Universalism and Cultural Relativism
Universalism and Cultural Relativism
Universalism and Cultural Relativism
“All individuals, solely by virtue of being human beings, have rights which no society or State
should deny”
Civil and political rights (freedom of expression, freedom of peaceful assembly, freedom from
torture, freedom from arbitrary arrest and detention, right to a fair trial, etc.)
Economic, social and cultural rights (e.g., right to work, right to education, right to access to
health care) attained recognition in the twentieth century with the advent of socialism. They
argued that achievement of economic and social rights was a pre-condition for other rights. That
is, until the economic and social rights were realized, a State was not in a position to provide
civil and political rights.
Group or peoples’ rights emerged as recently as the 1970s and are supported by developing
countries.
The question of the ‘universal’ or ‘relative’ character of the human rights has been a source of
debate from the beginning of the human rights movement.
The proponents of the “universalism” claim that international human rights like rights to
equal protection by law, physical security, freedom of speech, freedom of religion and freedom
of association are and must be the same everywhere.
Advocates of “cultural relativism” claim that most(or some) rights depend on cultural
context, the term ‘culture’ being used in a broad way to include political and religious ideologies
and institutional structures. Hence notions of right (and wrong) necessarily differ throughout the
world because the cultures in which they take root differ.
International human rights law has been specifically designed to protect the full range
of human rights required for people to “have a full, free, safe, secure and healthy life” (UN,
1948). It is stated that the right to live a dignified life can never be attained unless all basic
necessities of life—work, food, housing, health care, education, and culture—are adequately and
equitably available to everyone. Based squarely on this fundamental principle of the global
human rights system, international human rights law has established individual and group rights
relating to the civil, cultural, economic, political, and social spheres.
Some of the civil and political rights need to be discussed further because they are of
fundamental importance.
This law was approved against the death penalty practiced in many countries. Every
human being has the inherent right to life. This right shall be protected by law. No one shall be
arbitrarily deprived of his life. In countries which have not abolished the death penalty, sentence
of death may be imposed only for the most serious crimes in accordance with the law in force at
the time of the commission of the crime.
The torture—severe pain or suffering, whether physical or mental, that is intentionally inflicted
on a person for political, religious, or ideological purposes or permitted “with the consent or
acquiescence of a public official or other person acting in an official capacity”—is condemned
and prohibited by the United Nations (UN, 1948). This rule does not activate intense debates,
probably because of cross-cultural consensus against violence.
Everyone shall have the right to freedom of thought, conscience and religion. This right shall
include freedom to have or to adopt a religion or belief of his choice, and freedom, either
individually or in community with others and in public or private, to manifest his religion or
belief in worship, observance, practice and teaching.
A more complicated dilemma occurs in relation to other human rights. According to the
United Nations, children should be able to express their views freely; the state should respect
children’s freedom of thought and religion, and children also “have the right to privacy and
adults cannot unlawfully interfere in the child’s privacy” (UN, 1959).
Meanwhile, in many countries, according to cultural customs and religious norms, children’s
rights are not considered to be a subject of public debate. There is opposition from many states,
for example, to the right of children to choose their own religion. The rights of children that
emphasize self expression can be easily challenged in countries with authoritarian governments.
The United Nations requires that states ensure that children have access to a wide variety
of resources, including a standard of living that is adequate for physical, mental, spiritual, moral,
and social development. These requirements are impossible to fulfill for the countries in which
the amount of resources is limited.
The United Nations declares the priority of children’s individual rights over their rights
within a social group, such as family. Many argue that these provisions indicate the
individualistic values of Western society that are very difficult to accept for individuals living in
other countries—such as Pakistan, Botswana, and Thailand—with different cultural conditions,
specifically of a collectivist tradition.
Conclusion
The Above examples, perhaps, suggest that culture may have a significant impact on how
individuals and governments define the best interest of the child. Nevertheless, most of the
existing contradictions exist and will continue to be an issue because of the tremendous
economic burden suffered by billions of people and their general lack of protection against
natural disasters and intrusive governments.
It is difficult to reach agreement on human rights at the universal level on account of
conflicting ideologies and interests. Agreement is easier to reach at the regional level, where
States are more likely to have common values and interests.