9. Legal Identity and Culture
THE CULTURE OF RIGHTS
I
As earlier modules will have made clear, we can approach numerous
aspects of everyday life as falling into the domain of some form of
cultural practice or the other. In keeping with this approach, in this
section we will look at law and legal institutions as a specific
cultural form interacting, determining and being determined by the
larger ‘cultural’ context in which they are located. Specifically, we
will notice the manner in which the contemporary world is steeped in the
culture of law and legalisms of various kinds. Simultaneously we will
also try and fathom the difficulties that contemporary legal models
cause when applied to diverse contexts across the world. As the domain
of law and legal practice is vast we will illustrate our study of legal
culture through the emergence of the language of ‘human rights’ as the
principal mechanism by which most contemporary legal systems across the
world distribute and apportion entitlements to their subjects. We will
also examine the difficulties that this legal form poses when applied in
different cultural contexts across the world.
Though the conceptual history of rights goes back many centuries
into the history of Europe, the immediate history of human rights in the
contemporary world can be traced back to the second half of the 20th
century. This was a period that had been marked by the steady
proliferation and deepening of stated commitments by nation states
across the world to the notion of human rights. Since the Universal
Declaration of Human Rights in 1948, the United Nations system that
emerged at the end of World War II has overseen many human rights
covenants, conventions and declarations such as those aiming to foster
basic human rights such as freedom from torture, those providing for
basic human needs by enshrining human development as a key entitlement,
as well as those ensuring the entitlement of certain kinds of political
groups to collectively determine their common futures. Besides, there
have also been numerous attempts to address through international legal
initiatives the specific ‘rights’ of marginal and deprived groups such
as children, women, and indigenous people, among others.
• For a sense of this history read
• NGOs in rights advocacy
• The human rights tradition
As we have mentioned before, the period after the Second
World War saw numerous groups across the world taking recourse to the
language of rights. However with various ethnic minorities, religious
minorities, indigenous peoples etc. making legal claims in the language
of rights the language of rights itself began to face a stern challenge.
The problem is as follows. The human rights tradition is grounded in an
attempt to institutionalise the notion that each individual human being
is entitled to be treated with equal moral consideration. The human
rights tradition is based on the fundamental value it places on ‘human
agency’ as also the need to treat individual human agents equally. It
follows therefore that ‘individuals’ are crucial to any viable notion of
human rights and to that extent one can say that human rights are
‘individualistic’.
Two classic problems flow from this characterisation of human
rights. The first problem stems from a contest over what constitutes a
fundamentally equal treatment of human agency. Does this mean that only
basic human freedoms like the right to liberty and human integrity
constitute a fundamentally equal treatment of human dignity? Or does it
mean that rights to basic human needs such as food, clothing and shelter
also constitute basic human rights?
Analytically this commitment to what is called civil and political
rights and the commitment to economic social and cultural rights
represents the division between these two positions. Ideologically the
contending positions of the cold war are ranged on either side of this
debate. Many Asian countries also entered this debate by asserting that
Asian values stressed the fulfilment of basic human needs such as food,
clothing and shelter over those of political freedom and used this mode
of reasoning to justify regimes that had limited value for liberty and
political freedom.
This debate however is less charged today with at least the stated
recognition that basic needs such as food and housing constitute
un-contestable human rights. A good case in point would be the South
African constitution, which incorporates the right to housing in its
bill of rights.
pp. 269-272 in Henry J Steiner and Philip Alston, International
Human Rights in Context, Law Politics Morals, Text and Materials, Oxford
University Press, 2000.
• Group rights
The second challenge is more fundamental to the human
rights model. As long as human rights deals with the protection of
individual rights the model we have outlined above should cause no
substantial problems. However, as we mentioned earlier the force of the
rights tradition in the contemporary world brings both individuals as
well as groups such as ethnic minorities, religious minorities and
indigenous peoples to make appeal for entitlements in the language of
rights (Remember what you read in the module on identity). The fact that
groups make appeals to rights need not necessarily mean that they do so
as groups. For instance when persons belonging to stigmatised castes in
India demand the right to be treated with dignity and freedom from
coercion and torture, the demand being made is for individuals of a
group to be treated like any other, though of course the demand for the
individuals of the groups could emanate from a strongly mobilised
political collective. In contrast when the demand for a right is made
for the group itself it causes difficulty for the commitment to human
rights. For instance in the Indian case the rights granted to various
communities exempting them from the application of sovereign and secular
law would represent a typical case of the difficulty caused when
granting rights to groups. Though it is possible to justify the grant of
rights to collectives in certain situations, these grants of rights
cause serious difficulties of legitimacy and theoretical consistency.
We will examine this difficulty by looking at a legal decision that
raised some of the difficult questions involved in the grant of
collective rights to communities.
• The Shah Bano decision
The case that we will discuss is the Shah Bano decision of
the Supreme Court around which a highly charged debate was sparked off
and which in many ways continued to resonate in political memory well
beyond the pronouncement of the judgment by the court. The case in the
Supreme Court deals with the application, filed by Shah Bano, a divorced
Muslim woman, for maintenance under Section 125 of the Code of Criminal
Procedure. In 1978, as allowed by Muslim personal law in Shah Bano’s
husband, Ahmad Khan, divorced her by issuing an irrevocable talaq and
claimed that he was not liable to any further payment of maintenance as
he had also made to Shah Bano the customary payment of ‘dower’. The
question for the court was whether the rights under Code of Criminal
Procedure was to be uniformly and equally applied to all citizens (in
this case Shah Bano) or if this ‘secular’ law was to give way to the
particular cultural rights of the Muslim community in India. Personal
laws are recognized in and it was very well possible the courts could
structure a decision that could rule either in favour of the community
personal law or in favour of the general law prescribed in the Criminal
Code. The court in this case decided in favour of the Code of Criminal
Procedure and ruled that Shah Bano was entitled to maintenance as
provided under the Code. Without going into the details of the manner in
which the court could have ruled in this case the problem that the
court is faced with is apparent—How to affirm rights in a manner that
does not affirm the parochial interest of particular groups? Or
alternatively as we had posed the problem previously how to treat human
beings with equal moral consideration? This is the challenge that
theorists of rights have been grappling with especially when dealing
with the claims to rights posed by collectives and groups.
To get a sense of how this debate is arranged in international human rights law read the following text.
pp. 361-368 in Henry J Steiner and Philip Alston, International
Human Rights in Context, Law Politics Morals, Text and Materials, Oxford
University Press, 2000.
• Exercises
In the light of the readings that we have just concluded
would you think that human rights are a valuable inheritance of the
contemporary world?
Either way defend the positions you take using the arguments gleaned out texts that are provided for you in this module?
Try and argue your case using a situation of rights that describes a
violation or assertion of rights that you would hold to be typical to
the Indian case.
Try and elaborate why you would think your example is typical of the
Indian case before you go into your attempt to argue with the
significance of human rights.
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