever the same

University Degree Biological Sciences

Natural Selection and Human Variation

Response Paper:

Natural Selection and Human Variation

Adam Aguilar

Prof. Johnson

Biological Anthropology

May 10, 2005

Natural Selection and Human Variation

Genetically, no two human beings are ever the same. It is quite common for us as humans to instinctively categorize one another based upon our appearances. Simple and complex traits indicate different cultures, races and ethnicities. As learned from our world’s history, these genetic differences have often lead to dangerous outbreaks of prejudice between many groups of people for various reasons. Cultural differences have caused genocides, pulled families and countries apart, and has influenced the way we view each other as people. The question to consider is, why? Are humans naturally afraid to accept individuals different from their own kind? Some may say that is the case. However, a common understanding of human variation and natural selection on complex human traits can offer individuals a very factual insight on how similar the human race actually is.

Geographical location is one major key component that plays a role in the genetic make-up of humans. Humans with dark skin or narrow eyes did not just randomly appear. The process of natural selection determines which complex traits will allow individuals to produce more offspring and ultimately survive longest in their environment. For example, in extremely cold geographic locations far from the equator, humans are passed on the trait of having their eyes deep set in their sockets. It is no coincidence that Eskimos look very similar to each other, this trait is to help such cultures see better and survive in the cold temperatures and harsh winds. Another instance to support this theory is Charles Darwin’s research on the Galapagos birds. To sum up Darwin’s research and conclusions, a species of birds that lived on an island all had similar beaks that were beneficial to help them eat the food which their environment provided. Darwin observed that the same birds on a different location of the island had different beaks that were more beneficial to their lifestyle and the nourishment that their habitat provided. The same birds only with different traits. Similar to human beings, we are all the same species, with different traits.

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“In biology, a race is defined as a population of a species that differs in the frequency of different variants of some gene or genes from other populations of the same species” (Naroll, 1976, pp. 97-101). A quote by Professor Raoul Narrol, demonstrates the idea that human beings have obviously bred with individuals of different genetic backgrounds. This further supports the idea that the concept of racism is naive. Every living human in one way or another has traces of different cultures or ethnicities in his or her blood line. It is inevitable these days to consider one self a “pure blood” of any certain race. The concept of racism gives perpetual status of individuals based on their biological makeup. However, with a classification as complex as genetic makeup and physical appearance, it’s surprising that racist ideals have not yet been outgrown.

With a greater understanding of human variation, the concept of racism among individuals would lighten its meaning. There have been many models created in order to best describe human variation. The typological model, the population model, and the clinal model are all examples of models that propose similar ideas about the subject matter. With all the information at hand and the advances in blood typing and DNA sequence comparisons, “human beings are actually close to being 99.9% genetically identical to each other” (Leslie, 2003, pp. 28-29). Which means as different as all human beings may seem, our complex traits are only slightly different because of ties to our ancestor hood. No individual born can control the outcome of their traits. The nutrition that a geographic location provides over a great period of time can determine the stature of a group of people. The climate of certain regions can determine the skin color or amount of body hair on a certain group of people. Prejudice against a group of people for physical traits beyond one’s control promotes biological inferiority; which is not only outdated and irrelevant, but it is completely ignorant.

Disapproval or dislike of certain individuals for certain traits that are not complex does not constitute racism. One cannot like a person because of general characteristics that males or females posses, however to claim prejudice towards a large group of people for the complex traits in which they inherited is unjust. Having the knowledge of why humans appear the way we do is a very beneficial piece of information to posses. If shared and understood by enough people, it can make the world a safer and more comfortable place to live in.

As the environment is ever changing so is the human race and every other species on earth. We are always in a state of flux. It is crucial to consider the underlying reasons of why individuals of the human race appear different from each other. Racism and prejudice ideals are a blind fold to ignorance. There is absolutely no such thing as biological inferiority. Natural selection and human variation are the two largest components in cultural evolution, and humans will always continue to adapt and change as does the world we live in. Before another human can judge another by the color of their skin, or their stature, their hair, their body type, or any other physical trait; one needs to remember that we are all in this world together. Humans of course are all different types of people, but we are one species. Understanding and respecting our differences is important to keep the human race one entity.

References

Leslie, P.W., & Little, M.A. (March 2003). Human Biology and Ecology: Variation in

Nature and the Nature of Variation. American Anthropologist, 105(1), 28-37.

Naroll, Raoul. (Feb. 1976). Natural Selection in Cultural Evolution. American

Anthropologist, 3(1), 97-129.