In the previous post Carol Worthman: From Human Development to Habits of the Heart, I covered two of Carol’s recent papers. Just after that I discovered a great lecture by Carol, where she covers her work on “Habits of the Heart: Life History and the Developmental Neuroendocrinology of Emotion Regulation.” So now you can see her in action!
Carol Worthman, a mentor of mine at Emory University and a real leader in doing neuroanthropological research (even if she might call it “biocultural”), has two recent articles out that I really want to highlight.
The first is The Ecology of Human Development: Evolving Models for Cultural Psychology. Here is the abstract, part of a whole special issue in the Journal of Cross-Cultural Psychology on the work of the husband-wife team John Whiting and Beatrice Whiting:
The Whiting model aimed to provide a blueprint for psychocultural research by generating testable hypotheses about the dynamic relationships of a culture with the psychology and behavior of its members. This analysis identifies reasons why the model was so effective at generating hypotheses borne out in empirical research, including its foundational insight that integrated nature and nurture, its reconceptualization of the significance of early environments, and its attention to biopsychocultural dynamics active in those environments.
Implications and the evolution of the ecological paradigm are tracked through presentations of three current models (developmental niche, ecocultural theory, bioecocultural microniche) and discussion of their related empirical literatures. Findings from these literatures converge to demonstrate the power of a developmental, cultural, ecological framework for explaining within- and between-population variation in cultural psychology.
The figure above is from this paper, and represents Carol’s own model for understanding human development. But the real point that Carol wants to make in emphasizing these three models goes as follows:
All of these models share a concern for how the cultural ecology of affect and affect regulation drive psychobehavioral development, competence, and well-being or health. Whoever has looked has found linkages among cultural practices, stress physiology, and emotion regulation. Note that each of these models foregrounds the development of emotion and emotion regulation and de-emphasizes classic knowledge acquisition. Although there are important reasons for this emphasis (Damasio, 2005), a reconsideration of what constitutes “knowledge” and more systematic investigation of the linkages between emotion and knowledge might prove valuable (588).
The second article is Habits of the Heart: Life History and the Developmental Neuroendocrinology of Emotion. This article was part of a special issue on Advances in Evolutionary Endocrinology in the American Journal of Human Biology. Here is Carol’s abstract:
The centrality of emotion in cognition and social intelligence as well as its impact on health has intensified investigation into the causes and consequences of individual variation in emotion regulation. Central processing of experience directly informs regulation of endocrine axes, essentially forming a neuro-endocrine continuum integrating information intake, processing, and physiological and behavioral response. Two major elements of life history—resource allocation and niche partitioning—are served by linking cognitive-affective with physiologic and behavioral processes. Scarce cognitive resources (attention, memory, and time) are allocated under guidance from affective co-processing. Affective-cognitive processing, in turn, regulates physiologic activity through neuro-endocrine outflow and thereby orchestrates energetic resource allocation and trade-offs, both acutely and through time. Reciprocally, peripheral activity (e.g., immunologic, metabolic, or energetic markers) influences affective-cognitive processing.
By guiding attention, memory, and behavior, affective-cognitive processing also informs individual stances toward, patterns of activity in, and relationships with the world. As such, it mediates processes of niche partitioning that adaptively exploit social and material resources. Developmental behavioral neurobiology has identified multiple factors that influence the ontogeny of emotion regulation to form affective and behavioral styles. Evidence is reviewed documenting roles for genetic, epigenetic, and experiential factors in the development of emotion regulation, social cognition, and behavior with important implications for understanding mechanisms that underlie life history construction and the sources of differential health. Overall, this dynamic arena for research promises to link the biological bases of life history theory with the psychobehavioral phenomena that figure so centrally in quotidian experience and adaptation, particularly, for humans.
In this second article, Carol is tying her work back into evolutionary theory. If the first took up more the cultural/psychological side, then here we are grounded in the mechanisms and ideas of biological anthropology. She writes here:
Given the evidence of gene-environment interactions and developmental effects discussed above, combinations of history and circumstance will condition the phenotypes generated from the genetic structure, and thus influence the impact of that structure on corresponding experience, welfare, behavior, and the balance of selective pressures upon genetic diversity. Such gene-environment interactions and their consequences for function and welfare deserve investigation across a wide range of human cultures and conditions. Such study bears exciting possibility for unlocking dynamics among culture, social conditions, the nature and distribution of social niches, and selection pressures operating on allelic variants (779).
Link to citation/abstract for Carol Worthman’s The Ecology of Human Development: Evolving Models for Cultural Psychology.
Link to citation/abstract for Carol Worthman’s Habits of the heart: Life history and the developmental neuroendocrinology of emotion.
The United States recently ranked 20th out of 21 rich countries in a UNICEF study of child well-being. The effects of childhood can last a life-time. Darcia Narvaez, writing with Jaak Panksepp and Allan Schore, argue in their post The Decline of Children and the Moral Sense:
American culture may be deviating increasingly from traditional social practices that emerged in our ancestral “environment of evolutionary adaptedness” (EEA). Empathy, the backbone of compassionate moral behavior, is decreasing…
In fact, the way we raise our children it seems that the USA is increasingly depriving them of the practices that lead to well being and a moral sense.
Together Narvaez and Panksepp are organizing a conference on Human Nature and Early Experience: Addressing the “Environment of Evolutionary Adaptedness”, where Schore will be one of the featured speakers.
Charles Darwin had high hopes for humanity. He pointed to the unique way that human evolution was driven in part by a “moral sense.” Its key evolutionary features are the social instincts, taking pleasure in the company of others, and feeling sympathy for fellow humans. It was promoted by intellectual abilities, such as memory for the past and the ability to contrast one’s desires with the intentions of others, leading to conscience development, and, after language acquisition, concern for the opinion of others and the community at large…
What Darwin considered the moral-engine of positive human thriving may be under threat. Ill-advised practices and beliefs have become normalized without much fanfare, such as the common use of infant formula, the isolation of infants in their own rooms, the belief that responding too quickly to a fussing baby is spoiling it, the placing of infants in impersonal daycare, and so on. We recommend that scientists and citizens step back from and reexamine these common culturally accepted practices and pay attention to potential life-time effects on people. It is an ethical issue.
Intellectual labels are always a tricky business, necessary for talking about ideas and suggesting that a theorist is in a particular ideological neighborhood. Yet, they can drag along so much baggage that they become self-defeating, evoking instant resistance or inevitable misinterpretation if poorly used. In the best of cases, they can help to create a clear identity for innovative work in an academic field, speeding the effort to carve out a space for ideas in a cluttered terrain of thought. Deployed well, they can help to clarify and orient us; applied clumsily, they become intellectual invective, prematurely close off discussion or debate, and substitute labeling for thinking.
Today, I want to write briefly about ‘neuroanthropology’ as a badge, but spend more time on ‘neuroconstructivism,’ as it’s a term that sometimes gets associated with the sort of research and thinking that we are advocating here at Neuroanthropology.net. In a sense, this piece is written for non-anthropologists, to help them understand why they might get a really strange reaction from an anthropologist colleague if they start talking excitedly about new ‘neuroconstructivist’ perspectives.
We’ve obviously decided that ‘neuroanthropology’ is one of the labels that we find helpful. We stand by the neologism, even though some of our readers have described our choice of terms ‘deplorable,’ and we’ve sometimes had to struggle against the term’s use elsewhere. For example, Oliver Sachs, the wonderful chronicler of the lived worlds of people with severe brain lesions, often calls himself a ‘neuroanthropologist,’ as Jovan Maud at Culture Matters pointed out to me and Daniel highlights in a recent, more thorough post on the relation of what we’re doing to what Sachs has done (see also Neuroanthropology).
Nicholas Kristof has an op-ed today, How to Raise Our I.Q. He opens with a standard version of the individual meritocracy argument, that IQ is largely inherited:
Poor people have I.Q.’s significantly lower than those of rich people, and the awkward conventional wisdom has been that this is in large part a function of genetics. After all, a series of studies seemed to indicate that I.Q. is largely inherited. Identical twins raised apart, for example, have I.Q.’s that are remarkably similar. They are even closer on average than those of fraternal twins who grow up together.
If intelligence were deeply encoded in our genes, that would lead to the depressing conclusion that neither schooling nor antipoverty programs can accomplish much. Yet while this view of I.Q. as overwhelmingly inherited has been widely held, the evidence is growing that it is, at a practical level, profoundly wrong.
Kristof cites Richard Nisbett’s new book Intelligence and How to Get It: Why Schools and Cultures Count. I covered some of Nisbett’s work in the post IQ, Environment and Anthropology, and Jim Holt gave a strong review of the book recently in the NY Times. The publisher’s home page simply says that this book is a “bold refutation of the belief that genes determine intelligence.”
Poverty Poisons the Brain was one of our most popular posts last year. Recent research has brought that topic back into public light. It’s good research, but today I will get critical about what really matters in our emerging realization that social disadvantage results in neurological disadvantage.
Gary Evans and Michelle Shamberg recently published a PNAS paper, Childhood Poverty, Chronic Stress and Working Memory (pdf). Here’s the abstract:
The income–achievement gap is a formidable societal problem, but little is known about either neurocognitive or biological mechanisms that might account for income-related deficits in academic achievement. We show that childhood poverty is inversely related to working memory in young adults. Furthermore, this prospective relationship is mediated by elevated chronic stress during childhood. Chronic stress is measured by allostatic load, a biological marker of cumulative wear and tear on the body that is caused by the mobilization of multiple physiological systems in response to chronic environmental demands.
The Evans and Shamberg paper has gotten prominent media attention. Over at Wired, Poverty Goes Straight to the Brain got an enormous number of diggs. Brandon Keim’s opening lines are, “Growing up poor isn’t merely hard on kids. It might also be bad for their brains. A long-term study of cognitive development in lower- and middle-class students found strong links between childhood poverty, physiological stress and adult memory.”