An Analysis of Intolerance and the Law in Oklahoma
The purpose of this article is to analyze a New York Times editorial, Intolerance and the Law in Oklahoma, in which the author implies that no laws should be allowed to remain in Oklahoma that prohibit Shariar or international laws to be mandated in Oklahoma. The author feels that prejudice and stereotyping are behind the desire of Oklahoma citizens and law makers who wish to prevent outside laws from being enforced in Oklahoma. The law makers point out
the results of some Muslims actions in the European refugee crisis for believing these laws should remain. An evaluation and history of cultural relativism, the argument’s issues, cultural relativism and Shariar law, the competencies necessary for working in a diverse environment, improving cultural issues, as well as the social contract theory and future professional behavior be presented in this article. First, the evaluation and history of cultural relativism will be stated.
Evaluation and History of Cultural Relativism
One psychological theory that the author’s article seems to adhere to is cultural relativism. Cultural relativism relates to the complexities among cultures in that it states that there are different moral codes for different cultures and moral universal truths (Rachels and Rachels, 2012). Herodotus (c. 484–425 BC) was a Greek historian who claimed that conventions bore values and norms (Baghramian and Carter, 2015). The advent of social anthropology by Frank Boas helped cultural relativism become relevant as social anthropologists developed better approaches to cultural relativism (Baghramian and Carter, 2015). One liability of this theory is that it seems like an “anything” goes deal as long as it’s culturally accepted. The issues of the argument to the selected story will be presented next.
Issues of the Argument
The issues presented by the author’s article are that no laws should be made in Oklahoma in order to prevent the inception of Shariar law, and this paragraph presents evidence of issues in order to refute that claim. Anjum (2013) states that human rights are important because they “work as a brake on the abuse of power and save a person from mental and physical torture” (para.7). Islamic faith encompasses an individual’s entire life and their society so that human rights are derived from the teachings of Islam and directed to obligations and duties (Anjum, 2013). Shariar law is Allah or rather Mohammed’s law (Anjum, 2013). Some of the laws in Shariar include the following: a Muslim who leaves Islam must be immediately killed, prostitution and adultery call for death by stoning or beheading, a thief’s hand may be amputated, non-Muslims are forbidden any form of criticism of Islamists while Muslims are permitted to even murder non-Muslims, homosexuality is punished with execution, there is no age limit for young girls to marry and consummation is legal when girls turn 8 or 9 -years-old, and female genital mutilation is permitted (Lockett, 2016). Of course, there are other laws that aren’t as severe concerning inheritance and the like yet they greatly reduce the rights of women. Next, issues with Shariar law will be further explored.
Shariar law is supposed to be god’s law. When people meet the requirements and obligations to the Muslim god certain freedoms and rights are acquired yet those who do not meet these obligations have no claims of freedom or rights (Anjum, 2013). Mitchum (2013) states that cultural relativism is a dangerous stance to use when it comes to female genital mutilation because neutrality in such matters is dangerous. The human rights framework should function to protect human rights universally (Mitchum, 2013). Imitation, observational learning, or social learning explains some cultural differences that may cause problems because individuals believe that acceptable behavior is the type of behavior that they observe in everyday life whether it is virtuous or not (Baumeister and Bushman, 2014). It seems like the issue should be that those of Islam who accept the barbaric behavior of Shariar law should stay out of America or accept our laws. Cultural relativism and Shariar law will be explored next.
Cultural Relativism and Shariar Law
Cultural differences contributed to the misunderstandings because it is difficult for just and virtuous people to accept inhumane practices such as those associated with Shariar law in conjunction with culturalism’s view that all moral codes of different cultures ate acceptable under this theory. Further research on cultural differences reveals that relevant instances that come to mind such as the public stoning to death of unfaithful wives will cause a tendency for people to believe that all Muslims behave in such a way in high frequencies according to availability heuristics (Baumeister and Bushman, 2014). According to Baghramian and Carter (2015) Moody-Adams (1997) and others argue that cultures are porous, apt to change, and inconsistent so that they do not possess integrated wholes; this indicates that some Shariar laws may be acceptable to some in one culture but not others. This author does not agree that cultural relativism suits Shariar law as a whole and reasons that it does not belong in America due to the extreme differences from U.S. laws. Next, the competencies necessary for working in a diverse environment will be discussed.
Necessary Competencies for Working in a Diverse Environment
The competencies that are necessary for working in an environment that is culturally diverse may be found by applying Aristotle’s virtues. According to Aristotle continuous and habitual action over an extensive period of time manifests traits that become our virtues (Rachels and Rachels, 2012). We need courage to help us cope with danger (Rachels and Rachels, 2012). Since people will always need help it is good to be generous (Rachels and Rachels, 2012). Relations between people would be in a disarray without honesty (Rachels and Rachels, 2012). Standing with our friends when all others turn away in loyalty is essential (Rachels and Rachels, 2012). Other virtues that are beneficial for working in a diverse environment include civility, fairness, dependability, cooperativeness, patience, reasonableness tactfulness, self-reliance, tolerance, industriousness, self-discipline, as well as fairness (Rachels and Rachels, 2012). In this author’s opinion, the other virtues of compassion, friendliness, prudence, tactfulness, and thoughtfulness are important in the environment away from work as well (Rachels and Rachels, 2012). It is best for us to all get along with each other. Improving cultural issues will be discussed next.
Improving Cultural Issues
The best practice for solving cultural dilemma in relation to cultural relativism could be to recall that all cultures do share the common values of caring for young, valuing in truthfulness, and prohibiting murder (Rachels and Rachels, 2012). Elements of Shariar law such as family assault, child marriage, female genital mutilation, spousal as well as child rape, and executing homosexuals should not be permitted in America or anywhere else because all societies must adhere to these moral principles in order to exist (Rachels and Rachels, 2012). To add sensitivity to the proposed solution Kantian philosophy claims that respect and dignity are due to all humans as autonomous agents (Stanford Encyclopedia of Philosophy, 2016). Kant also proposed an important idea in that he believed that everyone should accept universal laws that are followed in all circumstances by all individuals (Rachels and Rachels, 2012). The 14th Amendment (1865) to the U.S. constitution plainly states that “no State shall make or enforce any law which shall abridge the privileges or immunities of citizens of the United States; nor shall any State deprive any person of life, liberty, or property, without due process of law; nor deny to any person within its jurisdiction the equal protection of the laws” (Laws, 2015, para.5). The best practice for solving the dilemma of above mentioned norms in Shariar law is to have compassion for the child brides, beaten wives and children, females who are supposed to have their genitals mutilated, as well homosexuals who are supposed to executed under Shariar law. Simply put, Muslims must understand that if they live in America they should follow our laws. Next, steps to improve cultural issues will be expanded upon.
There are steps that can be taken to help different cultures better mesh. Karna (2005) states that some people doubt that different groups such as atheist can be accommodated by Islam. A rational dialogue between secular communities and Islam must be established to reach consensus points (Karna, 2005). The psychological process of self-control is of great benefit to individuals who live in cultures and must follow cultural rules (Bausmeister and Bushman, 2014). Social acceptance is not just a matter of etiquette so that many things must be performed by people to acquire it (Bausmeister and Bushman, 2014). Discipline must be gained and credentials as well as skills must be procured for us to succeed in diverse society (Bausmeister and Bushman, 2014). Bausmeister and Bushman (2014) state that prejudice is defeated when we make “conscious efforts to be fair and equal in how they treat others” (p. 493). In the year 1968, social psychologists, Robert Zajonc, termed the mere exposure theory which states that exposure to novel stimuli enhances one's attitude towards the stimuli (Bausmeister and Bushman, 2014). The mere exposure theory offers a solution for cultural clashing. Helping others will be discussed next.
Learning to help others may work with the mere exposure theory. It is good to set examples to others by being helpful in public (Bausmeister and Bushman, 2014). We should reduce uncertainties about people in need and exhibit the decreased uncertainties publically (Bausmeister and Bushman, 2014). Others should be educated that indifference to others at a time of need is not compassionate behavior that is necessary for a healthy society (Bausmeister and Bushman, 2014). To set a good example for others we should provide help to those in need ourselves and demonstrate moral inclusion in our everyday actions (Bausmeister and Bushman, 2014). Although differences may seem irreconcilable it seems like the above mentioned solutional ideas are possible. Next, the social contract theory and future professional behavior will be presented.
The Social Contract Theory and Future Professional Behavior
My attitude towards diversity, culture, and ethnicity are suited for the social contract theory. British philosopher of the 17th century, Thomas Hobbes, reasoned that there is a practical problem for which morality is the solution (Rachels and Rachels, 2012). Hobbes proposed that neither altruism, inherent purposes, nor god are important in ethics; instead, he suggested that morality stems from the necessary precepts that we all must follow to maintain a flourishing and peaceful society so that all members benefit from social living (Rachels and Rachels, 2012). It seems like this attitude towards culture is the most logical so that I will remember this theory in my future as a model for my professional behavior. The basic facts concerning human life according to Hobbes will be discussed next.
Hobbes facts about human life is a good model to improve my professional behavior and modify my attitudes for societal success. I will remember that that we are all essentially alike because we all need basic things in order to survive such as food, water, shelter, and clothing (Rachels and Rachels, 2012). I will remember that we have to work to produce things because the world is in short supply with scarcity so that I must always feel grateful for what I have (Rachels and Rachels, 2012). I will also remember that there is an essential equality in the power of all humans and that even stronger and smarter people can be brought down by people who work together (Rachels and Rachels, 2012). Lastly, I will recall that altruism has its limitations so that I must rely only on myself instead of counting or others to help me because people care largely about themselves (Rachels and Rachels, 2012). According to virtual ethics caring and love are required for private while public life calls for beneficence and justice so that it will be helpful for me to keep my private and public lives separate (Rachels and Rachels, 2012). I hope my plans for improving my behavior between now and the time I finish my Masters are fulfilled because it seems like a good way to live everyday life as well.
An evaluation and history of cultural relativism, the argument’s issues, cultural relativism and Shariar law, the competencies necessary for working in a diverse environment, improving cultural issues, as well as the social contract theory and future professional behavior has been discussed in this article. Although it was not begun with the idea of making a counter argument it turned out as one because deep feelings against humans being cruel to each other or animals. This author does, indeed, see a solution for a huge dilemma in the world. Let’s keep Shariar law out of America and keep American armed forces and oil corporations out of the Mid East and just let them live in their own lands (Herskey, 2016). If not for the Greater Israel Project and those countries who invade the Mid-East for resources and Israel this author proposes that there not be a refugee crisis in the first place to bring Islam to America (Heskey, 2016). It would be nice to point out that troops invading the Mid-East certainly do not exhibit virtue or cultural tolerance; however, it seems like war and invading countries falls under cultural relativism as well to many people.
References
Anjum, F. (2013). human rights, cultural relativism and islam. Journal of the Research Society of Pakistan, 50(2)
Baumeister, Roy F., and Bushman, Brad J. (2014). Social Psychology and Human
Nature 3rd ed. Wadsworth. Cengage Learning.
Baghramian, Maria and Carter, Adam J. (2015). Relativism. Stanford Encyclopedia of Philosophy. Retrieved from http://plato.stanford.edu/
Heskey, Rick. (24 April, 2016). Ken O'Keefe The Greater Israel Project. Rick Heskey on Youtube. Retrieved from https://www.youtube.com/
Kanra, B. (2005). Democracy, Islam and Dialogue: The Case of Turkey. Government & Opposition, 40(4), 515-539. doi:10.1111/
Laws. (2015). Separation of Church and State. Laws. Retrieved from http://government- programs.laws.com/
Locket, John. (27 Sept, 2016). Hillary Clinton wants Sharia Law and Islam for America. See what Muslims do to their women. John Locket on YouTube. Retrieved from https://www.youtube.com/
Mitchum, P. D. (2013). Slapping the hand of cultural relativism: Female genital mutilation, male dominance, and health as a human rights framework. William & Mary Journal of Women and the Law, 19(3), 585.
Rachels, James and Rachels, Stuart. (2012). The Elements of Moral Philosophy 7th ed. McGraw Hill Publisher.
Stanford Encyclopedia of Philosophy. (2016). Kant's Moral Philosophy. Stanford Encyclopedia of Philosophy. Retrieved from http://plato.stanford.edu/
The purpose of this article is to analyze a New York Times editorial, Intolerance and the Law in Oklahoma, in which the author implies that no laws should be allowed to remain in Oklahoma that prohibit Shariar or international laws to be mandated in Oklahoma. The author feels that prejudice and stereotyping are behind the desire of Oklahoma citizens and law makers who wish to prevent outside laws from being enforced in Oklahoma. The law makers point out
the results of some Muslims actions in the European refugee crisis for believing these laws should remain. An evaluation and history of cultural relativism, the argument’s issues, cultural relativism and Shariar law, the competencies necessary for working in a diverse environment, improving cultural issues, as well as the social contract theory and future professional behavior be presented in this article. First, the evaluation and history of cultural relativism will be stated.
Evaluation and History of Cultural Relativism
One psychological theory that the author’s article seems to adhere to is cultural relativism. Cultural relativism relates to the complexities among cultures in that it states that there are different moral codes for different cultures and moral universal truths (Rachels and Rachels, 2012). Herodotus (c. 484–425 BC) was a Greek historian who claimed that conventions bore values and norms (Baghramian and Carter, 2015). The advent of social anthropology by Frank Boas helped cultural relativism become relevant as social anthropologists developed better approaches to cultural relativism (Baghramian and Carter, 2015). One liability of this theory is that it seems like an “anything” goes deal as long as it’s culturally accepted. The issues of the argument to the selected story will be presented next.
Issues of the Argument
The issues presented by the author’s article are that no laws should be made in Oklahoma in order to prevent the inception of Shariar law, and this paragraph presents evidence of issues in order to refute that claim. Anjum (2013) states that human rights are important because they “work as a brake on the abuse of power and save a person from mental and physical torture” (para.7). Islamic faith encompasses an individual’s entire life and their society so that human rights are derived from the teachings of Islam and directed to obligations and duties (Anjum, 2013). Shariar law is Allah or rather Mohammed’s law (Anjum, 2013). Some of the laws in Shariar include the following: a Muslim who leaves Islam must be immediately killed, prostitution and adultery call for death by stoning or beheading, a thief’s hand may be amputated, non-Muslims are forbidden any form of criticism of Islamists while Muslims are permitted to even murder non-Muslims, homosexuality is punished with execution, there is no age limit for young girls to marry and consummation is legal when girls turn 8 or 9 -years-old, and female genital mutilation is permitted (Lockett, 2016). Of course, there are other laws that aren’t as severe concerning inheritance and the like yet they greatly reduce the rights of women. Next, issues with Shariar law will be further explored.
Shariar law is supposed to be god’s law. When people meet the requirements and obligations to the Muslim god certain freedoms and rights are acquired yet those who do not meet these obligations have no claims of freedom or rights (Anjum, 2013). Mitchum (2013) states that cultural relativism is a dangerous stance to use when it comes to female genital mutilation because neutrality in such matters is dangerous. The human rights framework should function to protect human rights universally (Mitchum, 2013). Imitation, observational learning, or social learning explains some cultural differences that may cause problems because individuals believe that acceptable behavior is the type of behavior that they observe in everyday life whether it is virtuous or not (Baumeister and Bushman, 2014). It seems like the issue should be that those of Islam who accept the barbaric behavior of Shariar law should stay out of America or accept our laws. Cultural relativism and Shariar law will be explored next.
Cultural Relativism and Shariar Law
Cultural differences contributed to the misunderstandings because it is difficult for just and virtuous people to accept inhumane practices such as those associated with Shariar law in conjunction with culturalism’s view that all moral codes of different cultures ate acceptable under this theory. Further research on cultural differences reveals that relevant instances that come to mind such as the public stoning to death of unfaithful wives will cause a tendency for people to believe that all Muslims behave in such a way in high frequencies according to availability heuristics (Baumeister and Bushman, 2014). According to Baghramian and Carter (2015) Moody-Adams (1997) and others argue that cultures are porous, apt to change, and inconsistent so that they do not possess integrated wholes; this indicates that some Shariar laws may be acceptable to some in one culture but not others. This author does not agree that cultural relativism suits Shariar law as a whole and reasons that it does not belong in America due to the extreme differences from U.S. laws. Next, the competencies necessary for working in a diverse environment will be discussed.
Necessary Competencies for Working in a Diverse Environment
The competencies that are necessary for working in an environment that is culturally diverse may be found by applying Aristotle’s virtues. According to Aristotle continuous and habitual action over an extensive period of time manifests traits that become our virtues (Rachels and Rachels, 2012). We need courage to help us cope with danger (Rachels and Rachels, 2012). Since people will always need help it is good to be generous (Rachels and Rachels, 2012). Relations between people would be in a disarray without honesty (Rachels and Rachels, 2012). Standing with our friends when all others turn away in loyalty is essential (Rachels and Rachels, 2012). Other virtues that are beneficial for working in a diverse environment include civility, fairness, dependability, cooperativeness, patience, reasonableness tactfulness, self-reliance, tolerance, industriousness, self-discipline, as well as fairness (Rachels and Rachels, 2012). In this author’s opinion, the other virtues of compassion, friendliness, prudence, tactfulness, and thoughtfulness are important in the environment away from work as well (Rachels and Rachels, 2012). It is best for us to all get along with each other. Improving cultural issues will be discussed next.
Improving Cultural Issues
The best practice for solving cultural dilemma in relation to cultural relativism could be to recall that all cultures do share the common values of caring for young, valuing in truthfulness, and prohibiting murder (Rachels and Rachels, 2012). Elements of Shariar law such as family assault, child marriage, female genital mutilation, spousal as well as child rape, and executing homosexuals should not be permitted in America or anywhere else because all societies must adhere to these moral principles in order to exist (Rachels and Rachels, 2012). To add sensitivity to the proposed solution Kantian philosophy claims that respect and dignity are due to all humans as autonomous agents (Stanford Encyclopedia of Philosophy, 2016). Kant also proposed an important idea in that he believed that everyone should accept universal laws that are followed in all circumstances by all individuals (Rachels and Rachels, 2012). The 14th Amendment (1865) to the U.S. constitution plainly states that “no State shall make or enforce any law which shall abridge the privileges or immunities of citizens of the United States; nor shall any State deprive any person of life, liberty, or property, without due process of law; nor deny to any person within its jurisdiction the equal protection of the laws” (Laws, 2015, para.5). The best practice for solving the dilemma of above mentioned norms in Shariar law is to have compassion for the child brides, beaten wives and children, females who are supposed to have their genitals mutilated, as well homosexuals who are supposed to executed under Shariar law. Simply put, Muslims must understand that if they live in America they should follow our laws. Next, steps to improve cultural issues will be expanded upon.
There are steps that can be taken to help different cultures better mesh. Karna (2005) states that some people doubt that different groups such as atheist can be accommodated by Islam. A rational dialogue between secular communities and Islam must be established to reach consensus points (Karna, 2005). The psychological process of self-control is of great benefit to individuals who live in cultures and must follow cultural rules (Bausmeister and Bushman, 2014). Social acceptance is not just a matter of etiquette so that many things must be performed by people to acquire it (Bausmeister and Bushman, 2014). Discipline must be gained and credentials as well as skills must be procured for us to succeed in diverse society (Bausmeister and Bushman, 2014). Bausmeister and Bushman (2014) state that prejudice is defeated when we make “conscious efforts to be fair and equal in how they treat others” (p. 493). In the year 1968, social psychologists, Robert Zajonc, termed the mere exposure theory which states that exposure to novel stimuli enhances one's attitude towards the stimuli (Bausmeister and Bushman, 2014). The mere exposure theory offers a solution for cultural clashing. Helping others will be discussed next.
Learning to help others may work with the mere exposure theory. It is good to set examples to others by being helpful in public (Bausmeister and Bushman, 2014). We should reduce uncertainties about people in need and exhibit the decreased uncertainties publically (Bausmeister and Bushman, 2014). Others should be educated that indifference to others at a time of need is not compassionate behavior that is necessary for a healthy society (Bausmeister and Bushman, 2014). To set a good example for others we should provide help to those in need ourselves and demonstrate moral inclusion in our everyday actions (Bausmeister and Bushman, 2014). Although differences may seem irreconcilable it seems like the above mentioned solutional ideas are possible. Next, the social contract theory and future professional behavior will be presented.
The Social Contract Theory and Future Professional Behavior
My attitude towards diversity, culture, and ethnicity are suited for the social contract theory. British philosopher of the 17th century, Thomas Hobbes, reasoned that there is a practical problem for which morality is the solution (Rachels and Rachels, 2012). Hobbes proposed that neither altruism, inherent purposes, nor god are important in ethics; instead, he suggested that morality stems from the necessary precepts that we all must follow to maintain a flourishing and peaceful society so that all members benefit from social living (Rachels and Rachels, 2012). It seems like this attitude towards culture is the most logical so that I will remember this theory in my future as a model for my professional behavior. The basic facts concerning human life according to Hobbes will be discussed next.
Hobbes facts about human life is a good model to improve my professional behavior and modify my attitudes for societal success. I will remember that that we are all essentially alike because we all need basic things in order to survive such as food, water, shelter, and clothing (Rachels and Rachels, 2012). I will remember that we have to work to produce things because the world is in short supply with scarcity so that I must always feel grateful for what I have (Rachels and Rachels, 2012). I will also remember that there is an essential equality in the power of all humans and that even stronger and smarter people can be brought down by people who work together (Rachels and Rachels, 2012). Lastly, I will recall that altruism has its limitations so that I must rely only on myself instead of counting or others to help me because people care largely about themselves (Rachels and Rachels, 2012). According to virtual ethics caring and love are required for private while public life calls for beneficence and justice so that it will be helpful for me to keep my private and public lives separate (Rachels and Rachels, 2012). I hope my plans for improving my behavior between now and the time I finish my Masters are fulfilled because it seems like a good way to live everyday life as well.
An evaluation and history of cultural relativism, the argument’s issues, cultural relativism and Shariar law, the competencies necessary for working in a diverse environment, improving cultural issues, as well as the social contract theory and future professional behavior has been discussed in this article. Although it was not begun with the idea of making a counter argument it turned out as one because deep feelings against humans being cruel to each other or animals. This author does, indeed, see a solution for a huge dilemma in the world. Let’s keep Shariar law out of America and keep American armed forces and oil corporations out of the Mid East and just let them live in their own lands (Herskey, 2016). If not for the Greater Israel Project and those countries who invade the Mid-East for resources and Israel this author proposes that there not be a refugee crisis in the first place to bring Islam to America (Heskey, 2016). It would be nice to point out that troops invading the Mid-East certainly do not exhibit virtue or cultural tolerance; however, it seems like war and invading countries falls under cultural relativism as well to many people.
References
Anjum, F. (2013). human rights, cultural relativism and islam. Journal of the Research Society of Pakistan, 50(2)
Baumeister, Roy F., and Bushman, Brad J. (2014). Social Psychology and Human
Nature 3rd ed. Wadsworth. Cengage Learning.
Baghramian, Maria and Carter, Adam J. (2015). Relativism. Stanford Encyclopedia of Philosophy. Retrieved from http://plato.stanford.edu/
Heskey, Rick. (24 April, 2016). Ken O'Keefe The Greater Israel Project. Rick Heskey on Youtube. Retrieved from https://www.youtube.com/
Kanra, B. (2005). Democracy, Islam and Dialogue: The Case of Turkey. Government & Opposition, 40(4), 515-539. doi:10.1111/
Laws. (2015). Separation of Church and State. Laws. Retrieved from http://government- programs.laws.com/
Locket, John. (27 Sept, 2016). Hillary Clinton wants Sharia Law and Islam for America. See what Muslims do to their women. John Locket on YouTube. Retrieved from https://www.youtube.com/
Mitchum, P. D. (2013). Slapping the hand of cultural relativism: Female genital mutilation, male dominance, and health as a human rights framework. William & Mary Journal of Women and the Law, 19(3), 585.
Rachels, James and Rachels, Stuart. (2012). The Elements of Moral Philosophy 7th ed. McGraw Hill Publisher.
Stanford Encyclopedia of Philosophy. (2016). Kant's Moral Philosophy. Stanford Encyclopedia of Philosophy. Retrieved from http://plato.stanford.edu/
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