Folkways. William Graham Sumner

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СКАЧАТЬ to learn virtue and good manners from the Greenlanders. Their highest form of praise for a European is that he is, or soon will be, as good as a Greenlander.23 The Tunguses call themselves "men."24 As a rule it is found that nature peoples call themselves "men." Others are something else—perhaps not defined—but not real men. In myths the origin of their own tribe is that of the real human race. They do not account for the others. The Ainos derive their name from that of the first man, whom they worship as a god. Evidently the name of the god is derived from the tribe name.25 When the tribal name has another sense, it is always boastful or proud. The Ovambo name is a corruption of the name of the tribe for themselves, which means "the wealthy."26 Amongst the most remarkable people in the world for ethnocentrism are the Seri of Lower California. They observe an attitude of suspicion and hostility to all outsiders, and strictly forbid marriage with outsiders.27

18. The Jews divided all mankind into themselves and Gentiles. They were the "chosen people." The Greeks and Romans called all outsiders "barbarians." In Euripides' tragedy of Iphigenia in Aulis Iphigenia says that it is fitting that Greeks should rule over barbarians, but not contrariwise, because Greeks are free, and barbarians are slaves. The Arabs regarded themselves as the noblest nation and all others as more or less barbarous.28 In 1896, the Chinese minister of education and his counselors edited a manual in which this statement occurs: "How grand and glorious is the Empire of China, the middle kingdom! She is the largest and richest in the world. The grandest men in the world have all come from the middle empire."29 In all the literature of all the states equivalent statements occur, although they are not so naïvely expressed. In Russian books and newspapers the civilizing mission of Russia is talked about, just as, in the books and journals of France, Germany, and the United States, the civilizing mission of those countries is assumed and referred to as well understood. Each state now regards itself as the leader of civilization, the best, the freest, and the wisest, and all others as inferior. Within a few years our own man-on-the-curbstone has learned to class all foreigners of the Latin peoples as "dagos," and "dago" has become an epithet of contempt. These are all cases of ethnocentrism.

      19. Patriotism is a sentiment which belongs to modern states. It stands in antithesis to the mediæval notion of catholicity. Patriotism is loyalty to the civic group to which one belongs by birth or other group bond. It is a sentiment of fellowship and coöperation in all the hopes, work, and suffering of the group. Mediæval catholicity would have made all Christians an in-group and would have set them in hostility to all Mohammedans and other non-Christians. It never could be realized. When the great modern states took form and assumed control of societal interests, group sentiment was produced in connection with those states. Men responded willingly to a demand for support and help from an institution which could and did serve interests. The state drew to itself the loyalty which had been given to men (lords), and it became the object of that group vanity and antagonism which had been ethnocentric. For the modern man patriotism has become one of the first of duties and one of the noblest of sentiments. It is what he owes to the state for what the state does for him, and the state is, for the modern man, a cluster of civic institutions from which he draws security and conditions of welfare. The masses are always patriotic. For them the old ethnocentric jealousy, vanity, truculency, and ambition are the strongest elements in patriotism. Such sentiments are easily awakened in a crowd. They are sure to be popular. Wider knowledge always proves that they are not based on facts. That we are good and others are bad is never true. By history, literature, travel, and science men are made cosmopolitan. The selected classes of all states become associated; they intermarry. The differentiation by states loses importance. All states give the same security and conditions of welfare to all. The standards of civic institutions are the same, or tend to become such, and it is a matter of pride in each state to offer civic status and opportunities equal to the best. Every group of any kind whatsoever demands that each of its members shall help defend group interests. Every group stigmatizes any one who fails in zeal, labor, and sacrifices for group interests. Thus the sentiment of loyalty to the group, or the group head, which was so strong in the Middle Ages, is kept up, as far as possible, in regard to modern states and governments. The group force is also employed to enforce the obligations of devotion to group interests. It follows that judgments are precluded and criticism is silenced.

      20. Chauvinism. That patriotism may degenerate into a vice is shown by the invention of a name for the vice: chauvinism. It is a name for boastful and truculent group self-assertion. It overrules personal judgment and character, and puts the whole group at the mercy of the clique which is ruling at the moment. It produces the dominance of watchwords and phrases which take the place of reason and conscience in determining conduct. The patriotic bias is a recognized perversion of thought and judgment against which our education should guard us.

21. The struggle for existence and the competition of life; antagonistic coöperation. The struggle for existence must be carried on under life conditions and in connection with the competition of life. The life conditions consist in variable elements of the environment, the supply of materials necessary to support life, the difficulty of exploiting them, the state of the arts, and the circumstances of physiography, climate, meteorology, etc., which favor life or the contrary. The struggle for existence is a process in which an individual and nature are the parties. The individual is engaged in a process by which he wins from his environment what he needs to support his existence. In the competition of life the parties are men and other organisms. The men strive with each other, or with the flora and fauna with which they are associated. The competition of life is the rivalry, antagonism, and mutual displacement in which the individual is involved with other organisms by his efforts to carry on the struggle for existence for himself. It is, therefore, the competition of life which is the societal element, and which produces societal organization. The number present and in competition is another of the life conditions. At a time and place the life conditions are the same for a number of human beings who are present, and the problems of life policy are the same. This is another reason why the attempts to satisfy interest become mass phenomena and result in folkways. The individual and social elements are always in interplay with each other if there are a number present. If one is trying to carry on the struggle for existence with nature, the fact that others are doing the same in the same environment is an essential condition for him. Then arises an alternative. He and the others may so interfere with each other that all shall fail, or they may combine, and by coöperation raise their efforts against nature to a higher power. This latter method is industrial organization. The crisis which produces it is constantly renewed, and men are forced to raise the organization to greater complexity and more comprehensive power, without limit. Interests are the relations of action and reaction between the individual and the life conditions, through which relations the evolution of the individual is produced. That evolution, so long as it goes on prosperously, is well living, and it results in the self-realization of the individual, for we may think of each one as capable of fulfilling some career and attaining to some character and state of power by the developing of predispositions which he possesses. It would be an error, however, to suppose that all nature is a chaos of warfare and competition. Combination and coöperation are so fundamentally necessary that even very low life forms are found in symbiosis for mutual dependence and assistance. A combination can exist where each of its members would perish. Competition and combination are two forms of life association which alternate through the whole organic and superorganic domains. The neglect of this fact leads to many socialistic fallacies. Combination is of the essence of organization, and organization is the great device for increased power by a number of unequal and dissimilar units brought into association for a common purpose. McGee30 says of the desert of Papagueria, in southwestern Arizona, that "a large part of the plants and animals of the desert dwell together СКАЧАТЬ