Conflicting International Values and Belief Systems - Essay Example

Running Head: Crossing Cultures Crossing Cultures: Conflicting International Values and Belief Systems By You Your Academic Organization Here Here Abstract Todays international relationships, despite their enhancement of global trade and similar business practices, are often hampered by an inability to relate to the cultural beliefs and values of foreign citizens. This paper will describe one specific cultural conflict related to female human rights, emphasizing the role that other nations should take in accepting the values of other nations. Crossing Cultures: Conflicting International Values and Belief Systems INTRODUCTION The theory of cultural relativism, using a somewhat broad definition, involves an understanding of international ethics as related to human rights issues. When dealing with various cultural belief systems domestically, there is often a commonality regarding human rights and equality, as two relevant examples. However, as the world begins to shrink, in relation to the expansion of international relationships, the question arises as to whether various cultural beliefs should be imposed on others in global society. There is the old adage suggesting to live and let live, emphasizing that what is deemed right for one individual may actually be perceived as totally wrong for another. This creates a debate as to whether a nation, such as the United States, who touts its own views regarding morality and culture on a global scale with strong conviction, should be allowed to dictate the nature of global human rights. Especially pertaining to women, many foreign nations believe that women must conform to a lesser position in society, thus they refuse women the equal rights of their male counterparts. Should the United States (or any other Westernized nation) be allowed to dictate global rights for women and use their authority to change foreign beliefs? This paper will answer this question. THE WOMEN OF THE WORLD Traditional Muslim beliefs in the African nation of Sudan dictate that female genital mutilation is not only an acceptable practice, but is mandated by religious doctrine (Hosken, 2005). In many instances, Muslim men in Sudan will refuse to marry a girl who has not had her clitoris removed and her genitalia sewn closed (Hosken). In most Westernized countries, this would be a criminal offense punishable by years of imprisonment for sexual assault and mutilation of a juvenile, and would likely create an explosion of social outrage over the activity. Despite efforts of the World Health Organization (WHO) and the United Nations to prevent this genital mutilation as a method to promote global human rights, the practice continues to victimize innocent Sudanese women. It is relatively common knowledge that efforts of agencies such as the WHO and United Nations are to promote better health for all global citizens while also providing literature touting the Western viewpoint of what constitutes fair and balanced human equality. However, Sudan (as with most African nations) is typically ruled by male leadership who, due to their religious affiliation or political status, simply ignore the plight of mutilated women. Recent events in Iraq, illustrating the reality of the military might available to the United States, tends to highlight that the United States could, if provoked, storm into Sudan and subject its citizens to a Western system of values as a method to save women from their social disgrace. Outside of the negative political ramifications for such an event, the most likely outcome would be global social approval from progressive nations citizens. The aforementioned scenario may seem unrealistic, however when the efforts of major organizations are failing to promote female equality across the globe, the question arises as to when simple acceptance of the beliefs of others should be tolerated versus when force becomes necessary to end the suffering. Does the live and let live philosophy really apply when women have their genitalia mutilated in massive numbers? According to Fluehr-Lobban (1995) this very notion is being challenged by anthropologists who have long been simply observers and recorders of cultural activities. The author highlights that such violence against women "cannot be excused or justified on cultural grounds" (Fluehr- Lobban, 1995). This creates the situation, then, where more progressive and liberal societies must decide whether to take forceful action or to simply allow the practice to occur, as cooperation with WHO requests continue to be ignored. Madhok & Raj (2006) highlight several methods of viewing female human rights across the globe, suggesting that it is through various social organizations, political initiatives, and observational case studies that the world begins to adopt a somewhat singular viewpoint of what actually constitutes human rights for women. Though the authors propose that gradual change and improvement in aiding women to develop a more positive self-identity are key elements to assisting victimized women, is this really a practical method? Cooperative efforts of the World Health Organization, the United Nations, and individual support from progressive nations are obviously failing the majority of women in traditional Muslim nations (among other strict religious groups), thus one must ask whether gradual change and slow engraining of new social awareness across the globe is acceptable in todays world of global relationships. Using business relationships as a relevant example, it is relatively commonplace for corporate executives and politicians to visit foreign nations to assess whether these locales would be viable nations to establish new trade relationships or build manufacturing sites for product distribution. As the United States, China and the United Kingdom, three progressive nations with similar views on equal human rights, continue to expand their influence into Middle Eastern nations and less-developed countries, it might be a logical conclusion that some Westernized values will become entrenched in the social mindset of foreign nations citizens. This may create small steps toward human equality, however is the existence of progressive cultures on foreign soil actually enough to make any real, tangible changes to the condition of the mutilated woman? Likely, foreign citizens who strongly protest progressive views on women will not only refuse attempts to create a balanced society where women have equal rights, but may also attempt to drive out the foreign influence, which is being observed today in Iraq. Offering a forceful attempt at social change, despite the initial outcry of protest from male society who view women as merely objects, may actually provide a better long-term solution to the crisis than slow, diplomatic, and cooperative initiatives. CONCLUSION Despite the differences in cultural beliefs pertaining to women across the globe, there is clearly a chasm between Western views of social policy and those of less-developed nations. Cultural relativism begs the question: Who should be responsible for promoting and identifying a global template for human rights and who is responsible for implementing it? There is a major push in the industrial world to expand foreign relationships across the globe, thus creating one harmonious world where all citizens can achieve equality, despite their individual gender. With technological advances and Internet technology, such a world is likely to occur in only a short period of time. Can we, as citizens, simply observe foreign female disgrace as part of the global community? It is clear that a more forceful approach, even if removing negative leadership is necessary, is required to prevent women from being exploited well into the 21st Century. Like it or not, global society is inevitable and a template for social change must be adopted by all nations in relation to womens rights. References Fluehr-Lobban, Carolyn. (1995). Anthropologists, Cultural Relativism, and Universal Rights. The Chronicle of Higher Education. Retrieved September 21, 2007 from http://home.sandiego.edu/~baber/globalethics/CulturalRelativism.html Hosken, Fran P. (2005). Sudan: Human Rights Abuses of Women Overlooked Despite International Attention. Off Our Backs: 32-33. Madhok, B. & Raj, S. (2006). A Cross-Cultural Practical Moral Discourse on Human Rights for Women. Journal of Human Rights. Vol. 5: 205-214. Read More