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DIFFUSING HUMAN RIGHTS: The Nexus of Domestic and International Influences
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Diffusing Human Rights
Reilly, August 2003
4
world is increasingly characterized as a borderless phenomenon: ethnic
strife,
nationalism,
religious
fundamentalism,
and
terrorism are sweeping across nations and regions.
With this in mind, one might expect that the human rights
practices of states are becoming polarized — in some cases the state’s interests are subordinate to those of the international community to which it belongs. In others, the cultural community
may
become
the
guide
for
behavior.
Cultural
distinctiveness may emerge in response to pressures to transform traditional societies and practices. Resistance movements spawn religious and cultural zealots, who in turn fuel the fire of those opposed to change by citing the importance of tradition. Alternatively, leaders that lack resources to effectively manage a political, social, and economic transition may look for ideas on how best to repress public and private demands. By observing the successes and failures of their counterparts, leaders are likely to learn what proves to be effective within a similar environment—and in most cases that similar environment is a neighboring country.
Diffusion research addresses decision to adopt or resist
innovation. Both the universal and the cultural relativist positions involve diffusion and the influence of the surrounding community. As either (or both) becomes the dominant source of human rights practices, the role of the state is potentially marginalized. Both can be analyzed through diffusion research: factors such as cultural systems, cultural traditionalism, cultural
homogeneity,
and
socialization
are
included
in
diffusion studies involving social behavior. In addition, the impact of culture on societal values is considered in much of this research (Wejnert 2002, 11). On the other hand, the evolution of a universal notion of human rights involves the diffusion of a global norm of behavior. The process of human rights convergence is anticipated to result from the expansion of communication, shared information and ideas, and collective learning. In the following section I elaborate on the explanations for human rights practices, and how these may fit into a synthesis of domestic-international influences.
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Diffusing Human Rights
Reilly, August 2003
4
world is increasingly characterized as a borderless phenomenon:
ethnic
strife,
nationalism,
religious
fundamentalism,
and
terrorism are sweeping across nations and regions.
With this in mind, one might expect that the human rights
practices of states are becoming polarized — in some cases the
state’s interests are subordinate to those of the international
community to which it belongs. In others, the cultural
community
may
become
the
guide
for
behavior.
Cultural
distinctiveness may emerge in response to pressures to transform
traditional societies and practices. Resistance movements spawn
religious and cultural zealots, who in turn fuel the fire of
those opposed to change by citing the importance of tradition.
Alternatively, leaders that lack resources to effectively manage
a political, social, and economic transition may look for ideas
on how best to repress public and private demands. By observing
the successes and failures of their counterparts, leaders are
likely to learn what proves to be effective within a similar
environment—and in most cases that similar environment is a
neighboring country.
Diffusion research addresses decision to adopt or resist
innovation. Both the universal and the cultural relativist
positions involve diffusion and the influence of the surrounding
community. As either (or both) becomes the dominant source of
human rights practices, the role of the state is potentially
marginalized. Both can be analyzed through diffusion research:
factors such as cultural systems, cultural traditionalism,
cultural
homogeneity,
and
socialization
are
included
in
diffusion studies involving social behavior. In addition, the
impact of culture on societal values is considered in much of
this research (Wejnert 2002, 11). On the other hand, the
evolution of a universal notion of human rights involves the
diffusion of a global norm of behavior. The process of human
rights convergence is anticipated to result from the expansion
of communication, shared information and ideas, and collective
learning. In the following section I elaborate on the
explanations for human rights practices, and how these may fit
into a synthesis of domestic-international influences.
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