By Jane K. Cowan, Marie-Bénédicte Dembour, Richard A. Wilson
Do humans in every single place have a similar, or perhaps appropriate, principles approximately multiculturalism, indigenous rights or women's rights? The authors of this booklet flow past the normal phrases of the universalism as opposed to cultural relativism debate. via distinct case reports from worldwide (Hawaii, France, Thailand, Botswana, Greece, Nepal and Canada) they discover the concrete results of rights speak and rights associations on people's lives.
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Extra info for Culture and Rights: Anthropological Perspectives
European Human Rights Law Review 3, 254±264. S. 1996. Human Rights as Cultural Practice: An Anthropological Critique. Human Rights Quarterly 18, 286±315. Rabossi, E. 1990. La Teoria de los Derechos Humanos Naturalizada. Revista del Centro de Estudios Constitucionales (Madrid) 5, 159±179. D. 1985. The Unanswered Challenge of Relativism and the Consequences for Human Rights. Human Rights Quarterly 7, 514±540. D. 1990. International Human Rights: Universalism versus Relativism. London: Sage. Robertson, R.
But the search for a single theory that would provide de®nitive guidance in all cases is quixotic, not only because of the existence of irreducible difference and contingency across contexts and situations, but also because it misconstrues what actually happens when universal principles are applied in the real world. Although there is certainly scope for re®ning theories of rights in relation to culture, a project to which we hope this volume will contribute, we think it is time that more attention is paid to empirical, contextual analyses of speci®c rights struggles.
13 Much like anthropologists, they stress the social nature of being, and the ways in which subjectivity is formed in the context of social relations. They thus point out the inadequacy of both methodological and ontological individualism for understanding human needs, desires and capacities, which are always formed within ± rather than prior to, or outside of ± society. It is their arguments at the normative level, however, which pose the most direct dif®culties for a liberal conception of justice and rights.