Download A World Beyond Difference: Cultural Identity in the Age of by Ronald Niezen PDF

By Ronald Niezen

A international past Difference unpacks the globalization literature and gives a invaluable critique: person who is forthright, but balanced, and attracts at the neighborhood paintings of ethnographers to counter relativist and globalist discourses.

  • Presents a full of life conceptual and ancient map of ways we predict concerning the rising socio-political global, and exceptionally how we predict politically approximately human cultural ameliorations
  • Interprets, criticizes, and frames responses to global tradition
  • Draws from the paintings of modern significant social theorists, evaluating them to classical social theorists in an instructive demeanour
  • Grounds critique of concept in years of ethnographic examine

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    It proved a fertile justification for the establishment of overseas colonies, and was vindicated at every turn by the “backwardness” and “depravity” of any society considered to have been left behind by evolutionary progress. Those living in the reign of nature were residual, somehow remaining stagnant, benighted, incomplete, or Asiatic, but soon to be enlightened, uplifted, and absorbed. In North America, Australia, New Zealand, and elsewhere, evolutionism formed unlikely alliances with Christianity in a variety 42 The Cultural Contradictions of Globalization of efforts to assimilate aboriginal societies, vanquished already, it was widely supposed, by the inevitable advance of civilization.

    Much of the intellectual legitimacy of human rights has come to rest on demonstrations of the consistency between the ethical perspectives of the world’s “high cultures” and the Universal Declaration of Human Rights of 1948. 29 Such was the influence of religious ideas in the establishment of a new regime of human rights after World War II that one of the central points of contention in meetings of the General Assembly on the final drafting and approval of the Universal Declaration centered upon proposals to include a reference to God.

    Among these inappropriate laws were those that “meddled” in the labor of children, such as an act of 1860 which made it illegal for mining enterprises to employ boys under twelve who were not attending school, a Bakehouses Regulation Act of 1863 which regulated a minimum age of employees, and the Agricultural Children’s Act of 1872 which made it illegal for farmers to employ children without a certificate of elementary education. Spencer objected to the “tinkering” manifested in successive Factories Acts, which regulated the hours and conditions of labor.

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