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The New Zealand Medical Journal

 Journal of the New Zealand Medical Association, 02-March-2007, Vol 120 No 1250

Warrior genes and risk-taking science
Peter Crampton, Chris Parkin
Abstract
This article provides a summary of our ethical concerns regarding the so-called “warrior gene” line of research. Prompted by recent claims that there is a genetic explanation for negative social and health statistics for Māori, the article discusses issues related to informed consent of research participants, the validity of the underlying science related to the “warrior gene”, and scientifically unfounded speculation regarding the causality of complex social issues. We conclude that in all science, and particularly where there is a highly charged social and political setting, the scientist has a responsibility for the way in which findings are disseminated and for ensuring a clear public understanding of the limitations of the work.

This viewpoint article was prompted by recent claims by Dr Rod Lea that there is a genetic explanation for negative social and health statistics for Māori. Dr Lea’s comments were widely reported in the New Zealand media including, for example, that the monoamine oxidase gene “goes a long way to explaining some of the problems Māori have. Obviously, this means they are going to be more aggressive and violent and more likely to get involved in risk-taking behaviour like gambling.”1
The claims were made on the back of a small-scale, as yet unpublished research project. We have concerns about the veracity and ethics of such extravagant speculation regarding the causality of complex social issues. In this article, we provide a summary of our ethical concerns regarding the “warrior gene” line of research.
Decades of medical research have yielded embarrassingly recurrent examples of unethical science with various populations, for example: prisoners, POWs, children, the elderly, the intellectually handicapped, and, not least, many ethnic minorities.2
A widely accepted antidote has been the development of stringent independent ethical review, given its most powerful impetus in New Zealand by the Cartwright Report.3 Ethical principles governing research involving human subjects bear largely on empowering individual participants and protecting them from risk. However, they also draw attention to the importance of ensuring that the science is good, that harm is minimised, and that the research is carried through with cultural and social responsibility.4
A critically important way in which individual research participants are protected is through the provision of informed consent: before taking part in research individuals are made fully aware of the purpose of the research and its potential harms and benefits. We are seeking reassurance from Dr Lea that the participants in the research, and the research ethics committee, were aware that the research included the exploration of hypotheses linking the “warrior gene” with violent and antisocial behaviour, and that generalisations were to be made from the research participants to the entire Māori population despite the lack of evidence for association between the two (see below).
Good science conforms with canons of rigorous enquiry in striving to make non-trivial additions to knowledge, and hence becomes “risk-taking” when its authority is given to views with questionable credentials. New truths are often hard won. Their validity turns on the extent and the quality of the empirical data garnered to support them and on the coherence of the theoretical framework used to make sense of them.
The empirical data thus far indicate the presence of the MAO-A gene in just over 60% of a (presumably non-random) sample of N=17. Simply to extrapolate from that not just to a contemporary Māori population of several hundred thousand but also to past generations of Māori back to the migrations, is risky in the extreme.
A missing keystone in Dr Lea’s case for involvement of the MAO-A gene in antisocial behaviour in Māori is the lack of evidence for association between the two (see accompanying article by Merriman and Cameron; Risk-taking: behind the warrior gene story; http://www.nzma.org.nz/journal/120-1250/2440).
In Caucasian (but not non-white Americans) the gene is associated with antisocial behaviour in males only against a background of prior maltreatment. However no association is apparent when the gene is examined in isolation. Even if the MAO-A data in Caucasian were to be replicated in Māori males, that does not make the gene the cause of the behaviour. Its presence might predispose towards such behaviour but only in the context of a disadvantageous environment. To make the causal claim on the evidence of association alone is naïve. In this case, the naïvety is masked by the positive public stereotype of the cutting edge scientist reporting a breakthrough.
Of special concern is the fact that Dr Lea has made extravagant claims concerning the “warrior gene” in Māori despite having himself at times cautioned against risking the naïve leap to a simplistic causal connection.
On National Radio’s Morning Report he observed:
“This gene has been linked to different anti-social and risk-taking behaviours, but the link has usually been quite weak, and often is only present in association with non-genetic factors—that is, other factors such as upbringing, socioeconomic circumstances, other lifestyle factors.”5
Putting the spotlight on the “warrior gene”, whose presence by implication we cannot do much about, is to that extent a harm which can and ought to be minimised. It is harmful because it risks diverting attention from social and economic conditions which, by contrast, are amenable to change, no matter how challenging the processes of policy development needed to effect sustained improvement.
The popular rhetoric of a “warrior gene” offers what appears to be a ‘simple’ explanation, almost certainly to be seized upon as such, irrespective of its proponents’ caveats. This harm is likely to have been amplified by the very high level of media interest following the death of the Kahui twins and the generally negative portrayal of Māori in the media.
In such highly charged social and political settings, the scientist has a particular responsibility for the way in which findings are disseminated and for ensuring a clear public understanding of the limitations of the work to date.
A wise man, therefore, proportions his belief to the evidence.6
Conflict of interest statement: There are no conflicts of interest.
Author information: Peter Crampton, Head of Department, Department of Public Health; Chris Parkin, Senior Teaching Fellow (Medical Ethics), Department of Primary Health Care and General Practice; Wellington School of Medicine and Health Sciences, University of Otago, Wellington
Correspondence: Professor Peter Crampton, Head of Department, Department of Public Health, Wellington School of Medicine and Health Sciences, University of Otago, Wellington. Fax (04) 389 5319; email: peter.crampton@otago.ac.nz
References:
  1. Maori violence blamed on gene. Wellington: The Dominion Post, 9 August 2006;Section A3.
  2. McNeill P. The Ethics and Politics of Human Experimentation. Melbourne: Cambridge University Press; 1993.
  3. Cervical Cancer Inquiry. The Report of the Cervical Cancer Inquiry. Auckland: Government Printing Office; 1988.
  4. Ministry of Health. Operational Standard for Ethics Committees: Updated edition. Wellington: Ministry of Health; 2006.
  5. National Radio Morning Report, 9 August 2006. Also cited by Jon Stokes in The New Zealand Herald, 10 August 2006. URL: http://www.nzherald.co.nz/category/story.cfm?c_id=204&objectid=10395491
  6. Hume D. An enquiry concerning human understanding. Oxford: Clarendon Press, 1777 Sect X, Pt I (3rd ed rev PH Nidditch 1975: 110).
     
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