‘Curious Twins’ – Critical Quarterly, Volume 56, Issue 2, pp. 47–58

My paper, in a special issue of the journal Critical Quarterly, is now available (£) online. The essay came about through my doctoral research with Steven Connor, who left The London Consortium for Cambridge in 2012. Thanks to Joe Brooker for convening the event and editing the resulting collection, Weather Reports.

Abstract The meaning and significance of human twins is shaped by a wide range of disciplinary perspectives, many of which employ twins to test a variety of hypotheses about who or what we are. Whether twins are viewed as physical anomalies, religious miracles, or scientific marvels, criteria can be identified according to which they are separated from those born alone. This article attends to the ways in which twins are differentiated and shows how they have been used as living evidence or proof that supports sociological, religious, and scientific practice. By collating examples taken from the humanities, the social and biomedical sciences – with particular attention paid to works of social anthropology and molecular biology – William Viney seeks to articulate both the differing scales by which twins become distinct objects of research and how this sense of scale affects the extent to which they are understood as active, formative agents in those research endeavours, used to substantiate, clarify and inform. The wider aim of this article is to understand the dynamic means by which twins are drawn into and sustain explanatory narratives that extend far beyond the twin relation, taken to be generative objects in the formation of new knowledge. By tracing the exceptional cultural life of twins across different fields of inquiry we can better understand the utility of sustaining particular, exclusive human groups, both as an experimental means and as the evidential ends of research practice.


Are Twin Studies the Closest We Get to Doing Animal Experiments On Humans?

Otmar von Verschuer in his laboratory for twin research at the Kaiser-Wilhelm-Institut for Anthropology, Human Genetics and Eugenics in Berlin, 1928 A version of this paper will be given at Reading Animals, The University of Sheffield, 17–20 July, 2014.

Betteridige’s Law states that every newspaper headline that is presented in the form of a rhetorical question is to be answered with a ‘no’: “Is Michael Jackson living on a desert island with rappers Tupac and Biggie?” No. “Does eating meat 5-times a day create immunity to cancer?” No. “Does the proposition of a newspaper headline when formed through a rhetorical question always constitute a false preposition?” Obviously this doesn’t bear too much thinking about, but the question: do twin studies – that is, using human twins in research into problems posed in epidemiology, molecular genetics, and behaviour genetics – constitute “the closest we get to doing animal experiments on humans” is a question without an obvious response.  Jokingly, one geneticist thinks that twin studies are indeed “the closest we can get to doing animal experiments on humans.”[1]. The question of doing experiments on human animals is, for me, a matter of animacy – a matter of life and death, matter in life and death. Since my research concerns experiments on humans and I participate in research with humans (mostly epigenetic research, but also cognitive neuroscientific imaging studies, epidemiological studies, and others). I am, as they say, entangled within this statement; ‘entangled’ in the sense that Felicity Callard and Des Fitzgerald have recently described as those “temporary, local assemblages of motivation, interest, people and machinery.” These ‘entanglements’ make it possible “to momentarily think something exterior to the ‘disciplinary’ orthodoxies of experimental and conceptual practice, and the taken-for-granted dynamics of power that underwrite much of their relationship.”[2] Being entangled in this way means that I cannot ‘claim to know where others believe’ to favour the refrain of activist and politically conservative collectives, to condemn someone for not doing something or other. Instead, being entangled means that I am not going to offer you a satisfying response to the question . I want to understand what might be common to experiments on humans and non-humans, to reveal their entanglement, and speculate as to what alternatives might be available to us.

Humans are experimented upon, cut up, observed, named, stitched back together, engineered and synthesised. As well as this situation always, somehow, calling into question what ‘the human’ might mean, the peculiarly animate relations with things assumed to be ‘outside’ the domain of ‘humanity’, brings the animal and the twin to entwine in their co-dependent relation with the experimental. More on that in a bit. For those that don’t know, Mel Chen has brilliantly documented this and allied problems in her award-winning book, Animacies, published by Duke University Press in 2012. This blog post operates as a kind of extended commentary on Mel’s provocations, and I acknowledge a debt to her for a path she has shown to me. However, when considering the status of experiments on live human subjects, a challenge arises in Mel’s book and in my own research regarding the ethics of defending humans against perceived instrumentalisation, objectification, and misanthropy, in times when the relation between humans and non-humans is being systematically, though diversely, challenged by actors big and small, live and dead, benign and war-mongering.

Those born together in a single gestation first entered studies of heredity, genetics, and then a wide range of allied fields and subfields, through Galton’s biometric analysis of “nature and nurture”– a phrase first coined in relation to his twin studies of the mid 1870s. Guided by depth biology, with an implied division between inner and outer, interior natures and exterior environments, Galton hoped to discover the mechanisms that allowed twins to “keep[…] time like two watches, hardly to be thrown out of accord except for some physical jar”[3] From Galton we can trace the long process that has scientifically en-thinged twins – recruited them as evidence and material, imagining and treating them as tools in order to animate new theories of life, development, and disease. Over 1.5 million twins and family members now participate in research worldwide, measured for a huge variety of physical and behavioural traits. Chen, whose academic background is in comparative linguistics, argues that “language users use animacy hierarchies [which is to say: the gradations of sentience, lifeliness, meaning, and individuality] to manipulate, affirm, and shift the ontologies that matter the world”.[4] With this in mind, consider the status of twins when researchers like Nancy Segal – a psychologist based in California – refer to her research participants as “a powerful investigatory tool”[5] or as “living laboratories”[6] Twins matter here, but particularly as they serve as efficient, exploratory and contingent, and future-oriented tools. Robert Plomin – a behavioural geneticist based at the Institute of Psychiatry in London – describes his studies of identical twins who differ for a given phenotype as “a sharp scalpel for dissecting non-shared environmental effects from genetic effects.”[7] Twins, then, are ‘technical things’ absorbed into experimental systems and used to bring to light and make matter the epistemic objects that comprise molecular processes, bringing to light complex organic systems, at once synonymous and experimentally distinct from those systems.[8]  I think we broach another question here: What are twin objects when they enter research paradigms as argumentative, demonstrative figures that render them tools, twin-tools, and thus ‘the closest tie’, the most ‘harmonius relation’, even an opportunity to understand the mysteries of so-called ‘person-to-person telepathy’? And here’s the rub – when humans are objectified in this way, with their pre and post-natal lives a proof of meaning, polyvalently attached – are we to respond with outrage and maintain the privileges of our species? So great are the associations between the animal rights and animal experimentation, that when the human takes the place of the place of the animal, an uncomfortable confusion of roles takes place. How we guide ourselves through this confusion is crucial, especially if the molecular substances discovered through twin studies are to be given any ontological reality outside the self-centred hermeneutic loops of European phenomenology, which grounds the animal in the consciousness-dependent otherness of the thing, to understand the thing/the animal through an instrumental for-ness. However, even beyond that tradition, where Husserl, Heidegger, Satre and Merleau-Ponty, are made absent, we can find philosophers like Martha Nussbaum defining the process of objectification through the human’s opposition to and distinction from a ‘thing’. For her, objectification occurs where “one is treating as an object what is really not an object, what is, in fact, a human being.”[9] Twins, however, are not only treated as or “blended” with things – as if ‘things’ should be also understood as separate to the human body – but twins, especially when they are used in the kind of scientific research I am thinking of are fundamentally interanimating; experimental bodies understood as a complex assemblage of cell lines, gene expression levels, methylation sites, and microbial communities, to name just a few kinds of ‘matter’ that twin research has tried to articulate. Notwithstanding this thingliness – twins remain human twins, realised in and through and perhaps despite their things that are explored through them.

It’s for this reason that I find Mel Chen’s animacy scale, or cline, both incredibly useful but also rather too linear for my purposes, her discursive approach narrows the range of practices that I take to doubly en-thing twins – practices that not only render them technical objects in contemporary genomic research – beings that are corporeally and ideationally measured, sampled, computed, and ‘shared’ as part of a globally-configured experimental apparatus – but also providing the evidence for what Nikolas Rose has characterized as the “molecularization of vitality”; which, with and among other things, decomposes, anatomizes, manipulates, amplifies, and reproduces “tissues, proteins, molecules, and drugs […] to be regarded, in many respects, as manipulable and transferable elements or units, which can delocalized – moved from place to place, from organism to organism, from disease to disease, from person to person.”[10] Here the role of animacy forces a set of ethical, epistemological, and ontological decisions that, for me, makes a critical medical humanities approach to twins necessary and possible – should twins be defended against instrumentality, safeguarding an autonomous, lively, unique, unbreakable and free ‘human’? Or, can we break with the scales of anthropocentric privilege since, doing so, pursues the more difficult and critical – ‘critical’, as in ‘urgent’ or ‘decisive’ – and certainly more risky task of understanding how and why twins come to matter in different ways and at different times? Indeed, a productive line of inquiry, it seems to me, would be to look at how the history of the concept of “animal models” relates to the modelling practices that involve twins. Doing so might allow us to ask the following kind of questions – How are the technical as well as the rhetorical dimensions of research extrapolation handled with different bodies? How exactly are human-nonhuman animacies mobilised across supposedly different research practices, and to what end? In what sense does one form of modelling beget and “model” the other form, adding layers of complexity already at work but made intangible or invisible through the pomp and ceremony of institutional PR? I suspect that these ‘models’ share rather a lot, grounding animal and human research practices in ontologies of animate matter which shore up violent, experimental, and progressive epistemologies alike.

[1]Quoted in Lucy Jolin, ‘Nature’s Control Group’, In Touch, Spring 2013, p. 22. [2] Des Fitzgerald and Felicity Callard, private correspondence. [3]Galton, ‘The History of Twins as a Criterion of Nature and Nurture’, p. 574 [4]Chen, Animacies, p. 42. [5] Nancy L. Segal, Born Together–Reared Apart: The Landmark Minnesota Twin Study (Cambridge, MA: Harvard UP, 2012), p. 2, pp. 10–11. [6]Nancy Segal, Entwined Lives: Twins and What They Tell Us About Human Behavior (New York: Putnam, 1999), p. 1. [7] Robert Plomin, ‘Commentary: Why Are Children in the Same Family So Different? Non-Shared Environment Three Decades Later’,International Journal of Epidemiology 40 (2011), p. 587. [8] For more on the distinction between ‘technical’ and ‘epistemic’ thing taken from Hans–Jorg Rheinberger, Towards a History of Epistemic Things: Synthesizing Proteins in the Test Tube (Stanford: California University Press, 1997), pp. 28–29. [9]Martha Nussbaum, ‘Objectification’, Philosophy and Public Affairs, 24. 4 (1995), p.257 [10]Nikolas Rose, The Politics of Life Itself: Biomedicine, Power, Subjectivity in the Twenty-First Century (Princeton, NJ: Princeton University Press, 2007), p.13, p. 15.

Neuroscience and Social Science: Experimental Imaginations

This podcast was developed through Pod Academy – an open access podcasting initiative based in London.

This podcast is about the relations between the social sciences and the neurosciences, and what it might mean to do interdisciplinary work between these areas. Des Fitzgerald and Felicity Callard, two social scientists interested in stepping outside the bounds of social-science methods, and especially experienced in engaging with neuroscientific experiments, offer a new way of thinking about collaboration between the social- and neuro-sciences. They call their approach ‘Experimental Entanglements’.

Research on the brain, as well as the widespread dissemination of this research, has significantly shaped our understanding of what it is to be human in the 21st century. Indeed, many facets of human life that were, for much of the twentieth century, primarily understood through tNeuroartRaymond Tallis has, in contrast, argued that it poses the gravest of intellectual threats. Indeed, Tallis is far from being the only one to have worried about the reductive and potentially anti-humanist tendencies of the neurosciences.

And yet, beyond such debates, it is increasingly clear that the more that scientists experiment on and with the human brain, the more it becomes clear that our brains, and the experimental and intellectual practices that attend to them, are bound up in cultural, semiotic, bodily, societal and aesthetic ‘webs’. The current situation in cognitive neuroscience – with techniques such as functional neuroimaging available in ever more sophisticated forms – is ripe for a new level of interdisciplinary engagement.

In the last few years, both Callard and Fitzgerald have participated in a number of explicitly designed ‘interdisciplinary’ ventures that have attempted to bring neuroscientists and social scientists together. The European Network of Neuroscience and Society (ENSN) and the Volkswagen Foundation’s European Platform for Life Sciences, Mind Sciences and the Humanities are two of these. Indeed, Fitzgerald and Callard first developed their approach of ‘experimental entanglement’ in a workshop held at the Max Planck Institute for Human Development, which they co-designed, and which was funded by the Volkswagen Foundation. In this podcast they reflect especially on the opportunities and constraints offered by such ‘interdisciplinary’ ventures. They counter a model in which social scientists and neuroscientists simply ‘interact’ with one another, secure in their own disciplinary arenas, and instead propose a much more complex and awkward practice of ‘experimental entanglement,’ in which to collaborate both in and beyond the neuroscientific laboratory.

NeurotrypchThe podcast touches on existing experimental collaborations. Fitzgerald discusses his research in the Urban Brain Lab at King’s College London, which focuses on the overlap between sociology and neuroscience in questions around city life and mental health – and asks what a shared investigation across these disciplines can and should look like. Callard discusses her on-going collaboration on the brain and mind ‘at rest’ with neuroscientists and psychologists. For much of the twentieth century, psychologists were heavily preoccupied with studying how people respond to external tasks, which made it harder for scientists to bring together biology, psychology and culture to get at what the brain, mind and body are doing when they are ‘at rest’ (i.e. not responding to an external task).

In contrast to usual social scientific interest in effects, ethics, or outcomes of the neurosciences as such, Fitzgerald’s and Callard’s collaborative approach focuses on the ‘experiment’ as a space of creative intervention – and it uses the concept of ‘entanglement’ to current bureaucratic and academic fixations on ‘engagement’ and ‘dialogue’. What could experimental practices look like in the twenty-first century, they ask, in which so-called neurological knowledge and so-called sociological and cultural knowledge tumble over one another in a way that ultimately makes it hard to distinguish one from the other?

Their programmatic statement about such an approach is available, Open Access, in the journal Theory, Culture & Society (‘Social Science and Neuroscience Beyond Interdisciplinarity: Experimental Entanglements’). They are authors of the forthcoming monograph Rethinking Interdisciplinarity across the Social Sciences and Neurosciences (Palgrave). From October 2014, Fitzgerald will participate in, and Callard will be Group Leader of, the inaugural project in The Hub at Wellcome Collection, working with neuroscientists, artists, social scientists and humanities scholars to develop experimental entanglements that are focused around rest, busyness and exertion at the scales of the brain, mind, body, organism and city.

The Comedy of Twins: Shakespeare and the Biology of Drama

In his introduction to the play, Stephen Greenblatt argues that the identical twins which feature in Shakespeare’s The Comedy of Errors, “are fairly commonplace and the fact that two people can bear the same name even more so, but Shakespeare’s play calls attention to all that is potentially disorienting in the routine circumstances of life.”[1] It is hard to understand what Greenblatt means when he says that “identical twins are fairly commonplace” – in what era, for whom, in what sense? In biological terms they are neither commonplace nor are they rare. In historical terms, being born identical in the late-sixteenth century was extremely hazardous, especially for the twins but more particularly for the mother bearing them. Moreover, the equation suggested in this quotation between identical twins and “routine” and “life”, again elides the biological and historical specificity of multiple birth, and the artistic transformation implied by bringing identical twins to a stage of observation that is both comic and tragic. What Greenblatt “calls to attention” is rather more a narrow understanding of what it means to be and see twins, which he suggest are “as like one another as two coins of equal value”[2] By monetising twinship in this way he overlooks the challenge of staging twins, where one must select players that are not and cannot be identically alike, that are not made of metal but of flesh and bone and genes and hair and so on, and that are not of equal value. Such are the disembodied and paper-based assumptions of a cultural materialist, inattentive to the physicality of theatre and the biology of playing up and out.

 [1] Stephen Greenblatt, ‘The Comedy of Errors’, in The Norton Shakespeare: Based on the Oxford Edition, ed. Stephen Greenblatt, Walter Cohen, Jean E. Howard and Katherine Eisaman Maus (New York: W. W. Norton, 1997), pp. 683–684.

[2] Stephen Greenblatt, ‘The Comedy of Errors’, in The Norton Shakespeare, p. 688.