Intrinsic in all human beings is the basic understanding of humanity. Under layers of hate and oppression lies the basic altruistic instinct that in order for us to succeed as human beings we must essentially combine our efforts for survival. The problem lies in the understanding of this altruistic component of human nature. In order to redefine this altruism one must transcend one’s thoughts in a cultural context, and be able to understand human nature apart from a specific cultural understanding. Redefining the way one thinks stems from the knowledge of basic truths as defined by a universal concept of morality. Because we are sustained in environments which are culturally familiar to us we tend to find comfort in our cultural support systems and shy away from the exploration of broader concepts. In Nazi Germany the support built by a socialist structure created a system of comfort for those supported by the cultural ideologies. Why then would any German at the time have an interest in disrupting something which seemed to serve as a solution to world peace and stability, and guaranteed the success of their people in a new world order. The question then becomes what enables one to discover a universal concept of this altruistic human nature.

Looking at the issues of human rights violations it becomes clear that this idea of unselfish concern for others seems far from the underlying nature of human beings. But then realizing the context in which those violators conceive of committing such actions provides an insight into why, and how, human rights violations occur. Isolating these misconstrued ideologies initiates an understanding of the cultural constraints which inhibit the very thing they are trying to promote, the stability and longevity of mankind.

The expression of these misconstrued ideologies can only effectively be explained in a culturally expressive medium. Art and literature provide a format through which these cultural ideologies are made clear. The transmissive property of art and literature provide one solution to understanding complex systems of ideological rationale and succeed in explaining how they deviate from the essential nature of human beings. Robert Sullivan says in excerpt on literature and human rights that, “In terms of human rights and literature…writing can help us reclaim our humanity. Who we are, and what we achieved, in a collective cultural sense as well as an individual one. The right to be ourselves. To be so proud of the achievements of our ancestors” (Marsden 226). What then are these achievements in a “collective cultural sense” and how are they achieved through works of art and literature. In analyzing the successes of art and literature, in the collective sense, I have chosen to look at three works which seem to reflect on the cultural and political ideologies behind human rights violations, and the transmission of a universal concept of the altruistic nature of man.

In Adelaide Donnelley’s book Sorrow Mountain a Tibetan nun, Ani Pachen, recounts the invasion of Tibet by a culturally liberated China under Chairman Mao Zedong. In 1950 the People’s Liberation Army entered Tibet bringing with them military, political, religious, and cultural oppression. Driven by the cultural revolution the Liberation Army saw the Tibetan culture and religion as an obstacle in the way of uniting a greater China. The rationale behind the needed change in culture was rooted in the idea that China had improved itself by embracing a modern communist ideology which enabled the, at the time, backward eastern country to become a modern industrialized nation. Ani Pachen recalls one instance where a man told of the violations committed to his family, “Late at night, after my family was asleep, they [five Chinese soldiers] pounded on the door [of my house]. ‘What is it?’ I called. My wife tried to hold me down in our bed, but I rose. Not waiting for me to open the door, they burst in. ‘We have come for your children,’ they said. ‘They are going to a school in the Motherland.’ My wife rushed in from the next room and threw herself at their feet. ‘No, no, please, no they are only children…they are young,’ she cried. The taller of them stepped forward and pushed her aside….’You’re children are lucky,’ he said….’An education in the Motherland is an honor’” (Pachen and Donnelley 44). To these soldiers they felt as though they were doing their duty to society and this family by providing an education to the children, which they otherwise wouldn’t have received. Essentially the soldiers were fulfilling what they perceived as the greatest benefit for mankind which was to bring these people out of an archaic existence and into a modern world where the education of an individual supported a cooperative social structure.

The Tibetan culture is based on compassion as this is the single greatest attribute of the Dalai Lama. In the context of Tibetan culture altruism is represented through Dalai Lama. Ani Pachen discusses her realization of this universal concept of humanity, “His Holiness said that we must not hate the Chinese, that it was he policies of a few, not the people that had caused Tibet harm. He said we must forgive our enemies, and though I trusted his wisdom I found it was not easy to do. Forgiveness comes from inside the heart, and though my body had been released from prison, my heart wasn’t free. Even after my time in the caves, I still struggled with anger” (Pachen and Donnelley 269)

Sorrow Mountain succeeds in providing an insight into the situation in Tibet. The story of Ani Pachen is one that shows how some Tibetans overcame their situation and how the Tibetans fought to preserve their humanity in the face of oppression. The text further succeeds in bringing context to the cultural ideologies of the Chinese in showing that humanity is overcome by a false humanity.

Another work that talks about both the collective cultural achievement as well the the individual achievement is “No More Tears Sister,” a documentary written and directed by Helene Klodawsky. The documentary outlines the story of a how a military-oriented political activist realized the greater purpose of a humanitarian cause for resolution among the cultural divides in Sri Lanka. Dr. Rajani Thiranagama becomes heavily involved with the political movement of the culturally based militia the Tamil Tigers. In the documentary the political ideologies or truths are in direct conflict with the concept of universal morality. Political ideology of the military groups in Sri Lanka called for justice in the form of retribution. For the revolutionaries in Sri Lanka the only option for salvation lies in political military action. The military action, often times carried out on innocent people, is justified by the idea that someday, from this conflict, one side will have achieved in establishing their system of cultural ideologies. Alternatively, Rajani concludes that the concept of universal morality simply calls for self-realization of the individual’s responsibility to something greater than a cultural support system. Rajani learns that the value of humanity and universal morality must not be sacrificed for a cultural or political agenda.

The success of the reconciliation of apartheid in South Africa relied greatly on the realization that the exploitation of the African people, however beneficial it might have seemed to the country as a whole, neglected the basic rights of the individuals who suffered. In Country of My Skull, a book written by Antjie Krog, the author questions her own cultural ideologies as an Afrikaner living in apartheid South Africa.

The primary cultural ideology for the Afrikaners is honor. In a discussion with a colleague Krog points out that “the ethos of honor is opposed to a morality that affirms the equality in dignity of all people and consequently the equality of their rights and duties” (Krog 342). Furthermore Krog points out the rationale of political leaders like Verwoerd, the architect of the apartheid system, “Honor became Verwoerd’s driving force. To protect the honor of the Afrikaner, anything was permissible–even the most dishonorable policy. And the dishonor of the leader is the dishonor of the group. That is why the knife in Verwoerd’s heart was regarded as the knife in the Afrikaner’s heart. That is why P.W. says he will divide Afrikaners if he appears before the Truth Commission–he is embedded in honor and shame. And that is why Botha and Afrikaners like him do not feel guilty because they have done something wrong–they feel ashamed because they have been caught out” (Krog 343). The ideology behind the violations in South Africa are culturally justified by this concept of honor. To protect the established political, social, and economic structure of the country it was necessary to employ such tactics as apartheid which promoted the honor of the white ruling minority and kept the black labor majority under control.

The reconciliation in South Africa is one of the best examples of the underlying humanity in people as it requires setting aside the cultural boundaries and embracing the idea that everyone is capable of some level of compassion and forgiveness. This however does not mean the black South Africans are free from anger. In an interview with a clinical psychologist, Nomfundo Walaza, he says regarding anger that, “the whole structure of the Truth Commission specifically contains all anger. The catchword is ‘reconciliation,’ and on top of that, the chairperson is an archbishop of a religion in which forgiveness is the central theme” (Krog 212). White South Africans cannot begin to fathom the level of humanity and compassion involved, “If these things were done to me,” a farmer says during the same conversation, “I would have destroyed everything around me: the fact that they didn’t just shows you that blacks are not even able to hate sufficiently” (Krog 213). Walaza addresses the component of human nature that does not seem to fit into the Afrikaner cultural ideologies, as illustrated the farmer’s comments, “In essence we are dealing with a definition of humanity…and this remark is the clearest proof that whites with their self-centered, selfish, capitalistic character have never been able to fathom the essence of humanity” (Krog 213). Wazala is not saying that the Afrikaners lack humanity, just that they have never dealt with humanity and a universal concept of morality as they have to now. The change that took place in South Africa is a result of cultural restructuring, where the meaning of humanity is understood in a broader sense, and the definition is not limited by race.

In looking at the achievements of art and literature in the area of human rights it is also necessary to understand the failures of conventional politics. Politics cannot discuss the cultural explanations behind a false, or limited, sense of humanity, which is the root of these humanitarian crises. Rather it tries to remedy the situation, but fails to recognize that in order to remedy humanitarian crisis one must look at the causes and try correct the situation from the source of these inhumane acts. Sending humanitarian aid to an area of crisis doesn’t address the actions of the perpetrators of these crimes. Politics are also constrained by military and economic factors, the decision whether or not a solution to a crisis is necessary depends on whether or not the situation involves a disruption of an economic or military alliance. For example, the United States hasn’t pursued China’s invasion of Tibet and the genocide there because we are so invested the country that the thought of disturbing our economic relationship with China is not worth the salvation of our humanity. A similar parallel can be drawn with apartheid South Africa, no one wanted to denounce the inhumane ‘economic system’ of apartheid because it benefited the world economy. Lastly, politics fails to explain why humanity has violated itself; we are essentially killing ourselves in hopes of sustaining a stable and long-lasting future. The failure to discuss the implications of a false sense of humanity, the failure to think free from political and economic constraints, and the failure to provide reasonable explanations of, and solutions to, these violations, all contribute to this sense of failed politics. Whether these fundamental policies need to be addressed doesn’t effect the final outcome, it possible that conventional politics are not the solution, if the problem seems to lay in the distinction between human rights and traditional, cultural rights.

There are however some drawbacks to using art and literature to explain cultures and their ideologies. Oftentimes when reading about human rights violations, and the cultural context in which they occur, it is hard not to be removed from this context. If we realize that there is a context in which these violations are allowed to occur we must then also try and think in a ‘collective cultural sense’ about how this context effects the mindset and decisions of the people committing the crimes. Robert Sullivan discusses the limitations of art and literature as never being able to “define in a prescriptive sense what is it to be a human being. But literature reminds us that we are human beings” (Marsden 226). Looking at just one example of this cultural context can also detract from the idea of a universal concept of morality, it is therefore important to broaden the scope and include an understanding of several examples and the rationale behind what occurred. Art and literature are also limited by their power of influence which can only be provided by observers, without an audience the message of these works have little effect.

The impact on, and definition of, humanity in art and literature creates a universal understanding that breaks down the barriers between cultural and political forms of expression. By isolating the misconstrued ideologies of a culture it becomes clear that the key to understanding a universal declaration of human rights is only a starting point. These works reflect a redefinition of the cultural and political layers surrounding the basic human core and serve to explore broader meanings of humanity. Through them we experience self realization that issues of the world are clouded with ideologies and in order to prevail we must be willing to abandon these ideologies in the face of understanding the importance of every human being as part of larger system of support.

Works Cited

  • Krog, Antjie. Country of My Skull: Guilt, Sorrow, and the Limits of Forgiveness in the New South Africa. New York: Three Rivers Press, 1999.
  • No More Tears Sister. Dir. Helene Klodawsky. DVD. National Film Board of Canada, 2005.
  • Pachen, Ani, and Adelaide Donnelley. Sorrow Mountain. New York: Kodansha America, Inc., 2000.
  • Marsden, Peter H.. Towards a Transcultural Future: Literature and Human Rights in a Post-Colonial World. Amsterdam: Rodopi, 2004.