I want to go out on a limb here and argue that most if not all human rights violations as they have occurred throughout human history can be explained and have been directly caused by the persistent and widespread use of metaphors. (Which doesn’t mean that there are no other causes).
But before I list some of the metaphors I have in mind, a few general words that may help to explain why I think simple metaphors can do so much damage. The fact that we constantly use metaphors in language and thought may buttress the thesis that they have some effect on our actions. The same is true for the fact that metaphors are not just figures of speech but are cognitively important as well: by claiming that some things are alike – metaphors are descriptions of one thing as something else – they help us understand things.
For example, if we say that compound interest is like a snowball rolling off a snowy mountain side, we use something we already understand – the snowball – in order to understand something else that looked and sounded strange before the application of the metaphor – compound interest. And when we then understand things in a certain way, we act according to our understanding of things – in our example, we put our money in a savings account that offers compound interest rather than in one that just offers a fixed interest on the basic sum.
Or let’s use another, more appropriate example (one which I will return to below): if we have difficulties assessing the impact of immigration on our own society and culture, then the metaphor of the “tidal wave of immigration” can help us to “understand” this impact and to do something about it (stop the wave, for instance). Immigration is like a wave because it’s equally overwhelming and harmful. It’s clear from this example that the word “understanding” should not be understood (pun intended) in an epistemological sense: the point is not that understanding produces correct knowledge about the world, but simply that we believe it does. In this case, I personally think the wave metaphor does not help us to understand the phenomenon of immigration (on the contrary), but many people believe it does and it inspires their actions.
If all this has convinced you that metaphors can indeed cause political actions, then it’s now time to list what I believe have been and to some extent still are some of the most destructive political metaphors in history. (Do tell me in comments if you think of other examples).
This metaphor is most clearly expressed in lex talionis – an eye for an eye – which is a form of criminal justice that claims to balance crime and retribution. A softer version is proportionality: even if people shouldn’t be punished in a manner that strictly balances out their criminal acts, they should get what they deserve and they deserve tougher sentences when their crimes are worse. There may also be a deeper metaphor at work here, one in which there is some kind of cosmic moral balance that shouldn’t be disturbed and that should be corrected when people do disturb it. Failure to correct it leaves moral imbalances intact, and that is damaging in some unspecified and metaphysical way.
Many people agree that the moral balance metaphor has done a lot of harm in the case of capital punishment, but I argue that it poisons our entire criminal justice system. We shouldn’t incarcerate people in order to punish those who deserve some amount of incarceration proportional to their crime. If we have to incarcerate, it’s because that’s the only way to protect other people’s rights. And this rule would drastically reduce the number of inmates currently in prisons all over the world. It’s fashionable to say that we have come a long way since the time of medieval criminal punishment, but I believe our current judicial practices – even those in “developed countries” – are still among the worst human rights violations in the world.
This metaphor is most harmful when it blocks assistance to the poor (and poverty is a human rights violation). It promotes an “understanding” of the phenomenon of poverty that paints the poor as lazy, self-destructive and undeserving people who only have themselves to blame and who could easily save themselves were they willing to invest the necessary effort. This “understanding” obscures many other and often more important causes of poverty and therefore perpetuates it.
Genocide, mass murder, ethnic cleansing and other crimes against humanity are made easier when the target group is persuasively depicted as some sort of “dirt”, “cockroaches“, “vermin” or any other dehumanized entity. The best way to violate human rights is to deny people’s humanity. However, dehumanization also occurs on a much smaller and seemingly harmless scale, in advertising, gender stereotypes, popular culture etc.
The dirt example shows that people often don’t even realize that they are acting on the basis of a metaphor and actually view what is supposed to be a similarity as being an identity. Many Rwandan Hutus implicated in the genocide probably believed that Tutsis and cockroaches were quasi-identical.
The metaphor of the family of fellow citizens is often used to justify differential treatment of citizens and non-citizens. For example, social security offers protection to fellow-citizens who are nationally the worst off but who are nevertheless relatively wealthy when compared to the poorest in other countries. And development aid is usually much less generous than social security. I would argue for a more cosmopolitan stance as a better means to protect the equal human rights of all human beings.
The same metaphor is used to justify excessive patriotism and the wars that seem an inevitable result of it, as well as authoritarian government by a father figure or by people who think they know better.
As mentioned earlier, this metaphor is used to counter immigration, when in fact increased immigration could do an enormous amount of good, not only for millions of poor people all over the world, but also for the populations in the more wealthy destination countries.
The metaphor does some more damage when it’s used in overpopulation discourse. Horrible population control policies are supposedly justified by the “wave” of overpopulation, and as if these policies aren’t harmful enough by themselves, they have disastrous side effects such as gendercide.
This metaphor has often been used to subjugate women, those supposedly childlike creatures unable to control their emotions or to marshal the forces – physical or mental – necessary for many social roles. Slaves and colonized peoples as well were often viewed as childlike beings in need of the White Man’s guidance.
So, what can we take away from this? It would seem that we can’t do much about human rights violations: metaphors are notoriously hard to weed out and if they caused rights violations in the past they will continue to do so. But that’s not entirely true. While we may not be able to remove certain metaphors from common language, we may reduce their impact on real life events and their salience in certain circumstances. We can chip away at their nefarious role in rights violations, and that’s exactly what we already did in the past.
For example, the child metaphor used to be an important conduit in the submission of blacks, but that’s no longer the case today. The metaphor is still there and is still doing damage (in criminal justice for instance, as an analogy for punishment based on a supposed lack of self-control), but its range has been curtailed. Curtailment of harmful metaphors often means dismissing the similarity between things that a metaphor has tried to establish. For example, if we can show that immigration doesn’t do the same damage to a society as a “tidal wave” but actually has a lot of benefits, then the metaphor of the “tidal wave” can be curtailed.