Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Shaping personal and cultural identity
Summary of the essay universal declaration on human rights
Shaping personal and cultural identity
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Shaping personal and cultural identity
Following the horrors of the Second World War, a committee of the newly established United Nations created a Universal Declaration of Human Rights, which aimed to secure certain rights as universally protected rights that belonged to people in all nations. During the drafting process, the executive board of the American Anthropologist Association (AAA) submitted to the United Nations its “Statement on Human Rights,” which argued against the validity of any document that sought to be universal. Instead, the AAA used the idea of cultural relativism as a tool to argue that individuals form their personality in a cultural setting, therefore cultural differences must be respected as there is no technique for evaluating cultures and that standards …show more content…
In arguing that one’s identity cannot exist outside one’s culture, the AAA ignores the various variables that play into the formation of one’s personal identity. While conceding that ethnicity, race, and religion are variables that are factored into one’s cultural identity, other factors such as sex and sexual orientation are not contingent on one’s culture. In fact, those factors are not mentioned in “Statement on Human Rights,” though the AAA inserted a loophole for avoiding biological differences by arguing that men are biologically the same. While the AAA is correct in saying that there is only one human species, there are biological differences between men and women, such as women having internal reproductive anatomy. In ignoring these biological differences between men and women, the AAA, in turn, ignores how these biological differences have been used as justification for upholding the patriarchy throughout diverse cultural entities. Thus, the toleration advocated by the AAA is not one applicable to all homo sapiens, but only to …show more content…
Given that the aim of transnational justice is to address human rights abuses while also deterring against any future human rights abuses, the AAA makes the concept of it meaningless. If ideas of right and wrong are relative dependent on one’s culture, then no human right would be absolute, thus no violation could be justifiably prosecuted. While certainly not perfect, how would the world look like without any mechanisms for transnational justice? Would the violence against Rohingya Muslims be ignored since Myanmar could argue that it has a right to ethnically cleanse a population considered to be illegal immigrants? In allowing for extreme toleration, the AAA allows a backdoor for
The overriding right to bodily autonomy is considered characteristically male by many feminists. Females in contrasts seem to be assumed to be
In certain countries such as the U.S, people discriminate against others to a certain extent based off their gender, race, and sexuality. Butler states that “to be a body is to be given over to others even as a body is “one own,” which we must claim right of autonomy” (242). Gays and Lesbians have to be exposed to the world because some of them try to hide their identity of who they truly are because they are afraid of how others are going to look at them. There are some who just let their sexuality out in the open because they feel comfortable with whom they are as human beings and they don’t feel any different than the next person. The gender or sexuality of a human being doesn’t matter because our bodies’ will never be autonomous because it is affected by others around us. This is where humans are vulnerability to violence and aggression. In countries across the globe, violence and attack are drawn towards tran...
Aaron Devor’s essay “Becoming Members of Society: Learning the Social Meanings of Gender” describes how despite popular belief, gender and sex are not directly related and how social norms affect individual’s choice of gender. Devor‘s main argument is that gender is not determined by genitalia, but instead by the individual's own choices. Michael Kimmel’s essay “Masculinity as Homophobia” claims that gender equality is a positive thing for males and that social norms force men to act a certain way. Kimmel’s main argument is that men are always having to protect their masculinity in order to prevent themselves from appearing weak. Both authors present compelling arguments for both gender equality and for how social norms influence individuals’ gender choice. However, the two authors approach the same topic in different ways. Kimmel takes a more laid-back approach to the topic by using simple words and a conversational tone that relates to the casual gender sociologist. Devor writes a more sophisticated essay using complex terms and a more formal tone that relates to the serious sociologist that research gender studies.
In “Four Human Rights Myths” Susan Marks discusses several conceptions (or misconceptions according to her) about human rights. She begins her paper with a case study of the 2011 London riots and how distinctively different is their coverage by the British prime minister and two scholars.
The French Revolution was a tumultuous period, with France exhibiting a more fractured social structure than the United States. In response, the French Declaration of the Rights of Man and Citizen proposed that “ignorance, neglect, or contempt of the rights of man are the sole cause of public calamities, and of the corruption of governments” (National Assembly). This language indicates that the document, like its counterpart in the United States, sought to state the rights of men explicitly, so no doubt existed as to the nature of these rights. As France was the center of the Enlightenment, so the Enlightenment ideals of individuality and deism are clearly expressed in the language of the document. The National Assembly stated its case “in
The Human Rights Act of 1998 came into power in October 2000, and it represent an honourable epitome of ethical and moral ideologies. As for any idealistic expectations, one must query the effectiveness of the Human Rights Act of 1998 at meeting all its aims in the context of aiding, safeguarding and supporting those in need of assistances from the Social Services in the UK.
Such an encounter becomes a source of discomfort and momentarily a crisis of racial meaning. Without a racial identity, one is in danger of having no identity" (Michael Omi, Howard Winant, 12). It is obvious when we look at someone we try to get a sense of who they are. We categorize people within our society and place them by gender, ethnicity, race, religion, and even social class. Because one of the first things we utilize is race and gender it is questioned that without racial identity one is in danger of having no identity. Personally, I believe that this is true, for instance, within our society gender roles are very apparent. We utilize gender as a form of identity, because many people now are coming forward with wanting to change their identity there has been ann uproar to try to fight against equality for citizens that identify with a different gender. What is to be considered is the same uproar that is occurring with people who identify with a gender is also occurring with citizens that are identified solely on race. Within our different generations there has been an uprising in mixed races, a person can be
In this article, Shaw and Lee describe how the action of labels on being “feminine” or “masculine” affect society. Shaw and Lee describe how gender is, “the social organization of sexual difference” (124). In biology gender is what sex a person is and in culture gender is how a person should act and portray themselves. They mention how gender is what we were taught to do in our daily lives from a young age so that it can become natural(Shaw, Lee 126). They speak on the process of gender socialization that teaches us how to act and think in accordance to what sex a person is. Shaw and Lee state that many people identify themselves as being transgendered, which involves a person, “resisting the social construction of gender into two distinct, categories, masculinity and femininity and working to break down these constraining and polarized categories” ( 129). They write about how in mainstream America masculinity and femininity are described with the masculine trait being the more dominant of the two. They define how this contributes to putting a higher value of one gender over the other gender called gender ranking (Shaw, Lee 137). They also speak about how in order for femininity to be viewed that other systems of inequality also need to be looked at first(Shaw,Lee 139).
In discussing the subject of male identity, especially as compared to female identity, Farrell is very careful to remain very objective throughout his rhetoric. Part of his balanced approach to proving his argument, is the use of an objective point of view. Farrell’s deliberate objectivity can be seen in aspects of his piece such as his word choice, free of denotative language, his lack of any first hand anecdotes, a removal of any indication of his gender (except his name), and a strict third person style throughout his piece. All of these characteristics combine to make his argument effective to a large demographic of people, unlike many pieces on gender identity, whose audience is usually limited to at most a spe...
The gender binary of Western culture dichotomizes disgendered females and males, categorizing women and men as opposing beings and excluding all other people. Former professor of Gender Studies Walter Lee Williams argues that gender binarism “ignores the great diversity of human existence,” (191) and is “an artifact of our society’s rigid sex-roles” (197). This social structure has proved detrimental to a plethora of people who fall outside the Western gender dichotomy. And while this gender-exclusive system is an unyielding element of present day North American culture, it only came to be upon European arrival to the Americas. As explained by Judith Lorber in her essay “Night to His Day: The Social Construction of Gender”, “gender is so pervasive in our society we assume it is bred into our genes” (356). Lorber goes on to explain that gender, like culture, is a human production that requires constant participation (358).
As we discuss the articles of Anne Fausto- Streling, “The Five Sexes, Revisited” and Marjorie Garber, “The Return to Biology” in class we came to see how these two articles could bring up such controversy. As they question our perspective on human nature as we have always known it to be, from “The Five Sexes, Revisited” stating “absolute dimorphism disintegrates even at the level of basic biology” (176), to “The Return of Biology” saying “Society mandates the control of intersexual bodies because they blur and bridge the great divide” (184). We see many different aspects on how human biology or culture is more than what meets the eye. All I can begin to say is everything we, as the human species, do revolves around dimorphism no matter the questions or contradictions that may arise. The idea that only two sexes exist is still firmly maintained in our society as how things are suppose to be aka the “norm”.
Human rights have been developing as a concept throughout the history of humans. Human rights have been present in several nations throughout history including in Ancient Greece as Natural Law, 1689 in the English Bill of Rights, 1776 in the American Declaration of Independence and 1788 in the French Revolution’s Declaration of the Rights of Man and the Citizen. It was not until recently in 1948 that the United Nations Declaration of Human Rights was created as an international concept in response to the genocide of European Jews by Hitler.
John Tasioulas introduces the idea that human rights are explained by the morals that humans possess through understanding of human dignity. He explains that are three connections that human dignity has to human rights. The first connection presented is that human dignity and rights are rarely distinguished between due to having virtually the same standards in regards to them. The second that dignity is a starting point in moral grounds that human rights build off of. And last, that the idea that human rights are justified by dignity, saying dignity is the ideal basis for human rights. Tasioulas chooses to focus on the last point, that it is our morals that bring about human rights and that our morals come from humans having dignity. The key thing being that human dignity is something that all possess by simply being human beings there is no merit in achievement or by what legislation or social position can give us.
There is such a thing as universality of human rights that is different from cultural relativism, humanity comes before culture and traditions. People are humans first and belong to cultures second (Collaway, Harrelson-Stephens, 2007 p.109), this universality needs to take priority over any cultural views, and any state sovereignty over its residing citizens.
Human rights has evolved over time and has thus made it difficult to identify and define what exactly human rights entails because it is so complex; therefore, human rights have been categorized into three generations of rights, each focusing on the different aspects of living a life full of peace and dignity. First generation human rights focuses on promoting political rights that include rights such as the right to vote and be elected, right of peaceful assembly, and the right to a fair and public hearing for those charged with a crime. First generation rights also concentrates on civil rights that include freedom from torture or cruel inhuman or degrading punishment, freedom from slavery, and freedom to leave any country. Meanwhile, second