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[[Berkas:Karl Ernst von Baer Types Principaux des Differents Race Humaines.jpg|jmpl|Jenis utama ras manusia yang berbeda di lima belahan dunia dari Karl Ernst von Baer ]]
'''Ras''' (dari [[bahasa Prancis]] ''[[:fr:race|race]]'', yang sendirinya dari [[bahasa Latin]] ''radix'', "akar") adalah suatu sistem [[klasifikasi]] yang digunakan untuk mengkategorikan [[manusia]] dalam [[Populasi (biologi)|populasi]] atau [[kelompok sosial|kelompok]] besar dan berbeda melalui ciri [[fenotipe]], asal -usul geografis, tampang jasmani dan [[suku|kesukuan]] yang terwarisi. Di awal abad ke-20 istilah ini sering digunakan dalam arti [[biologis]] untuk menunjuk populasi manusia yang beraneka ragam dari segi [[genetik]] dengan anggota yang memiliki [[fenotipe]] (tampang luar) yang sama.<ref name="lie"/> Arti "ras" ini masih digunakan dalam [[antropologi]] [[forensik]] (dalam menganalisamenganalisis sisa tulang), penelitian [[biomedis]] dan [[kedokteran]] berdasarkan asal -usul.<ref name="gill"/>
 
Di samping itu, di [[Amerika Serikat]] misalnya, penegak [[hukum]] menggunakan istilah "[[Rasionalisme|ras]]" dalamuntuk menentukan [[profil]] tersangka dan penggambaran kembali tampang sisapara pelaku kriminal berdasarkan informasi visual dari korban. Pada sistem di masyarakat, pengelompokan berdasarkan "ras" mengikuti pola pelapisan [[sosial]], bagi ilmuwan sosial yang belummeneliti diidentifikasikesenjangan sosial, "ras" dapat menjadi [[variabel]] yang berarti. Sebagai faktor [[sosiologi]]s, kategori "ras" dapat secara terbatas mencerminkan penjelasan yang subjektif, mengenai jati diri dan lembaga sosial.<ref name="King_workforce2"/><ref name="schaefer"/>
 
Oleh karena itu, [[paradigma]] "ras" yang digunakan dalam berbagai [[disiplin]] menekan dengan cara yang beraneka pada sifat [[biologi]]s atau pada segi [[konstruk]] sosial.▼
Selain itu, karena di banyak masyarakat, pengelompokan berdasarkan "ras" mengikuti pola pelapisan [[sosial]], bagi ilmuwan sosial yang meneliti kesenjangan sosial, "ras" dapat menjadi [[variabel]] yang berarti. Sebagai faktor [[sosiologi]]s, kategori "ras" dapat secara terbatas mencerminkan penjelasan yang [[subyektifitas|subyektif]], mengenai [[jati diri]] dan lembaga sosial.<ref name="King_workforce2"/><ref name="schaefer"/>
 
Walau para biologis kadang-kadang menggunakan paham "ras" untuk membuat pembedaan antara kumpulan ciri-ciri yang rancu, [[ilmuwan]] lain mengajukan wawasan bahwa paham "ras" sering digunakan<ref name="Graves01"/> secara naif<ref name = "Lee-Mountain"/> atau terlalu sederhana. "Ras" tidak memiliki arti [[taksonomi]]s untuk manusia : semua manusia adalah anggota dari [[subspesies]] [[hominid]] yang sama yaitu ''[[Homo sapiens sapiens]]''.<ref name="Keita2004"/><ref name="AAPA"/> Paham sosial dan pengelompokan ras berubah dengan waktu, termasuk [[taksonomi]] awam▼
▲Oleh karena itu, [[paradigma]] "ras" yang digunakan dalam berbagai [[disiplin]] menekan dengan cara yang beraneka pada sifat [[biologi]]s atau pada segi [[konstruk]] sosial.
 
▲Walau para biologis kadang-kadang menggunakan paham "ras" untuk membuat pembedaan antara kumpulan ciri-ciri yang rancu, [[ilmuwan]] lain mengajukan wawasan bahwa paham "ras" sering digunakan<ref name="Graves01"/> secara naif<ref name = "Lee-Mountain"/> atau terlalu sederhana. "Ras" tidak memiliki arti [[taksonomi]]s untuk manusia : semua manusia adalah anggota dari [[subspesies]] [[hominid]] yang sama yaitu ''[[Homo sapiens sapiens]]''.<ref name="Keita2004"/><ref name="AAPA"/> Paham sosial dan pengelompokan ras berubah dengan waktu, termasuk [[taksonomi]] awam
<ref name="montagu">''See:''
* {{harvnb|Montagu|1962}}
* {{harvnb|Bamshad|Olson|2003}}</ref> yang menentukan tipe orang yang bersifat [[esensialisme]] berdasarkan ciri-ciri yang terlihat. Para ilmuwan menganggap [[esensialisme]] biologis sudah ketinggalan zaman,<ref name="Sober"/> dan pada umumnya tidak mendukung penjelasan berdasarkan ras untuk pembedaan kelompok, baik dari segi ciri-ciri jasamnijasmani maupun kelakuan.<ref name="Lee-Mountain"/><ref name="aaa"/>
 
Saat orang menentukan dan menggunakan satu paham tertentu untuk "ras", mereka menciptakan suatu kenyataan sosial di mana diterapkan suatu kategorisasi sosial tertentu.<ref name="Lee_judicial"/> Oleh sebab itu "ras" dipandang sebagai [[konstruk]] sosial.<ref name="blank"/> KonstrukKonstruksi tersebut berkembang dalam berbagai konteks hukum, ekonomi dan sosio-politik, dan boleh jadi lebih merupakan akibat daripada sebab dari kenyataan sosial.<ref name="lee"/> Walau banyak ilmuwan berpandangan bahwa "ras" adalah suatu [[konstruk]]konstruksi sosial, kebanyakan pakar setuju bahwa "ras" memiliki dampak material yang nyata dalam diskriminasi perhunian, proses hukum, praktik politik, pendidikan, dll. Teori Omi dan Winant mengenai pembentukan ras mengatakan bahwa "ras adalah suatu konsep yang mengartikamengartikan dan melambangkan pertentangan dan kepentingan sosial melalui pengacuan pada tipe jasmani manusia yang berbeda.”<ref>Omi, Michael dan Howard Winant, ''Racial Formation in the United States: From the 1960s to the 1990s'', New York, Routledge, 1994, halaman 55</ref> Arti dan maksud dari istilah "ras" dihasilkan dan digunakan oleh [[lembaga]] sosial melalui pandangan bersifat kebudayaan. Sejak Omi dan Winant, para akademisi telah menyusun dan meninjau kembali maksud "ras" sebagai konstruksi sosial dengan meneliti cara gambaran, paham dan asumsioasumsi mengenai "ras" dirumuskan dalam kehidupan sehari-hari. Angela Davis,<ref>Davis, Angela. ''Are Prisons Obsolete?'' Toronto: Publishers Group Canada, 2003.</ref> Ruth Gilmore,<ref>Gilmore, Ruth, ''Golden Gulag: Prisons, Surplus, Crisis, and Opposition in Globalizing California'', Berkeley: University of California Press, 2007</ref> dan Imani Perry<ref>Perry, Imani, ''More Beautiful, More Terrible: The Embrace and Transcendence of Racial Inequality in the United States''</ref> telah menelusuri hubungan antara paham "ras" dari segi sejarah dan sosial production dalam bahasa hukum dan pidana, dan dampaknya atas kebijakan terhadap [[Negro|orang Hitam]] di Amerika, dan jumlah mereka dalam penjara yang sudah tidak proporsional lagi.▼
 
Faktor sosio dan ekonomi, in combination with early but enduring views of race, berakibatkan penderitaan yang sangat besar di dalam kelompok yang telantar.<ref name="morgan"/> [[Diskriminasi]] rasial sering bertepatan dengan pola pikir yang [[Rasisme|rasis]] , di mana para individu dan ideologi satu kelompok melihat anggota dari kelompok lain sebagai suatu "ras" tertentu yang lebih rendah secara moral.<ref name="lee1"/> Alhasil, kelompok yang tidak banyak berkuasa sering terasing atau tertindas, sedangkan individu dan [[lembaga]] yang dominan dituduh bersikap rasis.<ref name="sivanandan"/> RasismRasisme berakibatkanmengakibatkan banyak contoh tragedi, termasuk [[perbudakan]] dan [[genosidgenosida]].<ref name="owens"/> Scholars continue to debate the degrees to which racial categories are biologically warranted and socially constructed, as well as the extent to which the realities of race must be acknowledged in order for society to comprehend and address racism adequately.<ref name="brace"/>are you sure we're gonna read all of those bs? Lol no. I just copy and paste this lol▼
 
Sementara ilmuwan Eropa sebagian besar telah meninggalkan klasifikasi rasial, konsep tersebut menjadi arus utama oleh ilmuwan non-Eropa. Baru-baru ini, beberapa penelitian pada tahun 2019 dan 2020 dari "Central South University" (CSU; 中南 大学), telah menyajikan bukti kuat untuk asal muasal multiregional manusia. Bukti genetik menunjukkan bahwa populasi terkait Asia Timur (orang Asia Timur, orang Siberia, orang Asia Tengah, orang Asia Tenggara, orang Polinesia, dan orang Amerika Pribumi) secara genetik berbeda dari orang Eropa atau Afrika. Mereka selanjutnya menyarankan bahwa bukti ini bertentangan dengan migrasi keluar dari Afrika. Mereka menyimpulkan bahwa populasi terkait Asia Timur (juga dikenal sebagai ras Mongoloid) berasal dari suatu tempat di Asia Timur (Tiongkok selatan).<ref name="Yuan 101410">{{Cite journal|last=Yuan|first=Dejian|last2=Lei|first2=Xiaoyun|last3=Gui|first3=Yuanyuan|last4=Wang|first4=Mingrui|last5=Zhang|first5=Ye|last6=Zhu|first6=Zuobin|last7=Wang|first7=Dapeng|last8=Yu|first8=Jun|last9=Huang|first9=Shi|date=2019-06-09|title=Modern human origins: multiregional evolution of autosomes and East Asia origin of Y and mtDNA|url=https://www.biorxiv.org/content/10.1101/101410v6|journal=bioRxiv|language=en|pages=101410|doi=10.1101/101410}}</ref><ref name="Chen 2020.03.10.986042">{{Cite journal|last=Chen|first=Hongyao|last2=Zhang|first2=Ye|last3=Huang|first3=Shi|date=2020-03-11|title=Ancient Y chromosomes confirm origin of modern human paternal lineages in Asia rather than Africa|url=https://www.biorxiv.org/content/10.1101/2020.03.10.986042v1|journal=bioRxiv|language=en|pages=2020.03.10.986042|doi=10.1101/2020.03.10.986042}}</ref>
▲Saat orang menentukan dan menggunakan satu paham tertentu untuk "ras", mereka menciptakan suatu kenyataan sosial di mana diterapkan suatu kategorisasi sosial tertentu.<ref name="Lee_judicial"/> Oleh sebab itu "ras" dipandang sebagai [[konstruk]] sosial.<ref name="blank"/> Konstruk tersebut berkembang dalam berbagai konteks hukum, ekonomi dan sosio-politik, dan boleh jadi lebih merupakan akibat daripada sebab dari kenyataan sosial.<ref name="lee"/> Walau banyak ilmuwan berpandangan bahwa "ras" adalah suatu [[konstruk]] sosial, kebanyakan pakar setuju bahwa "ras" memiliki dampak material yang nyata dalam diskriminasi perhunian, proses hukum, praktik politik, pendidikan dll. Teori Omi dan Winant mengenai pembentukan ras mengatakan bahwa "ras adalah suatu konsep yang mengartika dan melambangkan pertentangan dan kepentingan sosial melalui pengacuan pada tipe jasmani manusia yang berbeda.”<ref>Omi, Michael dan Howard Winant, ''Racial Formation in the United States: From the 1960s to the 1990s'', New York, Routledge, 1994, halaman 55</ref> Arti dan maksud dari istilah "ras" dihasilkan dan digunakan oleh [[lembaga]] sosial melalui pandangan bersifat kebudayaan. Sejak Omi dan Winant, para akademisi telah menyusun dan meninjau kembali maksud "ras" sebagai konstruksi sosial dengan meneliti cara gambaran, paham dan asumsio mengenai "ras" dirumuskan dalam kehidupan sehari-hari. Angela Davis,<ref>Davis, Angela. ''Are Prisons Obsolete?'' Toronto: Publishers Group Canada, 2003.</ref> Ruth Gilmore,<ref>Gilmore, Ruth, ''Golden Gulag: Prisons, Surplus, Crisis, and Opposition in Globalizing California'', Berkeley: University of California Press, 2007</ref> dan Imani Perry<ref>Perry, Imani, ''More Beautiful, More Terrible: The Embrace and Transcendence of Racial Inequality in the United States''</ref> telah menelusuri hubungan antara paham "ras" dari segi sejarah dan sosial production dalam bahasa hukum dan pidana, dan dampaknya atas kebijakan terhadap [[Negro|orang Hitam]] di Amerika, dan jumlah mereka dalam penjara yang sudah tidak proporsional lagi.
 
Rata-rata jarak genetik Fst antara populasi manusia adalah sekitar 0,125. Lewontin berargumen bahwa ini mewakili variasi ras yang kecil.<ref>https://link.springer.com/chapter/10.1007/978-1-4684-9063-3_14</ref> Harpending, di sisi lain, berargumen bahwa jarak tersebut mengimplikasikan hubungan kekerabatan antara individu dari populasi yang sama setara dengan hubungan kekerabatan antara saudara tiri dalam populasi yang kawin secara acak, dan bahwa seseorang dari populasi tertentu secara genetik lebih dekat dengan individu yang tidak terkait dari populasi yang sama daripada dengan saudara tiri dari ras campuran.<ref>https://www.jstor.org/stable/27503827</ref>
▲Faktor sosio dan ekonomi, in combination with early but enduring views of race, berakibatkan penderitaan yang sangat besar di dalam kelompok yang telantar.<ref name="morgan"/> [[Diskriminasi]] rasial sering bertepatan dengan pola pikir yang [[Rasisme|rasis]] , di mana para individu dan ideologi satu kelompok melihat anggota dari kelompok lain sebagai suatu "ras" tertentu yang lebih rendah secara moral.<ref name="lee1"/> Alhasil, kelompok yang tidak banyak berkuasa sering terasing atau tertindas, sedangkan individu dan [[lembaga]] yang dominan dituduh bersikap rasis.<ref name="sivanandan"/> Rasism berakibatkan banyak contoh tragedi, termasuk [[perbudakan]] dan [[genosid]].<ref name="owens"/> Scholars continue to debate the degrees to which racial categories are biologically warranted and socially constructed, as well as the extent to which the realities of race must be acknowledged in order for society to comprehend and address racism adequately.<ref name="brace"/>are you sure we're gonna read all of those bs? Lol no. I just copy and paste this lol
 
== Paham modern pertama tentang "ras" ==
Baris 26 ⟶ 29:
Pada awalnya, kata "ras" dipakai untuk menunjuk suatu [[bangsa]] atau [[kelompok etnis]]. [[Marco Polo]] misalnya, dalam bukunya yang ditulis pada abad ke-13, menguraikan "ras [[Persia]]".<ref name="Polo"/> Paham "ras" masa kini baru muncul pada abad ke-17.<ref name="smedley"/>
 
Paham Eropa tentang "ras", sejalan dengan sejumlah paham yang sekarang dikaitkan dengan istilah tersebut, muncul pada saat [[revolusi ilmiah]], di mana penelitian alam dimulai dan diutamakan, dan masa [[imperialisme]] dan [[kolonialisme]] Eropa yang menciptakan hubungan politik antara orang Eropa dan bangsa yang memiliki tradisi kebudayaan dan politik yang berbeda.<ref name="Marks2008" /><ref name="smedley1999"/> Dengan bertemunya orang EuropaEropa dengan bangsa dari berbagai bagian dunia, mereka membahas perbedaan jasmani, sosial, dan kebudayaan di antara berbagai kelompok manusia. Munculnya perniagaan budak di Atlantik, yang secara berangsur menggantikan perniagaan budak yang lebih lama di seluruh dunia, makin mendorong untuk mengkategorikan kelompok manusia demi membenarkan ditundukkannya budak asal Afrika.<ref name="meltzer"/> Dengan mengacu kepada sumber [[Klasik]] mereka dan hubungan antar bangsa Eropa sendiri — misalnya, permusuhan bebuyutan antara [[Inggris]] dan [[Prancis]] sangat berpengaruh atas pemikiran Eropa awal mengenai perbedaan antar bangsa<ref name="takaki"/> — orang Eropa mulai mengotakkan mereka sendiri dan bangsa lain dalam kelompok berdasarkan tampang jasmani, dan melekatkan pada individu dalam kelompok tersebut, perilaku dan kemampuan yang dianggap mengakar dalam-dalam. Berkembanlah sejumlah [[kepercayaan]] yang mengaitkan perbedaan jasmani antar kelompok yang terwarisi, dengan sifat [[intellektualintelektual]], perilaku, dan [[moral]] yang juga dikira terwarisi.<ref name="banton"/> Paham serupa ditemukan pada kebudayaan lain,<ref name="lewis"/> misalnya di [[Tiongkok]], di mana suatu konsep yang diterjemahkan dengan istilah "ras" dikaitkan dengan yang dipercayai adalah keturunan bersama dari [[Kaisar Kuning]], dan digunakan untuk menegaskan kesatuan para [[kelompok etnis]] di Tiongkok China. Pertikaian penuh kekerasan antar kelompok etnis sempat terjadi di sepanjang sejarah dan di seluruh dunia.<ref name="REGWG"/>
 
Klasifikasi pasca-[[klasik]] yang pertama manusia dalam "ras" diketahui adalah ''Nouvelle division de la terre par les différents espèces ou races qui l'habitent'' ("Pembagian baru Bumi oleh spesies atau ras yang menghuninya") oleh [[François Bernier]] dari Prancis, yang diterbitkan tahun 1684.<ref name="todorov"/> Pada abad ke-18, perbedaan antara kelompok manusia menjadi bahan penyelidikan ilmiah. Namun klasifikasi ilmiah mengenai variasi [[fenotipe]] sering disertai gagasan [[rasisme|rasis]] mengenai kemampuan yang dianggap melekat pada berbagai kelompok, yang selalu memberi ciri-ciri yang paling bagus kepada orang Eropa atau [[orang Kulit putih]], dan memperingkatkan "ras" lain dalam suatu kontinuum ciri-ciri yang secara berangsur menjadi kurang bagus. Klasifikasi [[Carolus Linnaeus]], pencipta [[taksonomi]] zoologis, tahun 1755 membagi ras manusia [[Homo Sapiens]] dalam varietas "''Europaeus''", "''Asiaticus''", "''Americanus''" dan "''Afer''", yang masing-masing dikaitkan dengan watak yang berbeda : "''sanguine''", "melancolis", "''choleric''" dan "''bilious''".<ref name="brace2"/> ''Homo Sapiens Europeaus'' dikatakan aktif, cerdas dan petualang, sedangkan ''Homo Sapiens Afer'' dikatakan licik, pemalas dan sembrono.<ref name="Graves, Joseph 2001. p.39"/>
 
Dalam bukunya berjudul ''The Natural Varieties of Mankind'', [[Johann Friedrich Blumenbach]] yang diterbitkan tahun 1775 mengajukan lima kelompok besar : "[[ras Kaukasoid]]", "[[ras Mongoloid]]", "ras Etiopia" (yang kemudian dinamakan "[[ras Negroid]]"), "[[suku Indian|ras Indian]]" dan "[[ras Melayu]]", namun dia tidak mengusulkan peringkatan apa pun antara para ras.<ref name="Graves, Joseph 2001. p.39"/> 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".<ref name="Marks1995"/>
 
Dari abad ke-17 sampai 19, pelemburan kepercayaan orang awam mengenai perbedanperbedaan antar kelompok, dengan penjelasan ilmiah mengenai perbedaan ini, menghasilkan apa yang oleh salah satu pakar disebut "[[ideologi]] tentang ras".<ref name="smedley1999"/> Menurut ideologi ini, ras adalah mendasar, alami, lestari dan terpisah. It 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.<ref name="REGWG"/> Subsequent influential classifications by [[Georges Buffon]], [[Petrus Camper]] and [[Christoph Meiners]] all classified "Negros" as inferior to Europeans.<ref name="Graves, Joseph 2001. p.39"/> Di [[Amerika Serikat]], teori ras [[Thomas Jefferson]] berpengaruh. Dia melihat orang Afrika lebih rendah daripada orang Kulit putih, khususnya dari segi kecerdasan, dan memiliki nafsu seks yang kelebihan, tetapi menganggap [[Suku Indian|orang Indian]] setara dengan orang Kulit putih.<ref name="graves"/>
 
Di dua dasawarsa terakhir abad ke-18[[poligenisme]], yaitu kepercayaan bahwa "ras" yang berbeda telah berkembang secara terpisah di setiap benua dan tidak memiliki moyang yang sama,<ref name="stocking"/> diajukan di Inggris oleh sejarawan [[Edward Long]] dan anatomis [[Charles White]], di Jerman oleh etnograf [[Christoph Meiners]] dan [[Georg Forster]], di Prancis oleh Julien Virey dan di Amerika Serikat oleh [[Samuel Morton]], [[Josiah Nott]] dan [[Louis Agassiz]]. Poligenisme popular dan paling menyebar pada abad ke-19, dan memuncak dengan didirikannya [[Anthropological Society of London]] selama [[American civil war]], bertentangan denga [[Ethnological Society of London]] yang anti-perbudakan.<ref name="desmond"/>
Baris 38 ⟶ 41:
== Perdebatan kini ==
=== Model [[evolusi manusia]] ===
{{See also|Asal -usul manusia modern dari Afrika|Asal -usul multiregional manusia modern}}
 
Dalam suatu artikel pada tahun 1995, [[Leonard Lieberman]] dan [[Fatimah Jackson]] menyatakan bahwa dukungan baru mana pun untuk suatu paham biologis tentang "ras" kemungkinan besar akan datang dari penelitian tentang evolusi manusia. Menurut mereka, pertanyaannya adalah mengenai akibat model evolusi manusia yang ada sekarang atas paham "ras" yang berdasarkan biologi.<ref name="Lieberman1995"/>
 
Saat ini semua manusia diklasifikasi sebagai anggota dari [[spesies]] ''[[Homo sapiens]]'' dan [[subspesies]] ''[[Homo sapiens sapiens]]''. Namun manusia bukan spesies ''[[homininae]]'' pertama. Spesies pertama dari [[genus]] ''[[Homo]]'' adalah ''[[Homo habilis]]'', yang diperkirakan muncul di Afrika Timur paling sedikit 2 juta tahun lalu. Anggota dari spesies ini menghuni berbagai bagian Afrika dalam waktu yang agak singkat. ''[[Homo erectus]]'' diteorikan berkembang lebih dari 1,8 juta tahun silam, dan sekitar 1,5 juta tahun silam bersebar di Eropa dan Asia. Hampir semua antropolog fisik setuju bahwa ''Homo sapiens'' berkembang dari ''Homo erectus'' Afrika ((''sensu lato'') atau[[Homo ergaster]]).<ref>Camilo J. Cela-Conde and Francisco J. Ayala, ''Human Evolution Trails from the Past'', 2007 Oxford University Press, halaman 195</ref><ref>Lewin, Roger, ''Human Evolution an illustrated introduction'', terbitan ke-5, 2005, halaman 159, Blackwell</ref>
Kebanyakan antropolog berpikir bahwa ''Homo sapiens'' berkembang di Afrika Timur, dan kemudian bermigrasi keluar dari Afrika, menggantikan populasi ''H. erectus'' di Eropa dan Asia (model "[[asal -usul manusia modern dari Afrika]]). Recent [[Human evolutionary genetics]] ( Jobling, Hurles and Tyler-Smith, 2004) support this “[[Out of Africa]]” model, however the recent sequencing of the [[Neanderthal]] and [[Denisovan]] genomes shows some admixture <ref>{{cite journal | pmid = 21944045 | doi=10.1016/j.ajhg.2011.09.005 | volume=89 | issue=4 | title=Denisova admixture and the first modern human dispersals into Southeast Asia and Oceania | year=2011 | month=October | author=Reich D, Patterson N, Kircher M, ''et al.'' | journal=Am. J. Hum. Genet. | pages=516–28}}</ref>
Recent [[Human evolutionary genetics]] ( Jobling, Hurles and Tyler-Smith, 2004) support this “[[Out of Africa]]” model, however the recent sequencing of the [[Neanderthal]] and [[Denisovan]] genomes shows some admixture <ref>{{cite journal | pmid = 21944045 | doi=10.1016/j.ajhg.2011.09.005 | volume=89 | issue=4 | title=Denisova admixture and the first modern human dispersals into Southeast Asia and Oceania | year=2011 | month=October | author=Reich D, Patterson N, Kircher M, ''et al.'' | journal=Am. J. Hum. Genet. | pages=516–28}}</ref>. These results also show that 40.000 years ago there co-existed at least three major [[sub-species]] that may be considered as“races” (or not, see discussion below): Denisovans, Neanderthals and Cro-magnons. Today, there's only one human species with no [[sub-species]].
 
Baru-baru ini, beberapa penelitian pada tahun 2019 dan 2020 dari "Central South University" (CSU; 中南 大学), telah menyajikan bukti kuat untuk asal muasal multiregional manusia. Bukti genetik menunjukkan bahwa populasi terkait Asia Timur (orang Asia Timur, orang Siberia, orang Asia Tengah, orang Asia Tenggara, orang Polinesia, dan orang Amerika Pribumi) secara genetik berbeda dari orang Eropa atau Afrika. Mereka selanjutnya menyarankan bahwa bukti ini bertentangan dengan migrasi keluar dari Afrika. Mereka menyimpulkan bahwa populasi terkait Asia Timur (juga dikenal sebagai ras Mongoloid) berasal dari suatu tempat di Asia Timur (Tiongkok selatan).<ref name="Yuan 101410"/><ref name="Chen 2020.03.10.986042"/>
Lieberman and Jackson Berpendapat that while advocates of both the Multiregional Model and the Out of Africa Model use the word race and make racial assumptions, none define the term.<ref name=Lieberman1995/> They conclude that students of human evolution would be better off avoiding the word race, and instead describe genetic differences in terms of populations and clinal gradations.<ref name=Lieberman1995/>
 
=== Ringkasan berbagai definisi biologis untuk "ras" ===
Baris 69 ⟶ 71:
Para [[antropolog]] dan ilmuwan [[evolusi]] lain sudah beralih dari istilah "ras" ke istilah "[[populasi]]" untuk membahas perbedaan [[genetika]]. Para [[sejarawan]], antropolog kebudayaan dan ilmuwan sosial memahamkan kembali istilah "ras" sebagai kategori kebudayaan atau [[konstruksi]] sosial, suatu cara tertentu orang bicara tentang mereka sendiri dan tentang orang lain.
 
Banyak ilmuwan sosial sudah menggantikan istilah "ras" dengan kata "[[kelompok etnik]]" untuk menunjuk kelompok yang mengidentifikasi diri sendiri berdasarkan kepercayan mereka mengenai kebudayaan, asal -usul dan sejarah bersama. Selain masalah empiris dan konseptual yang dibawa paham "ras," setelah [[Perang Dunia Kedua]], para ilmuwan di bidang [[evolusi]] dan sosial sangat menyadari betapa kepercayaan mengenai "ras" diperalat untuk membenarkan dissriminasidiskriminasi, [[apartheid]], perbudakan dan [[genosid]]. Pertanyaan ini bertambah ramai pada tahun 1960-an dengan gerakan hak sipil di Amerika Serikat dan munculnya banyak gerakan anti-kolonial di seluruh dunia. Para ilmuwan akhirnya mulai berpikir bahwa "ras" adalah suatu [[konstruksi sosial]], suatu paham yang orang percaya adalah suatu kenyataan obyectif tetapi sebetulnya mendapat kepercayaan karena fungsi sosialnya.<ref name="Gordon64"/>
 
Tahun 2000, Craig Venter dan Francis Collins dari National Institute of Health (lembaga kesehatan nasional) fi Amerika Serikat mengumumkan bersama suatu pemetaan dari [[genom]] manusia. Setelah meneliti data dari pemetaan genom tersebut, Venter melihat bahwa walau besaran variasi genetik dalam [[spesies]] manusia adalah sekitar 1–3% (yaitu lebih dari 1% yang diperkirakan semula), tipe variasi tersebut tidak mendukung paham "ras" dalam arti genetik. Venter mengatakan bahwa "Ras adalah suatu konsep sosial. Buka konsep ilmiah. Tidak ada garis yang jelas (yang akan muncul), seandainya kita membandingkan semua genom bersekuensi dari semua orang di atas planet ini." "Bila kita coba menerapkan ilmu untuk mencoba menyusun perbedaan sosial tersebut, runtuh semuanya."<ref name="New Ideas, New Fuels: Craig Venter at the Oxonian"/>
 
Stephan Palmié menegaskan bahwa "ras" "bukan suatu benda tetapi suatu hubungan sosial";<ref name="Palmie2007"/> atau, dengan kata[[Katya Gibel Mevorach]], "suatu metonim," "suatu karangan manusia yang kriteria pembedaannya tidak universal dan tidak tetap, tetapi selalu digunakan untuk mengatur perbedaan."<ref name="Mevorach07"/> Dengan demikian, penggunaan kata "ras" sendiri perlu dianalisadianalisis. Lebih dari itu, Palmié dan Mevorach mengatakan bahwa biologi tidak akan dapat menjelaskan mengapa atau bagaimana orang menggunakan paham "ras". Yang akan menjelaskannyua adalah sejarah dan tatanan sosial.
 
Imani Perry, a professor in the Center for African American Studies at Princeton University, has made significant contributions to how we define race in America today. Perry’s work focuses on how race is experienced. Perry tells us that race, “is produced by social arrangements and political decision making.” <ref>Imani Perry, More Beautiful and More Terrible: The Embrace and Transcendence of Racial Inequality in the United States (New York, NY: New York University Press, 2011), 23.</ref> Perry explains race more in stating, “race is something that happens, rather than something that is. It is dynamic, but it holds no objective truth.”<ref>Imani Perry, More Beautiful and More Terrible: The Embrace and Transcendence of Racial Inequality in the United States (New York, NY: New York University Press, 2011), 24.</ref>
 
== Catatan ==
Baris 105:
<ref name="Gordon64">{{harvnb|Gordon|1964}}{{Page needed|date=August 2010}}</ref>
 
<ref name="New Ideas, New Fuels: Craig Venter at the Oxonian">{{Cite web |url=http://fora.tv/2008/07/30/New_Ideas_New_Fuels_Craig_Venter_at_the_Oxonian#chapter_17 |title=New Ideas, New Fuels: Craig Venter at the Oxonian |publisher=FORA.tv |date=2008-11-03 |accessdate=2009-04-18 |archive-date=2009-01-22 |archive-url=https://web.archive.org/web/20090122071534/http://fora.tv/2008/07/30/New_Ideas_New_Fuels_Craig_Venter_at_the_Oxonian#chapter_17 |dead-url=yes }}</ref>
 
<ref name="Palmie2007">{{Cite journal|doi=10.1525/ae.2007.34.2.205 |title=Genomics, divination, 'racecraft' |url=https://archive.org/details/sim_american-ethnologist_2007-05_34_2/page/205 |date=May 2007 |last1=Palmié |first1=Stephan |journal=American Ethnologist |volume=34 |pages=205–22 |issue=2}}</ref>
 
<ref name="Mevorach07">{{Cite journal|doi=10.1525/ae.2007.34.2.238 |title=Race, racism, and academic complicity |year=2007 |last1=Mevorach |first1=Katya Gibel |journal=American Ethnologist |volume=34 |pages=238–241 |issue=2}}</ref>
Baris 117:
<ref name="aaa">{{harvnb|AAA|1998}}: ''For example, "Evidence from the analysis of genetics (e.g., DNA) indicates that most physical variation, about 94%, lies within so-called racial groups. Conventional geographic 'racial' groupings differ from one another only in about 6% of their genes. This means that there is greater variation within 'racial' groups than between them."''</ref>
 
<!-- <ref name="anthropology9">{{cite journal | last1 = Lieberman | first1 = Leonard | last2 = Hampton | first2 = Raymond E. | last3 = Littlefield | first3 = Alice | last4 = Hallead | first4 = Glen | year = 1992 | title = Race in Biology and Anthropology: A Study of College Texts and Professors | url = https://archive.org/details/sim_journal-of-research-in-science-teaching_1992-03_29_3/page/301| journal = Journal of Research in Science Teaching | volume = 29 | issue = 3| pages = 301–21 |bibcode = 1992JRScT..29..301L |doi = 10.1002/tea.3660290308 }}</ref> -->
 
<ref name="blank">''See:''
Baris 198:
 
== Lihat pula ==
* [[Asal -usul manusia modern dari Afrika]]
* [[Asal -usul multiregional manusia modern]]
* [[Sejarah pemikiran evolusi]]
* [[Luigi Luca Cavalli-Sforza]]
* [[Jared Diamond]]
* [[Stephen Oppenheimer]]
* [[Ras masa depan]]
 
== Perpustakaan ==
Baris 209 ⟶ 210:
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Baris 273 ⟶ 271:
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Baris 283 ⟶ 281:
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Baris 303 ⟶ 301:
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* {{cite journal |last1=Smedley |first1=A |last2=Smedley |first2=BD |title=Race as biology is fiction, racism as a social problem is real: Anthropological and historical perspectives on the social construction of race |journal=Am Psychol |volume=60 |issue=1 |pages=16–26 |year=2005 |month=January |pmid= 15641918 |doi=10.1037/0003-066X.60.1.16 |ref=harv |url=http://www.history.ox.ac.uk/hsmt/courses_reading/undergraduate/authority_of_nature/week_8/smedley.pdf }}
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* {{cite journal |last=Smedley |first=Audrey |title=The History of the Idea of Race... and Why It Matters |publisher=presented at the conference “Race, Human Variation and Disease: Consensus and Frontiers” sponsored by the American Anthropological Association (AAA) |date=2007-March-14-17 |url=http://www.understandingrace.org/resources/pdf/disease/smedley.pdf |ref=harv |access-date=2012-01-02 |archive-date=2019-11-13 |archive-url=https://web.archive.org/web/20191113030614/http://www.understandingrace.org/resources/pdf/disease/smedley.pdf |dead-url=yes }}
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* {{cite book|last=Sober|first= Elliott|year=2000|title=Philosophy of biology|url=https://archive.org/details/philosophyofbiol0000sobe_x5r9|edition=2nd|location=Boulder, CO|publisher=Westview Press|isbn=978-0813391267|ref=harv}}
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* {{cite book|last1=Stanton|first1=W|origyear=1960|year = 1982|title = The leopard's spots: scientific attitudes toward race in America, 1815–1859|url=https://archive.org/details/leopardsspots0000unse|isbn = 0226771229|publisher=University of Chicago Press }}
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* {{cite book|last=Stocking|first=George W.|title=Race, Culture and Evolution: Essays in the History of Anthropology|url=https://archive.org/details/racecultureevolu0000stoc|year=1968|pages=[https://archive.org/details/racecultureevolu0000stoc/page/380 380]|isbn=9780226774947|publisher=University of Chicago Press|ref=harv}}
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* {{en}} [http://www.ornl.gov/sci/techresources/Human_Genome/elsi/minorities.shtml US Human Genome Project on "Issues of Race"]
* {{en}} [http://raceandgenomics.ssrc.org/ Is Race "Real"?] - forum organized by the [[Social Science Research Council]], includes a March 2005 op-ed article by A.M. Leroi from the ''New York Times'' advocating biological conceptiosn of race and responses from scholars in a variety of fields.
* {{en}} Steven and Hilary Rose, The Guardian, [httphttps://web.archive.org/web/20050430081407/http://www.politics.guardian.co.uk/life/science/story/0,12996,1455716,00.html "Why we should give up on race"], [[9 April]] [[2005]]
* {{en}} Times Online, [http://www.timesonline.co.uk/article/0,,8122-1331319,00.html "Gene tests prove that we are all the same under the skin"], [[27 October]] [[2004]].
* {{en}} Catchpenny mysteries of ancient Egypt, [http://www.catchpenny.org/race.html "What race were the ancient Egyptians?"], Larry Orcutt.
* {{en}} Judy Skatssoon, [http://www.abc.net.au/science/news/stories/s1153697.htm "New twist on out-of-Africa theory"], ''ABC Science Online'', Wednesday, [[14 July]] [[2004]].
* {{en}} Michael J. Bamshad, Steve E. Olson [http://www.sciam.com/article.cfm?chanID=sa006&colID=1&articleID=00055DC8-3BAA-1FA8-BBAA83414B7F0000 "Does Race Exist?"], ''Scientific American'', December 2003
* {{en}} OMB Statistical Directive 15, [http://www.doi.gov/diversity/doc/racedata.htm "Standards for Maintaining, Collecting, and Presenting Federal Data on Race and Ethnicity"] {{Webarchive|url=https://web.archive.org/web/20031004010836/http://www.doi.gov/diversity/doc/racedata.htm |date=2003-10-04 }}, ''Federal Register'', [[30 October]] [[1997]].
* {{en}} Sandra Soo-Jin Lee, Joanna Mountain, and Barbara A. Koenig, [http://academic.udayton.edu/health/08Research/research01.htm "The Reification of Race in Health Research"]
* {{en}} Michael Root, [http://philsci-archive.pitt.edu/archive/00001094/ "The Use of Race in Medicine as a Proxy for Genetic Differences"]
* {{en}} [[Richard Dawkins]]: [http://www.prospect-magazine.co.uk/article_details.php?id=6467 Race and creation] {{Webarchive|url=https://web.archive.org/web/20050221132730/http://www.prospect-magazine.co.uk/article_details.php?id=6467 |date=2005-02-21 }} (extract from [[The Ancestor's Tale: A Pilgrimage to the Dawn of Life]]) - On race, its usage and a theory of how it evolved. ([http://www.prospect-magazine.co.uk/ Prospect Magazine] {{Webarchive|url=https://web.archive.org/web/20181004032355/http://www.prospect-magazine.co.uk/ |date=2018-10-04 }} October 2004) (see also [http://www.amren.com/mtnews/archives/2004/09/race_and_creati.php# longer extract here])
* {{en}} [http://www.bloodbook.com/world-abo.html Racial & Ethnic Distribution of ABO Blood Types] - bloodbook.com
 
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