Identity is the set of qualities, beliefs, personality traits, appearance, and/or expressions that characterize a person or a group .
126-608: (Redirected from Great Race ) Great race or The Great Race may refer to: Great race, any one of the major human races The race between the Central Pacific and Union Pacific Railroads to complete the First transcontinental railroad in the United States Competition [ edit ] Great Race (classic rally) , a vintage car club rally across
252-564: A "self-regulatory structure" that provides meaning, direction, and a sense of self-control. It fosters internal harmony and serves as a behavioral compass, enabling individuals to orient themselves towards the future and establish long-term goals. As an active process, it profoundly influences an individual's capacity to adapt to life events and achieve a state of well-being. However, identity originates from traits or attributes that individuals may have little or no control over, such as their family background or ethnicity. In sociology , emphasis
378-508: A category of practice and as a category of analysis. Indeed, many scholars demonstrate a tendency to follow their own preconceptions of identity, following more or less the frameworks listed above, rather than taking into account the mechanisms by which the concept is crystallised as reality. In this environment, some analysts, such as Brubaker and Cooper, have suggested doing away with the concept completely. Others, by contrast, have sought to introduce alternative concepts in an attempt to capture
504-660: A collective group as a fixed thing, defined by objective criteria such as common ancestry and common biological characteristics . The second, rooted in social constructionist theory, takes the view that identity is formed by a predominantly political choice of certain characteristics. In so doing, it questions the idea that identity is a natural given, characterised by fixed, supposedly objective criteria. Both approaches need to be understood in their respective political and historical contexts, characterised by debate on issues of class, race and ethnicity . While they have been criticized, they continue to exert an influence on approaches to
630-452: A concept devised by Mark Shriver and Tony Frudakis , is not an objective measure of the biological aspects of race as Shriver and Frudakis claim it is. She argues that it is actually just a "local category shaped by the U.S. context of its production, especially the forensic aim of being able to predict the race or ethnicity of an unknown suspect based on DNA found at the crime scene". Recent studies of human genetic clustering have included
756-602: A concept often translated as "race" was associated with supposed common descent from the Yellow Emperor , and used to stress the unity of ethnic groups in China. Brutal conflicts between ethnic groups have existed throughout history and across the world. The first post- Graeco-Roman published classification of humans into distinct races seems to be François Bernier 's Nouvelle division de la terre par les différents espèces ou races qui l'habitent ("New division of Earth by
882-609: A consistent aspect throughout different stages of life. Identity is shaped by social and cultural factors and how others perceive and acknowledge one's characteristics. The etymology of the term "identity" from the Latin noun identitas emphasizes an individual's mental image of themselves and their "sameness with others". Identity encompasses various aspects such as occupational, religious , national, ethnic or racial, gender , educational, generational, and political identities, among others. Identity serves multiple functions, acting as
1008-442: A crisis if they become unable to perform their chosen work. Therefore, occupational identity necessitates an active and adaptable process that ensures both adaptation and continuity amid shifting circumstances. The modern notion of personal identity as a distinct and unique characteristic of individuals has evolved relatively recently in history beginning with the first passports in the early 1900s and later becoming more popular as
1134-404: A debate over how genetic variation is organized, with clusters and clines as the main possible orderings. Serre & Pääbo (2004) argued for smooth, clinal genetic variation in ancestral populations even in regions previously considered racially homogeneous, with the apparent gaps turning out to be artifacts of sampling techniques. Rosenberg et al. (2005) disputed this and offered an analysis of
1260-583: A given society . The term came into common usage during the 16th century, when it was used to refer to groups of various kinds, including those characterized by close kinship relations. By the 17th century, the term began to refer to physical ( phenotypical ) traits, and then later to national affiliations. Modern science regards race as a social construct , an identity which is assigned based on rules made by society. While partly based on physical similarities within groups, race does not have an inherent physical or biological meaning. The concept of race
1386-405: A great deal more diversity than elsewhere and that diversity should decrease the further from Africa a population is sampled. Hence, the 85% average figure is misleading: Long and Kittles find that rather than 85% of human genetic diversity existing in all human populations, about 100% of human diversity exists in a single African population, whereas only about 60% of human genetic diversity exists in
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#17327655008991512-517: A host of other similarities and differences (for example, blood type) that do not correlate highly with the markers for race. Thus, anthropologist Frank Livingstone's conclusion was that, since clines cross racial boundaries, "there are no races, only clines". In a response to Livingstone, Theodore Dobzhansky argued that when talking about race one must be attentive to how the term is being used: "I agree with Dr. Livingstone that if races have to be 'discrete units', then there are no races, and if 'race'
1638-723: A large multiethnic population in the United States, and "detected only modest genetic differentiation between different current geographic locales within each race/ethnicity group. Thus, ancient geographic ancestry, which is highly correlated with self-identified race/ethnicity – as opposed to current residence – is the major determinant of genetic structure in the U.S. population." Witherspoon et al. (2007) have argued that even when individuals can be reliably assigned to specific population groups, it may still be possible for two randomly chosen individuals from different populations/clusters to be more similar to each other than to
1764-635: A locus-by-locus analysis of variation to derive taxonomy, it is possible to construct a human classification system based on characteristic genetic patterns, or clusters inferred from multilocus genetic data . Geographically based human studies since have shown that such genetic clusters can be derived from analyzing of a large number of loci which can assort individuals sampled into groups analogous to traditional continental racial groups. Joanna Mountain and Neil Risch cautioned that while genetic clusters may one day be shown to correspond to phenotypic variations between groups, such assumptions were premature as
1890-425: A loosely Eriksonian way properties based on the uniqueness and individuality which makes a person distinct from others. Identity became of more interest to anthropologists with the emergence of modern concerns with ethnicity and social movements in the 1970s. This was reinforced by an appreciation, following the trend in sociological thought, of the manner in which the individual is affected by and contributes to
2016-405: A positive self-concept becomes more arduous when societal standards label their work as "dirty" or undesirable. Consequently, some individuals opt not to define themselves solely by their occupation but strive for a holistic identity that encompasses all aspects of their lives, beyond their job or work. On the other hand, individuals whose identity strongly hinges on their occupation may experience
2142-454: A product of the colonial enterprises of European powers from the 16th to 18th centuries which identified race in terms of skin color and physical differences. Author Rebecca F. Kennedy argues that the Greeks and Romans would have found such concepts confusing in relation to their own systems of classification. According to Bancel et al., the epistemological moment where the modern concept of race
2268-413: A race for political reasons. When people define and talk about a particular conception of race, they create a social reality through which social categorization is achieved. In this sense, races are said to be social constructs. These constructs develop within various legal, economic, and sociopolitical contexts, and may be the effect, rather than the cause, of major social situations. While race
2394-449: A randomly chosen member of their own cluster. They found that many thousands of genetic markers had to be used in order for the answer to the question "How often is a pair of individuals from one population genetically more dissimilar than two individuals chosen from two different populations?" to be "never". This assumed three population groups separated by large geographic ranges (European, African and East Asian). The entire world population
2520-452: A sample of 40 populations distributed roughly evenly across the Earth's land surface, Xing & et al. (2010 , p. 208) found that "genetic diversity is distributed in a more clinal pattern when more geographically intermediate populations are sampled". Identity (social science) Identity emerges during childhood as children start to comprehend their self-concept , and it remains
2646-458: A social construct, differences in genetic ancestry that happen to correlate to many of today's racial constructs are real". In response to Reich, a group of 67 scientists from a broad range of disciplines wrote that his concept of race was "flawed" as "the meaning and significance of the groups is produced through social interventions". Although commonalities in physical traits such as facial features, skin color, and hair texture comprise part of
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#17327655008992772-536: A threat to the active process and continued development of identity. Feeling socially unproductive can have detrimental effects on one's social identity . Importantly, the relationship between occupation and identity is bidirectional; occupation contributes to the formation of identity, while identity shapes decisions regarding occupational choices. Furthermore, individuals inherently seek a sense of control over their chosen occupation and strive to avoid stigmatizing labels that may undermine their occupational identity. In
2898-485: A totality of attributes including beliefs about one's characteristics including life history), and the personal characteristics displayed to others. At a general level, self-psychology explores the question of how the personal self relates to the social environment. Theories in "psychological" social psychology explain an individual's actions in a group in terms of mental events and states. However, some "sociological" social psychology theories go further by dealing with
3024-614: A triathlon held in Sacramento, California The Great Race (relay) , a three- or four-person relay race held each August in Auburn, New York Bathurst 1000 , a motor race held in Bathurst, New South Wales, often nicknamed "The Great Race" Media, myth, fiction [ edit ] The Great Race , 1965 comedy film by Blake Edwards Thomas & Friends: The Great Race , a Thomas & Friends film The great race between
3150-405: Is a broad scientific agreement that essentialist and typological conceptions of race are untenable, scientists around the world continue to conceptualize race in widely differing ways. While some researchers continue to use the concept of race to make distinctions among fuzzy sets of traits or observable differences in behavior, others in the scientific community suggest that the idea of race
3276-403: Is a kind of virtual site in which the dynamic processes and markers used for identification are made apparent, boundaries provide the framework on which this virtual site is built. They concentrated on how the idea of community belonging is differently constructed by individual members and how individuals within the group conceive ethnic boundaries. As a non-directive and flexible analytical tool,
3402-447: Is a natural taxonomy of the human species, because multiple other genetic patterns can be found in human populations that crosscut racial distinctions. Moreover, the genomic data underdetermines whether one wishes to see subdivisions (i.e., splitters) or a continuum (i.e., lumpers) . Under Kaplan and Winther's view, racial groupings are objective social constructions (see Mills 1998 ) that have conventional biological reality only insofar as
3528-468: Is achieved by personal choices regarding who and what to associate with. Such approaches are liberating in their recognition of the role of the individual in social interaction and the construction of identity. Anthropologists have contributed to the debate by shifting the focus of research: One of the first challenges for the researcher wishing to carry out empirical research in this area is to identify an appropriate analytical tool. The concept of boundaries
3654-408: Is also observed for many alleles that vary from one human group to another. Another observation is that traits or alleles that vary from one group to another do not vary at the same rate. This pattern is referred to as nonconcordant variation. Because the variation of physical traits is clinal and nonconcordant, anthropologists of the late 19th and early 20th centuries discovered that the more traits and
3780-406: Is compatible with the observation that most human genetic variation is found within populations, not between them. It is also compatible with our finding that, even when the most distinct populations are considered and hundreds of loci are used, individuals are frequently more similar to members of other populations than to members of their own population." Anthropologists such as C. Loring Brace ,
3906-499: Is foundational to racism , the belief that humans can be divided based on the superiority of one race over another. Social conceptions and groupings of races have varied over time, often involving folk taxonomies that define essential types of individuals based on perceived traits. Modern scientists consider such biological essentialism obsolete, and generally discourage racial explanations for collective differentiation in both physical and behavioral traits. Even though there
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4032-487: Is frequently criticized for perpetuating an outmoded understanding of human biological variation, and promoting stereotypes. Because in some societies racial groupings correspond closely with patterns of social stratification , for social scientists studying social inequality, race can be a significant variable . As sociological factors, racial categories may in part reflect subjective attributions, self-identities , and social institutions. Scholars continue to debate
4158-634: Is inherently naive or simplistic. Still others argue that, among humans, race has no taxonomic significance because all living humans belong to the same subspecies , Homo sapiens sapiens . Since the second half of the 20th century, race has been associated with discredited theories of scientific racism , and has become increasingly seen as a largely pseudoscientific system of classification. Although still used in general contexts, race has often been replaced by less ambiguous and/or loaded terms: populations , people (s) , ethnic groups , or communities , depending on context. Its use in genetics
4284-423: Is interpreted as the norm, as it is unrealistic to expect an individual to resolve all their conflicted identifications with others; therefore we should be alert to individuals with levels which are much higher or lower than the norm – highly diffused individuals are classified as diffused, and those with low levels as foreclosed or defensive. Weinreich applies the identity variant in a framework which also allows for
4410-416: Is much more complex and studying an increasing number of groups would require an increasing number of markers for the same answer. The authors conclude that "caution should be used when using geographic or genetic ancestry to make inferences about individual phenotypes". Witherspoon, et al. concluded: "The fact that, given enough genetic data, individuals can be correctly assigned to their populations of origin
4536-653: Is not necessarily any evolutionary significance to these observed differences, so this form of classification has become less acceptable to evolutionary biologists. Likewise this typological approach to race is generally regarded as discredited by biologists and anthropologists. In 2000, philosopher Robin Andreasen proposed that cladistics might be used to categorize human races biologically, and that races can be both biologically real and socially constructed. Andreasen cited tree diagrams of relative genetic distances among populations published by Luigi Cavalli-Sforza as
4662-518: Is now called scientific racism . After the Nazi eugenics program, along with the rise of anti-colonial movements, racial essentialism lost widespread popularity. New studies of culture and the fledgling field of population genetics undermined the scientific standing of racial essentialism, leading race anthropologists to revise their conclusions about the sources of phenotypic variation. A significant number of modern anthropologists and biologists in
4788-422: Is placed by sociologists on collective identity , in which an individual's identity is strongly associated with role-behavior or the collection of group memberships that define them. According to Peter Burke, "Identities tell us who we are and they announce to others who we are." Identities subsequently guide behavior, leading "fathers" to behave like "fathers" and "nurses" to act like "nurses". In psychology ,
4914-448: Is possible that people who do understand the newcomer but who also speak another language may not want to speak the newcomer's language and so see their marker as an imposition and a negative boundary. It is possible that the newcomer is either aware or unaware of this, depending on whether they themself knows other languages or is conscious of the plurilingual quality of the people there and is respectful of it or not. A religious identity
5040-411: Is related to the notion that there are certain identity formation strategies which a person may use to adapt to the social world. Cote and Levine developed a typology which investigated the different manners of behavior that individuals may have. Their typology includes: Kenneth Gergen formulated additional classifications, which include the strategic manipulator , the pastiche personality , and
5166-432: Is the set of beliefs and practices generally held by an individual, involving adherence to codified beliefs and rituals and study of ancestral or cultural traditions, writings, history, mythology, and faith and mystical experience. Religious identity refers to the personal practices related to communal faith along with rituals and communication stemming from such conviction. This identity formation begins with an association in
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5292-423: Is to lay bare the nature of the divine response to the recovery of the lost, with the lost sheep representing a lost human being. Christian meditation is a specific form of personality formation, though often used only by certain practitioners to describe various forms of prayer and the process of knowing the contemplation of God. In Western culture , personal and secular identity are deeply influenced by
5418-411: Is to say, found in diverse groups of people at different frequencies; (3) what was not cultural or polymorphic was principally clinal – that is to say, gradually variable over geography; and (4) what was left – the component of human diversity that was not cultural, polymorphic, or clinal – was very small. A consensus consequently developed among anthropologists and geneticists that race as
5544-422: Is understood to be a social construct by many, most scholars agree that race has real material effects in the lives of people through institutionalized practices of preference and discrimination . Socioeconomic factors, in combination with early but enduring views of race, have led to considerable suffering within disadvantaged racial groups. Racial discrimination often coincides with racist mindsets, whereby
5670-715: Is used as an 'explanation' of the human variability, rather than vice versa, then the explanation is invalid." He further argued that one could use the term race if one distinguished between "race differences" and "the race concept". The former refers to any distinction in gene frequencies between populations; the latter is "a matter of judgment". He further observed that even when there is clinal variation: "Race differences are objectively ascertainable biological phenomena ... but it does not follow that racially distinct populations must be given racial (or subspecific) labels." In short, Livingstone and Dobzhansky agree that there are genetic differences among human beings; they also agree that
5796-438: Is useful here for demonstrating how identity works. In the same way as Barth, in his approach to ethnicity, advocated the critical focus for investigation as being "the ethnic boundary that defines the group rather than the cultural stuff that it encloses", social anthropologists such as Cohen and Bray have shifted the focus of analytical study from identity to the boundaries that are used for purposes of identification. If identity
5922-478: Is when a person avoids or refuses both exploration and making a commitment. Foreclosure occurs when a person does make a commitment to a particular identity but neglected to explore other options. Identity moratorium is when a person avoids or postpones making a commitment but is still actively exploring their options and different identities. Lastly, identity achievement is when a person has both explored many possibilities and has committed to their identity. Although
6048-458: The Out of Africa and Multiregional models). In the early 20th century, many anthropologists taught that race was an entirely biological phenomenon and that this was core to a person's behavior and identity, a position commonly called racial essentialism . This, coupled with a belief that linguistic , cultural, and social groups fundamentally existed along racial lines, formed the basis of what
6174-431: The one-drop rule used in the 19th-century United States to exclude those with any amount of African ancestry from the dominant racial grouping, defined as " white ". Such racial identities reflect the cultural attitudes of imperial powers dominant during the age of European colonial expansion . This view rejects the notion that race is biologically defined. According to geneticist David Reich , "while race may be
6300-401: The relational self . The strategic manipulator is a person who begins to regard all senses of identity merely as role-playing exercises, and who gradually becomes alienated from their social self. The pastiche personality abandons all aspirations toward a true or "essential" identity, instead viewing social interactions as opportunities to play out, and hence become, the roles they play. Finally,
6426-810: The social identity tradition . For example, in work relating to social identity theory , it has been shown that merely crafting cognitive distinction between in- and out-groups can lead to subtle effects on people's evaluations of others. Different social situations also compel people to attach themselves to different self-identities which may cause some to feel marginalized, switch between different groups and self-identifications, or reinterpret certain identity components. These different selves lead to constructed images dichotomized between what people want to be (the ideal self) and how others see them (the limited self). Educational background and occupational status and roles significantly influence identity formation in this regard. Another issue of interest in social psychology
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#17327655008996552-512: The world , they speculated about the physical, social, and cultural differences among various human groups. The rise of the Atlantic slave trade , which gradually displaced an earlier trade in slaves from throughout the world, created a further incentive to categorize human groups in order to justify the subordination of African slaves . Drawing on sources from classical antiquity and upon their own internal interactions – for example,
6678-800: The Human Genetic Diversity Panel showing that there were small discontinuities in the smooth genetic variation for ancestral populations at the location of geographic barriers such as the Sahara , the Oceans, and the Himalayas . Nonetheless, Rosenberg et al. (2005) stated that their findings "should not be taken as evidence of our support of any particular concept of biological race ... Genetic differences among human populations derive mainly from gradations in allele frequencies rather than from distinctive 'diagnostic' genotypes." Using
6804-594: The Mediterranean and up the Nile into Africa. From one end of this range to the other, there is no hint of a skin color boundary, and yet the spectrum runs from the lightest in the world at the northern edge to as dark as it is possible for humans to be at the equator. In part, this is due to isolation by distance . This point called attention to a problem common to phenotype-based descriptions of races (for example, those based on hair texture and skin color): they ignore
6930-489: The West came to view race as an invalid genetic or biological designation. The first to challenge the concept of race on empirical grounds were the anthropologists Franz Boas , who provided evidence of phenotypic plasticity due to environmental factors, and Ashley Montagu , who relied on evidence from genetics. E. O. Wilson then challenged the concept from the perspective of general animal systematics, and further rejected
7056-488: The animals, an ancient folk story underpinning the Chinese Zodiac Great Race (Native American legend) , a Native American legend explaining man's dominion over the buffalo. Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Great race . If an internal link led you here, you may wish to change the link to point directly to
7182-505: The anthropologist Stephen Molnar has suggested that the discordance of clines inevitably results in a multiplication of races that renders the concept itself useless. The Human Genome Project states "People who have lived in the same geographic region for many generations may have some alleles in common, but no allele will be found in all members of one population and in no members of any other." Massimo Pigliucci and Jonathan Kaplan argue that human races do exist, and that they correspond to
7308-437: The basis for a phylogenetic tree of human races (p. 661). Biological anthropologist Jonathan Marks (2008) responded by arguing that Andreasen had misinterpreted the genetic literature: "These trees are phenetic (based on similarity), rather than cladistic (based on monophyletic descent, that is from a series of unique ancestors)." Evolutionary biologist Alan Templeton (2013) argued that multiple lines of evidence falsify
7434-417: The boundaries that define similarities or differences between the marker wearer and the marker perceivers, their effectiveness depends on a shared understanding of their meaning. In a social context, misunderstandings can arise due to a misinterpretation of the significance of specific markers. Equally, an individual can use markers of identity to exert influence on other people without necessarily fulfilling all
7560-416: The categories are chosen and constructed for pragmatic scientific reasons. In earlier work, Winther had identified "diversity partitioning" and "clustering analysis" as two separate methodologies, with distinct questions, assumptions, and protocols. Each is also associated with opposing ontological consequences vis-a-vis the metaphysics of race. Philosopher Lisa Gannett has argued that biogeographical ancestry,
7686-428: The claim that "races" were equivalent to "subspecies". Human genetic variation is predominantly within races, continuous, and complex in structure, which is inconsistent with the concept of genetic human races. According to the biological anthropologist Jonathan Marks , By the 1970s, it had become clear that (1) most human differences were cultural; (2) what was not cultural was principally polymorphic – that
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#17327655008997812-543: The clustering would be different. Weiss and Fullerton have noted that if one sampled only Icelanders, Mayans and Maoris, three distinct clusters would form and all other populations could be described as being clinally composed of admixtures of Maori, Icelandic and Mayan genetic materials. Kaplan and Winther therefore argue that, seen in this way, both Lewontin and Edwards are right in their arguments. They conclude that while racial groups are characterized by different allele frequencies, this does not mean that racial classification
7938-505: The concept of boundaries helps both to map and to define the changeability and mutability that are characteristic of people's experiences of the self in society. While identity is a volatile, flexible and abstract 'thing', its manifestations and the ways in which it is exercised are often open to view. Identity is made evident through the use of markers such as language , dress, behaviour and choice of space, whose effect depends on their recognition by other social beings. Markers help to create
8064-555: The concepts of exploration and commitment . The central idea is that an individual's sense of identity is determined in large part by the degrees to which a person has made certain explorations and the extent to which they have commitments to those explorations or a particular identity. A person may display either relative weakness or strength in terms of both exploration and commitments. When assigned categories, there were four possible results: identity diffusion, identity foreclosure, identity moratorium, and identity achievement. Diffusion
8190-443: The conceptualisation of identity today. These different explorations of 'identity' demonstrate how difficult a concept it is to pin down. Since identity is a virtual thing, it is impossible to define it empirically. Discussions of identity use the term with different meanings, from fundamental and abiding sameness, to fluidity, contingency, negotiated and so on. Brubaker and Cooper note a tendency in many scholars to confuse identity as
8316-450: The consequence that the number and geographic location of any described races is highly dependent on the importance attributed to, and quantity of, the traits considered. A skin-lightening mutation, estimated to have occurred 20,000 to 50,000 years ago, partially accounts for the appearance of light skin in people who migrated out of Africa northward into what is now Europe. East Asians owe their relatively light skin to different mutations. On
8442-519: The continental United States 1908 New York to Paris Race , an international automobile race that was the inspiration for the 1965 film The Great Race (Pimlico) , 1877 two and a half-mile horse "match" race run by a trio of champions at the Pimlico Race Course The Great Race (rowing) , a New Zealand rowing race Richard S. Caliguiri City of Pittsburgh Great Race , a 10k urban foot race Eppie's Great Race ,
8568-449: The criteria that an external observer might typically associate with such an abstract identity. Boundaries can be inclusive or exclusive depending on how they are perceived by other people. An exclusive boundary arises, for example, when a person adopts a marker that imposes restrictions on the behaviour of others. An inclusive boundary is created, by contrast, by the use of a marker with which other people are ready and able to associate. At
8694-434: The degrees to which racial categories are biologically warranted and socially constructed. For example, in 2008, John Hartigan Jr. argued for a view of race that focused primarily on culture, but which does not ignore the potential relevance of biology or genetics. Accordingly, the racial paradigms employed in different disciplines vary in their emphasis on biological reduction as contrasted with societal construction. In
8820-413: The development of a strong ego identity, along with the proper integration into a stable society and culture, lead to a stronger sense of identity in general. Accordingly, a deficiency in either of these factors may increase the chance of an identity crisis or confusion. The "Neo-Eriksonian" identity status paradigm emerged in 1966, driven largely by the work of James Marcia . This model focuses on
8946-459: The different species or races which inhabit it"), published in 1684. In the 18th century the differences among human groups became a focus of scientific investigation. But the scientific classification of phenotypic variation was frequently coupled with racist ideas about innate predispositions of different groups, always attributing the most desirable features to the White, European race and arranging
9072-522: The difficulty of defining a population, the clinal nature of variation, and heterogeneity across the genome (Long and Kittles 2003). In general, however, an average of 85% of statistical genetic variation exists within local populations, ≈7% is between local populations within the same continent, and ≈8% of variation occurs between large groups living on different continents. The recent African origin theory for humans would predict that in Africa there exists
9198-425: The disparities between the individual's heritage culture and the culture of the host country, as well as the level of adoption of the new culture versus the retention of the heritage culture. However, the effects of immigration and acculturation on identity can be moderated if the person possesses a strong personal identity . This established personal identity can serve as an "anchor" and play a "protective role" during
9324-441: The dynamic and fluid qualities of human social self-expression. Stuart Hall for example, suggests treating identity as a process, to take into account the reality of diverse and ever-changing social experience. Some scholars have introduced the idea of identification, whereby identity is perceived as made up of different components that are 'identified' and interpreted by individuals. The construction of an individual sense of self
9450-706: The formation of Christianity , throughout history, various Western thinkers who contributed to the development of European identity were influenced by classical cultures and incorporated elements of Greek culture as well as Jewish culture , leading to some movements such as Philhellenism and Philosemitism . Due to the multiple functions of identity which include self regulation, self-concept, personal control, meaning and direction, its implications are woven into many aspects of life. Identity transformations can occur in various contexts, some of which include: Immigration and acculturation often lead to shifts in social identity. The extent of this change depends on
9576-676: The former, and a more liberal view on race by the latter. Today, all humans are classified as belonging to the species Homo sapiens . However, this is not the first species of homininae : the first species of genus Homo , Homo habilis , evolved in East Africa at least 2 million years ago, and members of this species populated different parts of Africa in a relatively short time. Homo erectus evolved more than 1.8 million years ago, and by 1.5 million years ago had spread throughout Europe and Asia. Virtually all physical anthropologists agree that Archaic Homo sapiens (A group including
9702-406: The frequency of one or more of the genes it possesses. It is an arbitrary matter which, and how many, gene loci we choose to consider as a significant 'constellation'". Leonard Lieberman and Rodney Kirk have pointed out that "the paramount weakness of this statement is that if one gene can distinguish races then the number of races is as numerous as the number of human couples reproducing". Moreover,
9828-815: The genetic classification of ecotypes , but that real human races do not correspond very much, if at all, to folk racial categories. In contrast, Walsh & Yun reviewed the literature in 2011 and reported: "Genetic studies using very few chromosomal loci find that genetic polymorphisms divide human populations into clusters with almost 100 percent accuracy and that they correspond to the traditional anthropological categories." Some biologists argue that racial categories correlate with biological traits (e.g. phenotype ), and that certain genetic markers have varying frequencies among human populations, some of which correspond more or less to traditional racial groupings. The distribution of genetic variants within and among human populations are impossible to describe succinctly because of
9954-437: The haplotype for beta-S hemoglobin , on the other hand, radiate out of specific geographical points in Africa. As the anthropologists Leonard Lieberman and Fatimah Linda Jackson observed, "Discordant patterns of heterogeneity falsify any description of a population as if it were genotypically or even phenotypically homogeneous". Patterns such as those seen in human physical and genetic variation as described above, have led to
10080-439: The historical process of exploration and conquest which brought Europeans into contact with groups from different continents, and of the ideology of classification and typology found in the natural sciences. The term race was often used in a general biological taxonomic sense , starting from the 19th century, to denote genetically differentiated human populations defined by phenotype. The modern concept of race emerged as
10206-690: The hostility between the English and Irish powerfully influenced early European thinking about the differences between people – Europeans began to sort themselves and others into groups based on physical appearance, and to attribute to individuals belonging to these groups behaviors and capacities which were claimed to be deeply ingrained. A set of folk beliefs took hold that linked inherited physical differences between groups to inherited intellectual , behavioral , and moral qualities. Similar ideas can be found in other cultures, for example in China , where
10332-524: The idea of a phylogenetic tree structure to human genetic diversity, and confirm the presence of gene flow among populations. Marks, Templeton, and Cavalli-Sforza all conclude that genetics does not provide evidence of human races. Previously, anthropologists Lieberman and Jackson (1995) had also critiqued the use of cladistics to support concepts of race. They argued that "the molecular and biochemical proponents of this model explicitly use racial categories in their initial grouping of samples ". For example,
10458-521: The individuals and ideologies of one group come to perceive the members of an outgroup as both racially defined and morally inferior. As a result, racial groups possessing relatively little power often find themselves excluded or oppressed, while hegemonic individuals and institutions are charged with holding racist attitudes. Racism has led to many instances of tragedy, including slavery and genocide . In some countries, law enforcement uses race to profile suspects. This use of racial categories
10584-481: The intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Great_race&oldid=1228175320 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Race (human classification) Race is a categorization of humans based on shared physical or social qualities into groups generally viewed as distinct within
10710-531: The issue of identity at the level of both individual cognition and collective behavior. Many people gain a sense of positive self-esteem from their identity groups, which furthers a sense of community and belonging. Another issue that researchers have attempted to address is the question of why people engage in discrimination , i.e., why they tend to favour those they consider a part of their "in-group" over those considered to be outsiders. Both questions have been given extensive attention by researchers working in
10836-422: The large and highly diverse macroethnic groups of East Indians, North Africans, and Europeans are presumptively grouped as Caucasians prior to the analysis of their DNA variation. They argued that this a priori grouping limits and skews interpretations, obscures other lineage relationships, deemphasizes the impact of more immediate clinal environmental factors on genomic diversity, and can cloud our understanding of
10962-443: The largest groups of social relevance, and these definitions can change over time. Historical race concepts have included a wide variety of schemes to divide local or worldwide populations into races and sub-races. Across the world, different organizations and societies choose to disambiguate race to different extents: The establishment of racial boundaries often involves the subjugation of groups defined as racially inferior, as in
11088-672: The last two decades of the 18th century, the theory of polygenism , the belief that different races had evolved separately in each continent and shared no common ancestor, was advocated in England by historian Edward Long and anatomist Charles White , in Germany by ethnographers Christoph Meiners and Georg Forster , and in France by Julien-Joseph Virey . In the US, Samuel George Morton , Josiah Nott and Louis Agassiz promoted this theory in
11214-565: The least diverse population they analyzed (the Surui, a population derived from New Guinea). Statistical analysis that takes this difference into account confirms previous findings that "Western-based racial classifications have no taxonomic significance". A 2002 study of random biallelic genetic loci found little to no evidence that humans were divided into distinct biological groups. In his 2003 paper, " Human Genetic Diversity: Lewontin's Fallacy ", A. W. F. Edwards argued that rather than using
11340-419: The level of alleles and allele frequencies. Nature has not created four or five distinct, nonoverlapping genetic groups of people. Another way to look at differences between populations is to measure genetic differences rather than physical differences between groups. The mid-20th-century anthropologist William C. Boyd defined race as: "A population which differs significantly from other populations in regard to
11466-544: The lifespan that are each characterized by a conflict between the inner, personal world and the outer, social world of an individual. Erikson identified the conflict of identity as occurring primarily during adolescence and described potential outcomes that depend on how one deals with this conflict. Those who do not manage a resynthesis of childhood identifications are seen as being in a state of 'identity diffusion' whereas those who retain their given identities unquestioned have 'foreclosed' identities. On some readings of Erikson,
11592-623: The mid-19th century. Polygenism was popular and most widespread in the 19th century, culminating in the founding of the Anthropological Society of London (1863), which, during the period of the American Civil War, broke away from the Ethnological Society of London and its monogenic stance , their underlined difference lying, relevantly, in the so-called "Negro question": a substantial racist view by
11718-420: The more human groups they measured, the fewer discrete differences they observed among races and the more categories they had to create to classify human beings. The number of races observed expanded to the 1930s and 1950s, and eventually anthropologists concluded that there were no discrete races. Twentieth and 21st century biomedical researchers have discovered this same feature when evaluating human variation at
11844-429: The newcomer's use of this particular language merely as a neutral sign of identity. But they might also perceive it as imposing an exclusive boundary that is meant to mark them off from the person. On the other hand, those who do understand the newcomer's language could take it as an inclusive boundary, through which the newcomer associates themself with them to the exclusion of the other people present. Equally, however, it
11970-514: The other hand, the greater the number of traits (or alleles ) considered, the more subdivisions of humanity are detected, since traits and gene frequencies do not always correspond to the same geographical location. Or as Ossorio & Duster (2005) put it: Anthropologists long ago discovered that humans' physical traits vary gradually, with groups that are close geographic neighbors being more similar than groups that are geographically separated. This pattern of variation, known as clinal variation,
12096-416: The other races along a continuum of progressively undesirable attributes. The 1735 classification of Carl Linnaeus , inventor of zoological taxonomy, divided the human species Homo sapiens into continental varieties of europaeus , asiaticus , americanus , and afer , each associated with a different humour : sanguine , melancholic , choleric , and phlegmatic , respectively. Homo sapiens europaeus
12222-477: The overall social context . At the same time, the Eriksonian approach to identity remained in force, with the result that identity has continued until recently to be used in a largely socio-historical way to refer to qualities of sameness in relation to a person's connection to others and to a particular group of people. The first favours a primordialist approach which takes the sense of self and belonging to
12348-469: The parents' religious contacts, and individuation requires that the person chooses the same or different religious identity than that of their parents. The Parable of the Lost Sheep is one of the parables of Jesus. it is about a shepherd who leaves his flock of ninety-nine sheep in order to find the one which is lost. The parable of the lost sheep is an example of the rediscovery of identity. Its aim
12474-431: The past, present and future components of the experienced self. He also develops the concept of the "metaperspective of self", i.e. the self's perception of the other's view of self, which has been found to be extremely important in clinical contexts such as anorexia nervosa. Harré also conceptualises components of self/identity – the "person" (the unique being I am to myself and others) along with aspects of self (including
12600-400: The philosophers Jonathan Kaplan and Rasmus Winther, and the geneticist Joseph Graves , have argued that the cluster structure of genetic data is dependent on the initial hypotheses of the researcher and the influence of these hypotheses on the choice of populations to sample. When one samples continental groups, the clusters become continental, but if one had chosen other sampling patterns,
12726-408: The policing and disproportionate incarceration of certain groups. Groups of humans have always identified themselves as distinct from neighboring groups, but such differences have not always been understood to be natural, immutable and global. These features are the distinguishing features of how the concept of race is used today. In this way the idea of race as we understand it today came about during
12852-686: The possible species H. heidelbergensis , H. rhodesiensis , and H. neanderthalensis ) evolved out of African H. erectus ( sensu lato ) or H. ergaster . Anthropologists support the idea that anatomically modern humans ( Homo sapiens ) evolved in North or East Africa from an archaic human species such as H. heidelbergensis and then migrated out of Africa, mixing with and replacing H. heidelbergensis and H. neanderthalensis populations throughout Europe and Asia, and H. rhodesiensis populations in Sub-Saharan Africa (a combination of
12978-878: The previous generation had known it – as largely discrete, geographically distinct, gene pools – did not exist. The term race in biology is used with caution because it can be ambiguous. Generally, when it is used it is effectively a synonym of subspecies . (For animals, the only taxonomic unit below the species level is usually the subspecies; there are narrower infraspecific ranks in botany , and race does not correspond directly with any of them.) Traditionally, subspecies are seen as geographically isolated and genetically differentiated populations. Studies of human genetic variation show that human populations are not geographically isolated. and their genetic differences are far smaller than those among comparable subspecies. In 1978, Sewall Wright suggested that human populations that have long inhabited separated parts of
13104-617: The process of social and cultural identity transformations that occur. Identity is an ongoing and dynamic process that impacts an individual's ability to navigate life's challenges and cultivate a fulfilling existence. Within this process, occupation emerges as a significant factor that allows individuals to express and maintain their identity. Occupation encompasses not only careers or jobs but also activities such as travel, volunteering, sports, or caregiving. However, when individuals face limitations in their ability to participate or engage in meaningful activities, such as due to illness, it poses
13230-403: The race concept, this linkage is a social distinction rather than an inherently biological one. Other dimensions of racial groupings include shared history, traditions, and language. For instance, African-American English is a language spoken by many African Americans , especially in areas of the United States where racial segregation exists. Furthermore, people often self-identify as members of
13356-523: The races. Blumenbach also noted the graded transition in appearances from one group to adjacent groups and suggested that "one variety of mankind does so sensibly pass into the other, that you cannot mark out the limits between them". From the 17th through 19th centuries, the merging of folk beliefs about group differences with scientific explanations of those differences produced what Smedley has called an " ideology of race". According to this ideology, races are primordial, natural, enduring and distinct. It
13482-485: The realm of occupational identity, individuals make choices regarding employment based on the stigma associated with certain jobs. Likewise, those already working in stigmatized occupations may employ personal rationalization to justify their career path. Factors such as workplace satisfaction and overall quality of life play significant roles in these decisions. Individuals in such jobs face the challenge of forging an identity that aligns with their values and beliefs. Crafting
13608-451: The relational self is a perspective by which persons abandon all sense of exclusive self, and view all sense of identity in terms of social engagement with others. For Gergen, these strategies follow one another in phases, and they are linked to the increase in popularity of postmodern culture and the rise of telecommunications technology. Anthropologists have most frequently employed the term identity to refer to this idea of selfhood in
13734-592: The relationship between genes and complex traits remains poorly understood. However, Risch denied such limitations render the analysis useless: "Perhaps just using someone's actual birth year is not a very good way of measuring age. Does that mean we should throw it out? ... Any category you come up with is going to be imperfect, but that doesn't preclude you from using it or the fact that it has utility." Early human genetic cluster analysis studies were conducted with samples taken from ancestral population groups living at extreme geographic distances from each other. It
13860-404: The same time, however, an inclusive boundary will also impose restrictions on the people it has included by limiting their inclusion within other boundaries. An example of this is the use of a particular language by a newcomer in a room full of people speaking various languages. Some people may understand the language used by this person while others may not. Those who do not understand it might take
13986-404: The self is distinct from identity, the literature of self-psychology can offer some insight into how identity is maintained. From the vantage point of self-psychology, there are two areas of interest: the processes by which a self is formed (the "I"), and the actual content of the schemata which compose the self-concept (the "Me"). In the latter field, theorists have shown interest in relating
14112-423: The self-concept to self-esteem , the differences between complex and simple ways of organizing self-knowledge , and the links between those organizing principles and the processing of information. Weinreich's identity variant similarly includes the categories of identity diffusion, foreclosure and crisis, but with a somewhat different emphasis. Here, with respect to identity diffusion for example, an optimal level
14238-454: The sense of personal identity (the sense of being a continuous and persistent self). Mark Mazower noted in 1998: "At some point in the 1970s this term ["identity"] was borrowed from social psychology and applied with abandon to societies , nations and groups." Erik Erikson (1902–94) became one of the earliest psychologists to take an explicit interest in identity. An essential feature of Erikson's theory of psychosocial development
14364-411: The social sciences, theoretical frameworks such as racial formation theory and critical race theory investigate implications of race as social construction by exploring how the images, ideas and assumptions of race are expressed in everyday life. A large body of scholarship has traced the relationships between the historical, social production of race in legal and criminal language, and their effects on
14490-537: The term "identity" is most commonly used to describe personal identity , or the distinctive qualities or traits that make an individual unique. Identities are strongly associated with self-concept , self-image (one's mental model of oneself), self-esteem , and individuality . Individuals' identities are situated, but also contextual, situationally adaptive and changing. Despite their fluid character, identities often feel as if they are stable ubiquitous categories defining an individual, because of their grounding in
14616-460: The transition from one to another by way of biographical experiences and resolution of conflicted identifications situated in various contexts – for example, an adolescent going through family break-up may be in one state, whereas later in a stable marriage with a secure professional role may be in another. Hence, though there is continuity, there is also development and change. Laing's definition of identity closely follows Erikson's, in emphasising
14742-1092: The true patterns of affinity. In 2015, Keith Hunley, Graciela Cabana, and Jeffrey Long analyzed the Human Genome Diversity Project sample of 1,037 individuals in 52 populations, finding that diversity among non-African populations is the result of a serial founder effect process, with non-African populations as a whole nested among African populations, that "some African populations are equally related to other African populations and to non-African populations", and that "outside of Africa, regional groupings of populations are nested inside one another, and many of them are not monophyletic". Earlier research had also suggested that there has always been considerable gene flow between human populations, meaning that human population groups are not monophyletic. Rachel Caspari has argued that, since no groups currently regarded as races are monophyletic, by definition none of these groups can be clades. One crucial innovation in reconceptualizing genotypic and phenotypic variation
14868-443: The use of the race concept to classify people, and how the race concept is used, is a matter of social convention. They differ on whether the race concept remains a meaningful and useful social convention. In 1964, the biologists Paul Ehrlich and Holm pointed out cases where two or more clines are distributed discordantly – for example, melanin is distributed in a decreasing pattern from the equator north and south; frequencies for
14994-571: The world should, in general, be considered different subspecies by the criterion that most individuals of such populations can be allocated correctly by inspection. Wright argued: "It does not require a trained anthropologist to classify an array of Englishmen, West Africans, and Chinese with 100% accuracy by features, skin color, and type of hair despite so much variability within each of these groups that every individual can easily be distinguished from every other." While in practice subspecies are often defined by easily observable physical appearance, there
15120-713: Was described as active, acute, and adventurous, whereas Homo sapiens afer was said to be crafty, lazy, and careless. The 1775 treatise "The Natural Varieties of Mankind", by Johann Friedrich Blumenbach proposed five major divisions: the Caucasoid race , the Mongoloid race , the Ethiopian race (later termed Negroid ), the American Indian race , and the Malayan race , but he did not propose any hierarchy among
15246-400: Was formally renounced by the U.S. National Academies of Sciences, Engineering, and Medicine in 2023. Modern scholarship views racial categories as socially constructed, that is, race is not intrinsic to human beings but rather an identity created, often by socially dominant groups, to establish meaning in a social context. Different cultures define different racial groups, often focused on
15372-690: Was further argued that some groups may be the result of mixture between formerly distinct populations, but that careful study could distinguish the ancestral races that had combined to produce admixed groups. Subsequent influential classifications by Georges Buffon , Petrus Camper and Christoph Meiners all classified "Negros" as inferior to Europeans. In the United States the racial theories of Thomas Jefferson were influential. He saw Africans as inferior to Whites especially in regards to their intellect, and imbued with unnatural sexual appetites, but described Native Americans as equals to whites. In
15498-594: Was invented and rationalized lies somewhere between 1730 and 1790. According to Smedley and Marks the European concept of "race", along with many of the ideas now associated with the term, arose at the time of the scientific revolution , which introduced and privileged the study of natural kinds , and the age of European imperialism and colonization which established political relations between Europeans and peoples with distinct cultural and political traditions . As Europeans encountered people from different parts of
15624-457: Was the anthropologist C. Loring Brace 's observation that such variations, insofar as they are affected by natural selection , slow migration, or genetic drift , are distributed along geographic gradations or clines . For example, with respect to skin color in Europe and Africa, Brace writes: To this day, skin color grades by imperceptible means from Europe southward around the eastern end of
15750-518: Was the idea of the ego identity (often referred to as the self ), which is described as an individual's personal sense of continuity. He suggested that people can attain this feeling throughout their lives as they develop and is meant to be an ongoing process. The ego-identity consists of two main features: one's personal characteristics and development, and the culmination of social and cultural factors and roles that impact one's identity. In Erikson's theory, he describes eight distinct stages across
15876-535: Was thought that such large geographic distances would maximize the genetic variation between the groups sampled in the analysis, and thus maximize the probability of finding cluster patterns unique to each group. In light of the historically recent acceleration of human migration (and correspondingly, human gene flow) on a global scale, further studies were conducted to judge the degree to which genetic cluster analysis can pattern ancestrally identified groups as well as geographically separated groups. One such study looked at
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