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Why globalization is important
Why globalization is important
Why globalization is important
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“The nature of events in a 21st century society: A critical discussion of events, gender and identity”
Identity: The fact of being who or what a person or thing is. The principle objective of this paper is to establish how the role of identity and our belonging impact on what types of events we attend, where we attend and who with? How has globalisation impacted the events industry through social, economic and cultural levels? The objectification of both men and women; how has this created an even bigger impact on events in our ever changing world? Has this enhanced our freedom in choosing which events we can attend or restricted us? This essay is focused on the works of Mikhail Bakhtin “Carnival and Carnivalesque” and his critique on cultural theory related to the events industry. This essay also looks at the works of Pierre Bourdieu; his “habitus and embodiment” theories and the way we have internalised the external environment and how this ultimately affects our behaviours. Goulding and Saren’s publication of: Performing identity: an analysis of gender expressions at the Whitby Goth festival has equally given a clear critique of the nature of gender identities within a specific subculture, a subculture firmly rooted in objects of consumption and bonded together by a common fascination with the vampire.
Globalisation is now recognised as a key factor in influencing young people. There have been many connections established between identities and living in a global society. Giddens (1991) suggests that globalisation can be defined as ‘the intensification of worldwide social relations which link distant localities in such a way that local happenings are shaped by events occurring many miles away and vice versa’. Social analyst B...
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...val is important.” Carnival can re-unite people, from many a different background or community.
French sociologist Pierre Bourdieu (1984) defines habitus as 'a durable, transposable system of definitions' acquired initially by the young child in the home as a result of the conscious and unconscious practices of her/his family. This comprises the 'primary habitus'. Subsequently this is transformed into a secondary, tertiary or further habitus by the child's passage through different social institutions, principally schooling. (Broker 1999)
Habitus is neither a result of free will, nor determined by structures, but created by a kind of interplay between the two over time: dispositions that are both shaped by past events and structures, and that shape current practices and structures and also, importantly, that condition our very perceptions of these (Bourdieu 1984)
Whether they are positive or negative, our habits are an integral part of our lives. Because of this, when Professor James VanderMey addressed the 33rd annual Honors Convocation at Mid Michigan Community College, he decided to speak on the topic of habit. In his speech, entitled “Remarks on Habit,” VanderMey (argues against Sartre’s point of view by) discusses the advantages of having good habits, especially the habits represented by the Diploma Qualification Profile, a series of proficiencies that students learn as they are educated at Mid Michigan Community College. First, he shows that good habits lead to creative problem solving. Then, he argues that our habits make us who we are. Finally, he shows how good habits may grow and multiply. Habits, especially DQP habits, are positive and useful, because they allow one to think creatively, become a better person, and find innovative ways of doing.
Displaying a constructed view of predominately historical European culture, the Arizona Renaissance Festival loosely follows the format of nineteenth-century World’s fair’s midways. The festival is a fair that spreads over thirty acres with booths that sell goods, food and hold games of skill. The festival has eight stages which are the central focus for entertainment. The Arizona Renaissance Festival’s re-production of Europe’s culture and society of the past imparts nominal educational benefits. The festival’s central goal is entertainment and revenue. The participant is removed from the everyday and is placed in an alternate culture where knights, pirates, fairies and belly dancers exist together, generating a fantasy world. The Arizona Renaissance Festival does not have a specific area dedicated to Middle Eastern culture. The entire festival is a journe...
In general, identity means how one sees himself/herself and others around in order to distinguish himself/herself as different. David Snow differentiates between the ‘individual’ and ‘collective’ identity as “personal identities are the attributes and meaning attributed to oneself by the actor, they are self-designations and self-attributions regarded as personally distinctive.” (Snow 2) On the other hand, the “collective identities attributed or imputed to others in an attempt to situate them in social space. They are grounded in established social roles.”(Snow 2) This research paper aims at examining the role of ‘collective’ identity that is formed on the expenses of the ‘individual’ identity and how this leads to physical and psychological repression in Shirley Jackson’s “The Lottery” and Isaac Babel’s “My First Goose.”
In her article, Greene reflects on Alfred Schultz’s idea of wide-awkeness as a “sense of achievement, a type of awareness” (Greene, 1978). She goes on to explain that as teachers and students we must be aware of our surroundings. The habits we submerge ourselves in as human beings become mundane. I think about our morning routine: alarm goes off, shower, get dressed, makeup, hair, wake up kids, a couple of “hurry up get your shoes on”, get into car, drive for half-hour, drop off at daycare, arrive at school, proceed through the day. This happens every single morning. We rarely deviate from our routine and it is exactly what Greene calls “habitual activities” (p. 42).
Swiss psychologist Jean Piaget pioneered the clinical view of cognitive development, stressing that individuals construct their own knowledge through environmental, biological, and social interactions. To make sense of the world, children attain new information and skills by adapting to changes caused by a disequilibrium in their accustomed knowledge and experiences. Through four overlapping stages of growth, Piaget’s theory of cognitive development emphasizes the role of disequilibrium in infantile schemes, assimilation, and accommodation.
Hutchison, E. D. (2017). Essentials of human behavior: integrating person, environment, and the life course. Los Angeles:
In the past, individual’s identities were often assigned to them by the hegemonic culture, largely based on their conceptualization of sameness. The hegemonic culture dominated identity discourse by drawing distinct boundaries between racial and cultural groups, separating and defining them. Modern discourse however, has seen individuals taking the power of assigning identity signifiers for themselves often in periods of great social change. While times of resistance are often the most easily recalled examples of this, subtle trends in society a tremendous impact, often without the conscience knowledge of the society. In the past two decades, Western Culture has been witness to a radical transformation in identification processes. Technology has become increasingly pivotal to popular culture, and as such, it has had a profound influence on the way we create and affirm our sense-of-self. Identification categories have become less rigid compared to thirty years ago, and people are on average more open to identifying across boundaries. The process of blurring identity lines between distinct groups has re-distributed the power of assigning signifiers from the hegemonic element of popular culture to the individual. Means of instant information distribution and exchange, discourse and academic retrieval, such as instant messengers, social networking sites, Wikipedia, et al are perhaps some of the most influential because of their instantaneousness. While the lines have become blurred on a social level, individual identities are often affirmed.
In many cases, the best way to relate to someone is to put oneself in the person’s shoes. However, this may seem difficult for someone who does not share the same experience and the other person, as they may not consider certain obstacles to be as difficult or they may not appreciate certain things which are are highlighted by the person in need to assistance. In an article written by the Global Roundtable Working Group on Youth titled “Youth and the State of Culture”, the author states the importance of culture in the youth field “it is important to understand the various cultural issues that are of great significance to young people worldwide, including such factors as information and communication technologies (ICTs) and media’s influence on young people’s choices.” (“Youth and the State of Culture”, n.d). By being from two different cultures and having experience in both, multicultural Child and Youth Workers are are able to make strong connections between their own culture and Canadian culture. They are also more inclined to find similarities in the other youth’s cultures. For example, Middle Eastern culture in a nutshell is quite similar across all the countries within the area, but it also has similarities with African and Eastern European culture as well. Having a multicultural background is also essential when
Society is not consisted of innate behaviors, but instead learned interactions and knowledge through symbolic changes. Through these exchanges, habitus is formed. Habitus is the result of practiced exchanges that have been inadvertently taught through past exchanges of culture, language, and knowledge. One cannot escape the way the world imposes these practices, and the practices are constantly occurring and changing, reflecting society. The actions of society are in a way regular, normal, and regulated without any type of law and rules, and does not need to be explicitly stated. Sometimes, however, Habitus can be a calculated operation, in which a practice learned by another is now teaching another the normality and expectations of the culture.
Te first theory is Constructivism. Constructivism is known that human are meaning makers. We are not neutral with respect to the world. We actively interpret the world and make meaning of something. By interpreting images to mean something we compel and impose its meaningful use. As humans we look at three cause such a physical causes, psychological causes and spirtual cuases. The second thoery is on Development. While we evolve in mental complexity through out lives we have adaptive balances or stages of mental complexity. Starting at infacy to late adulthood. There are six order of conciousness which are zero to five. We will be discussing only he stages two through four. We make meaning different depending of which order of conciousness we are in. The two places of grow are slow or very slow. One will never move backwards. The last thoery is Holding Enviroment which consist of three components. The three components are confirmation,contradiction and continuty. Confirmation is described as holding on, support and encourgement. It appeals to our yearning for belonging. Contradiction is described as letting go, challenege and setting limits. It appeals to our yearning for agency,acheivement and autonomy. Continuty is described as staying out, remaining in place and being there. It appeals to our need for stability and predictability. '' A healthy holding enviroemnt provides an ingenious blen of support and challene and attends to the relationship between a persons mental capacity and the demands placed upon her by the cultural curriculum '' (Kegan;
G. Carter Bentley’s practice theory is a popular approach in understanding how ethnicity is constructed and ethnic identity is maintained. Here we shift from boundaries to focus on people’s patterns of experiences, both objective and subjective. Bentley draws on Bordieu’s concepts of "habitus" and "practice". Bordieu argues that the objective conditions, mediated by systems of symbolic representations, generate in different persons dispositions to act in different ways (Bentley 1987: 28) Habitus compromises "…a set of generative schemes that produce practices and representations that are regular without reference to overt rules and that are goal directed without requiring conscious selection of goals or mastery of methods achieving them." (as quoted in Bentley, Ibid.,). Hence habits become a mechanic way of being, acting and thinking, developed through 1) social practices, 2) shared experiences, 3) experimentation and 4) comprehension of those relationships or difference at both the conscious and unconscious levels. There is constant interplay between these levels (collectively and individually).
In an effort to understand childhood and adulthood, or even other aspects of man’s life, a lot of aspects, tools and methods can be used. Amongst these are cultural institutions which form core aspects throughout someone’s life either consciously or unconsciously. These are usually elements within a culture which are supposed to be imperative or are customarily valued by the members as their identity (Cicchetti & Cohen, 1995).
According to the article History of Carnival, in the past carnival was a tradition that celebrated the day before lent. As stated in the article History of Carnival, "Hundred and hundreds of years ago, the followers of the Catholic religion in Italy started the tradition of holding a wild costume festival right before the first day of Lent. Because Catholics are not supposed to eat meat during Lent, they called their festival, carnevale — which means “to put away the meat.” The French, who migrated to Trinidad, brought this tradition with them. As a result Africans who were enslaved by the French, adapted carnival and incorporated aspects of their culture into carnival. The carnival that occurs in Trinidad today holds a different meaning.
In today's society, with the advent of modern digital communication and an increased focus upon global society and diversity, humans have a golden opportunity to evaluate themselves and how they identify both individually and in their broader culture. Although the question of “who am I” is perhaps one of the classical questions of the human cognizance of identity, our identity as both groups and individuals is directly related to the culture we are a part of, especially in regards to whether that culture is determined to be individualistic or collectivist. These differing mindsets have an inherent connection to the way that we view ourselves and the impact of interactions between different cultures.
In the last two decades, the influence of globalization has been rapidly growing through the use of technology, media, communications, transnational corporations, and advances in social relations. With the increase in social relations and advances in technology, this allows citizens across the world to connect and interact, allowing barriers to break down and slowly emerge. The source we are currently met with and are analyzing, proposes that globalization has a negative impact on identities of human beings. Regarding media, culture, beliefs, systems, judgements, and social interactions, globalization can be seen from both lights, positive and negative since it can help spread innovative ideas but also contribute to the process