Jose wrote:OK. Here's an interpretation:
1. There is greater diversity in Africa than elsewhere suggesting that African populations have been around longer.
2. The diversity is "deeper" in Africa than elsewhere (i.e. the vertical lines are longer), indicating that more mutations have occurred, further suggesting that African populations are older.
3. Non-African populations are very closely related to one group of Africans suggesting that it was this group, and not the others, that migrated to Europe, Asia, and the rest of the world.
4. It is possible to determine the root of the tree indicating that there are other species that are genetically-related to humans. Genetic relationship reflects "being part of the same family," with common great-great-great etc grandparents.
5. The species with the closest DNA sequence to humans is chimps suggesting that they are our "cousins" and our nearest relatives in our family tree.
If there are aspects of this interpretation with which you disagree, you'll need to find flaws in the logic. For example, you were not among those whose DNA was used (I don't know, but statistical likelihood is low), so you will have to extrapolate from this interpretation to place yourself on the tree. Maybe you're on a different tree altogether, but I doubt it.
jcrawford wrote:We're seven or eight pages into the debate already and you haven't associated one human gene with one single fossil. You did say something about the fossil record being compliant with genetic interpretations, didn't you?
I did say something like that. Now, the way embryology works, there is no single gene that is responsible for any single trait in skull development (so far as I know). Many cooperate. Still, we can link the genetic tree we've been discussing to fossil data as follows:
1. The most ancient hominid fossils are from Africa
2. The oldest modern human fossils are from Africa
3. Archeological data indicate that humans populated different continents at different times,with Africa being first, and South America being last.
4. DNA sequence data indicate that non-Africans are closely related to one group of Africans (parallel to #3)
5. DNA sequence data indicate that African populations are older than non-African populations (parallel to #2)
6. DNA sequence data indicate that the species most closely related genetically to humans is chimps
7. Known mechanisms of DNA chemistry and inheritance suggest that any new mutation (genetic variation) will first arise in one individual, and can become common among many individuals of a population only by being passed on to offspring that are more "reproductively capable" than others, and that this must occur over many generations
8. Populations that are split into smaller subpopulations show a pattern of subsequent genetic variation in which each subpopulation acquires mutations, but because the mutations of one subpopulation are not the same as those of the other, the two subpopulations acquire different genetic diversity
9. The longer subpopulations are separated, the greater the genetic differences between them become (mechanistically relates 4 and 5 with 1 and 2; provides a mechanism for the diversification of different groups of hominids; provides a mechanism for the development of different characteristics between chimps and humans, even if they are descendents from a common ancestor)
jcrawford wrote:Ripley's "Believe It Or Not?"
You may say this of the above. However, "believe" is not a relevant word here. The question is whether the data lead to the conclusions, and whether alternative explanations can be ruled out. What are the flaws in the logic, and can we justifiably set them aside? (e.g. the tree is only a small sample of people; is it valid to extrapolate? Perhaps not...but the conclusions
regarding the particular sample remain valid--including the "deeper" variation in Africa and the remarkable similarity among non-Africans in the sample.) The "rule" with Faith is whether or not we believe something; here, we have data, for which the game is interpretation. We often get conclusions we don't believe, or don't want to believe, but nonetheless feel compelled to accept them because we can't see any way out of it. Other times, we get conclusions we believe quite happily, but which turn out to be wrong when we consider additional information. So, let's set aside "belief" and ask, quite nerdily, whether the data justify the conclusions. We can philosophize on the implications after we determine whether we've got a valid interpretation.