Cultural values embodying universal norms: a critique of a popular assumption about cultures and human rights

In Western and non-Western societies, it is a widely held belief that the concept of human rights is, by and large, a Western cultural norm, often at odds with non-Western cultures and, therefore, not applicable in non-Western societies. The Universal Draft Declaration on Bioethics and Human Rights reflects this deep-rooted and popular assumption. By using Chinese culture(s) as an illustration, this article points out the problems of this widespread misconception and stereotypical view of cultures and human rights. It highlights the often ignored positive elements in Chinese cultures that promote and embody universal human values such as human dignity and human rights. It concludes, accordingly, with concrete suggestions on how to modify the Declaration.     

Hierarchy

Dominance hierarchies (sometimes called “pecking orders”) are virtually universal in social species, including humans. In most species and in ancestral and early human societies, these hierarchies allocate scarce resources, including food and often access to females. Humans sometimes use hierarchies for these allocational purposes, but humans use hierarchies for productive purposes as well—as in firms, universities, and governments. Productive hierarchies and dominance hierarchies share many features. As a result, people, including students of human behavior, often confuse types of hierarchies. For example, the Communist Manifesto attributes features to productive hierarchies that are actually characteristic of dominance hierarchies. Government hierarchies are particularly confusing, as they have many features of both types. In modern societies with socially mandated monogamy and voluntary attachment to hierarchies in the form of competitive labor markets, productive hierarchies are generally useful for all members, and it is important not to confuse the two types, either in policy or in scientific analysis.     

Facial Width-To-Height Ratio Relates to Alpha Status and Assertive Personality in Capuchin Monkeys

Social dominance hierarchies play a pivotal role in shaping the behaviour of many species, and sex differences within these hierarchies often exist. To date, however, few physical markers of dominance have been identified. Such markers would be valuable in terms of understanding the etiology of dominant behaviour and changes in social hierarchies over time. Animals may also use such traits to evaluate the potential dominance of others relative to themselves (i.e. a physical “cue”). Facial width-to-height ratio (fWHR), for example, has been suggested as a cue to dominance in humans, with links to both dominant behaviour and the perception of dominance in other individuals. Whether this association is present in non-human animals is currently not known. Therefore, here we examine within-species links between fWHR and dominant behaviour in 64 brown capuchin monkeys (Sapajus spp.) aged between 2 and 40 years. fWHR was positively associated with alpha status and with a dimensional rating of assertive personality in both males and females. Moreover, fWHR showed significant sexual dimorphism in adults but not juveniles, suggesting a developmental change may occur during puberty. In a sub-sample, sex differences were mediated by weight, suggesting fWHR dimorphism does not exceed what would be expected by differences in body weight. This is the first report of an association between face shape and behaviour in a non-human species. Results are discussed in terms of the role that face-behaviour associations might play within capuchin societies, and the possible selective forces that might have led to the evolution of fWHR-dominance associations in humans.     

Cross-Cultural aspects of bereavement. II: Ethnic and cultural variations in the development of bereavement practices

Despite a growing interest in bereavement in cross-cultural perspective, few reports have described a comparative analysis of bereavement. By examining the social contexts in the transformations of Western bereavement practices, structures common to bereavement in a range of cultures can be identified. The paper compares the contemporary bereavement practices of several ethnic and cultural groups in North America: Blacks; ethnic Chinese; Southeast Asian refugees; Haitians; Italians; Greeks; and Spanish-speaking groups. Consideration is given to the state of widowhood in different cultural systems. The impact of modernization among traditional societies demonstrates that even though Western technologies are incorporated into the procedures followed by these modernizing societies, the deep cultural code remains intact. Five questions require further clarification: is bereavement an illness, or a rite de passage and a normal life event? How widespread and useful are protective factors, such as group support, that facilitate successful resolution of grief? How effective are mourning practices of various ethnic groups in preventing “bad grief”, and might some of these practices be beneficial if taken up by other ethnic groups? How can the Western health practitioner know that a bereaved person from an unfamiliar cultural group is suffering “bad grief”? How acceptable is Western grief counseling to non-Western clients?     

The Cultural Problem of the Cultural Anthropologist

An intensive analysis of Malinowski's diary reveals an ethnocentrism hitherto unnoticed in our discipline. Ethnocentrism is common to all societies and cultures, but what anthropologists have so far failed to understand is the very basic distinction between positive ethnocentrism and neutral ethnocentrism. Malinowski, being rooted in white European society and culture where positive enthocentrism prevails, suffered from some peculiar defects in perception of non- Western behavior that vitiated some of his theories, such as those on religion and culture change. This paper shows that some of his shortcomings are still with us today and indicates what we can do to remedy them. [religion, ethnocentrism, positive or neutral, Trobriand Islanders, mental hospitals, internal versus external impetuses to culture change, Christianity, Islam, proselytization, Primeval Flood myth, comparative studies, China, Europe, national character, methodology]     

The Establishment and Defeat of Hierarchy: Inalienable Possessions and the History of Collective Prestige Structures in the Pueblo Southwest

The role of social valuables in establishing and defeating hierarchies in prestate societies is explored through the use of Annette Weiner's concept of "inalienable possessions." Inalienable possessions are objects made to be kept (not exchanged), have symbolic and economic power that cannot be transferred, and are often used to authenticate the ritual authority of corporate groups. Ethnographic examples from Zuni are used to understand the range of individually and collectively owned inalienable objects in Pueblo societies. I then use three classes of these objects from archaeological contexts to gain insight into the history of collective prestige structures in the Southwest. I argue that inalienable goods are more useful than shape prestige goods for understanding the role of social valuables in many nonstate societies, especially those in which inequalities are based on ritual knowledge.     

Chance, Necessity, and Mode of Production: A Marxist Critique of Cultural Evolutionism

Cultural evolutionism and historical materialism are two fundamentally divergent theories of evolution. The nonrecognition by cultural evolutionists of Marx's distinction between "social formation" and "mode of production" has led them to interpret his thesis of the determination of superstructures by economic base as "techno-economic change begets new levels of general evolution." In fact, Marx's actual thesis was aimed at explaining the interrelationships between superstructures and economy within a previously established mode of production. As a consequence, Marx's analysis of how a new mode is "given" has been consistently ignored. Marx poses the problem of the origins of capitalism, not in terms of economic determinism, much less technological fatalism, but in terms of chance and necessity. In this paper, I attempt to draw the theoretical implications of such an approach in respect to general cultural evolution . [Marxism and cultural evolutionism; mode of production; economic determinism criticized; capitalism, rise of; cultural evolution, chance in]     

Human Identity and the Evolution of Societies

Human societies are examined as distinct and coherent groups. This trait is most parsimoniously considered a deeply rooted part of our ancestry rather than a recent cultural invention. Our species is the only vertebrate with society memberships of significantly more than 200. We accomplish this by using society-specific labels to identify members, in what I call an anonymous society. I propose that the human brain has evolved to permit not only the close relationships described by the social brain hypothesis, but also, at little mental cost, the anonymous societies within which such alliances are built. The human compulsion to discover or invent labels to “mark” group memberships may originally have been expressed in hominins as vocally learned greetings only slightly different in function from chimpanzee pant hoots (now known to be society-specific). The weight of evidence suggests that at some point, conceivably early in the hominin line, the distinct groups composed of several bands that were typical of our ancestors came to be distinguished by their members on the basis of multiple labels that were socially acquired in this way, the earliest of which would leave no trace in the archaeological record. Often overlooked as research subjects, these sizable fission-fusion communities, in recent egalitarian hunter-gatherers sometimes 2,000 strong, should consistently be accorded the status of societies, in the same sense that this word is used to describe tribes, chiefdoms, and other cultures arising later in our history. The capacity of hunter-gatherer societies to grow sufficiently populous that not all members necessarily recognize one another would make the transition to larger agricultural societies straightforward. Humans differ from chimpanzees in that societal labels are essential to the maintenance of societies and the processes giving birth to new ones. I propose that anonymous societies of all kinds can expand only so far as their labels can remain sufficiently stable.     

Selling with the san: Representations of bushman people and artefacts in South African print advertisements

This paper examines the use of visual images of the Bushman peoples (San) and their cultural objects in contemporary South African advertising. As an image is a site of meaning, the relationship between the people represented in the advertisement and the culture for which the advertisement is produced demonstrates strategies of subjection and power. Within the context of the advertisement, I explore the extent to which San people are appropriated by the consumer society and their ritual objects reduced or altered to a Western aesthetic dimension. The contexts and ideas of the producing society determine production of the visual object.

The relationship between the San “artefact” and the advertisement as a work of “art” reflects a dimension of South African social and political processes. Representations of the two juxtaposed societies suggest that the value systems and cultural attitudes of the dominant group present contested domains which are explored. Bushmen represent a malleable signifier which is used to promote an apparently/ ostensibly applied vision of an emerging non‐racial country.     

Settlement Hierarchies and Political Complexity in Nonmarket Societies: The Formative Period of the Valley of Mexico

Archaeologists have long recognized that increases in political centralization often coincide with the growth of regional settlement hierarchies. Here I develop a theoretical model which explicitly relates certain aspects of political complexity to variation in settlement size. This model applies specifically to hierarchical societies without well-developed market economies—societies which Service would classify as chiefdoms and (perhaps) simple states. Using settlement data from the Formative Period Valley of Mexico, I show how this model is useful in measuring (1) the number of levels in a regional hierarchy, (2) the degree of political centralization, and (3) the relative amount of surplus food mobilized to support the political establishment.     

Anthropologies of art

This paper discusses how different conceptions of the idea of ‘anthropology’ entail different views of the ‘anthropology of art’. The prevailing notion of anthropology as the Western study of small-scale non-Western societies leads to a conception of the anthropology of art as dealing with the visual arts of these societies or cultures. Anthropology is sometimes also interpreted as referring to a particular approach that is applicable in examining sociocultural phenomena in whatever culture, including its art forms. Both conceptions of anthropology may be considered subsidiary to a more encompassing view of anthropology as the multidisciplinary study of humankind. Following this view, the anthropology of art becomes the comprehensive examination of art in human existence. As such it would coincide with World Art Studies, conceived as the global and multidisciplinary study of the visual arts.     

"Real Belizean Food": Building Local Identity in the Transnational Caribbean

Food and cooking can be an avenue toward understanding complex issues of cultural change and transnational cultural flow. Using examples from Belize, I discuss the transformation from late colonial times to the present in terms of hierarchies of cuisine and changes in taste. In recent Belizean history, food has been used in personal and political contexts to create a sense of the nation at the same time that increased political and economic dependency has undercut national autonomy. I suggest several possible ways to conceptualize the complex and contradictory relationship between local and global culture, [consumption, cuisine, foodways, Belize, colonialism]     

Introduction: Who's at the bottom? Examining claims about racial hierarchy

Why do claims about racial hierarchy matter? The question whether some groups are worse off than others is highly pertinent at a time when there is growing recognition of multiple forms of racisms and racial oppression. It is widely accepted that racial hierarchies are still with us today, and this concept is peppered throughout writings on “race” and racisms, but, what, exactly, are racial hierarchies, how do racial hierarchies continue to matter, and in what ways do they operate? This special issue, which focuses on the USA and Britain, also addresses the following questions: Does the concept of racial hierarchy aid us in illuminating racial inequalities and the differential experiences of groups in Western multi-ethnic societies such as the USA and Britain? What sorts of criteria are used in arguments about the place of groups along racial hierarchies? What are the political implications of claims made about racial hierarchies?     

Reconciling international human rights and cultural relativism: the case of female circumcision

How can we reconcile, in a non-ethnocentric fashion, the enforcement of international, universal human rights standards with the protection of cultural diversity? Examining this question, taking the controversy over female circumcision as a case study, this article will try to bridge the gap between the traditional anthropological view that human rights are non-existent -- or completely relativised to particular cultures -- and the view of Western naturalistic philosophers (including Lockeian philosophers in the natural rights tradition, and Aquinas and neo-Thomists in the natural law tradition) that they are universal -- simply derived from a basic human nature we all share. After briefly defending a universalist conception of human rights, the article will provide a critique of female circumcision as a human rights violation by three principal means: by an internal critique of the practice using the condoning cultures' own functionalist criteria; by identifying supra-national norms the cultures subscribe to which conflict with the practice; and by the identification of traditional and novel values in the cultures, conducive to those norms. Through this analysis, it will be seen that cultural survival, diversity and flourishing need not be incompatible with upholding international, universal human rights standards.     

Scars for war: evaluating alternative signaling explanations for cross-cultural variance in ritual costs

While males in many societies endure traumatic and painful rites, in other societies male rites are mild or completely absent. To explain these cross-cultural differences, we use data collected from the Human Relations Area Files electronic databases (eHRAF) to test two sets of hypotheses derived from signaling theory. If costly male rites serve to signal mate quality, they would be expected to correlate with the intensity of mating competition. If they serve to signal group commitments, they would be expected to be associated with the importance of overcoming problems of collective action. Our results support the latter set of hypotheses: males in societies that engage in warfare endure the costliest rites. Moreover, we show that whether wars are fought within cultural groups or against other cultural groups is an important determinant of whether or not male rites result in permanent visible marks, such as ritual scars. We argue that costly male rites signal commitment and promote solidarity among males who must organize for warfare.     

Cross-cultural patterns of marriage and inheritance: A phylogenetic approach

There is a strong correlation between marriage system and wealth inheritance pattern across societies (Hartung 1982); as the degree of polygyny increases, so too does the degree of male bias in inheritance. In this paper, we reevaluate this pattern using a new technique in cross-cultural analyses that effectively controls for the nonindependence of cultures (Galton's problem) through the identification of independent instances of cultural change (Mace and Pagel 1994). First, we produce cultural phylogenetic trees for the societies under study, from phylogenies previously constructed on the basis of linguistic similarity (Ruhlen 1987). Then, following standard methods for the analysis of discrete characters on phylogenetic trees, we use parsimony to determine the ancestral condition of both marriage and inheritance, and subsequently tally the number of independent instances of cultural change in each trait. The results show that transitions to polygyny are much more commonly associated with male-biased inheritance than are transitions to monogamy across human societies in our sample. They illustrate how the degree of change in the evolution of these traits differs considerably between divergent cultural groups. The advantages of this technique are discussed.     

Sacred Conceptions: Clinical Theodicies, Uncertain Science, And Technologies Of Procreation In India

This article argues that the rapid transfer of assisted conception technologies, such as in vitro fertilization, to India is not restricted merely to the modalities of offering potential biomedical resolution of infertility but includes, more crucially, how clinicians and infertile consumers assimilate the “Western technoscience” of conception. The article draws on a larger multisite ethnographic study of infertility and assisted conception in India’s five major cities and is principally based on narratives of clinicians and infertile couples and on clinic-based ethnographic observations. In this article I contend that the success or failure of assisted conception, when situated in the universe of Hindu faith, becomes a powerful critique of the “incompleteness” of the “Western” science of conception. Situating this contention in the broader context of a clinician’s faith, I assert that assisted conception—by conjoining seemingly disparate domains of the traditional and the modern, the sacred and the profane, the human and the superhuman, science and religion—produces clinical theodicies that help explain and contain the tentativeness permeating the conception technologies. The article concludes by arguing that this enchanted version of a thoroughly disenchanted worldview of biomedicine is part of a larger cultural process of indigenization of biomedicine in India.     

“The world’s best minority”: Parsis and Hindutva’s ethnic nationalism in India

There is an assumption that nationalist movements which are constituted by an ethnic majority are hostile towards all minorities, so how does one account for such a movement’s affection for one minority and hostility for another? In this paper I explore this question using the case study of a Hindu nationalist movement in India called Hindutva which simultaneously expresses hostility towards Muslims and affection for another minority known as the Parsis. I argue in societies that imagine themselves as plural there is a type of nationalist thought premised upon the existence of both exemplary and threatening minorities. An exemplary minority is imagined as loyal and acculturating, illustrating both how a minority should relate to the majority and why other minorities are threatening. While an historical argument enables the distinction between the majority and minorities, a plural hierarchy of minorities is enabled by mythical stories of coexistence and conflict.     

Distillation in Western Mesoamerica before European Contact

Distillation in Western Mesoamerica before European Contact. Fermented beverages are almost universal among ancient human societies. Ethanol is an analgesic, disinfectant, and mind-altering substance, and can help to preserve and enhance the nutritional value of food. Fermentation has therefore played a key role in human cultural and technological development. In Mesoamerica, codices and colonial-era sources describe a variety of fermented beverages produced before European contact. Distilled beverages, in contrast, have not been invented in all cultures, and their production in pre-contact Mesoamerica remains controversial. We tested the hypothesis of Needham et al. (1980) that Capacha gourd and trifid vessels described by Kelly (1974) for the Early Formative (1500–1000 BCE) in Colima state, western Mexico, could have been used to produce distilled beverages. Experiments using vessel replicas, techniques, and materials (including agave ferment) available in this region during this period successfully produced ethanol-containing distillates. We propose the possible origin and development of a “Capacha-type Mesoamerican still” from bean pots or from steamer pots used during this period, and discuss the possible production of spirits as part of the prevailing agricultural and cultural system. Average gourd and trifid vessel sizes, their archaeological context, and the ethanol yields of the replicas suggest that, if used as stills, they were used to produce a prestige product for ceremonial purposes, with high social and cultural relevance.