The Experts below are selected from a list of 4278 Experts worldwide ranked by ideXlab platform
Steve J. Shone - One of the best experts on this subject based on the ideXlab platform.
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William Graham Sumner: Cultural Relativism and the Savage
American Anarchism, 2013Co-Authors: Steve J. ShoneAbstract:Within the discipline of sociology, William Graham Sumner is credited with originating the fundamental concepts of folkways, ethnocentrism, and Cultural Relativism, although, as Brown (2008) observes, the saga of Cultural Relativism within anthropology is of varying, more contested provenance, while the concept can be located in the work of some earlier thinkers, including Auguste Comte. This chapter explores Sumner conceptualization of the Forgotten Man and of ethnocentrism, the dissonance between Sumner's writings and the role that is attributed to him in contemporary sociological scholarship, and the current debate about Cultural Relativism. Cultural Relativism was probably the right strategy for the multiCultural age, so that human beings could overcome much of their ethnocentrism. It is suggested that increasing globalization and standardization of societal forms in the twenty-first century may necessitate reconsidering both multiCulturalism and Sumner. Sumner also attempted to address the fate of "savages" in the modern world.Keywords: contemporary sociological scholarship; Cultural Relativism; ethnocentrism; multiCulturalism; savages; William Graham Sumner
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Cultural Relativism and the savage the alleged inconsistency of william graham sumner
The American Journal of Economics and Sociology, 2004Co-Authors: Steve J. ShoneAbstract:Judged by his political and economic writings, the 19th-century thinker William Graham Sumner (1840-1910) is a conservative, a Social Darwinist, and something of a libertarian, who looked down on members of less developed cultures. However, as a sociologist, he is remembered for formulating the distinction between ethnocentrism and Cultural Relativism, and is considered an early contributor to multiCulturalism theory. Is it simply the case that Sumner was inconsistent, or have his works perhaps been misunderstood? Copyright 2004 American Journal of Economics and Sociology, Inc..
Guyora Binder - One of the best experts on this subject based on the ideXlab platform.
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Cultural Relativism and Cultural imperialism in human rights law
Buffalo Human Rights Law Review, 1999Co-Authors: Guyora BinderAbstract:The "Universalism-Cultural Relativism" debate proceeds on the assumption that international human rights law requires the identification of fundamental principles of justice that transcend culture, society, and politics. Thus, the debate presumes that to assert the Cultural relativity of justice is to deny the legitimacy of international human rights law. This comment challenges this presumed linkage between international human rights law and universally valid criteria of justice. Human rights standards are obviously Culturally relative, and human rights law is obviously a Western institution. But so are the kind of states that human rights law sets out to restrain. The nation-state ideal is rarely fulfilled in the post-colonial world; the weak state sector is often just one Cultural structure among many rather than the center from which a national culture radiates. The imperialism critique of human rights law hinges upon an ideal of national self-determination that may be unrealistic for much of the developing world. International governance of these societies is probably inevitable whether or not we acknowledge it. Rather than asking whether human rights standards are authentic to the national cultures of the developing world, we should ask whether and how human rights law marginally contributes to building societies capable of self-determination at some future point.
Madhumita Purkayastha - One of the best experts on this subject based on the ideXlab platform.
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Cultural Relativism and Feminist Discourse in Sharat Chandra Chattopadhyay’s Fiction vis-á-vis his Concepts on the ‘Worth of Women’
IOSR Journal of Humanities and Social Science, 2013Co-Authors: Madhumita PurkayasthaAbstract:The theory of Cultural Relativism in Comparative Literature entails cross-Cultural literary investigations, which are based on an understanding that calls for an „empathetic‟ appreciation of the functions that a culture performs in society. Thus, instead of merely comparing one text with another, literary comparisons like Relativism explore the functions a text performs in the respective system in terms of the Cultural values represented by it. According to noted Indian feminist Maya Pandit, women‟s issues have formed an important part of the agenda of political and Cultural movements in India right from the colonial days. A feminist reading of portrayals of Indumati and Achala in Sharat Chandra Chattopadhyay‟s Darpachurna and Grihadaha respectively would also incorporate the methodology of Cultural Relativism in the colonial context. The present study proposes to examine Sharat Chandra Chattopadhyay‟s essay “Narir Mulya” that encapsulates his views on Cultural transpositions of “modern” and “liberal” western ideologies and concepts of women‟s issues in the Indian socio-Cultural context vis-a-vis his fictional representation of “educated”, “liberal” middle-class Bengali women epitomizing his brand of “feudal feminism” as found in his short story “Darpachurna” and his novel Grihadaha.
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Cultural Relativism and feminist discourse in sharat chandra chattopadhyay s fiction vis a vis his concepts on the worth of women
IOSR Journal of Humanities and Social Science, 2013Co-Authors: Madhumita PurkayasthaAbstract:The theory of Cultural Relativism in Comparative Literature entails cross-Cultural literary investigations, which are based on an understanding that calls for an „empathetic‟ appreciation of the functions that a culture performs in society. Thus, instead of merely comparing one text with another, literary comparisons like Relativism explore the functions a text performs in the respective system in terms of the Cultural values represented by it. According to noted Indian feminist Maya Pandit, women‟s issues have formed an important part of the agenda of political and Cultural movements in India right from the colonial days. A feminist reading of portrayals of Indumati and Achala in Sharat Chandra Chattopadhyay‟s Darpachurna and Grihadaha respectively would also incorporate the methodology of Cultural Relativism in the colonial context. The present study proposes to examine Sharat Chandra Chattopadhyay‟s essay “Narir Mulya” that encapsulates his views on Cultural transpositions of “modern” and “liberal” western ideologies and concepts of women‟s issues in the Indian socio-Cultural context vis-a-vis his fictional representation of “educated”, “liberal” middle-class Bengali women epitomizing his brand of “feudal feminism” as found in his short story “Darpachurna” and his novel Grihadaha.
Lynne M Healy - One of the best experts on this subject based on the ideXlab platform.
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universalism and Cultural Relativism in social work ethics
International Social Work, 2007Co-Authors: Lynne M HealyAbstract:EnglishGiven globalization and increasing multiCulturalism, growing numbers of social workers face the challenges of respecting culture while upholding professional ethics. This article examines the perspectives of universalism and Cultural Relativism as applied to ethical decision-making in social work. A moderately universalist stance is recommended for social work, as valuing both diversity and human rights.FrenchFace a la mondialisation et a l'augmentation du multiCulturalisme, un nombre croissant de travailleurs sociaux font face a des defis dans un contexte qui demande de tenir compte a la fois du respect culturel et de l'ethique professionnelle. Cet article examine l'application de prises de decisions ethiques dans des perspectives universalistes et de Relativisme culturel en travail social. Une position universaliste moderee est recommandee pour le travail social, valorisant a la fois la diversite culturelle et les droits humains.SpanishDada la globalizacion y el multiCulturalismo creciente, los t...
Chang Nam Fung - One of the best experts on this subject based on the ideXlab platform.
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A polysystemist’s response to prescriptive Cultural Relativism and postcolonialism
Across Languages and Cultures, 2017Co-Authors: Chang Nam FungAbstract:Translation studies and other disciplines in the humanities have become increasingly politicized as scholars act on the presumption that the dominance of Western theories is the result of power differentials rather than academic merit. This postcolonialist mindset is based on the claim that cultures are equally valid, but there are objective and cross-Culturally intersubjective standards for comparing certain aspects of cultures. The problems with such prescriptive Cultural Relativism are that the nation-state is regarded as the only legitimate unit of culture, that national differences are overemphasized, and that an “is” is turned into an “ought.” Built on these misconceptions, postcolonialism challenges the political establishment in central countries but serves as an excuse to suppress the demand for progress from peripheral sectors in peripheral cultures. The attempt to export postcolonialism, a culture-specific theory, to the whole world is thus itself a colonialist act.
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a polysystemist s response to prescriptive Cultural Relativism and postcolonialism
Across Languages and Cultures, 2017Co-Authors: Chang Nam FungAbstract:Translation studies and other disciplines in the humanities have become increasingly politicized as scholars act on the presumption that the dominance of Western theories is the result of power differentials rather than academic merit. This postcolonialist mindset is based on the claim that cultures are equally valid, but there are objective and cross-Culturally intersubjective standards for comparing certain aspects of cultures. The problems with such prescriptive Cultural Relativism are that the nation-state is regarded as the only legitimate unit of culture, that national differences are overemphasized, and that an “is” is turned into an “ought.” Built on these misconceptions, postcolonialism challenges the political establishment in central countries but serves as an excuse to suppress the demand for progress from peripheral sectors in peripheral cultures. The attempt to export postcolonialism, a culture-specific theory, to the whole world is thus itself a colonialist act.
