and practice of multiple, complex, and sometimes contradictory selfways within a particular sociocultural milieu. As we have seen, at the same time that society expects twins to be identical, it also locates twins on the fault lines of identity. Western society carries a lot of moral baggage when it comes to twins—as two people who look “too much” alike. As self work, volunteering for buccal smears (saliva samples) pales in terms of the self working that twins must do, and are skilled at doing, because it is a reality of their lived experience that the surfaces of their bodies are viewed as so identical that others confuse, conflate, deny, or overlook their individual identities.
In this chapter twins talk shows how biology counts but not in ways expected by more biologically oriented twins researchers. As the focus shifts from the scientific perspectives of twins researchers to the subjective experiences of twins themselves, explanatory frameworks that feature the laboratory-based discoveries of hidden codes or acquired heritable characteristics (Charney 2012) give way to more experientially based expressions of talk and action that flesh out the surfaces of twins’ bodies. To fill the gaps between professional and lay understandings of twins, new lines of inquiry are proposed that feature and develop notions of body pragmatics and intercorporeality as they shape the practice or practical experiences of twinship. These reflect twins’ own takes on being, conterminously, both same and different and on being both separate and together.
Genetics: Duplicates and Chemistries of Self
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