Cultural relativism

Cultural relativism is the idea that a person's beliefs, values, and practices should be understood based on that person's own culture, rather than be judged against the criteria of another.If anyone, no matter who, were given the opportunity of choosing from amongst all the nations in the world the set of beliefs which he thought best, he would inevitably—after careful considerations of their relative merits—choose that of his own country. Everyone without exception believes his own native customs, and the religion he was brought up in, to be the best; and that being so, it is unlikely that anyone but a madman would mock at such things. There is abundant evidence that this is the universal feeling about the ancient customs of one's country.20th century social and cultural anthropology has promised its still largely Western readership enlightenment on two fronts. The one has been the salvaging of distinct cultural forms of life from a process of apparent global Westernization. With both its romantic appeal and its scientific intentions, anthropology has stood for the refusal to accept this conventional perception of homogenization toward a dominant Western model.the totality of the mental and physical reactions and activities that characterize the behavior of the individuals composing a social group collectively and individually in relation to their natural environment, to other groups, to members of the group itself, and of each individual to himself.It is only since the development of the evolutional theory that it became clear that the object of study is the individual, not abstractions from the individual under observation. We have to study each ethnological specimen individually in its history and in its medium ... By regarding a single implement outside of its surroundings, outside of other inventions of the people to whom it belongs, and outside of other phenomena affecting that people and its productions, we cannot understand its meanings ... Our objection ... is, that classification is not explanation.It is my opinion that the main object of ethnological collections should be the dissemination of the fact that civilization is not something absolute, but that it is relative, and that our ideas and conceptions are true only so far as our civilization goes.Now while some of the interest in (so called solial culture science) anthropology in its earlier stages was in the exotic and the out-of-the-way, yet even this antiquarian motivation ultimately contributed to a broader result. Anthropologists became aware of the diversity of culture. They began to see the tremendous range of its variations. From that, they commenced to envisage it as a totality, as no historian of one period or of a single people was likely to do, nor any analyst of his own type of civilization alone. They became aware of culture as a 'universe', or vast field in which we of today and our own civilization occupy only one place of many. The result was a widening of a fundamental point of view, a departure from unconscious ethnocentricity toward relativity. This shift from naive self-centeredness in one's own time and spot to a broader view based on objective comparison is somewhat like the change from the original geocentric assumption of astronomy to the Copernican interpretation of the solar system and the subsequent still greater widening to a universe of galaxies.The study of custom can be profitable only after certain preliminary propositions have been violently opposed. In the first place any scientific study requires that there be no preferential weighting of one or another items in the series it selects for its consideration. In all the less controversial fields like the study of cacti or termites or the nature of nebulae, the necessary method of study is to group the relevant material and to take note of all possible variant forms and conditions. In this way we have learned all that we know of the laws of astronomy, or of the habits of the social insects, let us say. It is only in the study of man himself that the major social sciences have substituted the study of one local variation, that of Western civilization.The other promise of anthropology, one less fully distinguished and attended to than the first, has been to serve as a form of cultural critique for ourselves. In using portraits of other cultural patterns to reflect self-critically on our own ways, anthropology disrupts common sense and makes us reexamine our taken-for-granted assumptions.The concept of culture, like any other piece of knowledge, can be abused and misinterpreted. Some fear that the principle of cultural relativity will weaken morality. 'If the Bugabuga do it why can't we? It's all relative anyway.' But this is exactly what cultural relativity does not mean.The problem is thus to formulate a statement of human rights that will do more than phrase respect for the individual as individual. It must also take into full account the individual as a member of a social group of which he is part, whose sanctioned modes of life shape his behavior, and with whose fate his own is thus inextricably bound.what is right or good for one individual or society is not right or good for another, even if the situations are similar, meaning not merely that what is thought right or good by one is not thought right or good by another ... but that what is really right or good in one case is not so in another.There is no reason why the relativist should be paralyzed, as critics have often asserted. But a relativist will acknowledge that the criticism is based on his own ethnocentric standards and realizes also that the condemnation may be a form of cultural imperialism.Relativism is the bad faith of the conqueror, who has become secure enough to become a tourist.The supposed conflict between Benedict's and Herskovits's call for tolerance and the untolerant passion with which they called for it turns out not to be the simple contradiction so many amateur logicians have held it to be, but the expression of a perception, caused by thinking a lot about Zunis and Dahomys, that the world being so full of a number of things, rushing to judgement is more than a mistake, it is a crime. Similarly, Kroeber's and Kluckholn's verities – Kroeber's were mostly about messy creatural matters like delirium and menstruation, Kluckholn's were mostly about messy social ones like lying and killing within the in-group, turn out not to be just the arbitrary personal obsessions they so much look like, but the expression of a much vaster concern, caused by thinking a lot about anthrōpos in general, that if something isn't anchored everywhere nothing can be anchored anywhere. Theory here – if that is what these earnest advices about how we must look at things if we are to be accounted as decent should be called – is more an exchange of warnings than an analytical debate. We are being offered a choice of worries.Obviously, relativism poses certain problems when from trying merely to understand the world we pass on to taking action in the world: and right decisions are not always easy to find. However, it is also obvious that authoritarians who know the complete answers beforehand will necessarily be intolerant of relativism: they should be, if there is only one truth and that is theirs. Cultural relativism is the idea that a person's beliefs, values, and practices should be understood based on that person's own culture, rather than be judged against the criteria of another. It was established as axiomatic in anthropological research by Franz Boas in the first few decades of the 20th century and later popularized by his students. Boas first articulated the idea in 1887: 'civilization is not something absolute, but ... is relative, and ... our ideas and conceptions are true only so far as our civilization goes'. However, Boas did not coin the term. The first use of the term recorded in the Oxford English Dictionary was by philosopher and social theorist Alain Locke in 1924 to describe Robert Lowie's 'extreme cultural relativism', found in the latter's 1917 book Culture and Ethnology. The term became common among anthropologists after Boas' death in 1942, to express their synthesis of a number of ideas Boas had developed. Boas believed that the sweep of cultures, to be found in connection with any sub species, is so vast and pervasive that there cannot be a relationship between culture and race. Cultural relativism involves specific epistemological and methodological claims. Whether or not these claims necessitate a specific ethical stance is a matter of debate. This principle should not be confused with moral relativism. Herodotus (Histories 3.38) observes on the relativity of mores (νόμοι): He mentions an anecdote of Darius the Great who illustrated the principle by inquiring about the funeral customs of the Greeks and the Callatiae, peoples from the extreme western and eastern fringes of his empire, respectively. They practiced cremation and funerary cannibalism, respectively, and were each dismayed and abhorred at the proposition of the other tribe's practices. The epistemological claims that led to the development of cultural relativism have their origins in the German Enlightenment. The philosopher Immanuel Kant argued that human beings are not capable of direct, unmediated knowledge of the world. All of our experiences of the world are mediated through the human mind, which universally structures perceptions according to a priori concepts of time and space. Although Kant considered these mediating structures universal, his student Johann Gottfried Herder argued that human creativity, evidenced by the great variety in national cultures, revealed that human experience was mediated not only by universal structures, but by particular cultural structures as well. The philosopher and linguist Wilhelm von Humboldt called for an anthropology that would synthesize Kant and Herder's ideas. Although Herder focused on the positive value of cultural variety, the sociologist William Graham Sumner called attention to the fact that one's culture can limit one's perceptions. He called this principle ethnocentrism, the viewpoint that 'one's own group is the center of everything', against which all other groups are judged.