How do you respond to social practices that reflect a morality different from the ones that
Morality Our conceptions of morality are shaped by our experience, our upbringing and our culture. Our morality, in turn, affects the life we choose to live and how we perceive the world. ... Therefore we would like to discuss where we stand morally and how it applies to some cultural practices we do not participate in. ... Deborah: My morality is influenced by my upbringing in the Catholic Church and the belief that each person has a purpose on earth. ... When confronted with perceived social and economic injustice, it is the responsibility of the individual to work towards eliminating that injustice. ... I come from a diverse family background that has taken to heart the idea that differing cultures are valuable. ... My friends I have from other countries and backgrounds help me see from different viewpoints. ... I dislike the idea of an outsider telling others that they need to change their practices because they are wrong. ... There are many practices that I find horrifying with my cultural background, yet I imagine that some of my cultural practices are horrifying to others. ... ” It is fundamental to my understanding of humanity that each person chooses their path according to their belief system, their cultural practices and the fact they have to live with their decisions. ... Since both Japanese political and personal boundaries are clear with one legitimate field, I did not consider differences in my own personal vision and morality. ... Naomi: What influences my morality and views definitely root back to my childhood and my identity as a U. ... The following dialogue considers three social practices (sati, child labor, and veiling) that are different from our own cultural practices. We first briefly examine what are responses were to these individual practices before Global Interdependence to exemplify our learning processes by theoretically responding to these practices from selected articles. In addition, we have created hypothetical situations in which we respond today as Intercultural Relations students in Cambridge. ... When I also talked with an Indian woman from Bombay, she gave me a sati example from an Indian airplane crash in the 1980s. ... ” I received an impression from her that conducting such practices make it impossible for women to choose to live independently of men as Okin said (1999). ... I don’t know the reasons behind why they chose to outlaw it, but I think it is important that they were the ones that made the change. ... I have seen and continue to see child labor as an outcome of existing social conditions. ... How would you respond? ... There are some families who are in dire straits and need the extra income a child can bring Namiko: I have a different perspective then you, Jennifer. ... However, I still believe it is possible to decrease child labor with support and effort from a government and communities. ... Naomi: After reading Nieuwenheuys’ (1996) piece, I have come to understand that children may have a better opportunity of gaining skills for future jobs from doing actual work rather than going to schools that are inadequate. ... I gladly did because he is doing it for educational purposes, and his motive is different than the begging children. ... I was quick to rank the different degrees of veiling from better to worse, based on the amount of the woman’s body that is covered. ... Okin (1999), who likens veiling and accompanying practices to “sexual slavery” angered me and strengthened my resolve that veiling is an acceptable and an honorable practice. ... How would you respond to the following? ... How do we respond? ... Deborah: When I examine the practice of veiling from within its context, I adopt a relativist point of view. ... Those that disagree with the practice from within should be supported in their decision, as well. ... Appropriate Responses Since morality and rights are different within states, it is necessary to consider issues as global citizens. ... When groups exhibit practices that offend our senses, we need to find out who has control and power over the issues. We need to listen to local communities and find out what the social norms are and whom they affect. By making judgments, we impose our morals on others instead of coming from a cultural relativist position. ... Therefore, it is essential to keep your own morality to yourself and not judge another’s morality from your framework, and vice versa (Class 4-2-03). ... The ability to distinguish this relationship and hierarchy is fundamental to finding a way to promote social change that does not assume conformity. ... Therefore, by combining Bourdieu, Holland (1992), and Honig, we can say that while a culture directs how a person acts, people still can free themselves of their habitus to make different choices.