Cultural Homogenization (cultural + homogenization)

Distribution by Scientific Domains


Selected Abstracts


Globalization and cultural mediation: the construction of Arabia in London

GLOBAL NETWORKS, Issue 4 2002
Christa Salamandra
The Arab Gulf's relationship to London epitomizes the processes of globalization i.e. flows of people, images, ideas and wealth beyond national borders. The rise of oil wealth in the mid,1970s financed the growth of London as a centre of Gulf Cooperation Council,funded Arab cultural production. The British capital's populations of ex,servicemen, former diplomats and Middle Eastern immigrants serve as ,third culture' mediators. Often well educated, well heeled and well connected, these intermediaries possess the social position and cultural know,how to play a central role in the construction and marketing of Gulf Arab local culture and heritage. Romantic notions of Gulf Arab cultural particularism feature prominently in mediators' products and activities. In the case of Arab London's mediation industries, globalization results not in cultural homogenization, but rather in the (re)production and commodification of reified notions of cultural difference. [source]


Front and Back Covers, Volume 25, Number 3.

ANTHROPOLOGY TODAY, Issue 3 2009
June 200
Front & back cover caption, volume 25 issue 3 Front & back cover HERITAGE PROTECTION Created in the aftermath of World War II, UNESCO was mandated to engage in a worldwide educational campaign aimed at establishing the conditions for lasting peace. This involved working out and disseminating a new world view based on a revised conception of human diversity. The founders of UNESCO argued that prejudice relating to human diversity is the main cause of war, and hoped that a radical modification of the existing vision of that diversity would help to guarantee of peace. Over the 60 years of its history UNESCO's doctrine has been subject to numerous modifications. Initially, cultural diversity was often described in terms of unequal economic progress and presented as an obstacle to be overcome. But in the 1960s ,progress', and the resulting cultural homogenization, began to be considered a major threat to human diversity, particularly diversity of culture. Co-ordinated by UNESCO, the international salvage of the Abu Simbel temples, threatened with submersion in Lake Nasser, became a symbol of a new moral obligation, incumbent upon all humans, to safeguard a common ,world heritage' (exemplified in the images on the back and front covers of this issue). Over the last decade, the notion of common heritage of humanity has been extended to all expressions of cultural traditions, thought to be endangered by the deleterious effects of globalization. UNESCO has chosen to put its support behind local identities and the right of the minorities to conserve their traditional differences. Alongside the principle of the equality of individuals, UNESCO now also upholds the equality of cultures, suggesting that the charter of human rights needs to be supplemented by a charter of cultural rights. The major challenge to UNESCO's current ideology is the compatibility of universal human rights with particular cultural rights. If all traditions deserve to be protected, should this privilege be bestowed equally on masterpieces of the past as on traditional practices. Wearing the burqa need not be controversial, but what about practices like genital mutilation or ,honour killings'? As Wiktor Stoczkowski argues in his article, such issues are intensely anthropological challenges deserving our attention. [source]


Rights, Culture, and Cosmopolitan Democracy

COMMUNICATION THEORY, Issue 4 2001
Thomas L. Jacobson
This essay examines the promise of universal democratization in relation to the threat of cultural homogenization. Does the promotion of human rights represent an unacceptable form of global cultural homogenization? How might it be possible to respect the dignity of individual cultures even while advancing the cause of rights as a matter of right versus wrong? The paper argues the case that these two conflicting impulses can be addressed within a discursively oriented theory of global democracy. The argument relies on Habermas's theory of communicative action, applying his discursive theory of democracy to the prospect of cosmopolitan democracy at the global level. An analysis of the Universal Declaration of Human Rights illustrates the application of discursive democracy in a cosmopolitan setting. [source]