Globalization and the Clash of Cultures (original) (raw)
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Culture in Contemporary Society in the Era of Globalization
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The paper discusses culture in modern society. Scientists are trying to define the concept of culture, but there is a great disagreement between the authors, which only confirms that this is a very complex phenomenon. The spread of cultural contacts in the modern world, communication and knowledge contribute to the rapprochement of nations. The globalization of culture has positive and negative<br> sides. The possibility of losing cultural identity lies in the growing danger of assimilation - the absorption of a small culture by a larger one, the dissolution of the cultural characteristics of a national minority in the culture of a great nation.
The 21st century can most precisely be described as the era of globalization. Due to new ways of communication, traveling and exchange of information the world is becoming a much smaller place, and moreover the rapid process of technological development binds it together even more. Certainly in this time when boundaries are erased and thinned, there is no place to hide from globalization. If earlier some closed culture or a nation wanted to avoid being contacted and influenced by some other community, they could physically “go into hiding”. Now that would be impossible, since almost all the Earth’s territory is divided into areas of control of different governments and to settle somewhere requires their permission. Also, the media and the Internet would constantly cause mix of information about different traditional and cultural practices. This influences on the identification of humans. Therefore, in this paper I want to show how the modern technologies and resources influence on the creation of new kind of man — with deformed cultural, ethical, and other impacts.
Cultural Dynamics in Globalized World
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Modern technology plays an important role in our daily lives. Many people use technology for their works, interactions, and special interests such as art. Art as a discipline, which expresses human emotion and creative side, takes a new form for its contextualization with the help of information technology. A neologism for this discipline is “digital art.” Some experts who employ a traditional value in their aesthetical perspective consider this new approach unlikely. Walter Benjamin, an eminent figure from this group, stated that art must have an aura in its production as is the case in paintings. With this aura, the work of art and not artwork has uniqueness of value. However, the problem arises when information technology becomes a predominant tool for the work of art. Digital art does not consider the aura as the core value in defining something as a work of art. Furthermore, digital artists think that art can exist within a digital object and maintain its uniqueness. Parallel w...
Discuss Critically the Argument that Globalisation erodes Local Authentic Culture
The report wants to demonstrate how the industrial revolution influenced people's lifestyle, such as their relationship with each other, which has giving a new definition of culture to the new world. Therefore, the new development or the new definition of culture can contain the lifestyle of mankind, human morality and the principle of human life in throughout societies and communities. The report also addresses that within the industrial revolutionary no culture remains unchanged or unaffected by the intermixing cultures. Therefore, the report addresses that globalisation has simultaneously had a negative effect on local authentic cultures, whilst at the same time having a positive impact on cultures. For instance, technology nowadays has raised the possibility of a global culture. The Fax Machine, Satellite, Cable TV and the computers (internet) have swept away the national boundaries. Companies like Coca Cola, Disney, McDonald, Shell Oil, Hollywood and global media like BBC, CNN, and Aljazeera have enormous influence on local cultures. The impact of internet on people's local cultures has been particularly an enormous; no one can deny that internet has arguably been the most important feature of globalisation. Interchange of ideas through the internet caused revolutionary changes in people lifestyles and their cultures.
Ch 3: The Cultural Contradictions of Globalization
A World Beyond Difference: Cultural Identity in the Age of Globalization, 2004
The term globalization has come to signify so many things that it has become largely devoid of meaning, except perhaps for one thing: it is meaningful for this very variety of expressions and superabundance of content. This chapter discusses two of the most common approaches. One of the ways that globalization is imagined begin with the impacts of science and technology: the speed of communication through satellite transmission, the explosive increase in computer speed, capacity, and availability to consumers and the corresponding increase in content of the Internet archive. Then there is free trade globalization, the view of world integration that begins with the growth of capitalism, the extended reach and power of corporations and their international support institutions.This process is virtually boundless in its capacity to represent the changing possibilities of social autonomy and individual self-expression. These two conceptions are in fact inseparable. A central flaw in the thinking behind many of the justifications and arrangements of free trade is a failure to go beyond purely economic concerns, to include considerations of identity and yearnings for a life of autonomous simplicity.
Identity and Culture. Cultural identities in a globalized world.
Third International Cross-Cultural Communication Conference (“Cultural Identity and Diversity as Assets to Global Understanding”), 2019
There is a painting by the Renaissance master Pieter Bruegel (who became known as “The Old Man”) whose original name is “Landscape with the Fall of Icarus”, which Homi Bhabha (Rato, 2015) observes that should make us think. In the picture a small detail shows us Icarus, son of Daedalus, fallen from the sky to drown solitarily in the sea, after he tried to fly too high and burned the wings for having been near the sun, and no one noticing his drama. The picture is supposed to be from the dreadful perspective of Daedalus, watching impotently from above the misfortune of his own son. This leads to a question by Bhabha: “After all, who is the moral witness of human suffering, today?” According to the scholar, this is one of the questions that Culture can make the world. A self-reflexive question, as the role of witness is one of the places of Culture. Another question is to think if Culture is not the peripheral and secondary detail that makes us reconsider the whole system, just like the legs of Icarus, when we finally look at them, at Pieter Bruegel’s picture. The concept of “Culture” has several meanings, continuing to be problematized and reformulated constantly, making the word complex and impossible to be fixed in an unique way. The same happens with ‘identity’, that is a concept that must be declined in the plural. In the current paradigm crisis, the identity plan integrates a broader process of change that has shaken the frames of reference that previously seemed to give individuals some stability. Stuart Hall notes that identity theories have shattered, and identities are in the process of disintegration as a result of cultural homogenization and ‘postmodern-global’ logic stemming from the globalization process. Thus, to talk about the existence of an eventual centrality of culture, it is necessary to leave behind the idea of absolute truth (Hall, 1997). Identity and difference are thus faces of the same coin (Martins, 2007), and memory must be preserved in a balanced way, in order to avoid amnesia and indifference from becoming dangerous ingredients of any barbarism, and so that resentment does not occupy the place of humanity. As Claude Dubar (2011) points out, the crisis is not only due to the passage from one economic cycle to another, but it has to do with the new ways of living together in the world, which highlight preconceived ideas about another, about himself and about the world itself. It is the acceptance of the ‘other’ which, moreover, there is, to determine the beginning of an ethical dimension, as stated Umberto Eco (1998). Or it shall be understood by an ‘other’ ubiquitous, in the design of Dominique Wolton (2003), who is no longer abstract or distant, but does not mean that it is more familiar or understandable. It is therefore an ‘other’ that will be understood as a sociological reality, integrating all elements resulting from cultural diversity, but also those that establish links, at the societies scale. With this communication, we propose a reflection on the relationship between identity and culture, observing how cultural identities are located in a globalized world.