Calvin the theologian and Calvin the theoretical neurobiologist

John Calvin, a Theologian from Strasbourg died the day before I was born. He taught an austere form of personal ethics supporting good hospitals, a proper sewage system, protective rails on upper stories to keep children from falling from tall buildings, special care for the poor and infirm, and the introduction of new industries.

Women on tests update: response to stress

A while ago, I posted an overly-long discussion of recent research on the ‘math gap’ between boys and girls on standardized testing (Girls closing math gap?: Troubles with intelligence #1). That posting discussed several studies published in Science that have shown the gap in average math scores between boys and girls is not set in stone. In one paper, an increase in the test pool brought on by the No Child Left Behind program, with mandatory universal tests instead of exams only for those wishing to go to college, caused the gap in average scores to disappear; in the other paper, a decrease in the ‘math gap’ was found to correlate with other measures of greater gender equality in European states.

As I pointed out in the previous post, however, many commentators suggest that it is not the gap in average test scores that really matters; rather, these critics argue that the different variance in boys’ and girls’ scores explains the disproportionate number of boys who produce exceptional scores (as well as exceptionally bad scores), and thus the marked gap of men and women in PhD math programs, in prestigious prizes for physics and related subjects, and in related fields like engineering. In the earlier post, I argued that even if this greater variance showed up reliably across all testing populations, what exactly was being illuminated was still not clear; that is, many other explanations–other than that men had better ‘math modules’ in their brains, or greater ‘innate’ mathematics ability, or something like that–could explain even very stable differences in math performance. At the time I suggested a number of other possibilities, such as sex differences in stress response during testing, as other possible explanations for even a universal ‘math gap’ (which still had to contend with studies like the two in Science which severely undermined the assertion of universality).

As if on cue, I stumbled upon a video and accompanying article in Science Daily on differences in stress responses among men and women: Neuroscientists Find That Men And Women Respond Differently To Stress (but don’t click on that link — keep reading!). Stress is a good candidate to explain a test-taking gap because the observable physiological processes offer abundant evidence that men and women don’t respond to stress in exactly the same way (although there are underlying commonalities). For example, stress causes different diseases in men and women, and some long-term psychological disorders that demonstrate sex-linked disparities seem to emerge from stress.

Unlike the ‘black box’ explanation that boys and simply better at math or evidence greater variability in innate ability, with no observable neural correlate or plausible explanatory mechanism, in variation in stress response we have a clear candidate for male-female difference that plausibly affects their performance and even physiology (for example, in different stress-related diseases).

Cultural Neuroscience

Shihui Han and Georg Northoff have just published Culture-Sensitive Neural Substrates of Human Cognition: A Transcultural Neuroimaging Approach. This article will prove foundational for “cultural neuroscience,” a term Han & Northoff use near the end of the article. I highly recommend that everyone read the full version (pdf), but will outline and comment on it here.

In this Perspectives piece in Nature Neuroscience Reviews, Han and Northoff review the evidence on how culture influences neural mechanisms, highlight the need to integrate social neuroscience and cultural cognition research, argue for transcultural neuroimaging as an effective method for cultural neuroscience, and lay out implications for the future of this emerging field.

But if you don’t take my word for it, here’s their abstract:

Our brains and minds are shaped by our experiences, which mainly occur in the context of the culture in which we develop and live. Although psychologists have provided abundant evidence for diversity of human cognition and behaviour across cultures, the question of whether the neural correlates of human cognition are also culture-dependent is often not considered by neuroscientists. However, recent transcultural neuroimaging studies have demonstrated that one’s cultural background can influence the neural activity that underlies both high- and low-level cognitive functions. The findings provide a novel approach by which to distinguish culture-sensitive from culture-invariant neural mechanisms of human cognition.

Cultural Effects on Cognition

Han and Northoff systematically cover research on “cultural effects on cognition,” including perceptual processing, attentional modulation, language and music, and number representation and mental calculation. Their Figure 1, presented below, summarizes research on culture and attention, highlighting context-dependent differences in attention between Americans and East Asians.

Girls closing math gap?: Troubles with intelligence #1

In a January 2005 speech, Harvard President Lawrence Summers provoked the proverbial firestorm by suggesting that women lacked the ‘intrinsic aptitude’ of women for math, science and engineering (story in the Boston Globe on the incident). Summers was merely stating out loud what many people believe: that inherent differences between men and women cause significant inequalities in aptitude for math (and presumably also for art history, Coptic studies, or cultural anthropology, but they usually get a lot less attention…).

A recent report in Science by Janet S. Hyde and colleagues, ‘Gender Similarities Characterize Math Performance,’ used a mass of standardized testing data generated under the No Child Left Behind program to compare male and female performance and found that the scores were more similar than different. The gap in average performance on math tests has shrunk significantly since the 1970s, disappearing in most states and grades for which the research team could get good data. According to Marcia C. Linn of the University of California, Berkeley, one of the co-authors of the study: ‘Now that enrollment in advanced math courses is equalized, we don’t see gender differences in test performance. But people are surprised by these findings, which suggests to me that the stereotypes are still there.’

From the way that this report has been discussed, it seems clear that the data has not settled this question in many people’s minds. Tamar Lewin of The New York Time covered the story in (’Math Scores Show No Gap for Girls, Study Finds‘) provoking comments on a wide range of websites, including some who insisted that the team led by Hyde missed entirely the point being made by Summers or that Lewin had misread the study (some accusing her of feminist bias). In contrast, Keith J. Winstein of The Wall Street Journal focused not on the average scores, but on the results at the top end of the bell curve, writing, Boys’ Math Scores Hit Highs and Lows, which highlights the discussion of variance in boys’ scores.

Although I briefly want to go over the study and the way its being interpreted, I’m more interested in the shift in test scores over time because I think that the movements in these numbers, including gaps that disappear over time (or don’t), point to a basic problem in the tests themselves. Well, not a problem in the tests—they’re very sophisticated instruments for assessing certain kinds of performance on selected tasks—but rather with the common assumption about what these tests actually reveal and the nature of ‘math ability.’ For me, this larger point is more important for neuroanthropology because it applies to far more than just the ‘math gap.’

The Cultural Brain in Five Flavors

By Daniel Lende

Next week is the Critical Neurosciences workshop, where I will help lead a discussion of the cultural brain. So I better figure out what I want to say!

Thinking about it yesterday, I came up with this. Rather than one “cultural brain” and lots of arguing about what that means, I will argue that we have five distinct varieties of the cultural brain to consider.

Each flavor deals with a different sort of problem at the intersection of human culture and neuroscience. I will outline these different intersections below, and provide links to our posts to give further depth.

Here are our five flavors:

-The Symbolic Brain: Culture, meaning and the brain combined
-The Inequality Brain: Bad outcomes through society, power, and the brain
-The Theory Brain: Neuroscience impacts social science theory
-The Brain Transformed: Social science impacts brain theory
-The Critical Brain: Taking down bad brain justifications and examining the cultural uses of the brain

The Symbolic Brain

The symbolic brain represents the increasing convergence of work in anthropology and in neuroscience on questions of meaning, symbolism, subjective experience, and behavior. To take an example from my own work, understanding compulsive drug use has required that I examine how processes of attention and behavioral involvement are altered by consistent drug use and how people interpret their own use, from the reasons they had to use to what the experience of use represents to them.

In many ways, this work focuses on a central problem raised but not resolved by Clifford Geertz when he wrote that we should treat human behavior as “symbolic action—action, which, like phonation in speech, pigment in painting, line in writing, or sonance in music, signifies (1973: 9).” Today, rather than reducing that significance to either a cultural pattern or a brain function (both determinist approaches), people interested in the cultural brain are looking for synergies between different domains of research.

Get into trance: Felicitas Goodman

Dr. Felicitas Goodman

Some readers may have thought I was doing my little anthropologist’s quibble with the research on gene expression in meditation in Relax your genes, when I wrote, ‘I’d be surprised if variations in these techniques (such as those that use chanting or movement, for example) had no effect at all on the resulting neural, cellular, and perhaps even genetic processes.’ Some of you might have thought to yourselves, ‘Sure, Greg, you always say stuff like that — you’re paid to say stuff like that as an anthropologist.’ But one of the things I was thinking about was the work of the late anthropologist, Felicitas Goodman, which I hadn’t really discussed at all on Neuroanthorpology.

I stumbled across the webpages for the Felicitas Goodman Institut (the page is in German), and the English discussion of her work, Ritual Body Postures and Ecstatic Trance, by Nana Nauwald, and the webpage for The Cuyamungue Institute, which Goodman founded, this morning. A bit of searching turned up an interview with Prof. Goodman at Conversations for Exploration.

Goodman’s own biography is pretty fascinating; she didn’t do her PhD in anthropology until she was in her 50s, already a veteran German professor at Ohio State where she emigrated after leaving Germany with an American husband (Glenn). She went on to teach anthropology at Denison University (Ohio), and is best known for her contributions to the study of ecstatic states, including trance and glossalalia (speaking in tongues). She wrote a number of works, including Where the Spirits Ride the Wind: Trance Journeys and Other Ecstatic Experiences and Speaking in Tongues: A Cross-Cultural Study of Glossolalia (now out in a new edition, according to Amazon). After falling in love with the area around Santa Fe, Goodman helped to found The Cuyamungue Institute in New Mexico, which, according to the institute’s website, ‘continues her research into altered states of consciousness and holds workshops about the postures which she admits are but one door to alternate reality.’

Sex differences in the brain

Graphic from Slate

I fear that I don’t link enough to Mind Hacks because I kind of assume that anyone who regularly reads us also checks out Vaughn’s excellent work over there. But he’s clued me into a series of articles on Slate that are excellent in his piece, Selling the ‘battle of the sexes.’ I won’t write something derivative here: you should really go read the piece by Vaughn and then link through to the series on Slate, starting with The Sex Difference Evangelists on several recent books that push the ’sex differences are in the brain’ argument despite conflicting data. Vaughn nicely sums up the series by Amanda Schaffer:

Of course, there are cognitive differences between men and women, but the punchline of almost all sex difference research is that the extent of the difference between any two individuals, be they male or female, tends to vastly outweigh the average difference between the sexes.

Furthermore, while some of these books suggest the differences are innate many studies have found the differences change markedly over time and are influenced by cultural or social factors.

The series is well-researched, easy to digest and looks at the areas of communication, empathy, maths ability and development during childhood. It’s also accompanied by a three-part video discussion, which tackles similar issues.

And, as a bonus, when you link through to the material on Slate, there’s heaps of other links, including related book reviews, video segments, and other items (although some of it is not as solid as Schaffer’s work).
Graphic from Slate: http://www.slate.com/id/2194486/entry/2194488/.

Cabbies’ brains

The BBC has a nice piece covering the continuing research of Prof. Eleanor Maguire (Wellcome Institute of Neurology, University College London) on the distinctive development of the hippocampus in the brains of London taxi drivers: Taxi drivers’ brains ‘grow’ on the job. Prof. Maguire’s research in this area is pretty extensive (see publication list). She’s found a great naturally occurring experiment in the brains of cabbies who have to navigate London’s notoriously byzantine downtown streets.

As the BBC report describes, driving a cab in London is difficult and demands a well-developed knowledge of urban geography:

In order to drive a traditional black cab in London drivers have to gain “the knowledge” - an intimate acquaintance with the myriad of streets in a six-mile radius of Charing Cross.

It can take around three years of hard training, and three-quarters of those who embark on the course drop out, according to Malcolm Linskey, manager of London taxi school Knowledge Point. “There are 400 prescribed runs which you can be examined on but in reality, you can be asked to join any two points,” he told BBC News Online.

Chicks dig jerks?: Evolutionary psych on sex #1

In our continuing exploration of facile examples of ‘evolutionary’ explanations for human behavior (usually described instead as ‘human nature’), I have another couple of exhibits: Do Jerks Get Laid More?, a great attack on recent research by Jill Filopovic at Feministe (h/t: Alternet); and Science Daily’s story, Women Have Not Adapted To Casual Sex, Research Shows (which I’ll discuss in the next posts). Daniel already discussed some of the recent research on homosexuality in The Gay Brain: On Love and Science, but this piece, the first of two, is dedicated to recent ‘evolutionary’ work on male-female relations, especially arguments about what is ‘natural’ in sexuality including that all-important question, ‘What do women want?’

Some of the problems that beset these articles are pretty general objections a person could have to evolutionary psychology, so I feel like I want to go over them a little bit (but I’ll try to keep it short).

Why women like bad boys: ev psych explains

Jill Filopovic discusses a story, Do Jerks Get Laid More? Good news for psycho-narcissists, by Jessica Wakeman, which is commentary on a story in New Scientist, Bad guys really do get the most girls (a similar piece also appeared on ABC News). In other words, this story has been ricocheting around the Internets for a while, getting reposted and commented upon all over the place (such as here, here, here and, my favourite, here, where democracy confirms ev psych stereotypes). With all sorts of people having things to say, some share a bit too much about their own personal lives and some involve cueing up familiar cliches (’nice guys finish last,’ for example, is a favourite).

The Gay Brain: On Love and Science

A lot of controversy and blogging about the gay brain of late. Here’s the Savic and Lindstrom paper that got the fray started, with Mind Hacks’ accompanying coverage on the Return of the Gay Brain.

Shortly afterwards, Vaughan proposed “hard wired” as one of the worst psychobabble terms. For me, the fixation on biological determinism is the larger, and worse, cultural concept behind that. So I propose leaving behind biological claims for identity. It just gives us claptrap like the opening lines from the New Scientist news report, “Brain scans have provided the most compelling evidence yet that being gay or straight is a biologically fixed trait.”

Compelling evidence? While there is interesting work on biology and sexuality (the LA Times covers some of it), there is plenty to doubt about the present work, as the Neurocritic points out quite well here and here. This sort of work represents bad brain science: reported claims overreaching the evidence, an often notable lack of comparative work and appropriate controls, little longitudinal analysis, and on and on.

The worst thing about it? The science, whatever it turns out to be, cannot take us from is to ought.

To add my two anthropological cents, human sexuality is varied. Trying to shoehorn sexuality into one socially and politically charged box just does not work well from an anthropological point of view. As one example, men in some cultures go through different life stages, and in some of those stages homosexuality is the normal way of being, whereas at other times heterosexual relations are the norm. To speak personally, I’ve known people who have had an array of partners in their lives, individually recreating what cultures like the Etoro have shown us ethnographically.

On the neuroplasticity and experience/behavior side, this type of approach generally leaves out something every consenting adult knows. Sex matters! The experience of a sexual encounter helps shape our desires, our pleasures, our associations.

But there is something that matters more to me, and most of the people I know, than sex. LOVE. All this debate about cerebral asymmetries and biological determinism misses the human point. Love matters.

Who cares whether sex between whatever combination of men and women is or is not natural? Love makes a much bigger difference in people’s lives. Love between two committed partners, love of a parent for a child, love of family and friend and groups finding common bond.

Love holds us together, whereas the debates over how gay our brains may or may not be aims to divide us, to heighten identity politics at the expense of those experiences and behaviors whose impact lasts longer. We sacrifice the strength of intimacy to proclaim the supposed facts of science.

There are those who will say that knowing the nature of the problem (how easy to slide from one sense of the problem to another) will help us make better determinations about what to do, that more information will lead to better decisions. Or that being able to claim the mantle of biologically innate will help in the fight against the other side.

I would counter that these sorts of assertions cut entirely against the grain of the society we have built, whether that is a liberal vision of equality before the law or a conservative vision that government should not dictate people’s private choices. But that vision gets sacrificed at the altar of proclamations of moral superiority and the exercise of vindictive power.

Science, with its claims of facts and evidence, steps so easily into that arena, declaring this and that truth. In doing that, the scientists are forgetting what matters, both about science and about human experience.