More on genes and geography: diagnosing your ancestry from your DNA

February 29, 2012 • 6:54 am

When discussing the question of human races yesterday, I wondered if anyone had ever tried to diagnose an individual based on his/her complement of genes (“genotype”), and said that I was unaware of any such attempt.  Clearly I haven’t been keeping up with the human-genetics literature, because several people called my attention to a paper in Nature (2008) by John Novembre et al. (free at the link), which does just that.  It doesn’t really bear on the question of “races”—except showing that discrete racial groups don’t exist in Europe—but it does show that you can do a pretty good job telling where people came from by looking at their DNA.

I’ll be brief here: Novembre et al. did a “high-throughput” DNA analysis of variable bits of DNA in the genome of 1387 people from every country in Europe, ranging from Russia to Portugal. For each of these individuals they looked at an astounding 197,146 bits of genes: variable nucleotide sites known as “SNPs” (single nucleotide polymorphisms). Yes, this degree of analysis is possible on a single chip, in fact, one can examine variation at 500,568 sites!. From the genetic differences among people they used a statistical algorithm to group together individuals with similar genotypes.  They also knew the “ancestry” of each individual, defined as the country of origin of each individual’s grandparents, as well as the place where the sampled individual lived.

The first observation is that statistical analysis clearly showed individuals falling into clusters corresponding to their geographic location.  This figure, a plot from “principal components analysis”, is a way to get the most information out of individuals’ genotypes using two axes of differences.  The plot shows where each individual fell on the combination of axes. (the big dots are the median values for individuals from each country; click to enlarge):

As the authors note:

The resulting figure bears a notable resemblance to a geographic map of Europe (Fig. 1a). Individuals from the same geographic region cluster together and major populations are distinguishable. Geographically adjacent populations typically abut each other, and recognizable geographical features of Europe such as the Iberian peninsula, the Italian peninsula, southeastern Europe, Cyprus and Turkey are apparent.

In other words, genetically closer populations are more genetically similar, as expected if individuals tend to mate with other individuals from the same country, and close by.  This is an “isolation by distance” model: genetic similarity falls off gradually with distance.  As the authors note, this does not support the existence of “discrete, well-differentiated populations,” i.e., there are no races. None are expected in such a small area, particularly because biological “races” are those populations that (at least at one time) were geographically isolated and genetically differentiated. That geographical isolation never happened in Europe.

The authors also note that “the data reveal structure even among French-, German- and Italian-speaking groups within Switzerland.” Here’s what that small land looks like genetically:

How about using an individual’s DNA to predict his/her ancestry?  The analysis here involved “training” a computer algorithm on the centers of each country of ancestral origin, and then using that and a multiple-regression approach (presumably based on the decay of genetic similarity with distance observed by the authors), “predicted” the ancestral origin of their genes (i.e. the location of their grandparents).  The prediction did pretty well: here’s a figure showing the “predicted” location of each individual, labeled by actual country of. Note the close correspondence between prediction based on genes and actual country of origin based on self-report, and how individuals of the same color group together (meaning that genetically similar individuals tend to have geographically similar origins):

And here’s a bar graph showing how accurate one can predict the geographic origin of each individual from its genes.  The “accuracy” shows the discrepancy between the individual’s actual origin and the place of origin predicted by his/her DNA. It’s cumulative (accuracies must sum to 1 over the total distance, 2500 km), but the darkest bar at the bottom, for instance, shows the proportion of individuals in each country whose place of origin was assigned, by genetics, to within 400 km of their actual place of origin.

The ability to assign locations from genes alone is damn good; as the authors note:

As the fine-scale spatial structure evident in Fig. 1 [first figure shown above] suggests, European DNA samples can be very informative about the geographical origins of their donors. Using a multiple-regression-based assignment approach, one can place 50% of individuals within 310 km of their reported origin and 90% within 700 km of their origin (Fig. 2 and Supplementary Table 4, results based on populations with n.6). Across all populations, 50% of individuals are placed within 540 km of their reported origin, and 90% of individuals within 840 km.

Obviously, Europe has not been so intermixed genetically that you can’t diagnose where an individual’s ancestors came from.  This also means that if a an individual whose ancestors came from Europe, but who was unsure of where, was subject to this kind of genetic analysis, you could tell that individual with high probability where his ancestors resided.  Unfortunately, this is an expensive procedure, far more accurate than the DNA tests you can buy for about $125, but eventually you’ll be able to do this for a reasonable amount of money.

Given that the genetic differences between worldwide populations is substantially larger than differences among European countries, this method could obviously be used to diagnose an individual’s recent ancestry from any place in the world, assuming of course that one had huge samples of human genotypes, analyzed for many SNPs, from many places on Earth. That hasn’t been done yet, but I’m sure it’s in the works.  When that happens, you’ll be able to plunk down a hundred bucks and find out with pretty good accuracy where your ancestors resided.

As I said, this doesn’t show that there are discrete “races” in Europe, and I don’t think there are obviously discrete “races” anywhere these days, though there is large-scale genetic differentiation among worldwide population suggesting that such races once existed as relatively discrete and geographically isolated populations.  The discreteness that once existed, or so I think, is now blurring out as transportation and migration are beginning to mix the discrete groups into not a melting pot, but sort of a lumpy pudding of humanity.

What is clear is that, with considerable accuracy, you can diagnose an individual’s geographic origin from his genes.  Nearly everyone’s DNA contains reliable information about their recent and ancient past.  We are not all genetically alike. If we were, you couldn’t do studies like the one of Novembre et al.  But neither are we radically different genetically, for if we were, you wouldn’t need hundreds of thousands of genes for such accurate predictions.

______________

Novembre, J., T. Johnson, K. Bryc, Z. Kutalik, A. R. Boyko, A. Auton, A. Indap, K. S. King, S. Bergmann, M. R. Nelson, M. Stephens, and C. D. Bustamante. 2008. Genes mirror geography within Europe. Nature 456:98-101.

Guest post: The genetics of Christian redemption

February 28, 2012 • 10:49 am

Sigmund, who is becoming a regular around here, proffers a guest post on BioLogos‘s latest botched attempt to reconcile evolution with faith.

Sigmund enclosed this note along with his post:

By the way, I noticed that BioLogos is starting a series of guest posts with various invited creationist evangelical Christians—including William Dembski!

They claim to be initiating a ‘discussion’ with them, but I can’t help remembering the final lines from Orwell’s Animal Farm:

“The creatures outside looked from pig to man, and from man to pig, and from pig to man again; but already it was impossible to say which was which.”

_______

BioLogos explains the real meaning of evolution

by Sigmund

BioLogos continues its attempt to shoehorn the Jesus narrative into the theory of evolution with a new video entitled ‘Possibilities and Second Chances,  featuring Dr Rick Colling, a former professor of biology of Olivet Nazarene University in Bourbonnais, Illinois. Colling, who wrote the book Random Designer: Created From Chaos, To Connect With the Creator’ , which  tried to reconcile Christianity with modern science, resigned from Olivet Nazarene in 2009, two years after he was barred from teaching biology due to his advocacy of theistic evolution.  Unfortunately, from the evidence of the current video, one begins to suspect that the Nazarene administration’s attempt to prevent Colling from instructing students about evolution might not be an unmitigated mistake.

In the video Colling enlightens BioLogos viewers with his take on the true meaning of evolution.

“Evolution is not about the imposition of death and destruction and survival of the fittest.”

Well is it, but not just that. Amongst other things it’s also about differential reproductive success and it’s about neutral genetic drift. That is what he had in mind, isn’t it?

“Rather, it is about second chances.”

Pardon?

“To me, there is tremendous resonance there. When we talk about our God who gives us a redemptive second chance at life when we have no other hope, that evolution actually works that way, because it’s pre-emptive, a preparation for potential problems.”

How Colling plans to turn evolution into a story of redemption is going to take some explaining, so let’s see where he goes with this one.

“Our bodies contain thousands of genes, which duplicate like a computer back-up copy and can serve as raw material. When an organism encounters adverse environmental condition, this raw material can be used to help adapt and survive.”

Well, I guess some gene duplications could function in this way, but the computer back-up is a misleading analogy, suggesting, as it does, that the duplication is planned in case of future emergencies. That is getting perilously close to the idea of ‘preloading’ the genome. [JAC note: we know of no way that genetic variations can be fixed by selection if they’re useful only under conditions that haven’t yet occurred.]

“God is so creative, that he’s actually put into place a mechanism to start doing these gene changes in advance before they’re even needed. And God has given us a second change through the evolutionary process of creating duplicate genes that give rise to new raw material that give rise to new possibilities, and that really more accurately describes the process of evolution. It’s redemption, it’s possibility, and it’s hope.”

So God created the process of gene duplication in order to help evolution along and give us hope during environmental emergencies?

But a gene duplication giving rise to a positive outcome—such as a new gene that aids survival during adverse climate change—is going to be an exceedingly rare event, common, perhaps, over an evolutionary timescale, but not something any one of us can hope to experience during our lives. On the other hand, there is an adverse effect of gene duplication and amplification—one that most of us will experience either directly or among our family or friends: the development of cancer.

Did God put that process in place also? And if He did, then what exactly is the redemptive quality of the process that results in dozens of copies of the oncogene N-MYC in a child with neuroblastoma? Where is the hope in that?

If God really wanted to duplicate some genes that would give us a chance at redemption, why didn’t he give us a few extra copies of a tumor suppressor like the P53 gene?

What Colling is doing is simply cherry-picking aspects of evolutionary theory and ascribing those points to the good intentions of his God.

It’s evolutionary theory put through ‘Google Translate’, with the output set to ‘religious waffle’.

Kitteh contest: Darwin

February 28, 2012 • 7:28 am

Reader Phil submitted his ineffably cute kitten.  I’m trying to get a more recent picture since this was sent in May of last year (I have a huge backlog!).  In the meantime, enjoy Darwin:

Please find attached 4 pictures of Darwin McMiaou. He’s a six weeks-old orphan (his mom was killed by a dog a few days after he and his sisters were born). We’ve adopted him one and a half weeks ago, and I can say he’s adopted us too. We can’t move around the house without him following us. He’s very cuddly and always looking for our contact when he wants to sleep. He shares our bed, too. We were a bit worried about solid food and toilet training, but it turns out he’s a smart little fella and has posed no problems at all.


UPDATE:  Phil has sent me a recent picture of Darwin and an update—they found out it’s a female.  Will he rename her “Darwina”?

As for her story, well, it turns out she was female after all. Still very found of hugs, petting, biting and clawing off our hands. Favorite pastime: chirping at pigeons from the windowsill. Favorite toy: still her blue rabbit, but I don’t have contemporary pics right now, which is a shame since she out-sizes it by quite a stretch now.

Are there human races?

February 28, 2012 • 6:30 am

UPDATE:  I’ve received an email from a researcher who points out that two of my statements are either misleading or incorrect in view of more recent work. Here’s the email and links:

In your interesting blog article “Are there human races?”, you write:”As has been known for a while, DNA and other genetic analyses have shown that most of the variation in the human species occurs within a given human ethnic group, and only a small fraction between different races. That means that on average, there is more genetic difference between individuals within a race than there is between races themselves.”– But this is patently false. I Tal (2012b) I show that pariwise genetic distances, from within- and between-populations, are substantially divergent (in fact, for Fst=0.15, reflecting average intercontinental differentiation from SNPs, the averages differ by almost 50%).

Also, you ask:”I’m not aware that anybody has tested the accuracy of diagnosing a single indvidual’s geographic origin from her multilocus genotype; if such studies exist, please let me know.”– Yes. In Tal (2012a) I develop models that show that classification accuracy approaches 100% even for very close populations, given enough loci. I then analyze recent empirical studies of human populations under this framework.

Tal O, 2012a. The Cumulative Effect of Genetic Markers on Classification Performance: Insights from Simple Models. Journal of Theoretical Biology. Volume 293, 21 January, Pages 206-218.

Tal O, 2012b. Two Complementary Perspectives on Inter-Individual Genetic Distance. In Press, BioSystems.

__________________________

 

One of the touchiest subjects in human evolutionary biology—or human biology in general—is the question of whether there are human races.  Back in the bad old days, it was taken for granted that the answer was not only “yes,” but that there was a ranking of races (invariably done by white biologists), with Caucasians on top, Asians a bit lower, and blacks invariably on the bottom.  The sad history of biologically based racism has been documented in many places, including Steve Gould’s book The Mismeasure of Man (yes, I know it’s flawed).

But from that sordid scientific past has come a backlash: the subject of human races, or even the idea that they exist, has become taboo.  And this despite the palpable morphological differences between human groups—differences that must be based on genetic differences and would, if seen in other species, lead to their classification as either races or subspecies (the terms are pretty interchangeable in biology). Racial delimitation could, critics say, lead to a resurgence of racism, racial profiling, or even eugenics.

So do races exist?  The answer of Jan Sapp, a biology professor at York University in Toronto, is a firm “no”, as given in his new American Scientist piece “Race finished,” a review of two new books on human races (Race?: Debunking a Scientific Myth by Ian Tattersall and Rob DeSalle and Race and the Genetic Revolution: Science, Myth, and Culture, edited by Sheldon Krimsky and Kathleen Sloan).  As Sapp notes, and supports his conclusion throughout the review:

Although biologists and cultural anthropologists long supposed that human races—genetically distinct populations within the same species—have a true existence in nature, many social scientists and geneticists maintain today that there simply is no valid biological basis for the concept. The consensus among Western researchers today is that human races are sociocultural constructs.

Well, if that’s the consensus, I am an outlier.  I do think that human races exist in the sense that biologists apply the term to animals, though I don’t think the genetic differences between those races are profound, nor do I think there is a finite and easily delimitable number of human races.  Let me give my view as responses to a series of questions.  I discuss much of this in chapter 8 of WEIT.

What are races?

In my own field of evolutionary biology, races of animals (also called “subspecies” or “ecotypes”) are morphologically distinguishable populations that live in allopatry (i.e. are geographically separated).  There is no firm criterion on how much morphological difference it takes to delimit a race.  Races of mice, for example, are described solely on the basis of difference in coat color, which could involve only one or two genes.

Under that criterion, are there human races?

Yes.  As we all know, there are morphologically different groups of people who live in different areas, though those differences are blurring due to recent innovations in transportation that have led to more admixture between human groups.

How many human races are there?

That’s pretty much unanswerable, because human variation is nested in groups, for their ancestry, which is based on evolutionary differences, is nested in groups.  So, for example, one could delimit “Caucasians” as a race, but within that group there are genetically different and morphologically different subgroups, including Finns, southern Europeans, Bedouins, and the like.  The number of human races delimited by biologists has ranged from three to over thirty.

How different are the races genetically?

Not very different.  As has been known for a while, DNA and other genetic analyses have shown that most of the variation in the human species occurs within a given human ethnic group, and only a small fraction between different races. That means that on average, there is more genetic difference between individuals within a race than there is between races themselves. Nevertheless, there are some genes (including the genes for morphological differences such as body shape, facial features, skin pigmentation, hair texture, and the like) that have not yet been subject to DNA sequencing, and if one looked only at those genes, one would obviously find more genetic differences. But since the delimitation of races has historically depended not on the  degree of underlying genetic differences but only on the existence of some genetic difference that causes morphological difference, the genetic similarity of races does not mean that they don’t exist.

Further, one wouldn’t expect human “races” or ethnic groups to show substantial genetic differences—there hasn’t been enough time for those differences to accumulate given that most human groups arose since our migration out of Africa between 60,000 and 100,000 years ago.

Nevertheless, even if most human variation occurs within rather than between races, there are statistical differences between human groups that can, when combined, be used to delimit them.  Here’s a figure from the paper by Noah Rosenberg et al. (reference at the bottom) that uses these “multilocus” genotypes to distinguish human populations. Their study involved 1056 individuals studied from 52 geographic populations.  The genetic analysis was comprehensive, involving 377 autosomal microsatellite loci (“autosomal loci” means “genes not on the two sex chromosomes”).

Rosenberg et al. fed the genetic data into a clustering algorithm that sorts individuals into a pre-specified number of groups, K (they used Ks between 2 and 6).  I show below the data from predetermined clusters numbering 4,5, and 6.  That algorithm sorts out populations into pretty distinctive genetic groups (remember, this involves combining data from many genes): either 5 or 6.  At a sorting algorithm involving 5 groups, the authors note that the genetic clusters “corresponded largely to major geographic regions.” Those regions are roughly sub-Saharan Africa, Europe and the Middle East, Eastern Asia, Melanesia and Oceania, and the America. At K = 6, we get another group, the Kailash of northern Pakistan.

(Click to enlarge):


Of course, each of these groups can be more finely subdivided in terms of population structure: here are clustering algorithms used in determining substructure in America and the Middle East:

This shows the difficulty of answering the question of “how many races are there?” One could call Eurasians a race, or one could call Bedouins a race. It all depends on how finely you want to divide things up, and this is precisely what is expected if populations have evolutionary ancestry, which produces clusters of groups nested within each other.  What is clear, though, is that human populations are genetically different, and can be diagnosed as genetically different using multiple pieces of DNA.  Thus, although you may not be able to determine the geographic origin of a single person simply by looking at her morphology, you may be able to do that pretty accurately by combining information from lots of genes. I’m not aware that anybody has tested the accuracy of diagnosing a single indvidual’s geographic origin from her multilocus genotype; if such studies exist, please let me know.

Why do these differences exist?

The short answer is, of course, evolution.  The groups exist because human populations have an evolutionary history, and, like different species themselves, that ancestry leads to clustering and branching, though humans have a lot of genetic interchange between the branches!

But what evolutionary forces caused the differentiation?  It’s undoubtedly a combination of natural selection (especially for the morphological traits) and genetic drift, which will both lead to the accumulation of genetic differences between isolated populations.  What I want to emphasize is that even for the morphological differences between human “races,” we have virtually no understanding of how evolution produced them.  It’s pretty likely that skin pigmentation resulted from natural selection operating differently in different places, but even there we’re not sure why (the classic story involved selection for protection against melanoma-inducing sunlight in lower latitudes, and selection for lighter pigmentation at higher latitudes to allow production of vitamin D in the skin; but this has been called into question by some workers).

As for things like differences in hair texture, eye shape, and nose shape, we have no idea.  Genetic drift is one explanation, but I suspect, given the profound differences between regions, that some form of selection is involved.  In WEIT I float the idea that sexual selection may be responsible: mate preferences for certain appearances differed among regions, leading to all those physical differences that distinguish groups.  But we have no evidence for this.  The advantage of this hypothesis is that sexual selection operates quickly, and could have differentiated populations in only 50,000 years or so, and it also operates largely on external appearance, explaining why the genes for morphology show much more differentiation among populations than random samples of microsatellite genes, whose function we don’t know.

What are the implications of these differences?

Not much.  There are some medical implications.  As is well known to doctors, different populations have different frequencies of ailments.  Some of that could, of course, be due to cultural rather than genetic differences, but some is undoubtedly genetic, and that should be taken into account when diagnosing an individual.  Sickle-cell anemia, for example, is much more prevalent among sub-Saharan Africans and their descendants (e.g., American blacks brought over as slaves) than among Eurasians.  Ashkenazi Jews, too, have their own unique spectrum of genetic diseases.

Everyone wants to know, of course, if different races differ genetically in their abilities, especially intelligence.  While I think there may be statistical differences among races in these things, it’s not as obvious that sexual (or natural) selection would operate as strongly on genes involving these traits as on superficial external characteristics.  We just don’t know, and in the complete absence of data it is invidious to speculate on these things.  It’s just as scientifically unsupported to say, for example, that there is no difference among populations in mathematical ability as it is to say that there are differences.  In the absence of data, we must follow the apophatic theologians and remain silent.   And, at any rate, any such differences cannot be used to justify racism given the tremendous variation we see in other genes between members of different populations.

One can argue whether it’s even justifiable to scientifically study things like differences in IQ between populations given the political ramifications of finding differences.  I go back and forth on this, but tend to think that it’s more interesting scientifically to study the differences that we know exist—in things like eye shape and skin pigmentation—and try to figure out why evolution promoted those differences.

I haven’t talked much about Sapp’s review, as I find it tendentious; nor have I read the books he’s reviewing.  Perhaps I’ll change my mind about race after reading them, but based on what I know about human population differentiation, for now I think that “races” are biologically real (though we can’t delimit them precisely), and are certainly not “sociocultural constructs.” The “sociological constructs” thing is simply political correctness imposed on biological reality. In view of the morphological and genetic differences among human populations, how can such differences be “constructs”?

____________

Rosenberg, N. A., J. K. Pritchard, J. L. Weber, H. M. Cann, K. K. Kidd, L. A. Zhivotovsky, and M. W. Feldman. 2002. Genetic structure of human populations. Science 298:2381-2385.

The Mormons baptized Gandhi

February 27, 2012 • 6:05 pm

Not satisfied with converting all their ancestors, the Mormons got their sticky hands on the world’s most famous Hindu, Mahatma Gandhi, whose real name was Mohandas Karamchand Gandhi (“Mahatma” means “Great Soul,” a nickname coined by Tagore).

HuffPo has the details and proof:

A screen shot of the database page sent to HuffPost by Radkey [Helen Radkey, a former Mormon who researches this stuff] shows a proxy baptism for Mohandas Karamchand Gandhi was completed in a Salt Lake City Temple on March 27, 1996. The record has since been removed and Radkey said a subsequent search came up with “Unknown Name.”

A request to a church spokesman for comment on the alleged baptism by proxy of Gandhi was not immediately returned.

Too late—perhaps Gandhi has already doffed his dhoti and is wearing magic Mormon underwear in heaven.

I tell you, that’s one crazy religion.

Readers’ photos: cats and birds

February 27, 2012 • 11:55 am

Reader Bruce Lyon, responding to my request for wildlife photos, has responded in spades, sending great pictures of a wild cat and some birds taken in Costa Rica. Here’s his background (in the following, Bruce’s comments are the indented ones):

I spend a couple of weeks in Costa Rica each year on vacation with my family. I am a faculty member at the University of California at Santa Cruz (i.e. busy) so the trips to Costa Rica are my one opportunity each year to immerse myself in pure natural history and nature photography. Tropical natural history is hard to beat.  Given your recent trip to Costa Rica I thought a few photos of Costa Rican birds might be appropriate. I include a very small selection of birds (my speciality) from five trips to Costa Rica. I chose species that are both personal favorites and for which I had photos that I thought really brought the species to life. Given Jerry’s fondness for all things feline, I thought it was appropriate to include a couple photos of the world’s smallest spotted cat, the Oncilla.

First, the cat, an oncilla (Leopardus tigrinus), found in Central American and the Amazonian Basin of South America.  It’s smaller than a well-fed house cat, weighing 1.5 to 3 kg (3-7 lb). It’s a nocturnal hunter, hence the big eyes.  Bruce reports:

The Oncilla (Little Spotted Cat, Tiger Cat) is apparently the world’s smallest spotted cat. This animal was a rehab animal released into the forest at Volcan Arenal and it was provided with food. It became wild enough that it eventually found a mate and had a kitten. These animals are spectacular climbers and leapers—more like flying—and in the photo below the animal traveled about ten feet. A colleague who spent an enormous amount of time in the canopy of Panamanian forests studying harpy eagles says he frequently saw Oncillas chasing after monkeys in the canopy and easily following the monkeys across gaps between the trees.

Be sure to click on all the photos as they’re large!

The birds:

The tropics are loaded with frugivorous [fruit-eating] birds. Many nature lodges put out fruit tables (bird feeders with fruit) to attract these fruit eaters. This Chestnut-mandibled Toucan [Ramphastos ambiguus swainsonii] passed up the feeder at a lodge to go for wild food—palm fruit.

A great kiskadee (Pitangus sulphuratus):

Great Kiskadees are ubiquitous- in Costa Rica. Taxonomically they are flycatchers, but they also eat a lot of fruit. While I watched this individual it barfed up (regurgitated) four different seeds, all of which were very sticky and required considerable effort for the bird to detach the seed from its beak. For this seed, the bird had to wrap it around the branch, as shown in the right photo. It is likely that the seed stickiness serves some function in seed dispersal.


This black-faced solitaire (a thrush) was feeding on the white berries shown in the bottom right of the photograph.

And my favorite, a turquoise-browed motmot (Eumomota superciliosa) with its “racket-feathered” tail. When I was a graduate student doing a summer course in Costa Rica, I caught one of these in a mist net. I still remember holding it in my hand, marvelling at this little jewel of an animal. (It was released unharmed).

Turquoise-browed motmots are spectacular! Most species of motmots have bizarre tails with ‘racquets’ on the end. The tail feathers initially grow as normal feathers and the birds then remove some of the barbs to create the naked shaft (I suspect the barbs are designed to fall out easily). Troy Murphy at Trinity College has shown that both sexes use the tail to signal to predators—predator deterrence.

Readers are still invited to send me their best animal or plant photos.  I can’t promise to use them all, but I’ll try to use the good ones!

South Carolina: where atheists can’t be governor

February 27, 2012 • 9:14 am

In clear violation of the First Amendment of the American Constitution (“Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof”), it’s illegal for an atheist to be governor of South Carolina.

Here’s article 4, section 2 of the South Carolina Constitution:

SECTION 2. Qualifications of Governor.

No person shall be eligible to the office of Governor who denies the existence of the Supreme Being; and who on the date of such election has not attained the age of thirty years; and who shall not have been a citizen of the United States and a citizen and resident of this State for five years next preceding the day of election. No person while Governor shall hold any office or other commission (except in the militia) under the authority of this State, or of any other power. (1972 (57) 3171; 1973 (58) 48.)

In 1997, this law was declared unconstitutional by South Carolina Supreme Court in Silverman v. Caroll Campbell et al.

We affirm the circuit court’s holding that South Carolina Constitution art. VI, § 2 and art. XVIII, § 4 violate the First Amendment and the Religious Test Clause of the United States Constitution. The appeals from the denial of summary judgment are dismissed, and the matter remanded for further proceedings.

The plaintiff here was atheist Herb Silverman, an emeritus math professor and founder of the Secular Coalition of America. He describes his frustrating (and humorous) quest to run for governor (and become a notary, which also requires swearing allegiance to God) in a piece called,  “The candidate without a prayer,”  apparently morphing into an upcoming book with the same title. Silverman also blogs at HuffPo. (See also his piece in The Washington Post.)

Meanwhile, as far as I can determine, the illegal provision is still there in the South Carolina constitution, at least in the latest version online.  Presumably it’s awaiting appeal to the United States Supreme Court.

Here’s Silverman debating Uncle Karl in Charleston on the topic, “Does science make belief in God harder or easier?”  Giberson admits explictly (at 10:45) that God raised Jesus from the dead.  At 12:05 he says that Jesus was resurrected to atone for sin.  I would also have asked him about the virgin birth and the Immaculate Conception.

h/t: Eli

Dawkins comes for the Archbishop, and can there be evidence for God?

February 27, 2012 • 5:28 am

Last Thursday Richard Dawkins had a debate/conversation with Rowan Williams, the Archbishop of Canterbury, in the Sheldonian Theater at Oxford.  The topic: “The nature of human beings and the question of their ultimate origin.” I must confess that I haven’t yet seen the conversation, which I present in its entirety in the video here, but readers who have seen it should weigh in below.

The Independent gives the debate a lukewarm review:

Yesterday, the university hosted what seemed tantalisingly like a similar clash of great minds, between the Archbishop of Canterbury, Rowan Williams, and Professor Richard Dawkins – like Huxley, a bulldog on behalf of Darwin’s theories. But anyone hoping for a dust-up would have been sorely disappointed, for the conversation was conducted with utmost politeness. The cleric even confessed his belief in evolution, and agreed with Dawkins that humans shared non-human ancestors. Wilberforce would be turning in his grave – assuming, as Williams does, that the soul survives death . . .

Rather than arguing, Dawkins and Williams seemed intent on finding areas of agreement. Did the Archbishop agree that there was probably no “first man”, that human evolution was gradual, and that – in Dawkins’ formulation – no pair of Homo erectus parents gazed down proudly at their Homo sapiens newborn? He did. “The Pope thinks that,” Dawkins claimed. “I’ll ask him sometime,” Williams replied. . .

They did, finally, come to verbal blows – or gentle nudges, at least – over the origins of the universe. “The writers of the Bible, inspired as I believe they were, were not inspired to do 21st-century physics; they were inspired to pass on to their readers what God wanted them to know,” Williams argued. “In the first book of the Bible is the basic information – the universe depends on God, humanity has a very distinctive role in that universe, and humanity has made rather a mess of it.”

“I am baffled,” responded Dawkins, “by the way sophisticated theologians who know Adam and Eve never existed still keep talking about it.” God, he said, “cluttered up” his scientific worldview. “I don’t see clutter coming into it,” Williams replied. “I’m not thinking of God as an extra who has to be shoehorned into it.”

Once more we hear, from a sophisticated archbishop, that the Bible isn’t a science textbook, but still contains things that God wanted people to know. (Note that Williams admits that the Bible was somehow written under God’s “inspiration.”)  What, exactly, were those things?  Are we tainted by Original Sin or not? What, exactly, is our “very distinctive role” in the universe? And how did we make a mess of it, aside from environmental despoilation? And did god want us to know that it’s our duty to kill adulterers, or that homosexuality is an abomination? By what warrant does Williams know which parts of the Bible are metaphorical, which are meant literally, which convey those timeless truths of God, and which are to be ignored?

Anyway, the debate:

Richard has written his own analysis of the debate—and of the attending publicity, including his “admission that God might exist”—in a piece at his website: “No blood on the carpet. How disappointing.”  Here are two good or intriguing bits:

It’s hard to resist a feeling of “You can’t win”. On the one hand we ‘horsemen’ and ‘new atheists’ are attacked, often aggressively and stridently, for being aggressive and strident. On the other hand, when journalists or religious apologists actually meet us and we turn out to be courteous and civilised, they accuse us of climbing down, “admitting” or “confessing” that we have changed, when actually we are behaving exactly as we always have. They seem to feel let down when they discover that the real people aren’t anything like the way they so relentlessly portray us; as if, since they’ve gone to the trouble of inventing extravagant caricatures of us, we should at least have the decency to live up to them in real life.

And this:

I am actually drawn to the Steve Zara / PZ Myers point that it is hard to think of any evidence that would in principle be capable of convincing me of a god’s existence (a trick, or a hallucination, or insanity, or even a visitation by an evolved super-human from outer space would always be more probable). But I didn’t feel like raising this in the Sheldonian, where it would have been so far off the radar of either of my two colleagues as to lead to no fruitful exchange. There was also the risk of a blast of epistemic incomprehensibility from the philosophical referee. And that would have been no way to finish off a civilised evening.

Here I disagree with Richard, not about not mentioning this in the Sheldonian (I probably would have done that, though), but about evidence for God. I’ve posted before that although I’m a diehard (i.e., 6.995) atheist, I cannot say for sure that there is no God, and there is some evidence that would convince me of one.  The hypothesis of a supernatural, omnipotent being that can do anything can in principle be supported with evidence.

Richard says that one can’t distinguish that evidence from the actions of an evolved alien or super-human, but I’m willing to provisionally accept that evidence as “god” pending more data.  Suppose that the Bible had made detailed prophecies that came true, and whose truth wasn’t brought about by the prophecies themselves? Or if we found secret divine messages coded in our DNA?  What if prayers always worked, but only prayers uttered by a Jew importuning Yahweh? What if amputees who visited Lourdes regrew their limbs? (Ebon Musings has put together a list of evidences for God that he’d find convincing.)

If a divine, miracle-working being appears who has characteristics comporting with those of some faith, then I think it’s okay to provisionally accept that being as “god.”  We can worry later about whether it’s an “evolved alien or super-human” (see the take on this at Daylight Atheism).  I know some readers will disagree, but remember that this is about evidence that I would accept as a scientist.  If other scientists disagree, then we have a controversy. It won’t be resolved, of course, because such a being almost certainly won’t appear.

If Richard really accepts the idea of God as a scientific hypothesis, as he seemed to do in The God Delusion, then presumably there’s evidence that could confirm that hypothesis. If there isn’t, then it’s still a hypothesis, but not a scientific one, and one can reject it on first principles without having to deal with “counterevidence” like the existence of evil.  Or, like P.Z., Richard might consider the hypothesis of God as incoherent, in which case it’s not worth discussing at all.