{"id":41405,"date":"2025-03-31T09:14:58","date_gmt":"2025-03-31T16:14:58","guid":{"rendered":"https:\/\/blogs.georgefox.edu\/dlgp\/?p=41405"},"modified":"2025-03-31T09:14:58","modified_gmt":"2025-03-31T16:14:58","slug":"unconscious-bias-im-still-not-convinced","status":"publish","type":"post","link":"https:\/\/blogs.georgefox.edu\/dlgp\/unconscious-bias-im-still-not-convinced\/","title":{"rendered":"Unconscious Bias \u2013 I\u2019m still not convinced"},"content":{"rendered":"

\"\"<\/a><\/p>\n

\u201cSway, Unravelling Unconscious Bias\u201d[1]<\/a> by Dr Praya Agarwal, a British Indian behavioural and data scientist, author, and consultant, offers the expected \u201cresearch-based\u201d narrative on a contemporary issue of the day. Although much of her research was based prior[2]<\/a> to the watershed race relations issues, which climaxed in 2020 with the killing of George Floyd, the author undoubtedly released her book at a prime moment, speaking into the zeitgeist of the era. I will write about one specific area of agreement I have with the author and one significant concern which questions the author\u2019s premise.<\/p>\n

I agree with the author, \u201cRace is a social construct.\u201d[3]<\/a> In other words, it is not a biological reality but rather a system of classification created by societies to categorise people based on physical features such as skin colour, facial structure, and hair type. While there clearly are genetic differences among individuals, these differences do not divide humanity into biologically distinct racial groups.<\/p>\n

Some of the significant aspects of the social construct of race include:<\/p>\n

    \n
  1. No Scientific Basis for Race. Genetic studies show that there is more variation within racial groups than between them. All humans share 99.9% of their DNA. The small genetic variations that do exist do not align neatly with racial categories.[4]<\/a>,[5]<\/a><\/li>\n<\/ol>\n
      \n
    1. Race Changes Over Time and Place. Different societies define race differently. For example, in the U.S., someone with one Black grandparent might be classified as Black (the “one-drop rule”), while in Brazil, racial identity is often more fluid and based on skin tone rather than ancestry.[6]<\/a> The definition of who is considered “White” has shifted historically. In the 19th and early 20th centuries, Irish, Italian, and Jewish people were often not considered fully “white” in the U.S.[7]<\/a><\/li>\n<\/ol>\n
        \n
      1. Race is Used to Justify Social Hierarchies. Throughout history, race has been used to justify systems of oppression, such as slavery, colonialism, and segregation.[8]<\/a> Laws and policies, such as apartheid in South Africa or Jim Crow laws in the U.S., were based on the idea of racial categories being real and meaningful.<\/li>\n<\/ol>\n
          \n
        1. Race Still Has Real-World Effects. Even though race is not biologically real, it has powerful social consequences. Racial categories affect people’s access to resources, opportunities, and rights due to overt racism and discrimination.[9]<\/a><\/li>\n<\/ol>\n

          My concern with the author’s writing stems from her underlying premise. Even before reaching page 14, where Agarwal mentions moving to the UK from India as an adult, my intuition[10]<\/a> had already suggested that she was an international resident in the UK. I appreciate her presence here and admire her courage in moving to the UK for study, work, and family. However, while her premise does not explicitly criticise UK culture, I couldn’t help but anticipate the familiar narrative that Britain is inherently racist, and I am certain that if I moved to India, I would face many of the same challenges she describes experiencing in England. She writes that she was one a few women of colour in the University.[11]<\/a> Is it wrong for me to say, \u201cSo what?\u201d She further writes about how she was asked how it felt to be a foreigner after living in the UK for 20 years.[12]<\/a> Again, so what? I am British born raised in Australia, living back in England for 30 years, and most days, I am asked about Australia and my heritage. Am I offended? No. Surely this makes life interesting? Opponents of what I write will cite my skin colour and that I don\u2019t understand. That\u2019s why Coleman Hughes\u2019s book, \u201cThe End of Race Politics,\u201d[13]<\/a> is so refreshing; he is advocating for a colourblind nation. Agarwal seems to want to be treated like everyone else, but when she is, she claims issues surrounding \u201cpositive discrimination.\u201d[14]<\/a> No-one wins.<\/p>\n

          Ok, so the amygdala, prefrontal cortex, posterior cingulate and anterior temporal cortex light up when stereotypes are activated.[15]<\/a> I\u2019m sure they light up with many other things, too. Does this research really prove unconscious bias or the more insidious accusations of systemic racism? Is not \u201clighting up\u201d evidence of the confirmation hypothesis?[16]<\/a><\/p>\n

          There are three of many reasons why I question the overly simplistic accusations of systemic or Institutional racism in the UK.<\/p>\n

          Firstly, in March 2021, the Commission on Race and Ethnic Disparities published a report concluding that the UK does not have a systemic racism problem.[17]<\/a> The report suggested that while disparities exist, factors such as socioeconomic background, culture, and family structure play more significant roles than institutional bias. The commission recommended shifting the focus from institutional racism to addressing broader socio-economic inequalities.<\/p>\n

          Secondly, many scholars argue that the term “institutional racism” is over-applied and lacks precise definition, leading to misconceptions about the root causes of disparities.[18]<\/a> They contend that not all disparities are a result of systemic bias; instead, individual choices, cultural differences, and socioeconomic factors significantly influence outcomes. This perspective suggests that focusing solely on systemic racism may overlook other critical factors contributing to inequality.<\/p>\n

          Thirdly, data from various studies indicate that outcomes for ethnic minorities in the UK have improved over time in areas such as education and employment.[19]<\/a> For instance, some ethnic minority groups have higher university attendance rates than their white counterparts, and there have been increases in employment rates among these groups.<\/p>\n

          In short, I\u2019m still not entirely convinced that unconscious bias is inherently negative. Perhaps it depends on the person?<\/p>\n

           <\/p>\n

           <\/p>\n

          [1]<\/a> Agarwal, Dr Pragya. 2021. Sway: Unravelling Unconscious Bias<\/em>. 1st edition. Bloomsbury Sigma.<\/p>\n

          [2]<\/a> Ibid, 10.<\/p>\n

          [3]<\/a> Ibid, 65.<\/p>\n

          [4]<\/a> National Research Council (US) Committee on Human Genome Diversity. Understanding Human Genetic Variation<\/em>. Washington, DC: National Academies Press, 1997. https:\/\/www.ncbi.nlm.nih.gov\/books\/NBK20363\/<\/p>\n

          [5]<\/a> Witherspoon, D. J., et al. “Genetic Similarities Within and Between Human Populations.” Genetics<\/em> 176, no. 1 (2007): 351\u2013359. https:\/\/academic.oup.com\/genetics\/article-abstract\/176\/1\/351\/6064640<\/p>\n

          [6]<\/a> Daniel, G. Reginald. Race and Multiraciality in Brazil and the United States: Converging Paths?<\/em> University Park, PA: Pennsylvania State University Press, 2006. https:\/\/www.jstor.org\/stable\/10.5325\/j.ctv14gp6sn<\/p>\n

          [7]<\/a> Ignatiev, Noel. How the Irish Became White<\/em>. New York: Routledge, 1995.<\/p>\n

          [8]<\/a> Telles, Edward E. “Race, Racism, and Affirmative Action in Brazil and the United States.” Latin American Research Review<\/em> 54, no. 2 (2019): 419\u2013437. https:\/\/www.cambridge.org\/core\/journals\/latin-american-research-review\/article\/race-racism-and-affirmative-action-in-brazil-and-the-united-states\/56F1932D42E86B2C6CC3327F63AB4064<\/p>\n

          [9]<\/a> Smedley, Audrey, and Brian D. Smedley. “Race as Biology Is Fiction, Racism as a Social Problem Is Real: Anthropological and Historical Perspectives on the Social Construction of Race.” American Psychologist<\/em> 60, no. 1 (2005): 16\u201326.<\/p>\n

          [10]<\/a> Agarwal, 27.<\/p>\n

          [11]<\/a> Ibid, 14.<\/p>\n

          [12]<\/a> Ibid, 15.<\/p>\n

          [13]<\/a> Hughes, Coleman. 2024. End of Race Politics, The: Arguments for a Colorblind America<\/em>. New York: Penguin Books – USA.<\/p>\n

          [14]<\/a> Agarwal, 14.<\/p>\n

          [15]<\/a> Ibid, 68.<\/p>\n

          [16]<\/a> Ibid, 35.<\/p>\n

          [17]<\/a> The Report of the Commission on Race and Ethnic Disparities<\/em>. London: Commission on Race and Ethnic Disparities, 2021. https:\/\/www.gov.uk\/government\/publications\/the-report-of-the-commission-on-race-and-ethnic-disparities<\/p>\n

          [18]<\/a> Sewell, Tony. “The Real Causes of Racial Inequality.” The Spectator<\/em>, April 3, 2021. https:\/\/www.spectator.co.uk\/article\/the-real-causes-of-racial-inequality<\/p>\n

          [19]<\/a> “Are Employment Opportunities for Ethnic Minorities in the UK Really Improving? Fact-Checking the Sewell Report.” London School of Economics and Political Science<\/em>, April 19, 2021. https:\/\/www.lse.ac.uk\/research\/research-for-the-world\/race-equity\/are-employment-opportunities-for-ethnic-minorities-in-the-uk-really-improving-fact-checking-the-sewell-report<\/p>\n","protected":false},"excerpt":{"rendered":"

          \u201cSway, Unravelling Unconscious Bias\u201d[1] by Dr Praya Agarwal, a British Indian behavioural and data scientist, author, and consultant, offers the expected \u201cresearch-based\u201d narrative on a contemporary issue of the day. Although much of her research was based prior[2] to the watershed race relations issues, which climaxed in 2020 with the killing of George Floyd, the […]<\/p>\n","protected":false},"author":191,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[1],"tags":[2244,2967,2245],"class_list":["post-41405","post","type-post","status-publish","format-standard","hentry","category-uncategorized","tag-agarwal","tag-dlgp03","tag-sway","cohort-dlgp03"],"acf":[],"_links":{"self":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/41405","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/users\/191"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/comments?post=41405"}],"version-history":[{"count":1,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/41405\/revisions"}],"predecessor-version":[{"id":41407,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/41405\/revisions\/41407"}],"wp:attachment":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/media?parent=41405"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/categories?post=41405"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/tags?post=41405"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}