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The effect of globalization on culture
Globalization in society effects
The effect of globalization on culture
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Cultural individuality and distinctiveness is the pride of every nation. All communities rejoice in the richness and exoticness of their own cultural symbols, be it dressing, architecture, language or way-of-life. With the dawn of globalization, however, cultural variety and distinguishing characteristics are vanishing; giving rise to a monoculture common to all. While this may be a harbinger of unity and relatedness among all people of the world, it also damages the unique cultural identities they once took pride in. This paper discusses the effects of globalization on culture, along with its positive and negative effects. Since the effects of globalization on culture are non-exhaustive, it is attempted to incorporate a few of the most significant ones. The origins of globalization are also discussed.
I. Globalization—Towards a Homogenous Culture
A. What is Globalization
As Yazdani, (2009, p. 54) writes, globalization refers to the growing “interconnectedness” of peoples and nations from all over the world via investment, trade, and travel. According to him, globalization is the transformation process in which “local/regional phenomena” are converted into “global ones”. Globalization is viewed from various perspectives, such as social, economic as well as cultural (Sanagavarapu, 2010, p. 36). A major consequence of globalization is the increase in transnational transportation, especially migration to “western and industrialized societies” (Castles & Miller, 1998; Papastergiadis, 2000 as cited in Sanagavarapu, 2010, p. 36).
B. A Mono-Cultural World
It is an indomitable fact that globalization is diminishing physical boundaries between nations and increasing cultural homogeneity, as more and more people from different culture...
... middle of paper ...
...pts are taking place, the world is still accelerating towards cultural homogenization and a mono-cultural identity.
Works Cited
Buzan, B. (2010). Culture and international society. International Affairs, 86, 1-25.
Haynes, J. (2010). Democratisation in the Middle East and North Africa: What is the Effect of Globalisation? Totalitarian Movements and Political Religions, 11, 133-149.
Jaenicke, U. (2010). Does globalization affect our dreams? An inquiry into the subject matter of dreaming. International Forum of Psychoanalysis, 19, 92-97.
Sanagavarapu, P. (2010). What does cultural globalisation mean for parenting in immigrant families in the 21st century? Australian Journal of Early Childhood, 32, 36-42.
Yazdani, E. (2009). Globalization and the Role of Islam in the post-Soviet Central Asia. Alternatives: Turkish Journal of International Relations, 8, 53-69.
What kind of Muslims were in Central Asia before the Soviet Union? Were they integrated in the Muslim world or were they on the sidelines of the mainstream events? How much did they contribute to Muslim heritage? How hard was it for the soviet houses of culture to influence the Muslims of Central Asia? This paper attempts to explore these questions and these aspects of the history of Central Asia.
“One Arab nation from Gulf to the Ocean,” gives meaning to the term “Pan-Arabism” in the Middle East. A notion where Arab nations transcend their state boundaries to form political mergers with other states and achieve an ‘Arab unity.’ The existence of Arab states had been tumultuous throughout the decline of the Muslim order, the end of the Ottoman Empire, the Palestinian defeat, Six Day War and Arab-Israeli war in 1973. This essay will critically examine Foud Ajami’s case for a raison d’état in the Middle East and his claim that there were six broad trends leading to the alteration of the balance of power away from Pan-Arabism and towards the state. It will be argued that Pan-Arabism was a romantic ideology that Arab states found convenient to support, all in advancement of their nationalistic state agendas. It was never a realistic endeavor that was physically undertaken by the Arab states and was thus never alive in a tangible sense. However, Pan-Arabism as an ideology had a place in the Middle East and was thus alive in an ideological sense.
Gettleman, Marvin E.. The Middle East and Islamic world reader. Rev. and expanded ed. New York, NY: Grove Press, 2012. Print.
G. Hossein. “Legitimacy, Religion, and Nationalism in the Middle East.” The American Political Science Review, Volume 84, Issue 1 (1990. 3), 69-91.
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