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🔗 International relations 🔗 Human rights 🔗 History 🔗 Islam 🔗 International relations/International law 🔗 Sociology 🔗 Discrimination 🔗 International relations/United Nations

The history of slavery in the Muslim world began with institutions inherited from pre-Islamic Arabia; and the practice of keeping slaves subsequently developed in radically different ways, depending on social-political factors such as the Arab slave trade. Any non-Muslim could be enslaved. Throughout Islamic history, slaves served in various social and economic roles, from powerful emirs to harshly treated manual laborers. Early on in Muslim history slaves provided plantation labor similar to that in the early-modern Americas, but this practice was abandoned after harsh treatment led to destructive slave revolts, the most notable being the Zanj Rebellion of 869–883. Slaves were widely employed in irrigation, mining, and animal husbandry, but most commonly as soldiers, guards, domestic workers, concubines and sex slaves. Many rulers relied on military slaves (often in huge standing armies) and on slaves in administration - to such a degree that the slaves could sometimes seize power. Among black slaves, there were roughly two females to every one male. Two rough estimates by scholars of the numbers of just one group - black slaves held over twelve centuries in the Muslim world - are 11.5 million and 14 million, while other estimates indicate a number between 12 and 15 million African slaves prior to the 20th century.

Islam encouraged the manumission of Muslim slaves as a way of expiating sins. Many early converts to Islam, such as Bilal, were former slaves. In theory, slavery in Islamic law does not have a racial or color basis, although this has not always been the case in practice. In 1990 the Cairo Declaration on Human Rights in Islam declared that "no one has the right to enslave" another human being. Many slaves were imported from outside the Muslim world.

The Arab slave trade was most active in West Asia, North Africa, and Southeast Africa. The Ottoman slave trade exploited the human resources of eastern and central Europe and the Caucasus; the Barbary Coast slave traders raided the Mediterranean coasts of Europe and as far afield as the British Isles and Iceland. In the early 20th century (post-World War I), authorities gradually outlawed and suppressed slavery in Muslim lands, largely due to pressure exerted by Western nations such as Britain and France. Slavery in the Ottoman Empire was abolished in 1924 when the new Turkish Constitution disbanded the Imperial Harem and made the last concubines and eunuchs free citizens of the newly proclaimed republic. Slavery in Iran was abolished in 1929. Mauritania became the last state to abolish slavery - in 1905, 1981, and again in August 2007. Oman abolished slavery in 1970, and Saudi Arabia and Yemen abolished slavery in 1962 under pressure from Britain. However, slavery claiming the sanction of Islam is documented at present in the predominantly Islamic countries of the Sahel, and is also practiced by ISIS and Boko Haram. It is also practiced in countries like Libya and Mauritania - despite being outlawed.

🔗 Computer science 🔗 Philosophy 🔗 Psychology 🔗 Philosophy/Social and political philosophy 🔗 Philosophy/Philosophy of science 🔗 Philosophy/Contemporary philosophy 🔗 Philosophy/Philosophy of mind 🔗 Sociology 🔗 Cultural Evolution

Memetics is a theory of the evolution of culture based on Darwinian principles with the meme as the unit of culture. The term "meme" was coined by biologist Richard Dawkins in his 1976 book The Selfish Gene, to illustrate the principle that he later called "Universal Darwinism". All evolutionary processes depend on information being copied, varied, and selected, a process also known as variation with selective retention. The information that is copied is called the replicator, and genes are the replicator for biological evolution. Dawkins proposed that the same process drives cultural evolution, and he called this second replicator the "meme". He gave as examples, tunes, catchphrases, fashions, and technologies. Like genes, memes are selfish replicators and have causal efficacy; in other words, their properties influence their chances of being copied and passed on. Some succeed because they are valuable or useful to their human hosts while others are more like viruses.

Just as genes can work together to form co-adapted gene complexes, so groups of memes acting together form co-adapted meme complexes or memeplexes. Memeplexes include (among many other things) languages, traditions, scientific theories, financial institutions, and religions. Dawkins famously referred to religions as "viruses of the mind".

Among proponents of memetics are psychologist Susan Blackmore, author of The Meme Machine, who argues that when our ancestors began imitating behaviours, they let loose a second replicator and co-evolved to become the "meme machines" that copy, vary, and select memes in culture. Philosopher Daniel Dennett develops memetics extensively, notably in his books Darwin's Dangerous Idea, and From Bacteria to Bach and Back. He describes the units of memes as "the smallest elements that replicate themselves with reliability and fecundity." and claims that "Human consciousness is itself a huge complex of memes." In The Beginning of Infinity, physicist David Deutsch contrasts static societies that depend on anti-rational memes suppressing innovation and creativity, with dynamic societies based on rational memes that encourage enlightenment values, scientific curiosity, and progress.

Criticisms of memetics include claims that memes do not exist, that the analogy with genes is false, that the units cannot be specified, that culture does not evolve through imitation, and that the sources of variation are intelligently designed rather than random. Critics of memetics include biologist Stephen Jay Gould who calls memetics a "meaningless metaphor". Philosopher Dan Sperber argues against memetics as a viable approach to cultural evolution because cultural items are not directly copied or imitated but are reproduced. Anthropologist Robert Boyd and biologist Peter Richerson work within the alternative, and more mainstream, field of cultural evolution theory and gene-culture coevolution. Dual inheritance theory has much in common with memetics but rejects the idea that memes are replicators. From this perspective, memetics is seen as just one of several approaches to cultural evolution and one that is generally considered less useful than the alternatives of gene-culture coevolution or dual inheritance theory. The main difference is that dual inheritance theory ultimately depends on biological advantage to genes, whereas memetics treats memes as a second replicator in its own right. Memetics also extends to the analysis of Internet culture and Internet memes.

🔗 Psychology 🔗 Sociology 🔗 Media

Hofstede's cultural dimensions theory is a framework for cross-cultural psychology, developed by Geert Hofstede. It shows the effects of a society's culture on the values of its members, and how these values relate to behavior, using a structure derived from factor analysis.

Hofstede developed his original model as a result of using factor analysis to examine the results of a worldwide survey of employee values by IBM between 1967 and 1973. It has been refined since. The original theory proposed four dimensions along which cultural values could be analyzed: individualism-collectivism; uncertainty avoidance; power distance (strength of social hierarchy) and masculinity-femininity (task-orientation versus person-orientation). The Hofstede Cultural Dimensions factor analysis is based on extensive cultural preferences research conducted by Gert Jan Hofstede and his research teams. Hofstede based his research on national cultural preferences rather than individual cultural preferences. Hofstede included six key aspects of national culture country comparison scales, including: the power distance index (PDI), individualism vs. collectivism (IDV), motivation towards achievement and success (MAS, formerly masculinity versus femininity), uncertainty avoidance index (UAI), long term orientation versus short term normative orientation (LTO), and indulgence versus restraint (IVR). The PDI describes the degree to which authority is accepted and followed. The IDV measures the extent to which people look out for each other as a team or look out for themselves as an individual. MAS represents specific values that a society values. The UAI describes to what extent nations avoid the unknown. LTO expresses how societies either prioritize traditions or seek for the modern in their dealings with the present and the future. The IVR index is a comparison between a country's willingness to wait for long-term benefits by holding off on instant gratification, or preferences to no restraints on enjoying life at the present.

Independent research in Hong Kong led Hofstede to add a fifth dimension, long-term orientation, to cover aspects of values not discussed in the original paradigm. In 2010, Hofstede added a sixth dimension, indulgence versus self-restraint. Hofstede's work established a major research tradition in cross-cultural psychology and has also been drawn upon by researchers and consultants in many fields relating to international business and communication. The theory has been widely used in several fields as a paradigm for research, particularly in cross-cultural psychology, international management, and cross-cultural communication. It continues to be a major resource in cross-cultural fields.