Strouthes D.P. Law and Politics: A Cross-Cultural Encyclopedia
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REVITALIZATION
MOVEMENTS
Self-proclaimed
messiah
David
Koresh,
leader
of
the
Branch
Davidian
Sect,
an
example
of
a
revitalization
movement,
stands
with
his
wife,
Rachel,
and
son,
Cyrus.
unpacified
part
of
central highlands
New
Guinea.
There,
the
patrol found
a
group
of
people who,
after
seeing
the
white people,
be-
lieved
that
an
earlier prophecy
was
about
to be
fulfilled.
The
prophecy
was
that
the
arrival
of
the
white people indicated that
the end of the
world
was
also about
to
come.
In
preparation
for
the
end, they slaughtered their pigs,
a
major
source
of
food
for the
group.
They
did so in the
belief that
the end of the
world would bring with
it the
"Great
Pigs,"
and
that their ordinary pigs
would
be of no
account.
They
erected mock aeri-
als
to
receive news
of the
apocalypse,
and
many
also
believed
that
the
apocalypse would turn their
dark skins white.
The
notion
of an
impending
end of the
world
was a
common
feature
of
cargo
cults,
and
this
is why
they
are
termed
millenarian
movements.
Another
type
of
revivalistic movement
is
built around
a
belief
in a
divine savior
who
takes
human
form,
a
type
of
movement called
"messi-
anic."The
religions
of
Buddhism
and
Christian-
ity
were both originally messianic movements.
A
more recent example
is the
Branch Davidians,
whose leader, David Koresh,
was
apparently con-
sidered
by its
members
to be a
divine savior.
Others include
Jim
Jones
of
Jonestown, Guyana,
and
Syoko Asahara
of
Japan.
An
especially
famous
example
of a
messi-
anic
movement
is the
Handsome Lake Religion
224
RIGHTS,
CHILDREN'S
of
Iroquois Indians
of New
York State
and
Ontario.
In the
1700s,
the
Iroquois, demoral-
ized
by
military
defeat,
the
loss
of
land,
new
dis-
eases,
and
alcohol, heard
a new
voice, that
of
Handsome Lake,
a
Seneca (one
of the
Iroquois
tribes).
Handsome
Lake's
prophecy stressed
a
fusion
of
traditional Iroquois religious beliefs,
Christianity, abstention
from
the
consumption
of
alcohol,
and a
strengthening
of
family
ties.
The
Handsome Lake Religion survives today
with
a
substantial following.
A final
type
of
revitalization movement
is
the
revivalistic,
a
type
of
movement
that
em-
phasizes
a
return
to an
earlier
form
of the
cul-
ture,
in
whatever
form
the
movement leaders
portray
it,
whether such
a
form
actually once
existed
or
not.
An
example
of
this type
of
move-
ment
is the
Gush
Emunin
(bloc
of the
faithful)
movement
in
Israel.
This
movement emphasized
the
revival
of
Zionist ideology, Zionism being
a
movement
for
Jews
to
settle Palestine, which
had
been
largely dormant since
the
creation
of the
state
of
Israel. Zionist ideology includes
the
idea
that
in the
past,
in
biblical times,
the
Jews were
a
great
and
heroic people.
The
Gush
Emunin
stresses
a
return
to the
kind
of
strict religious
observance
that, adherents believe, characterized
the
behavior
of the
ancient Jews
who had
been
so
great.
It
also
has as one of its
recurrent themes
the
land
of
Palestine, which
the
ancient Jews
controlled
and
which modern Jews must once
again
control
if
they
are to
return
to
their
former
greatness.
Thus, movement
followers
believe that
the
lands
won in the
wars
of
1967
and
1973
are
of
crucial
importance
and
must never
be
surren-
dered. Members
of the
Gush
Emunin were
the
ones
who
illegally occupied houses
in the
Sinai
in
an
effort
to
prevent
its
return
to
Egypt, which
the
government
of
Israel
had
decided
to do to
promote peace.
The
Gush
Emunin
has
since
de-
veloped into
a
bureaucratic organization
with
specialized arms
to
pursue
its
political
and
reli-
gious aims.
One of
these arms
is the
Amana,
which
is
specifically
dedicated toward creating
and
preserving settlements
in
Israeli-occupied
territories.
In
short,
the
Gush
Emunin
was a
suc-
cessful
revitalization movement
in the
respect
that
it
became
a
standard
feature
of the
Israeli
political scene with
a
constant presence
and in-
fluence
on
national politics.
Not all
revitalization movements
are so
suc-
cessful.
The
Ghost
Dance Religion ended tragi-
cally
with
the
deaths
of
many people,
as did
the
Branch Davidians,
the
People's
Temple
of
Jonestown, Guyana,
and a
cargo cult
in
Mela-
nesia
whose members attempted
to fight the
Japanese
navy
in
World
War II and who
believed
that
their magic would protect them against
Japanese bullets.
Other
revitalization movements
have
simply evaporated
as
adherents came
to
realize
that their leaders were
not
messiahs,
or
that
the
millennium
was not
going
to
come,
or
that
the
cargo would never arrive.
Lewellen,Ted
C.
(1992)
Political
Anthropology:
An
Introduction.
2d ed.
Wallace, Anthony
F. C.
(1956)
"Revitalization
Movements." American Anthropologist
58:
264-281.
Worsley, Peter
M.
(1959) "Cargo Cults."
Scien-
tific
American
200:
117-128.
RIGHTS,
CHILDREN'S
The
legal rights
of
chil-
dren within
the
family
make
up an
important
part
of the field of
fam-
ily
law.
Among
the
Kuria people
of
Tanzania,
children traditionally belonged
to the man who
was
at the
time
of
birth
married
to the
child's
mother; marriage,
in
this society,
was
finalized
by
the
payment
of a
bride-price
by the
husband.
However,
it was not
unheard
of for a
child
to
225
RIGHTS,
CHILDREN'S
A
Pakistani
boy
digs
clay
with
two men
to
feed
brick
kilns near
Rawalpindi
in
1994.
The
legal
rights
of
children
make
up a
large
part
of
family
law as
well
as
laws
involving
their exploitation
as
laborers.
have
been born into
and
raised
in the
house
of a
man
with
whom
the
mother
was
living, even
though
she was
legally married
to
another man.
Under traditional law,
the
child still belonged
to
the man who was
married
to the
mother, even
if
the
child never
met him and
even
if he or she
knew
only
the man
with whom
her
mother lived,
the
man who was
often
his or her own
natural
father.
This
law is
known
as the
patrilineal principle.
In
later times, when
the
national courts
(as
opposed
to the
Kuria legal authorities) estab-
lished jurisdiction over
the
Kuria
people,
the law
changed.
The
national courts considered
it
cruel
and
against
the
interests
of the
child
to
remove
the
child
from
the
only home
he or she had
ever
known
and put him or her
into
the
house
of the
mother's
husband, especially
if the man
with
whom
the
woman
was
living
was the
child's
natural
father.
In
other words,
the
national courts
considered
the
child's rights
as
well
as the
rights
of the
parents.
The
question
for the
judges
was
how to
balance
the
traditional rights
of the fa-
ther
under
the
patrilineal principle with
the in-
terests
of the
children.
One
early attempt
to
achieve
this balance
was to
name
the
husband
of
the
mother
the
father,
but to
give custody
of
the
children
to the
mother.
The
mother's
hus-
band also received
the
right
to
arrange
his
children's
marriages
and to
receive
the
bride-price
paid
for his
daughters. Still later,
the
courts said
226
RIGHTS,
HUMAN
that
in
cases
in
which women
who
deserted their
husbands
and
whose children thus were
the
prod-
uct
of
unions
with
other men,
the
children
be-
longed
to the
mothers
and not to the
husbands.
The
law,
in
attempting
to
improve
the
con-
ditions
for
children
in
cases
in
which their
moth-
ers
have
left
their husbands,
has
given rights over
the
children
to the
mothers.
This
has
made
it
difficult
to
preserve
the
bride-price arrangement
for
two
reasons.
First,
a man
might think
that
he
should
not pay a
bride-price
if he is not go-
ing to
have
any
rights
in the
children, because
his
wife
might
run
away
and his
children would
in
later
life
support
the
wife,
and
perhaps
her
lover,
but not
him. Secondly,
a man
might
be
tempted
to
forgo marriage altogether.
He
could
live
with
a
woman, have children,
and
then
the
children would
in
later
life
support their mother
and, since
he is
their
mother's
lover, support
him
as
well;
in
this type
of
arrangement,
the man
could acquire
all of the
benefits
of
marriage
with-
out
having
to pay the
bride-price.
In
short,
the
change
in the
rights
of
children
in
Kuria
society
has
had
far-reaching
effects
on the law and on
the
very basis
of
Kuria society.
Rwezaura, Barthazar Aloys.
(1985)
Traditional
Family
Law and
Change
in
Tanzania:
A
Study
of
the
Kuria
Social
System.
RIGHTS,
HUMAN
Interest
in the
basic
rights
of
individuals goes
far
back
in
human his-
tory; such rights
are
mentioned
in
documents
such
as the Old
Testament,
the
Magna Carta,
and
the
U.S. Declaration
of
Independence.
However,
it is
only since
the end of
World
War
II
that human rights have emerged
as a
major
focus
of
worldwide concern.
The
emergence
of
human rights
and its
continuation
as a
major
worldwide issue
is the
result
of a
number
of
fac-
tors.
These
include
the
genocide
and
other large-
scale
human rights violations
of
World
War II,
the
erosion
of
colonialism,
and the
demand
for
rights
by
indigenous
and
minority peoples.
The
basic definition
and
framework
for the
subsequent consideration
of
human rights
is
con-
tained
in the
Universal Declaration
of
Human
Rights, adopted
and
proclaimed
by the
United
Nations General Assembly
as
resolution
217 A
(III)
of 10
December 1948.
This
document,
re-
printed
in
full
below, establishes
as a
moral prin-
ciple
that
all
human beings
are
entitled
to
certain
human rights
and
freedoms.
The
Universal Dec-
laration
has
been followed
by
numerous other
documents
focusing
on
specific
rights
or
catego-
ries
of
rights pertaining
to
genocide, protection
of war
captives
and
victims, collective bargain-
ing, prostitution, children,
refugees,
prisoners,
slavery,
marriage, forced labor, racial discrimi-
nation, cultural rights, political asylum, mental
retardation, hunger
and
malnutrition, disabled
persons, religion,
and
medical care.
Human rights violations involving ethnic
groups
are
purposeful
acts intended
to
harm both
individuals
who are
members
of a
specific
eth-
nic
group
and the
group itself. Such violations
commonly include mass killings, deportations,
rapes,
denial
of
food
and
housing, torture,
de-
tention
without
due
process, destruction
of
dwellings
and
material possessions,
and
destruc-
tion
of
cultural, educational,
and
religious insti-
tutions.
When
the
national government
is
directly involved
in
ethnic conflict
it may be a
perpetrator
of
rights violations while
at the
same
time render itself unavailable
as a
protector
of
rights. Similarily, when ethnic groups
use
ter-
rorism
against civilian populations, they
too are
guilty
of
human rights violations.
Efforts
to
apply
the
concept
of
human rights
to
ethnic groups
has
produced three controversies
227
RIGHTS,
HUMAN
in
the
international community.
The first is
whether
the
concept
of
human rights
as set
forth
in
the
Universal Declaration
and
subsequent
documents applies only
to
individuals
or
whether
it
also applies collectively
to
groups such
as
reli-
gious groups, ethnic minority groups, indigenous
peoples, etc.
It is
clear
from
the
policy
and
prac-
tice
in
many nations that, with regard
to
certain
matters, ethnic groups
do
have
a
collective, cor-
porate identity.
For
example, land claims
and
other rights asserted
by
Native Americans have
been
adjudicated
in
courts
or
settled
by
admin-
istrative bodies within
the
framework
of the
group's
rights. Similarly,
in New
Zealand,
the
Maori right
to
political representation
is a
group
right,
not an
individual
right.
However, when
it
comes
to
rights
defined
as
human rights,
the
question
of
whether those rights apply only
to
individuals
or
also
to
groups
is not
clear.
Hu-
man
rights advocates argue
for the
latter view
as
a
way of
more broadly protecting human rights,
while many national governments adhere
to the
individual rights only position
as a
means
of
defining
human rights
as an
internal matter.
Efforts
at
applying rights protection
to
entire
groups
has led to
many
as yet
unanswered ques-
tions, such
as:
What
is an
ethnic minority?
Is
group size
a
reasonable criteria
for
measuring
group existence? Does
a
group need
to be
local-
ized
to be a
group?
How
does
one
measure
group cohesiveness?
The
second controversy concerns
the
issue
of
differentiation
versus discrimination that
of-
ten
arises
when
one
group
is
afforded
some rights
denied
to
other groups.
The
controversy
arises
because
in
many nations ethnic minority groups
want
to be
treated
differently,
often
in
order
to
maintain their cultural integrity
or to
regain
rights lost during times
of
colonial domination.
The
question
is
whether this
differential
treat-
ment
of
groups—as
in
affirmative
actions pro-
grams
for
African-Americans
in the
United
States
or
programs
for
Untouchables
in
India—
is
a
form
of
discrimination, either against
indi-
vidual members
of the
group
or
members
of
other groups
who are not
eligible
for
differen-
tial treatment. Outsiders sometimes
see
these
special
group rights designed
to
reverse
the ef-
fects
of
past discrimination
as a
form
of
reverse
discrimination.
In
general, groups that
are
given
collective rights tend
to be
ones with
a
clear eth-
nic
identity
and
membership,
who are
different
from
other groups,
and who can be
awarded
rights
on the
basis
of
objective criteria that also
can
be
applied
to
other groups.
The
third controversy
is
over
the
cross-
cultural validity
of
current conceptions
of hu-
man
rights, which
are
seen
in
some non-Western
nations
as
reflecting Western values
and
there-
fore
as
ethnocentric.
This
ethnocentrism
is
seen
by
some experts
as a
hurdle
to the
universal adop-
tion
and
enforcement
of
human rights
protec-
tions. From
a
cross-cultural perspective, much
attention
has
been
focused
lately
on
Islam
and
Islamic nations
and the
need
to
balance univer-
sal
human rights concepts with such Islamic
practices
as the use of
amputation
as a
punish-
ment
for
crime.
UNIVERSAL
DECLARATION
OF HU-
MAN
RIGHTS
PREAMBLE
Whereas
recognition
of the
inherent
dignity
and
of the
equal
and
inalienable
rights
of all
members
of the
human
family
is the
founda-
tion
of
freedom,
justice
and
peace
in the
world,
Whereas
disregard
and
contempt
for
human
rights have resulted
in
barbarous acts which
have outraged
the
conscience
of
mankind,
and
the
advent
of a
world
in
which human beings
shall
enjoy
freedom
of
speech
and
belief
and
freedom
from
fear
and
want
has
been pro-
claimed
as the
highest aspiration
of the
com-
mon
people,
228
RIGHTS,
HUMAN
Whereas
it is
essential,
if man is not to be
com-
pelled
to
have recourse,
as a
last resort,
to
rebel-
lion against tyranny
and
oppression,
that
human
rights should
be
protected
by the
rule
of
law,
Whereas
it is
essential
to
promote
the
devel-
opment
of
friendly
relations between nations,
Whereas
the
peoples
of the
United Nations
have
in the
Charter
reaffirmed
their
faith
in
fundamental
human rights,
in the
dignity
and
worth
of the
human person
and in the
equal
rights
of men and
women
and
have determined
to
promote social progress
and
better standards
of
life
in
larger
freedom,
Whereas Member States have pledged
them-
selves
to
achieve,
in
cooperation
with
the
United Nations,
the
promotion
of
universal
respect
for and
observance
of
human rights
and
fundamental freedoms,
Whereas
a
common understanding
of
these
rights
and
freedoms
is of the
greatest impor-
tance
for the
full
realization
of
this pledge,
Now, therefore,
The
General Assembly,
Proclaims this Universal Declaration
of Hu-
man
Rights
as a
common standard
of
achieve-
ment
for all
peoples
and all
nations,
to the end
that
every individual
and
every organ
of
soci-
ety,
keeping this Declaration constantly
in
mind, shall strive
by
teaching
and
education
to
promote respect
for
these rights
and
free-
doms
and by
progressive measures, national
and
international,
to
secure
their
universal
and
effective
recognition
and
observance, both
among
the
peoples
of
Member States them-
selves
and
among
the
peoples
of
territories
under their jurisdiction.
Article
1
All
human beings
are
born
free
and
equal
in
dignity
and
rights.
They
are
endowed
with
reason
and
conscience
and
should
act
towards
one
another
in a
spirit
of
brotherhood.
Article
2
Everyone
is
entitled
to all the
rights
and
free-
doms
set
forth
in
this Declaration, without dis-
tinction
of any
kind, such
as
race, color, sex,
language, religion, political
or
other opinion,
national
or
social origin, property, birth
or
other status.
Furthermore,
no
distinction shall
be
made
on
the
basis
of the
political, jurisdictional
or in-
ternational status
of the
country
or
territory
to
which
a
person belongs, whether
it be in-
dependent, trust, non-self-governing
or un-
der any
other limitation
of
sovereignty.
Article
3
Everyone
has the
right
to
life,
liberty
and se-
curity
of
person.
Article
4
No one
shall
be
held
in
slavery
or
servitude;
slavery
and the
slave
trade shall
be
prohibited
in all
their
forms.
Article
5
No one
shall
be
subjected
to
torture
or to
cruel,
inhuman
or
degrading treatment
or
punishment.
Article
6
Everyone
has the
right
to
recognition every-
where
as a
person
before
the
law.
Article
7
All are
equal
before
the law and are
entitled
without
any
discrimination
to
equal protec-
tion
of the
law.
All are
entitled
to
equal pro-
tection against
any
discrimination
in
violation
of
this Declaration
and
against
any
incitement
to
such discrimination.
Article
8
Everyone
has the
right
to an
effective
remedy
by the
competent national tribunals
for
acts
229
RIGHTS,
HUMAN
violating
the
fundamental
rights
granted
him
by
the
constitution
or by
law.
Article
9
No one
shall
be
subjected
to
arbitrary arrest,
detention
or
exile.
Article
10
Everyone
is
entitled
in
full
equality
to a
fair
and
public hearing
by an
independent
and
impartial tribunal,
in the
determination
of his
rights
and
obligations
and of any
criminal
charge against him.
Article
11
1.
Everyone charged
with
a
penal
offense
has
the
right
to be
presumed innocent until proved
guilty according
to law in a
public trial
at
which
he has had all the
guarantees necessary
for his
defense.
2. No one
shall
be
held guilty
of any
penal
offense
on
account
of any act or
omission
which
did not
constitute
a
penal
offense,
under
national
or
international law,
at the
time when
it was
committed.
Nor
shall
a
heavier penalty
be
imposed than
the one
that
was
applicable
at
the
time
the
penal
offense
was
committed.
Article
12
No one
shall
be
subjected
to
arbitrary inter-
ference
with
his
privacy,
family,
home
or
cor-
respondence,
nor to
attacks upon
his
honor
and
reputation. Everyone
has the
right
to the
protection
of the law
against such interference
or
attacks.
Article
13
1.
Everyone
has the
right
to
freedom
of
move-
ment
and
residence within
the
borders
of
each
State.
2.
Everyone
has the
right
to
leave
any
coun-
try,
including
his
own,
and to
return
to his
country.
Article
14
1.
Everyone
has the
right
to
seek
and to
enjoy
in
other countries asylum
from
persecution.
2.
This
right
may not be
invoked
in the
case
of
prosecutions genuinely arising
from
non-
political crimes
or
from
acts contrary
to the
purposes
and
principles
of the
United Nations.
Article
15
1.
Everyone
has the right to a
nationality.
2. No one
shall
be
arbitrarily deprived
of his
nationality
nor
denied
the
right
to
change
his
nationality.
Article
16
1. Men and
women
of
full
age, without
any
limitation
due to
race, nationality
or
religion,
have
the
right
to
marry
and to
found
a
family.
They
are
entitled
to
equal
rights
as to
mar-
riage, during marriage
and at its
dissolution.
2.
Marriage shall
be
entered into only with
the
free
and
full
consent
of the
intending spouses.
3.
The
family
is the
natural
and
fundamental
group unit
of
society
and is
entitled
to
protec-
tion
by
society
and the
State.
Article
17
1.
Everyone
has the
right
to own
property
alone
as
well
as in
association with others.
2. No one
shall
be
arbitrarily deprived
of his
property.
Article
18
Everyone
has the
right
to
freedom
of
thought,
conscience
and
religion; this right includes
freedom
to
change
his
religion
or
belief,
and
freedom,
either alone
or in
community with
others
and in
public
or
private,
to
manifest
his
religion
or
belief
in
teaching, practice, wor-
ship
and
observance.
Article
19
Everyone
has the
right
to
freedom
of
opinion
and
expression; this right includes
freedom
to
hold opinions without
interference
and to
seek,
receive
and
impart information
and
ideas
through
any
media
and
regardless
of
frontiers.
Article
20
1.
Everyone
has the
right
to
freedom
of
peace-
230
RIGHTS,
HUMAN
fill
assembly
and
association.
2. No one may be
compelled
to
belong
to an
association.
Article
21
1.
Everyone
has the
right
to
take part
in the
government
of his
country, directly
or
through
freely
chosen representatives.
2.
Everyone
has the
right
to
equal access
to
public service
in his
country.
3.
The
will
of the
people shall
be the
basis
of
the
authority
of
government:
this
will
shall
be
expressed
in
periodic
and
genuine elections
which shall
be by
universal
and
equal
suffrage
and
shall
be
held
by
secret vote
or by
equiva-
lent
free
voting procedures.
Article
22
Everyone,
as a
member
of
society,
has the
right
to
social security
and is
entitled
to
realization,
through national
effort
and
international
co-
operation
and in
accordance
with
the
organi-
zation
and
resources
of
each State,
of the
economic,
social
and
cultural rights indispens-
able
for his
dignity
and the
free
development
of
his
personality.
Article
23
1.
Everyone
has the
right
to
work,
to
free
choice
of
employment,
to
just
and
favorable
conditions
of
work
and to
protection against
unemployment.
2.
Everyone, without
any
discrimination,
has
the
right
to
equal
pay for
equal work.
3.
Everyone
who
works
has the
right
to
just
and
favorable
remuneration ensuring
for
him-
self
and his
family
an
existence worthy
of hu-
man
dignity,
and
supplemented,
if
necessary,
by
other means
of
social protection.
4.
Everyone
has the
right
to
form
and to
join trade unions
for the
protection
of his
interests.
Article
24
Everyone
has the
right
to
rest
and
leisure,
in-
cluding reasonable limitation
of
working hours
and
periodic holidays with pay.
Article
25
1.
Everyone
has the
right
to a
standard
of
liv-
ing
adequate
for the
health
and
well-being
of
himself
and of his
family,
including food,
clothing, housing
and
medical care
and
nec-
essary
social services,
and the
right
to
security
in
the
event
of
unemployment, sickness, dis-
ability, widowhood,
old age or
other lack
of
livelihood
in
circumstances beyond
his
control.
2.
Motherhood
and
childhood
are
entitled
to
special care
and
assistance.
All
children,
whether born
in or out of
wedlock, shall
enjoy
the
same social protection.
Article
26
1.
Everyone
has the
right
to
education. Edu-
cation shall
be
free,
at
least
in the
elementary
and
fundamental stages. Elementary educa-
tion shall
be
compulsory. Technical
and
pro-
fessional
education shall
be
made generally
available
and
higher education shall
be
equally
accessible
to all on the
basis
of
merit.
2.
Education shall
be
directed
to the
full
de-
velopment
of the
human personality
and to
the
strengthening
of
respect
for
human rights
and
fundamental
freedoms.
It
shall promote
understanding, tolerance
and
friendship
among
all
nations, racial
or
religious groups,
and
shall
further
the
activities
of the
United
Nations
for the
maintenance
of
peace.
3.
Parents have
a
prior
right
to
choose
the
kind
of
education
that
shall
be
given
to
their
children.
Article
27
1.
Everyone
has the
right
freely
to
participate
in the
cultural
life
of the
community,
to
enjoy
the
arts
and to
share
in
scientific
advancement
and its
benefits.
2.
Everyone
has the
right
to the
protection
of
the
moral
and
material interests resulting
from
any
scientific, literary
or
artistic production
of
which
he is the
author.
Article
28
Everyone
is
entitled
to a
social
and
interna-
tional order
in
which
the
rights
and
freedoms
231
RIVALRY
set
forth
in
this
Declaration
can be
fully
realized.
Article
29
1.
Everyone
has
duties
to the
community
in
which alone
the
free
and
full
development
of
his
personality
is
possible.
2. In the
exercise
of his
rights
and
freedoms,
everyone shall
be
subject only
to
such
limita-
tions
as are
determined
by law
solely
for the
purpose
of
securing
due
recognition
and re-
spect
for the rights and
freedoms
of
others
and
of
meeting
the
just requirements
of
morality,
public order
and the
general welfare
in a
demo-
cratic society.
3.
These
rights
and
freedoms
may in no
case
be
exercised contrary
to the
purposes
and
prin-
ciples
of the
United Nations.
Article
30
Nothing
in
this Declaration
may be
inter-
preted
as
implying
for any
State, group
or
per-
son
any
right
to
engage
in any
activity
or to
perform
any act
aimed
at the
destruction
of
any
of the
rights
and
freedoms
set
forth herein.
See
also
INTERNATIONAL
LAW
An-Na'im,
Abdullahi
A.,
ed.
(1992)
Human
Rights
in
Cross-Cultural
Perspective:
A
Quest
for
Consensus.
Brownlie,
Ian.
(1992)
Basic
Documents
on Hu-
man
Rights.
Felice,
William.
(1992)
The
Emergence
of
Peoples'
Rights
in
International
Relations.
Heinz, Wolfgang
S.
(1991)
Indigenous
Popula-
tions,
Ethnic Minorities
and
Human Rights.
Lawson, Edward,
ed.
(1991)
Encyclopedia
of
Human Rights.
Ramaga,
Philip
V.
(1993)
"The
Group Concept
in
Minority Protection." Human Rights
Quarterly
15:
575-588.
Stavenhagen, Rodolfo.
(1987)
"Ethnic
Conflict
and
Human Rights:
Their
Interrelationship."
Bulletin
of
Peace
Proposals
18:
507-514.
Van
Dyke, Vernon. (1985) Human
Rights,
Eth-
nicity,
and
Discrimination.
Whalen,
Lucille. (1989) Human
Rights:
A
Ref-
erence
Handbook.
RIVALRY
A
rivalry
is a
state
of
competition between
two
individuals
or
groups,
and is
usually
long-standing.
Among
the
various
men's
clubs
of the
Crow Indians,
ri-
valries
could become fierce.
The
clubs were
of-
ten
paired
in
rivalrous activities
and
were always
trying
to
best each other.
One of
these
was
brav-
ery
in
battle,
in
which each side tried
to
beat
the
other
in
counting coup (being
the first to be
able
to go up to an
enemy
and
touch him, often with
a
special coup stick). Counting coup
was
very
dangerous, because while
you
were trying
to
touch
the
enemy,
he and all of his
compatriots
were
usually trying
to
kill you.
If a
club
was the
first to
count coup,
it
could sing
the
songs
of the
club
with whom
it had a
rivalry; otherwise, this
stealing
of
songs
was not
allowed.
The
rivalry
helped
to
make
the
clubs competing with each
other very brave,
as in the
following case.
One of the
men's societies known
as the Fox
club
was in
rivalry with another known
as the
Lumpwood club.
As
they were approaching
the
enemy
in
battle
one
day,
a Fox man
snuck
up
some
distance
in the
direction
of the
enemy with
the
Fox's
coup stick,
and
then stopped.
A
Lumpwood
man
went
up to him and
asked
him
if
he was
going
to
count coup.
The Fox man re-
plied that
he was
afraid
to go. The
Lumpwood
man
then took
the Fox
coup stick, used
it to
touch
an
enemy,
and
then
ran
back part
of the
way
and put the
coup stick
in the
ground
be-
232
RIVALRY
233
tween
the two
enemy parties.
He
dared
the Fox
men
to get
their
own
coup stick back,
but
none
would.
In
order
to
humiliate
the
Foxes
further,
the
Lumpwoods claimed
the
right
to
sing
the
Fox's
songs
that
night,
and the
Foxes
had to
bor-
row
songs
from
other clubs
so
that
they would
have
something
to
sing.
Crow
men's
club rivalries were restricted
to
the
warm seasons;
the
rest
of the
time
the
mem-
bers
of the
clubs were
friendly
and
helpful
to-
ward each other.
Lowie,
Robert
H.
(1956
[1935])
The
Crow
Indians.