Anthropologists such as Franz Boas and Bronisław Malinowski argued that any human science had to transcend the ethnocentrism of the scientist. Both urged anthropologists to conduct ethnographic fieldwork in order to overcome their ethnocentrism. Boas developed the principle of cultural relativism and Malinowski developed the theory of functionalism as guides for producing non-ethnocentric studies of different cultures. The books The Sexual Life of Savages, by Malinowski, Patterns of Culture by Ruth Benedict and Coming of Age in Samoa by Margaret Mead (two of Boas's students) are classic examples of anti-ethnocentric anthropology.
The psychological underpinning of having ethnocentrism appears to be assigning to various cultures higher or lower status or value by an ethnocentric person who then assumes that the culture of higher status or value is intrinsically better than other cultures. The ethnocentric person, when assigning the status or value to various cultures, will automatically assign to their own culture the highest status or value. Ethnocentrism is a natural result of the observation that most people are more comfortable with and prefer the company of people who are like themselves, sharing similar values and behaving in similar ways. It is not unusual for a person to consider that whatever they believe is the most appropriate system of belief or that however they behave is the most appropriate and natural behavior. To be fair, a system of belief in which someone doesn't consider his own as the right one, is inherently inconsistent, for it is admitting its own falseness.
A person who is born into a particular culture and grows up absorbing the values and behaviors of the culture will develop patterns of thought reflecting the culture as normal. If the person then experiences other cultures that have different values and normal behaviors, the person finds that the thought patterns appropriate to their birth culture and the meanings their birth culture attaches to behaviors are not appropriate for the new cultures. However, since a person is accustomed to their birth culture it can be difficult for the person to see the behaviors of people from a different culture from the viewpoint of that culture rather than from their own.
The ethnocentric person will see those cultures other than their birth culture as being not only different but also wrong to some degree. The ethnocentric person will resist or refuse the new meanings and new thought patterns since they are seen as being less desirable than those of the birth culture.
The ethnocentric person may also adopt a new culture, repudiating their birth culture, considering that the adopted culture is somehow superior to the birth culture. Throughout history, warring factions have been composed of fairly homogeneous ethnic groups. Ethnic strife is seen dominating the landscape in many parts of the world even to this day. Evolutionary psychology posits that the reason for these groupings stems from the alignment of interests among members of these groups due to their genetic similarity. In this vein, van den Berghe (1981) sees ethnocentrism as a natural outgrowth of nepotism. A comprehensive look at ethnocentrism from the perspective of evolutionary psychology may be found in the volume edited by Reynolds et al. (1987).
Can Consumer Ethnocentrism Assist the Competitiveness of Jordanian Local Olive Oil? A Fuzzy Logic Based Analysis Study
Jul 01, 2012; EXECUTIVE SUMMARY The concept of consumer Ethnocentrism can be valuable for local marketers in developing countries as it...