Statement on Human Rights by American Anthropological Association Lyrics
American Anthropologist
NEW SERIES
Vol. 49 OCTOBER-DECEMBER, 1947 No. 4
STATEMENT ON HUMAN RIGHTS
SUBMITTED TO THE COMMISSION ON HUMAN RIGHTS, UNITED NATIONS
BY THE EXECUTIVE BOARD, AMERICAN ANTHROPOLOGICAL ASSOCIATION
THE
problem faced by the Commission on Human Rights of the United
Nations in preparing its Declaration on the Rights of Man must be ap-
proached from two points of view. The first, in terms of which the Declaration
is ordinarily conceived, concerns the respect for the personality of the individual
as such, and his right to its fullest development as a member of his society.
In a world order, however, respect for the cultures of differing human groups
is equally important.
These are two facets of the same problem, since it is a truism that groups
are composed of individuals, and human beings do not function outside the
societies of which they form a part. The problem is thus to formulate a state-
ment of human rights that will do more than just phrase respect for the indi-
vidual as an individual. It must also take into full account the individual as a
member of the social group of which he is a part, whose sanctioned modes of
life shape his behavior, and with whose fate his own is thus inextricably bound.
Because of the great numbers of societies that are in intimate contact in the
modern world, and because of the diversity of their ways of life, the primary
task confronting those who would draw up a Declaration on the Rights of
Man is thus, in essence, to resolve the following problem: How can the pro-
posed Declaration be applicable to all human beings, and not be a statement
of rights conceived only in terms of the values prevalent in the countries of
Western Europe and America?
Before we can cope with this problem, it will be necessary for us to outline
some of the findings of the sciences that deal with the study of human culture,
that must be taken into account if the Declaration is to be in accord with the
present state of knowledge about man and his modes of life.
If we begin, as we must, with the individual, we find that from the moment
of his birth not only his behavior, but his very thought, his hopes, aspirations,
539 540 AMERICAN ANTHROPOLOGIST [N. s., 49, 1947
the moral values which direct his action and justify and give meaning to his
life in his own eyes and those of his fellows, are shaped by the body of custom
of the group of which he becomes a member. The process by means of which
this is accomplished is so subtle, and its effects are so far-reaching, that only
after considerable training are we conscious of it. Yet if the essence of the
Declaration is to be, as it must, a statement in which the right of the individual
to develop his personality to the fullest is to be stressed, then this must be
based on a recognition of the fact that the personality of the individual can
develop only in terms of the culture of his society.
Over the past fifty years, the many ways in which man resolves the prob-
lems of subsistence, of social living, of political regulation of group life, of
reaching accord with the Universe and satisfying his aesthetic drives has been
widely documented by the researches of anthropologists among peoples living
in all parts of the world. All peoples do achieve these ends. No two of them,
however, do so in exactly the. same way, and some of them employ means
that differ, often strikingly, from one another.
Yet here a dilemma arises. Because of the social setting of the learning
process, the individual cannot but be convinced that his own way of life is the
most desirable one. Conversely, and despite changes originating from within
and without his culture that he recognizes as worthy of adoption, it becomes
equally patent to him that, in the main, other ways than his own, to the
degree they differ from it, are less desirable than those to which he is ac-
customed. Hence valuations arise, that in themselves receive the sanction of
accepted belief.
The degree to which such evaluations eventuate in action depends on the
basic sanctions in the thought of a people. In the main, people are willing to
live and let live, exhibiting a tolerance for behavior of another group different
than their own, especially where there is no conflict in the subsistence field.
In the history of Western Europe and America, however, economic expansion,
control of armaments, and an evangelical religious tradition have translated
the recognition of cultural differences into a summons to action. This has been
emphasized by philosophical systems that have stressed absolutes in the realm
of values and ends. Definitions of freedom, concepts of the nature of human
rights, and the like, have thus been narrowly drawn. Alternatives have been
decried, and suppressed where controls have been established over non-
European peoples. The hard core of similarities between cultures has con-
sistently been overlooked.
The consequences of this point of view have been disastrous for mankind.
Doctrines of the "white man's burden" have been employed to implement
economic exploitation and to deny the right to control their own affairs to
millions of peoples over the world, where the expansion of Europe and America
has not meant the literal extermination of whole populations. Rationalized in STATEMENT ON HUMAN RIGHTS 541
terms of. ascribing cultural inferiority to these peoples, or in conceptions of
their backwardness in development of their '"primitive mentality," that justi-
fied their being held in the tutelage of their superiors, the history of the ex-
pansion of the western world has been marked by demoralization of human
personality and the disintegration of human rights among the peoples over
whom hegemony has been established.
The values of the ways of life of these peoples have been consistently
misunderstood and decried. Religious beliefs that for untold ages have carried
conviction, and permitted adjustment to the Universe have been attacked as
superstitious, immoral, untrue. And, since power carries its own conviction,
this has furthered the process of demoralization begun by economic exploita-
tion and the loss of political autonomy. The white man's burden, the civilizing
mission, have been heavy indeed. But their weight has not been borne by
those who, frequently in all honesty, have journeyed to the far places of the
world to uplift those regarded by them as inferior.
We thus come to the first proposition that the study of human psychology
and culture dictates as essential in drawing up a Bill of Human Rights in
terms of existing knowledge:
1. The individual realizes his personality through his culture, hence
respect for individual differences entails a respect for cultural differences.
There can be no individual freedom, that is, when the group with which the
individual indentifies himself is not free. There can be no full development
of the individual personality as long as the individual is told, by men who have
the power to enforce their commands, that the way of life of his group is in-
ferior to that of those who wield the power.
This is more than an academic question, as becomes evident if one looks
about him at the world as it exists today. Peoples who on first contact with
European and American might were awed and partially convinced of the
superior ways of their rulers have, through two wars and a depression, come to
re-examine the new and the old. Professions of love of democracy, of devotion
to freedom have come with something less than conviction to those who are
themselves denied the right to lead their lives as seems proper to them. The
religious dogmas of those who profess equality and practice discrimination,
who stress the virtue of humility and are themselves arrogant in insistence on
their beliefs have little meaning for peoples whose devotion to other faiths
makes theseinconsistencies as clear as the desert landscape at high noon. Small
wonder that these peoples, denied the right to live in terms of their own
cultures, are discovering new values in old beliefs they had been led to question.
No consideration of human rights can be adequate without taking into
account the related problem of human capacity. Man, biologically, is one.
Homo sapiens is a single species, no matter how individuals may differ in their
aptitudes, their abilities, their interests. It is established that any normal 542 AMERICAN ANTHROPOLOGIST [N. s., 49, 1947
individual can learn any part of any culture other than his own, provided only
he is afforded the opportunity to do so. That cultures differ in degree of com-
plexity, of richness of content, is due to historic forces, not biological ones.
All existing ways of life meet the test of survival. Of those cultures that have
disappeared, it must be remembered that their number includes some that
were great, powerful, and complex as well as others that were modest, content
with the status quo, and simple. Thus we reach a second principle:
2. Respect for differences between cultures is validated by the scientific
fact that no iechnique of qualitatively evaluating cultures has been dis-
covered.
This principle leads us to a further one, namely that the aims that guide
the life of every people are self-evident in their significance to that people.
It is the principle that emphasizes the- universals in human conduct rather
than the absolutes that the culture of Western Europe and America stresses.
It recognizes that the eternal verities only seem so because we have been
taught to regard them as such; that every people, whether it expresses them
or not, lives in devotion to verities whose eternal nature is as real to them as
are those of Euroamerican culture to Euroamericans. Briefly stated, this
third principle that must be introduced into our consideration is the following,:
3. Standards and values are relative to the culture from which they de-
rive so that any attempt to formulate postulates that grow out of the beliefs or
moral codes of one culture must to that extent detract from the applicability
of any Declaration of Human Rights to mankind as a whole.
Ideas of right and wrong, good and evil, are found in all societies, though
they differ in their expression among different peoples. What is held to be
a human right in one society may be regarded as anti-social by another people,
or by the same people in a different period of their history. The saint of one
epoch would at a later time be confined as a man not fitted to cope with reality.
Even the nature of the physical world, the colors we see, the sounds we hear,
are conditioned by the language we speak, which is part of the culture into
which we are born.
The problem of drawing up a Declaration of Human Rights was relatively
simple in the Eighteenth Century, because it was not a matter of human
rights, but of the rights of men within the framework of the sanctions laid by a
single society. Even then, so noble a document as the American Declaration
of Independence, or the American Bill of Rights, could be written by men who
themselves were slave-owners, in a country where chattel slavery was a part of
the recognized social order. The revolutionary character of the slogan "Liberty,
Equality, Fraternity" was never more apparent than in the struggles to imple-
ment it by extending it to the French slave-owning colonies.
Today the problem is complicated by the fact that the Declaration must
be of world-wide applicability. It must embrace and recognize the validity of STATEMENT ON HUMAN RIGHTS 543
many different ways of life. It will not be convincing to the Indonesian, the
African, the Indian, the Chinese, if it lies on the same plane as like docu-
ments of an earlier period. The rights of Man in the Twentieth Century can-
not be circumscribed by the standards of any single culture, or be dictated by
the aspirations of any single people. Such a document will lead to frustration,
not realization of the personalities of vast numbers of human beings.
Such persons, living in terms of values not envisaged by a limited Declara-
tion, will 'thus be excluded from the freedom of full participation in the only
right and proper way of life that can be known to them, the institutions,
sanctions and goals that make up the culture of their particular society.
Even where political systems exist that deny citizens the right of participa-
tion in their government, or seek to conquer weaker peoples, underlying cul-
tural values may be called on to bring the peoples of such states to a realization
of the consequences of the acts of their governments, and thus enforce a brake
upon discrimination and conquest. For the political system of a people is
only a small part of their total culture.
World-wide standards of freedom and justice, based on the principle that
man is free only when he lives as his society defines freedom, that his rights
are those he recognizes as a member of his society, must be basic. Conversely,
an effective world-order cannot be devised except insofar as it permits the free
play of personality of the members of its constituent social units, and draws
strength from the enrichment to be derived from the interplay of varying
personalities.
The world-wide acclaim accorded the Atlantic Charter, before its restricted
applicability was announced, is evidence of the fact that freedom is under-
stood and sought after by peoples having the most diverse cultures. Only when
a statement of the right of men to live in terms of their own traditions is
incorporated into the proposed Declaration, then, can the next step of defining
the rights and duties of human groups as regards each other be set upon the
firm foundation of the present-day scientific knowledge of Man.
JUNE 24, 1947
NEW SERIES
Vol. 49 OCTOBER-DECEMBER, 1947 No. 4
STATEMENT ON HUMAN RIGHTS
SUBMITTED TO THE COMMISSION ON HUMAN RIGHTS, UNITED NATIONS
BY THE EXECUTIVE BOARD, AMERICAN ANTHROPOLOGICAL ASSOCIATION
THE
problem faced by the Commission on Human Rights of the United
Nations in preparing its Declaration on the Rights of Man must be ap-
proached from two points of view. The first, in terms of which the Declaration
is ordinarily conceived, concerns the respect for the personality of the individual
as such, and his right to its fullest development as a member of his society.
In a world order, however, respect for the cultures of differing human groups
is equally important.
These are two facets of the same problem, since it is a truism that groups
are composed of individuals, and human beings do not function outside the
societies of which they form a part. The problem is thus to formulate a state-
ment of human rights that will do more than just phrase respect for the indi-
vidual as an individual. It must also take into full account the individual as a
member of the social group of which he is a part, whose sanctioned modes of
life shape his behavior, and with whose fate his own is thus inextricably bound.
Because of the great numbers of societies that are in intimate contact in the
modern world, and because of the diversity of their ways of life, the primary
task confronting those who would draw up a Declaration on the Rights of
Man is thus, in essence, to resolve the following problem: How can the pro-
posed Declaration be applicable to all human beings, and not be a statement
of rights conceived only in terms of the values prevalent in the countries of
Western Europe and America?
Before we can cope with this problem, it will be necessary for us to outline
some of the findings of the sciences that deal with the study of human culture,
that must be taken into account if the Declaration is to be in accord with the
present state of knowledge about man and his modes of life.
If we begin, as we must, with the individual, we find that from the moment
of his birth not only his behavior, but his very thought, his hopes, aspirations,
539 540 AMERICAN ANTHROPOLOGIST [N. s., 49, 1947
the moral values which direct his action and justify and give meaning to his
life in his own eyes and those of his fellows, are shaped by the body of custom
of the group of which he becomes a member. The process by means of which
this is accomplished is so subtle, and its effects are so far-reaching, that only
after considerable training are we conscious of it. Yet if the essence of the
Declaration is to be, as it must, a statement in which the right of the individual
to develop his personality to the fullest is to be stressed, then this must be
based on a recognition of the fact that the personality of the individual can
develop only in terms of the culture of his society.
Over the past fifty years, the many ways in which man resolves the prob-
lems of subsistence, of social living, of political regulation of group life, of
reaching accord with the Universe and satisfying his aesthetic drives has been
widely documented by the researches of anthropologists among peoples living
in all parts of the world. All peoples do achieve these ends. No two of them,
however, do so in exactly the. same way, and some of them employ means
that differ, often strikingly, from one another.
Yet here a dilemma arises. Because of the social setting of the learning
process, the individual cannot but be convinced that his own way of life is the
most desirable one. Conversely, and despite changes originating from within
and without his culture that he recognizes as worthy of adoption, it becomes
equally patent to him that, in the main, other ways than his own, to the
degree they differ from it, are less desirable than those to which he is ac-
customed. Hence valuations arise, that in themselves receive the sanction of
accepted belief.
The degree to which such evaluations eventuate in action depends on the
basic sanctions in the thought of a people. In the main, people are willing to
live and let live, exhibiting a tolerance for behavior of another group different
than their own, especially where there is no conflict in the subsistence field.
In the history of Western Europe and America, however, economic expansion,
control of armaments, and an evangelical religious tradition have translated
the recognition of cultural differences into a summons to action. This has been
emphasized by philosophical systems that have stressed absolutes in the realm
of values and ends. Definitions of freedom, concepts of the nature of human
rights, and the like, have thus been narrowly drawn. Alternatives have been
decried, and suppressed where controls have been established over non-
European peoples. The hard core of similarities between cultures has con-
sistently been overlooked.
The consequences of this point of view have been disastrous for mankind.
Doctrines of the "white man's burden" have been employed to implement
economic exploitation and to deny the right to control their own affairs to
millions of peoples over the world, where the expansion of Europe and America
has not meant the literal extermination of whole populations. Rationalized in STATEMENT ON HUMAN RIGHTS 541
terms of. ascribing cultural inferiority to these peoples, or in conceptions of
their backwardness in development of their '"primitive mentality," that justi-
fied their being held in the tutelage of their superiors, the history of the ex-
pansion of the western world has been marked by demoralization of human
personality and the disintegration of human rights among the peoples over
whom hegemony has been established.
The values of the ways of life of these peoples have been consistently
misunderstood and decried. Religious beliefs that for untold ages have carried
conviction, and permitted adjustment to the Universe have been attacked as
superstitious, immoral, untrue. And, since power carries its own conviction,
this has furthered the process of demoralization begun by economic exploita-
tion and the loss of political autonomy. The white man's burden, the civilizing
mission, have been heavy indeed. But their weight has not been borne by
those who, frequently in all honesty, have journeyed to the far places of the
world to uplift those regarded by them as inferior.
We thus come to the first proposition that the study of human psychology
and culture dictates as essential in drawing up a Bill of Human Rights in
terms of existing knowledge:
1. The individual realizes his personality through his culture, hence
respect for individual differences entails a respect for cultural differences.
There can be no individual freedom, that is, when the group with which the
individual indentifies himself is not free. There can be no full development
of the individual personality as long as the individual is told, by men who have
the power to enforce their commands, that the way of life of his group is in-
ferior to that of those who wield the power.
This is more than an academic question, as becomes evident if one looks
about him at the world as it exists today. Peoples who on first contact with
European and American might were awed and partially convinced of the
superior ways of their rulers have, through two wars and a depression, come to
re-examine the new and the old. Professions of love of democracy, of devotion
to freedom have come with something less than conviction to those who are
themselves denied the right to lead their lives as seems proper to them. The
religious dogmas of those who profess equality and practice discrimination,
who stress the virtue of humility and are themselves arrogant in insistence on
their beliefs have little meaning for peoples whose devotion to other faiths
makes theseinconsistencies as clear as the desert landscape at high noon. Small
wonder that these peoples, denied the right to live in terms of their own
cultures, are discovering new values in old beliefs they had been led to question.
No consideration of human rights can be adequate without taking into
account the related problem of human capacity. Man, biologically, is one.
Homo sapiens is a single species, no matter how individuals may differ in their
aptitudes, their abilities, their interests. It is established that any normal 542 AMERICAN ANTHROPOLOGIST [N. s., 49, 1947
individual can learn any part of any culture other than his own, provided only
he is afforded the opportunity to do so. That cultures differ in degree of com-
plexity, of richness of content, is due to historic forces, not biological ones.
All existing ways of life meet the test of survival. Of those cultures that have
disappeared, it must be remembered that their number includes some that
were great, powerful, and complex as well as others that were modest, content
with the status quo, and simple. Thus we reach a second principle:
2. Respect for differences between cultures is validated by the scientific
fact that no iechnique of qualitatively evaluating cultures has been dis-
covered.
This principle leads us to a further one, namely that the aims that guide
the life of every people are self-evident in their significance to that people.
It is the principle that emphasizes the- universals in human conduct rather
than the absolutes that the culture of Western Europe and America stresses.
It recognizes that the eternal verities only seem so because we have been
taught to regard them as such; that every people, whether it expresses them
or not, lives in devotion to verities whose eternal nature is as real to them as
are those of Euroamerican culture to Euroamericans. Briefly stated, this
third principle that must be introduced into our consideration is the following,:
3. Standards and values are relative to the culture from which they de-
rive so that any attempt to formulate postulates that grow out of the beliefs or
moral codes of one culture must to that extent detract from the applicability
of any Declaration of Human Rights to mankind as a whole.
Ideas of right and wrong, good and evil, are found in all societies, though
they differ in their expression among different peoples. What is held to be
a human right in one society may be regarded as anti-social by another people,
or by the same people in a different period of their history. The saint of one
epoch would at a later time be confined as a man not fitted to cope with reality.
Even the nature of the physical world, the colors we see, the sounds we hear,
are conditioned by the language we speak, which is part of the culture into
which we are born.
The problem of drawing up a Declaration of Human Rights was relatively
simple in the Eighteenth Century, because it was not a matter of human
rights, but of the rights of men within the framework of the sanctions laid by a
single society. Even then, so noble a document as the American Declaration
of Independence, or the American Bill of Rights, could be written by men who
themselves were slave-owners, in a country where chattel slavery was a part of
the recognized social order. The revolutionary character of the slogan "Liberty,
Equality, Fraternity" was never more apparent than in the struggles to imple-
ment it by extending it to the French slave-owning colonies.
Today the problem is complicated by the fact that the Declaration must
be of world-wide applicability. It must embrace and recognize the validity of STATEMENT ON HUMAN RIGHTS 543
many different ways of life. It will not be convincing to the Indonesian, the
African, the Indian, the Chinese, if it lies on the same plane as like docu-
ments of an earlier period. The rights of Man in the Twentieth Century can-
not be circumscribed by the standards of any single culture, or be dictated by
the aspirations of any single people. Such a document will lead to frustration,
not realization of the personalities of vast numbers of human beings.
Such persons, living in terms of values not envisaged by a limited Declara-
tion, will 'thus be excluded from the freedom of full participation in the only
right and proper way of life that can be known to them, the institutions,
sanctions and goals that make up the culture of their particular society.
Even where political systems exist that deny citizens the right of participa-
tion in their government, or seek to conquer weaker peoples, underlying cul-
tural values may be called on to bring the peoples of such states to a realization
of the consequences of the acts of their governments, and thus enforce a brake
upon discrimination and conquest. For the political system of a people is
only a small part of their total culture.
World-wide standards of freedom and justice, based on the principle that
man is free only when he lives as his society defines freedom, that his rights
are those he recognizes as a member of his society, must be basic. Conversely,
an effective world-order cannot be devised except insofar as it permits the free
play of personality of the members of its constituent social units, and draws
strength from the enrichment to be derived from the interplay of varying
personalities.
The world-wide acclaim accorded the Atlantic Charter, before its restricted
applicability was announced, is evidence of the fact that freedom is under-
stood and sought after by peoples having the most diverse cultures. Only when
a statement of the right of men to live in terms of their own traditions is
incorporated into the proposed Declaration, then, can the next step of defining
the rights and duties of human groups as regards each other be set upon the
firm foundation of the present-day scientific knowledge of Man.
JUNE 24, 1947