The purpose of this descriptive study was to determine how the concept of "cultural relativism" is used in the current literature pertaining to intercultural communication. This concept is central to much of the work being done on face-to-face intercultural communication, but a preliminary review of that literature indicated ambiguity and lack of concurrence among authors' views regarding the concept. This research was designed to describe the range of authors' views on cultural relativism as well as to provide some historical and critical perspective regarding "cultural relativism."

Thesis (Ph. D.)--University of California, San Diego, 2000. / Vita. Includes bibliographical references (leaves 161-180).

Thesis (Ph. D.)--University of California, Santa Cruz, 1993. / Typescript. Includes bibliographical references (leaves 197-220).

The object of this investigation is to determine whether two aspects of reference group orientation, 1) multiplicity and 2) structural variation, are possible indicators of ethnocentrism. Most of the thesis is devoted to a theoretical formulation in which reference group orientation and ethnocentrism are placed in a peroeptual framework. Reference group orientation is defined as a person's use of a frame of reference that is formed through adoption of a reference group's perspective. Ethnocentrism is defined as a person's use of a frame of reference that keeps him from accepting the viability of other cultural frames of reference. The acceptance of the viability of other cultural frames of reference is defined as ethnorelativism. A flexible formation of cultural identity creates the conditions for a large number (relatively high multiplicity) and broad diversity (relatively high structural variation) of reference group orientations. It is hypothesized that those people who are aware of higher multiplicity and higher structural variation of reference group orientations will be more likely to accept the viability of other cultural frames of reference.

The Caribbean Court of Justice (CCJ) was inaugurated in 2005. It is a regional court that serves Member States of the Caribbean Community (CARICOM), an international organization that promotes regional integration in the Caribbean. In this dissertation, I conduct a doctrinal examination and analysis of the human rights jurisprudence of the CCJ, to determine the nature and extent of the Court’s use of International Human Rights Laws and Norms (IHRLN) in its adjudication. Although my main focus is the Court’s human rights decision-making, I also conduct an analysis of some of its wider work, to the extent that this wider work, coupled with the Court’s human rights decision-making, builds an understanding of the Court’s definition of itself and explains the trajectories of the Court as a regional judicial institution. I conduct my doctrinal examination and analysis against the backdrop of three theoretical underpinnings, namely - human rights universalism; transformative justice; and Caribbean political economy and human rights cultural relativism. The goal is to understand how the CCJ, as a young regional Caribbean court, has navigated the region’s historical, socio-cultural, and political contexts, in its use of what are regarded as universalist human rights norms in the law, as it adjudicates domestic human rights and constitutional law issues. I also evaluate where the Court ends up when it navigates these issues, in order to determine impact, and to assess whether the Court’s outcomes can be rationalized or justified. The study demonstrates that this new court has adopted and adapted existing international human rights norms and ideas, notwithstanding some socio-cultural and political challenges in the Caribbean to some of these norms and ideas. My major finding is that the CCJ is inclined towards a strongly universalistic perception and application of IHRLN, and relies quite heavily on these laws and norms to guide its human rights and constitutional law adjudication, although it does this sometimes in a way that indigenizes the application of these IHRLN. In some of the Court’s human rights-related decisions, it has also acted in quite transformative ways, sometimes arriving at outcomes that challenge some Caribbean’s socio-cultural and political norms or expectations, particularly on subjects such as LGBTQ+ rights, the death penalty, political corruption, and the strengthening of aspects of Caribbean Community Law. Through these transformative decisions, the CCJ has disturbed some of the expectations about the contours and boundaries of Caribbean constitutional law, and in places, has formulated new principles and doctrines which signal a clear yearning to use IHRLN to take Caribbean law to new frontiers. It does this without completely disregarding Caribbean socio-cultural and political realities, but by sometimes mediating them. This approach by the Court demonstrates independence and reflects an absence of the suspicions of some IHRL norms and ideas that are oftentimes reflected in the political economy dynamics of the wider Caribbean region. It likewise does not signify an embrace of some of the more well-known cultural reticence and relativist attitudes to some aspects of international human rights norms found in some quarters of the Caribbean. Instead, the study reveals a more nuanced positioning by the Court, in its human rights jurisprudence. The result, this dissertation has found, is a Court that has (a) accomplished critical legal reform in important areas of the law, (b) empowered CARICOM citizens in a number of ways, and (c) strengthened respect for indigenous regional institutions in the wider politique of Caribbean regional identity and integration. The Court has accomplished these goals through calculated persuasion, rationality, and normative reasoning. The contribution of this dissertation is three-fold. Firstly, it formulates and presents a rigorous analysis of how the CCJ operationalizes IHRLN in its work. This is done, drawing on the literature on human rights universalism, cultural relativism, and transformative justice, and against the backdrop of regional human rights reticences that I explore, and which are premised on certain perceptions of the hegemonic and neo-colonial tendencies and potential of some IHRLN. Secondly, the thesis offers an in-depth and critical assessment and evaluation of the CCJ’s impact on the human rights jurisprudence of the region as a whole. Finally, it offers an in-depth analysis of how the Court’s work has so far contributed to the development of Caribbean law.

The minority rights paradox is articulated at the level of political theory, is deployed by liberal democratic institutions, and can be observed in the political discourse of mass communications. Minority groups, it is argued, are paradoxically claiming purported rights that are unsupported by the values upon which the claimants base their claim. On the one hand, minority claims are made on the basis of rights secured by a liberal democracy; on the other hand, the claims undermine the legitimacy of liberal reasoning—the same reasoning that legitimizes the rights on which the claims are made. The self-referential implications of this paradox are as follows: Either the minority claim negates its own justification or the underlying justification renders the claim moot. In either case, the charge of paradox effectively puts an end to the conversation by dismissing minority rights claims before they are properly understood. My aim is to first, come to terms with political dialogues in which the charge of paradox occurs and second, to overcome the stultifying effects of the minority rights paradox through a deliberative approach to negotiating the concept and content of minority rights claims. Evaluating the claims of minorities, I will argue, requires a dialogue that can adapt to the participants in the dialogue—an inclusive deliberative process that gives formal, procedural and substantive recognition to the worldviews of minority cultures in political decision-making.

Society ‘obscures itself’ by presenting a world that is self-contained and logical (Barthes, 1973) – a world underpinned by a transparency of its underlying systems of meaning. This formulation maps the theoretical location of the dissertation, by which an investigation into tourism, as an economic and political expression of contemporary culture, occurs. More specifically, the dissertation addresses the type of tourism that bisects narratives of history and of cultures – that popularly described under the label of cultural tourism. Thus it employs an array of critical tourism and cultural theory, to offer an exposition on how best to understand the articulation of meaning in the consumption of ‘place’, formations of heritage and Otherness. The study also explores the epistemological nature/agendas of the so-called ‘Image of Africa’ and the ‘Absolute Other’, and how these are recycled in the parameters of modernity. Using a genealogical approach to studying discursive formations articulating some kind of Zulu Otherness, the dissertation grounds these conventions of identity predominantly in the symbolic practice of a colonial Western society. This exposes the arbitrary, constructed nature by which contemporary society governs itself. Methodologically, the research applies participant observation and semiotic analyses, predominantly in the cultural/filmic village of Shakaland, near Eshowe, KwaZulu-Natal, to explore how the constructions of identity manifest and are negotiated and consumed in the activity of this tourism. / Thesis (M.A.)-University of KwaZulu-Natal, 2011.

Virginity Testing, a traditional Zulu pre-nuptial custom that determines the worth of a bride, has been resurrected in communities in KwaZulu-Natal in South Africa as a response to the HIV/AIDS epidemic. The practice takes place during large community festivals when young girls have their genitals physically examined to determine whether they are virgins and results are made public. Supporters of the tradition claim that in fostering a value of chastity among its youth, it encourages abstinence from sexual intercourse which leads to a lower HIV infection rate and prevents the disease from spreading. Human rights activists disagree; Rather than slowing the spread of a disease, they argue, the practice instead endangers girls. Those who fail are often shunned and turn to prostitution, while those who pass may be exposed as potential targets for rape (due to a myth that says intercourse with a virgin cures HIV/AIDS). Despite a ban on the practice in 2005, the testing festivals continue, and are described by supporters as an important part of the preservation of Zulu culture. This thesis examines the ways in which human rights may be re-negotiated for young girls in Zulu communities while maintaining a respect for local culture. It moves beyond the traditional debate between relativism and universalism in order to propose solutions to rights violations in culturally diverse contexts by exploring ideas of inclusive human rights and capabilities theories.

Virginity Testing, a traditional Zulu pre-nuptial custom that determines the worth of a bride, has been resurrected in communities in KwaZulu-Natal in South Africa as a response to the HIV/AIDS epidemic. The practice takes place during large community festivals when young girls have their genitals physically examined to determine whether they are virgins and results are made public. Supporters of the tradition claim that in fostering a value of chastity among its youth, it encourages abstinence from sexual intercourse which leads to a lower HIV infection rate and prevents the disease from spreading. Human rights activists disagree; Rather than slowing the spread of a disease, they argue, the practice instead endangers girls. Those who fail are often shunned and turn to prostitution, while those who pass may be exposed as potential targets for rape (due to a myth that says intercourse with a virgin cures HIV/AIDS). Despite a ban on the practice in 2005, the testing festivals continue, and are described by supporters as an important part of the preservation of Zulu culture. This thesis examines the ways in which human rights may be re-negotiated for young girls in Zulu communities while maintaining a respect for local culture. It moves beyond the traditional debate between relativism and universalism in order to propose solutions to rights violations in culturally diverse contexts by exploring ideas of inclusive human rights and capabilities theories.

Researchers have raised concerns about measurement equivalence in comparing personalities across cultures using personality assessments. The self-reported personality measurements often do not assess the same construct, trigger different response styles (i.e., extreme response style), or use behavioral exemplars that are inappropriate across cultures (Byrne&Watkins, 2003; Chen, 2008; Poortinga, van de Vijber,&van Hermert, 2002, van de Vijver&Leung, 1997). James et al. (2005) developed a new measurement system for aggression that is different from traditional personality assessment. It is referred to as the Conditional Reasoning Test for Aggression (CRT-A). The CRT-A is an indirect measure for assessing unconscious motives to be aggressive that was developed in the USA. It has not been studied with people from different cultures. Study 1 investigated the equivalences of the Aggression Questionnaire (AQ) and the CRT-A by administering both to groups of Americans (n=432) and Koreans (n=363). Results based on the exploratory and confirmatory factor analyses and DIF analyses showed that the AQ and CRT-A are not invariant across these cultures. Study 2 replicated LeBreton et al.(2007) study regarding faking issues of the CRT-A with the Korean population. Study 2 found that on the CRT-A, Koreans were able to identify aggressive alternatives when they were told to do so, and Korean students and employees did not score differently on the CRT-A. Implications and future directions of the study are discussed herein.