Ethnocentrism

Ethnocentrism is judging another culture solely by the values and standards of one's own culture.[1] Ethnocentric individuals judge other groups relative to their own ethnic group or culture, especially with concern for language, behavior, customs, and religion. These ethnic distinctions and subdivisions serve to define each ethnicity's unique cultural identity.[2] Ethnocentrism may be overt or subtle, and while it is considered a natural proclivity of human psychology, it has developed a generally negative connotation.[3]

Origins of the concept and its study

William G. Sumner coined the term "ethnocentrism" upon observing the tendency for people to differentiate between the in-group and others, disseminating it in his 1906 work Folkways: A Study of the Sociological Importance of Usages, Manners, Customs, Mores, and Morals. He defined it as "the technical name for the view of things in which one's own group is the center of everything, and all others are scaled and rated with reference to it."[4] He further characterized it as often leading to pride, vanity, beliefs of one's own group's superiority, and contempt of outsiders.[5] Robert K. Merton comments that Sumner's additional characterization robbed the concept of some analytical power because, Merton argues, centrality and superiority are often correlated, but need to be kept analytically distinct.[4]

Anthropologists such as Franz Boas and Bronislaw Malinowski argued that any human science had to transcend the ethnocentrism of the scientist. Both urged anthropologists to conduct ethnographic fieldwork in order to overcome their ethnocentrism. Boas developed the principle of cultural relativism and Malinowski developed the theory of functionalism as guides for producing non-ethnocentric studies of different cultures. Classic examples of anti-ethnocentric anthropology include Margaret Mead's Coming of Age in Samoa (1928), Malinowski's The Sexual Life of Savages in North-Western Melanesia (1929), and Ruth Benedict's Patterns of Culture (1934). (Mead and Benedict were two of Boas's students.)

Anthropology

People born into a particular culture that grow up absorbing the values and behaviors of the culture will develop a worldview that considers their culture to be the norm.[6] If people then experience other cultures that have different values and normal behaviors, they will find that the thought patterns appropriate to their birth culture and the meanings their birth culture attaches to behaviors are not appropriate for the new cultures. However, since people are accustomed to their birth culture, it can be difficult for them to see the behaviors of people from a different culture from the viewpoint of that culture rather than from their own.[7]

Examples of ethnocentrism include religiocentric constructs claiming a divine association like "divine nation", "One Nation under God", "God's Own Country", "God's Chosen People", and "God's Promised Land".[8]

In Precarious Life, Judith Butler discusses recognizing the Other in order to sustain the Self and the problems of not being able to identify the Other. Butler writes:

[I]dentification always relies upon a difference that it seeks to overcome, and that its aim is accomplished only by reintroducing the difference it claims to have vanquished. The one with whom I identify is not me, and that "not being me" is the condition of the identification. Otherwise, as Jacqueline Rose reminds us, identification collapses into identity, which spells the death of identification itself.[9]

Biology and evolutionary theory

A 2011 paper in PNAS suggested that ethnocentrism may be mediated by the oxytocin hormone. It found that in randomized controlled trials "oxytocin creates intergroup bias because oxytocin motivates in-group favoritism and, to a lesser extent, out-group derogation".[10]

In The Selfish Gene, evolutionary biologist Richard Dawkins writes that "Blood-feuds and inter-clan warfare are easily interpretable in terms of Hamilton's genetic theory."[11] Simulation-based experiments in evolutionary game theory have attempted to provide an explanation for the selection of ethnocentric-strategy phenotypes.[12][13]

See also

References

  1. ↑ John T. Omohundro (2008). Thinking like an Anthropologist: A practical introduction to Cultural Anthropology. McGraw Hill. ISBN 0-07-319580-4.
  2. ↑ Margaret L. Andersen, Howard Francis Taylor (2006). Sociology: Understanding a Diverse Society. Wadsworth. ISBN 0-534-61716-6.
  3. ↑ Shimp, Terence. Sharma, Shubhash. "Consumer Ethnocentrism: Construction and Validation of the CETSCALE. Journal of Marketing Research. 24 (3). Aug 1987. 280–289.
  4. 1 2 Robert King Merton (1996). Piotr Sztompka, ed. On social structure and science. University of Chicago Press. p. 248. ISBN 978-0-226-52070-4.
  5. ↑ Sumner, W. G. Folkways. New York: Ginn, 1906.
  6. ↑ Stanley S. Seidner, Ethnicity, Language, and Power from a Psycholinguistic Perspective. Bruxelles: Centre de recherche sur le pluralinguisme, 1982.
  7. ↑ Seidner, Ethnicity, Language, and Power.....
  8. ↑ William A. Haviland; Harald E. L. Prins; Dana Walrath; Bunny McBride (2009). The Essence of Anthropology. Cengage Learning. p. 159. ISBN 978-0-495-59981-4.
  9. ↑ Butler, Judith (2004). Precarious Life: The Powers of Mourning and Violence. New York: Verso. pp. 145–146. Retrieved 12 April 2014.
  10. ↑ De Dreu, Carsten K. W., "Oxytocin promotes human ethnocentrism," Proceedings of the National Academy of Sciences, 10 January 2011.
  11. ↑ Richard Dawkins (2006). The selfish gene. Oxford University Press. p. 99. ISBN 978-0-19-929115-1.
  12. ↑ Hammond, R. A.; Axelrod, R. (2006). "The Evolution of Ethnocentrism". Journal of Conflict Resolution 50 (6): 926–936. doi:10.1177/0022002706293470.
  13. ↑ Max Hartshorn, Artem Kaznatcheev and Thomas Shultz, "The Evolutionary Dominance of Ethnocentric Cooperation" Journal of Artificial Societies and Social Simulation, 30 June 2013

Further reading

External links

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