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The Barbarian in Rome and the Cultural Relativism Debate

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Relativism and Post-Truth in Contemporary Society
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Abstract

After a brief discussion of the way critique of cultural relativism today often is part of anti-liberal and ultranationalist stances in public debates, Mattias Gardell goes on to trace the concept’s historical roots in cultural anthropology. He points out that whereas in contemporary society, cultural relativism is often understood as a normative doctrine that allegedly legitimates multiculturalism, for cultural anthropologists, it typically served as an analytical perspective where customs, beliefs and institutions must always be analyzed in their proper contexts to be fully understood. The anthropological concepts of truth and knowing are, then, necessarily different from philosophical ditto, and the failure (and unwillingness) to grasp this fact has made it easy to create various relativistic strawmen in academic as well as political discussions. The problem with these strawmen is that they have become ideal opponents for various ultranationalist and/or monoculturalist political movements in their opposition against tolerance and diversity.

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Notes

  1. 1.

    Wilders, Geertz (2011). The speech was given two different titles, in Italian (Il fallimento del multiculturalismo e il nuovo mondo arabo) and English (The Failure of Multiculturalism and How to Turn the Tide).

  2. 2.

    See also Gardell (2014a, b).

  3. 3.

    See also Gardell (2014b).

  4. 4.

    See e.g. Söderwall (2013), Jonsson (2013), Police Department (2013) and Elensky (2013). Jonsson’s cultural relativism was ‘unhuman’ and ‘hostile to humanity’.

  5. 5.

    See Samuel von Pufendorf, quoted in Velkley, Richard (2002). ‘The Tension in the Beautiful: On Culture and Civilization in Rousseau and German Philosophy’, in Being After Rousseau: Philosophy and Culture in Question. The University of Chicago Press, pp. 11–30.

  6. 6.

    See also, Boas, Franz (1987 [1928]), Boas, Franz (1995 [1940]), c.f. the discussion in Homqvist (2009).

  7. 7.

    See e.g. Benedict (1959); Benedict (1946), Caffrey (1989) and Modell, Judith Schachter (1983).

  8. 8.

    See e.g. Howard, Jane (1984), Mead, Margaret (2003), Mead, Margret (2001 [1930]), Shankman, Paul (2009).

  9. 9.

    See e.g. Sverigedemokraternas principprogram (2011/2014) Björn Söder, quoted in Orrenius, Niklas (2012). ‘Den leende nationalismen’, Dagens Nyheter, 14 December. See also Gardell (2015).

  10. 10.

    See e.g. Sverigedemokraternas principprogram (2011/2014).

  11. 11.

    See also Bhabha (1998). For a brilliant analysis of the multiculturalist debate, see Lentin, Alana and Gavan Titley (2011).

  12. 12.

    See e.g. Kymlicka (1989), Kymlicka (1995a), Kymlicka (1995b).

  13. 13.

    See, for instance, The White Genocide Project, Stormfront (2014) and Lenz, Ryan (2013).

  14. 14.

    Noack, Rick (2015).

  15. 15.

    Orbán, cited in Hallet, Nick (2015).

  16. 16.

    Zeman quoted in Viner (2015).

  17. 17.

    Zeman quoted in Day (2016).

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Gardell, M. (2018). The Barbarian in Rome and the Cultural Relativism Debate. In: Stenmark, M., Fuller, S., Zackariasson, U. (eds) Relativism and Post-Truth in Contemporary Society. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-96559-8_10

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