Thinking Relativistically

Introduction

In qualifying the concept of cultural relativism, the social concepts definition rests on the principle that an individual’s beliefs and activities should be understood and qualified by other members of society in relation to that individual’s own culture. In following this premise, the theory of cultural relativism maintains the position that all cultures are equal in value and therefore should not be judged on the basis of other cultural perspectives (Leong, 2008; Park, 2014). In considering the foundational premises of cultural relativism as a theory, my weekly visit to my church and giving my confession is a personal decision, leading to action, bound by my own perceptions, feelings, and norms. The act of confession while contrasting to Muslim prayer and submission to Allah, the Born Again Baptists who are submerged in water, supporting reconciliation with God, to the Hari Krishna who recently gave me a flower at the airport, promotes a universally different set of culturally relative religious interpretations driven by inner spirituality, highlighting acts of compassion, submission, and kindness. The central thesis of this research is that while each act may be bound by a religious component and backdrop such as Catholicism, Islam, and Buddhism, what is significant is that an act be unique and specific to the individual (Abu-Lughod, 2002; Kathrani, 2012).

Analysis

In considering the Catholic Rights of Confession relativistically, drawing on research conducted by Brown, Darnell, Hylland, Eriksen, Hayden, Moore, Myers, and Wilson, (2008), what are promoted as an outcome is

“that morality is relative to a culture just as motion is relative to a frame of reference” (p. 363).

As Einstein offered his theory of relativity, supporting that an object is in motion or at rest depending on the frame of reference. In the equation of completing confession, I operate as the object the equation. While society may provide support or hindrances in completing my weekly act of confession, it is my desire and internal motivation and locomotion that ultimately allow me to engage in the act of confession (Kennedy & Thorndike, 1932; Robertson, 1949).

As anthropologists view the act of confession without a lens of cultural relativity, the ability to draw the necessary connections between cultural norms and influences, an individual’s belief system, and the commission of the act itself would possibly have no relevance or meaning. The convergence of cultural variables, allowing my sins to be forgiven, relative to my belief system, acknowledging my belief system is not universal, but the identification that it is unique to me as an individual, ultimately supporting the ability for scientists to research this and other religious acts (Cronk, 1999).

While having been brought up as a Catholic, and having attended weekly mass and given my confession for the past 23 years, there have been times where cultural influences and not internal motivation dictated my participation. I considered my participation in the act as a duty, where the locomotion to complete the act was supplied by external forces, my mother. As parents have a significant influence in raising children, routinely transferring their belief systems, what comes with this cyclical transfer is cultural relativism. As a researcher who studies cultural relativism, the opportunity to understand individual, group, and organizational exchanges and the relativity that brings them to the church provides valuable insights into the organizing structure of society. While norms and expectations have been set up in the Catholic Church, as well as the Temples, Synagogues, and even airport drop-offs, what emerges and significant to anthropologists in studying the idea of relativism is the uniqueness of each individual to engage in proactive practices, which are directed at spiritual healing (Johnson, 2007).

Conclusion

The value of drawing on cultural relativism in using my weekly confession as an example is the opportunity to understand my purpose in engaging in the act. As Johnson’s (2007) anthropological assessment of cultural relativism highlights its significance where

“cultural relativism is part of our training…we participate and learn to understand and appreciate…spectacles that are highly scripted” (p. 791).

The act of confession while being scripted, and driven by ancient rituals, what is significant are the relative aspects, conforming to the resolution of my individual sins, making the exchange both culturally relevant and deeply personal (Johnson, 2007).

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