Masquerading Toronto Through Caribana: Transnational Carnival Meets the Sign "Music Ends Here"

The title of this article aims to stage an engagement between what I am calling "Caribana's Toronto" (a masked Toronto, defined in opposition to a stereotyped Toronto the Good) and "Toronto's Caribana," for which the sign posted at the parade's finishing point (Music Ends here) is a fitting emblem. They keep each other in check, I argue, but not in stasis. I will bring these formulations together by way of a theory of "cultural remittance," and what I have found to be a useful distinction between two modes of desire, nostalgia, and yearning. I mean cultural remittance to encompass gestures to an elsewhere (home, often), but also to a beyond, a new set of possibilities for the place of diasporic residence.     

Cultures of Exile: Diasporic Identities and the "Imaginations" of Africa and India in the Caribbean

In this article, I explore the similarities and differences in the way Africa and India were constructed, or how the notion of an idealized "home" as part of the diasporic imagination was "imagined" by peoples of African and Indian origins in the Caribbean. How do diaspora discourses construct homes away from homes in the context of cultural dislocation and displacement? How were imagined Africa and imagined India constructed, and who were the constructors of these two imagined communities? I argue that the "ideologies of return" that were articulated in these two movements were fundamentally different. Whereas the attempt to embrace a "lost" Africa was premised on physical repatriation and cultural return, the attempt to reconnect with a lost India was based essentially on symbolic projections, which saw Indian Caribbean peoples taking pride in being part of a great civilization and culture but not wanting to go back to India.     

"Homogeneity" and Constitutional Democracy: Coping with Identity Conflicts through Group Rights

In this article I explore some ancient issues of political theory in the light of some contemporary social and cultural issues. After developing a check list of the virtues and vulnerabilities of constitutional democracy (Section I), I go on to discuss some types and symptoms of difference, conflict, fragmentation and heterogeneity (Section II). I then proceed to a critical review of a particular set of strategies and institutional solutions—political group rights—that are often thought promising devices for strengthening the virtues and overcoming the vulnerabilities of the constitutional democratic form of regime (Section III).
Much of the contemporary philosophical and political discussion of these issues is enchanted by the post-modern spirit of "multiculturalism,""diversity" and "identity." It tends to neglect issues of citizenship and social justice. It also tends to fixate on North American examples, neglecting some of the less benign West European and, in particular, Central East European varieties of identity politics. The discussion here, while mostly raising questions rather than claiming to provide definitive answers, nevertheless tries to overcome some of these biases.     

FROM THE SENSES TO SENSE: THE HERMENEUTICS OF LOVE

Abstract. Drawing on philosophy, theology, comparative religion, spirituality, Holocaust studies, physics, biology, psychology, and personal experience, I argue that continued human existence depends on our willingness to reject nihilism–not as an expedient "noble lie" but because faith in a meaningful cosmos and the power of love is at least as validly grounded in human experience as insistence on cosmic indifference and ultimate futility. I maintain that hope will free us to develop nonimperialistic methods of bridging cultural differences by forming a mutually intelligible vocabulary that celebrates diversity, enters the worlds of others in respectful dialogue, and fosters a postmechanistic, organic, ecological, holistic, dynamic, interactive, open-ended model of reality. I lay the foundation for a "hermeneutics of love" to complement Paul Ricoeur's "hermeneutics of suspicion" and invite speculation on the ways science, technology, and society would be transformed if those "glasses of friendship" were widely applied.     

Translation and Cultural Comparison: Some Epistemological Reflections

In its traditional guise, cross-cultural psychology is a science of comparative measurement. Its chief method is the regulated observation or recording of behaviour in different cultural milieux and its quantitative conversion into a common metric. This method allows for the estimation of differences across cultures on the strength or magnitude of the behaviour. We can therefore speak of one cultural group doing more of Y, or being more Y, than some other group, where Y is a conceptually and operationally defined behaviour taken to apply equally well to both groups. The culture-independence of the definition supports examination of how the magnitude of the behaviour may be determined or conditioned by some cultural variable X. According to this picture, culture (the independent variable) differs from place to place and the features by which it differs produce more or less of the universally defined behaviour (the dependent variable) under study. The hypothetical contingency of ‘culture affecting behaviour’ that underlies this approach is thereby maintained. In this paper, I use the problem of translation to cast doubt on this picture of cross-cultural research and the inferential strength of its comparative method. In opposition, I argue that we never measure the same behaviour across cultures if behaviour is understood as socially significant action. Rather, the specification of analogous actions across cultures is a highly uncertain approximation involving the inevitable projection of one’s own conceptual scheme. I argue further that most social phenomena of interest to cross-cultural psychologists cannot be adequately defined in a manner that divorces them from the local linguistic conventions and normative frameworks through which they are realized as part of cultural life. For this reason, cross-cultural psychology cannot effectively model itself on the natural sciences. It is as much hermeneutics as psychometrics.     

"Lesbians, gay men, and their parents": a critique of LaSala and the prevailing clinical "wisdom"

This article challenges the popular assumption that coming out to family of origin is important for lesbians and gay men's mental health and couple relationships. First, I present theory emphasizing the unique position of lesbians/gays in families of origin and the significance of "families of choice." Second, I review the quantitative research on social support received by lesbians/gays from family of origin, friends, and other social network sources. Third, I demonstrate how the dominant clinical opinion about coming out to family is based on an unwarranted use of theory developed for heterosexuals and on overgeneralization of findings from studies of white, upper-middle-class, North American lesbians/gays. Fourth, I propose five determinants of lesbian/gay persons' decisions to come out to family-of-origin members. Fifth, I argue that such decisions are constrained by "realistic" costs/benefits in various sociocultural niches rather than being a simple function of individuals' levels of differentiation. Lastly, I offer an expanded contextual stance for the family therapist working with lesbian/gay clients.     

"Two Concepts of Liberty" Through African Eyes

In "Two Concepts of Liberty" Berlin notes the protean nature of the word "freedom" and then systematically proceeds to narrow its range of meanings. In the process, Berlin eliminates much of what most people, in everyday communication, regard as freedom, believing that this is in the best interest of intellectual clarity. As he puts it:
[N]othing is gained by a confusion of terms. To avoid glaring inequality or widespread misery I am ready to sacrifice some, or all, of my freedom: I may do so willingly and freely: but it is freedom that I am giving up for the sake of justice or equality or the love of my fellow men. I should be guilt-stricken, and rightly so, if I were not, in some circumstances, ready to make this sacrifice. But a sacrifice is not an increase in what is being sacrificed, namely freedom, however great the moral need or the compensation for it. Everything is what it is: liberty is liberty, not equality or fairness or justice or culture, or human happiness or a quiet conscience. (Emphasis added).
Berlin's other, perhaps overarching, aim is to show how inattention to the specificity of the meanings of concepts might have potentially dangerous political repercussions. He implicitly argues that the intellectuals who promoted the idea of positive freedom as opposed to that of negative freedom contributed to the emergence of totalitarianism and fascism in Europe.     

Comparative Philosophy and Cultural Patterns

As a genus of philosophy, comparative philosophy serves various important purposes. It helps people understand various philosophies and it helps philosophers develop new ideas and solve problems. In this essay, I first clarify the meaning of “comparative philosophy” and its main purposes, arguing that an important purpose of comparative philosophy is to help us understand cultural patterns. This function makes comparative philosophy even more significant in today’s globalized world.     

《周易·系辞》“文”释

"文"是中国古代文化研究中的一个关键词,值得引起学术界的足够重视。本文借鉴梭罗和杜威两位美国思想家的智慧,对在《周易·系辞》中出现的"文"的意义和用法进行了深入的探讨。本文认为,"文"体现了中国古代先哲对于真理锲而不舍的追求及其所取得的成就,而这不论是对于我们认识《周易》本身的价值,还是对中国当下的文化研究和文化建设,都具有不可忽视的意义。     

Ethnography and Subjectivity in Comparative Religious Ethics

The ethnographic turn in religious studies has responded to important developments, such as the rejection of value neutrality and the need to better address the lived experience of individuals and communities. In this essay, I affirm the value of ethnography as a method in comparative religious ethics, but distinguish between two ways of framing ethnography in relation to ethics. The first way insists on the hard limits of translating values across cultures, and tends to marginalize or dismiss normative inquiry. The second way allows for the interpretation of practices of ethical justification in diverse cultural contexts. I argue that this second category of ethnography is more congenial to the work of comparative religious ethicists, since an integral part of ethical inquiry involves reflecting on, and making arguments about, social norms and practices.     

Single mothers raising children with "male-positive" attitudes

Among the challenges facing single mothers, a particularly difficult one is how to help children develop "male-positive" attitudes in situations when the parents have broken up and children have no active relationship with the father. Despite a large academic literature on single mothering, there is strikingly little discussion on this topic. Using symbolic interactionism and family systems theory, we offer psychoeducational messages for single mothers who want to raise their children with male-positive attitudes. We also call for a new cultural conversation on an issue ignored for too long.     

Generalizations,Cultural Essentialism,and Metaphorical Gulfs

An ongoing debate in comparative research is about whether we should see cultural diversities as manifestations of essential differences or as superficial variations on a universal blueprint. Edward Slingerland has pointed to cognitive science and the use of embodied metaphors to emphasize the universality of concept formation and cognition across cultures. He suggests that this should quiet the “cultural essentialists” who take fundamental differences in Eastern and Western thinking as their starting points. Michael Puett has also leveled a critique of cultural essentialism in support of a presuppositionless approach, and Slingerland’s conclusions seem to offer him support. However, I will argue that even if all modern humans are broadly similar in metaphor use and cognitive processes, research in the humanities must continue to account for the differences implied by the particular metaphors employed and emphasized in diverse traditions. I contend that responsible hermeneutic practice does this through provisional, yet indispensable, generalizations.     

ON MAKING A CULTURAL TURN IN RELIGIOUS ETHICS

This essay critically explores resources and reasons for the study of culture in religious ethics, paying special attention to rhetorics and genres that provide an ethics of ordinary life. I begin by exploring a work in cultural anthropology that poses important questions for comparative and cultural inquiry in an age alert to “otherness,” asymmetries of power, the end of value‐neutrality in the humanities, and the formation of identity. I deepen my argument by making a foundational case for the importance of culture as a topic of normative analysis through a discussion of the emotions as cultural artifacts. To illustrate how cultural analysis can inform religious ethics, I turn to works by Wayne Meeks, Margaret Trawick, and Charles Taylor. I conclude by sketching some implications of a “cultural turn” for future work in religious ethics.     

<Emphasis Type="Italic">Poverty,Ethics and Justice</Emphasis> Revisited

In this article I respond to the thoughtful criticisms of my book articulated by Gillian Brock, Thaddeus Metz, and Darrel Moellendorf. Their critical questioning offers me an opportunity to reformulate aspects of the book so that I more accurately say exactly what I had in mind when writing the book. The first section contains a reworking of my definition of poverty to eliminate any ambiguity and demonstrate what kind of comparative judgements the definition allows us to make. The second section looks anew at the multiple moral sources for our obligation to eradicate poverty. In the third section I focus on issues that could hinder attempts at eradicating poverty. One is the lack of accessible knowledge that might be too demanding to acquire. The other is the possibility that all attempts to eradicate poverty might have to be put on hold until oppressive capitalist development has prepared the circumstances for a more socialist distribution of resources. I argue that neither of these concerns should hinder the eradication of poverty.     

Singapore's Cultural Experimentation: Gay Rights,Stem Cells,Casinos and the Evangelical Response

Abstract

Since the early 1990s the Singapore government has been taking a more liberal stance on controversial issues such as gay rights, embryonic stem cell research and the gaming industry. My paper analyses the Singapore state's utilitarian justification and its authoritarian enactment of these liberal policies. The first part looks at the underlying motivation for the cultural makeover. I frame my analysis around the reaction of the Singapore Christian community to these developments. I focus on the criticisms of the state's ‘liberal’ agenda made by Evangelicals, and describe how the People's Action Party (PAP) regime has defended these policies on utilitarian grounds. The first part ends with a comparative analysis of how the ‘cultural war’ debate was played out in Singapore and the USA. In the second part I examine the procedural aspects of this cultural experimentation. I start with a review of Singapore's political reform. I show that civil society in Singapore has attained a new openness. Yet there remain constraints, leading critics to label the PAP-led government as a ‘soft-authoritarian’ democracy. Singapore's cultural policies, I explain, are essentially an ‘elitist’ state-engineered top-down development. This is in contrast to the experience in the USA, where grassroots activists exercise tangible bottom-up influence on how cultural contests are resolved. My main thesis is to argue that Singapore's recent cultural liberalisation is guided by social–economic expediency notwithstanding the alleged moral risks, and that these are state-commanded liberal experimentations, imposed by the ruling elite upon a constituency that is still largely conservative in moral outlook.     

The biology and evolution of music: a comparative perspective

Studies of the biology of music (as of language) are highly interdisciplinary and demand the integration of diverse strands of evidence. In this paper, I present a comparative perspective on the biology and evolution of music, stressing the value of comparisons both with human language, and with those animal communication systems traditionally termed "song". A comparison of the "design features" of music with those of language reveals substantial overlap, along with some important differences. Most of these differences appear to stem from semantic, rather than structural, factors, suggesting a shared formal core of music and language. I next review various animal communication systems that appear related to human music, either by analogy (bird and whale "song") or potential homology (great ape bimanual drumming). A crucial comparative distinction is between learned, complex signals (like language, music and birdsong) and unlearned signals (like laughter, ape calls, or bird calls). While human vocalizations clearly build upon an acoustic and emotional foundation shared with other primates and mammals, vocal learning has evolved independently in our species since our divergence with chimpanzees. The convergent evolution of vocal learning in other species offers a powerful window into psychological and neural constraints influencing the evolution of complex signaling systems (including both song and speech), while ape drumming presents a fascinating potential homology with human instrumental music. I next discuss the archeological data relevant to music evolution, concluding on the basis of prehistoric bone flutes that instrumental music is at least 40,000 years old, and perhaps much older. I end with a brief review of adaptive functions proposed for music, concluding that no one selective force (e.g., sexual selection) is adequate to explaining all aspects of human music. I suggest that questions about the past function of music are unlikely to be answered definitively and are thus a poor choice as a research focus for biomusicology. In contrast, a comparative approach to music promises rich dividends for our future understanding of the biology and evolution of music.     

"Show me" bioethics and politics

Missouri, the "Show Me State," has become the epicenter of several important national public policy debates, including abortion rights, the right to choose and refuse medical treatment, and, most recently, early stem cell research. In this environment, the Center for Practical Bioethics (formerly, Midwest Bioethics Center) emerged and grew. The Center's role in these "cultural wars" is not to advocate for a particular position but to provide well researched and objective information, perspective, and advocacy for the ethical justification of policy positions; and to serve as a neutral convener and provider of a public forum for discussion. In this article, the Center's work on early stem cell research is a case study through which to argue that not only the Center, but also the field of bioethics has a critical role in the politics of public health policy.     

Feminism and Women's Autonomy: the Challenge of Female Genital Cutting

Feminist studies of female genital cutting (FGC) provide ample evidence that many women exercise effective agency with respect to this practice, both as accommodators and as resisters. The influence of culture on autonomy is ambiguous: women who resist cultural mandates for FGC do not necessarily enjoy greater autonomy than do those women who accommodate the practice, yet it is clear that some social contexts are more conducive to autonomy than others. In this paper, I explore the implications for autonomy theory of these understandings of the relation between culture, FGC, and women's agency. I review the range of worldwide FGC practices – including "corrective" surgery for "ambiguous genitalia" in Western cultures as well as the various initiation rites observed in some African and Asian cultures – and the diverse cultural rationales for different forms of FGC. I argue that neither latitudinarian, value-neutral accounts of autonomy nor restrictive, value-saturated accounts adequately explain women's agentic position with respect to FGC. I then analyze a number of educational programs that have enhanced women's autonomy, especially by strengthening their introspection, empathy, and imagination. Such programs, which engage women's autonomy skills without exposing them to autonomy-disabling cultural alienation, promote autonomy-within-culture. This understanding of autonomy as socially situated, however, entails neither endorsement of FGC nor resignation to its persistence.     

Equality and Comparative Justice

In this paper I criticize the standard argument for deontological egalitarianism, understood as the thesis that there is a moral claim to have an equal share of well-being or whatever other good counts. That argument is based on the idea that equals should be treated equally. I connect the debate over egalitarianism with that over comparative justice. A common theme is a general skepticism against comparative claims. I argue (i) that there can be no claim to equality based simply on the fact of equal worth as that fact itself does not have any value for the supposed claim holder; and (ii) intuitions that suggest otherwise can be explained away without appealing to comparative claims.