Beyond the apparent ethical and moral objections to the invasive nature of demanding genetic testing for Indigenous peoples, a crucial question is one of feasibility: even if you decided to genetically test for race, is this possible? It might come as a surprise to non-geneticists that actually, from a genetic perspective, race is not a particularly stable concept.
This is exponentially difficult for people who might have fewer sequenced ancestors or relatives; without the reference for genetic variation, it can be even harder to trace their genetic ancestry. Such is the case for Indigenous Australians, for which there is a distinct lack of available genetic data (especially compared to European-descended Australians).
The non-genetic components
The genetic non-identifiability of race is but one aspect which contradicts the rationality of genetic race testing. As we discussed in the previous post on The G-CAT, the connection between genetic underpinning and physicality is not always clear or linear. The role of the environment on both the expression of genetic variation, as well as the general influence of environment on aspects such as behaviour, philosophy, and culture necessitate that more than the genome contributes to a person’s identity. For any given person, how they express and identify themselves is often more strongly associated with their non-genetic traits such as beliefs and culture.
These factors cannot reliably be tested under a genetic framework. While there may be some influence of genes on how a person’s psychology develops, it is unlikely to be able to predict the lifestyle, culture and complete identity of said person. For Indigenous Australians, this has been confounded by the corruption and disruption of their identity through the Stolen Generation. As a result, many Indigenous descendants may not appear (from a genetic point of view) to be purely Indigenous but their identity and culture as an Indigenous person is valid. To suggest that their genetic ancestry more strongly determines their identity than anything else is not only naïve from a scientific perspective, but nothing short of a horrific simplification and degradation of those seeking to reclaim their identity and culture.
The non-identifiability of genetic race
The science of genetics overwhelmingly suggests that there is no fundamental genetic underpinning of ‘race’ that can be reliably used. Furthermore, the impact of non-genetic factors on determining the more important aspects of personal identity, such as culture, tradition and beliefs, demonstrates that attempts to delineate people into subcategories by genetic identity is an unreliable method. Instead, genetic research and biological history fully acknowledges and embraces the diversity of the global human population. As it stands, the phrase ‘human race’ might be the most biologically-sound classification of people: we are all the same.
Note: For some clear, interesting presentations on the topic of de-extinction, and where some of the information for this post comes from, check out this list of TED talks.
The current conservation crisis
The stark reality of conservation in the modern era epitomises the crisis disciplinethat so often is used to describe it: species are disappearing at an unprecedented rate, and despite our best efforts it appears that they will continue to do so. The magnitude and complexity of our impacts on the environment effectively decimates entire ecosystems (and indeed, the entire biosphere). It is thus our responsibility as ‘custodians of the planet’ (although if I had a choice, I would have sacked us as CEOs of this whole business) to attempt to prevent further extinction of our planet’s biodiversity.
There’s one catch (well, a few really) with genetic rescue: namely, that one must have other populations to ‘outbreed’ with in order add genetic variation to the captive population. But what happens if we’re too late? What if there are no other populations to supplement with, or those other populations are also too genetically depauperate to use for genetic rescue?
Believe it or not, sometimes it’s not too late to save species, even after they have gone extinct. Which brings us from this (lengthy) introduction to this week’s topic: de-extinction. Yes, we’re literally (okay, maybe not) going to raise the dead.
Backbreeding: resurrection by hybridisation
You might wonder how (or even if!) this is possible. And to be frank, it’s extraordinarily difficult. However, it has to a degree been done before, in very specific circumstances. One scenario is based on breeding out a species back into existence: sometimes we refer to this as ‘backbreeding’.
This practice really only applies in a few select scenarios. One requirement for backbreeding to be possible is that hybridisation across species has to have occurred in the past, and generally to a substantial scale. This is important as it allows the genetic variation which defines one of those species to live on within the genome of its sister species even when the original ‘host’ species goes extinct. That might make absolutely zero sense as it stands, so let’s dive into this with a case study.
One of these species, Chelonoidis elephantopus, also known as the Floreana tortoise after their home island, went extinct over 150years ago, likely due to hunting and trade. However, before they all died, some individuals were transported to another island (ironically, likely by mariners) and did the dirty with another species of tortoise: C. becki. Because of this, some of the genetic material of the extinct Floreana tortoiseintrogressed into the genome of the still-living C. becki. In an effort to restore an iconic species, scientists from a number of institutions attempted to do what sounds like science-fiction: breed the extinct tortoise back to life.
When you saw the title for this post, you were probably expecting some Jurassic Parklevel ‘dinosaurs walking on Earth again’ information. I know I did when I first heard the term de-extinction. Unfortunately, contemporary de-extinction practices are not that far advanced just yet, although there have been some solid attempts. Experiments conducted using the genomic DNA from the nucleus of a dead animal, and cloning it within the egg of another living member of that species has effectively cloned an animal back from the dead. This method, however, is currently limited to animals that have died recently, as the DNA degrades beyond use over time.
One might expect that as genomic technologies improve, particularly methods facilitated by the genome-editing allowed from CRISPR/Cas-9 development, that we might one day be able to truly resurrect an extinct species. But this leads to very strongly debated topics of ethics and morality of de-extinction. If we can bring a species back from the dead, should we? What are the unexpected impacts of its revival? How will we prevent history from repeating itself, and the species simply going back extinct? In a rapidly changing world, how can we account for the differences in environment between when the species was alive and now?
There is no clear, simple answer to many of these questions. We are only scratching the surface of the possibility of de-extinction, and I expect that this debate will only accelerate with the research. One thing remains eternally true, though: it is still the distinct responsibility of humanity to prevent more extinctions in the future. Handling the growing climate change problem and the collapse of ecosystems remains a top priority for conservation science, and without a solution there will be no stable planet on which to de-extinct species.
One particular distinction we need to make early here is the difference between allele frequency and allele identity. In these analyses, often we are working with the same alleles (i.e. particular variants) across our populations, it’s just that each of these populations may possess these particular alleles in different frequencies. For example, one population may have an allele (let’s call it Allele A) very rarely – maybe only 10% of individuals in that population possess it – but in another population it’s very common and perhaps 80% of individuals have it. This is a different level of differentiation than comparing how different alleles mutate (as in the coalescent) or how these mutations accumulate over time (like in many phylogenetic-based analyses).
Fixed differences are sometimes used as a type of diagnostic trait for species. This means that each ‘species’ has genetic variants that are not shared at all with its closest relative species, and that these variants are so strongly under selection that there is no diversity at those loci. Often, fixed differences are considered a level above populations that differ by allelic frequency only as these alleles are considered ‘diagnostic’ for each species.
To distinguish between the two, we often use the overall frequency of alleles in a population as a basis for determining how likely two individuals share an allele by random chance. If alleles which are relatively rare in the overall population are shared by two individuals, we expect that this similarity is due to family structure rather than population history. By factoring this into our relatedness estimates we can get a more accurate overview of how likely two individuals are to be related using genetic information.
The wild world of allele frequency
Despite appearances, this is just a brief foray into the many applications of allele frequency data in evolution, ecology and conservation studies. There are a plethora of different programs and methods that can utilise this information to address a variety of scientific questions and refine our investigations.