importance of cultural globalization essay

Cultural Competence: Definitions and Significance in a Globalized World

This essay about cultural fluency explores its importance in fostering understanding and empathy across diverse cultural landscapes. It highlights how cultural fluency, characterized by deep respect and open-mindedness, enhances communication, promotes inclusivity, and supports social justice. The text discusses the application of cultural fluency in various fields such as business, healthcare, education, and diplomacy, emphasizing its role in building harmonious and cooperative global relations.

How it works

In our contemporary era, the concept of cultural fluency emerges as a guiding light illuminating the path through our intricately interconnected global landscape. As the forces of globalization persist in erasing geographical boundaries and weaving intricate webs of cultural exchange, the imperative to navigate this tapestry of diversity with sensitivity and understanding becomes ever more pronounced. This discourse embarks on a journey to unravel the multifaceted layers of cultural fluency, revealing its nuanced definitions and profound significance in shaping our collective human experience.

Through a lens tinted with creativity, we embark on a quest to explore the essence of cultural fluency, probing its dimensions and unveiling its transformative potential in fostering harmony amidst diversity.

At its heart, cultural fluency transcends the superficial layers of cultural awareness, delving into the depths of empathy and comprehension. It embodies a profound capacity to engage authentically with individuals hailing from diverse cultural backgrounds, transcending linguistic and social barriers to forge genuine connections. Cultural fluency beckons individuals not only to acknowledge but to celebrate the kaleidoscope of human experience, fostering an environment where differences are not merely tolerated but embraced as catalysts for growth and enrichment.

Central to the ethos of cultural fluency is the notion of cultural humility—a humble acknowledgment of the limitations of one’s own cultural perspective. This humility serves as a guiding principle, urging individuals to approach cross-cultural interactions with an open heart and a willingness to learn from others. It fosters a spirit of mutual respect and collaboration, laying the groundwork for meaningful dialogue and exchange amidst the tapestry of cultural diversity.

In the grand tapestry of our globalized world, cultural fluency emerges as a cornerstone of harmonious coexistence for myriad reasons. Firstly, it serves as a potent catalyst for effective communication and collaboration across diverse settings, whether in the realms of business, academia, or everyday social interactions. By honing an understanding of cultural intricacies and nuances, individuals can navigate the maze of cross-cultural encounters with finesse and empathy, cultivating an environment where trust and understanding flourish.

Moreover, cultural fluency assumes a pivotal role in championing inclusive societies and fostering social justice. By dismantling stereotypes and challenging prejudices, individuals can pave the way for a world where every voice is not only heard but also valued. This inclusive ethos serves as a bulwark against discrimination and exclusion, nurturing a sense of belonging and solidarity among diverse communities.

Beyond its societal implications, cultural fluency yields tangible dividends in domains such as healthcare, education, and diplomacy. In healthcare, for instance, culturally fluent practitioners can deliver tailored and empathetic care by recognizing and respecting the unique cultural backgrounds of their patients. Similarly, in education, culturally fluent educators can create inclusive learning environments that resonate with students from diverse walks of life, nurturing their intellectual curiosity and personal growth.

In the realm of diplomacy, cultural fluency emerges as an indispensable tool for bridging chasms between nations and fostering international cooperation. Diplomats well-versed in the nuances of cultural diplomacy can navigate diplomatic waters with finesse, forging alliances grounded in mutual respect and understanding.

In conclusion, cultural fluency stands as a guiding star leading humanity towards a future where diversity is not merely tolerated but celebrated. By embracing cultural diversity and fostering meaningful cross-cultural connections, we can chart a course towards a world where empathy, understanding, and collaboration reign supreme. As we traverse the intricate mosaic of our globalized world, let us heed the call of cultural fluency—a call to transcend barriers, foster unity, and forge a brighter, more inclusive tomorrow.

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Cultural Globalization (Examples, Pros, Cons) – AP Human Geo

cultural globalization examples and definition

Cultural globalization is the spread of the culture, customs, or ideas of a place or a people to the rest of the world.

The cultural globalization hypothesis argues that a global culture leads to the homogenization of the human experience. In other words, the con of cultural globalization is that there may develop one world culture (an Americanized world) rather than cultural diversity.

Cultural globalization theorists believe that globalization has picked up pace only over the last century. This is a result of unprecedented technological changes such as the internet and cheap international travel.

Peter L. Berger and Samuel P. Huntington have been among the most important theorists of cultural globalization.

Pros of Cultural Globalization

1. standardization of time and space.

Cultural globalization has allowed for uniformity of standards in measuring time and space.

For instance, historically, different cultures had different calendars based on different determinants (solar, lunar, etc.). Once, the very sense of time differed across cultures, but now we all follow the same time norms and calendars.

Similarly, different units used to be used for measuring distance, mass, volume, etc.

Today, the Gregorian calendar and its months are followed in most of the world, while the metric system is used for measuring the space the world over.

This has allowed not just for ease of communication, but for greater scientific progress. It led to freeing up human resources from the cumbersome task of always having to convert from one system to another.

The British geographer David Harvey called this phenomenon, which is characteristic of postmodernity, a “compression of time-space” (Harvey, 1989).

2. It is a Catalyst for Positive Social Change

Cultural globalization allows for the spread of positive political and social values such as democracy .

This happens both through the use of mass communication as well as the physical movement of people across boundaries and the exchanges between diasporas and their homelands.

For instance, the spread of ideas such as freedom, democracy, secularism, feminism etc. has led to political movements in many parts of the world demanding greater rights for their people.

Twenty-first-century revolutionary movements such as the Arab spring, the orange revolution, etc. were fuelled by ideas born out of a culture of globalization that allowed liberal values to be widely disseminated and accepted in societies with traditionally autocratic political structures. However, these ideas spread sporadically through cultures, and there is clear evidence of cultural lag .

However, in recent years, the rise of nationalism and China’s defiance of democracy makes us wonder if this ‘pro’ is really happening at all.

3. Economic Growth

Cultural globalization creates greater opportunities for wealth creation as it allows businesses and people to move and operate across different geographies with greater ease.

For instance, the widespread use of the English language and American corporate culture in much of the world allows businesses to expand to virtually any geography without having to worry about linguistic and cultural barriers.

Similarly, familiarity with the English language allows people from poor third-world countries such as India, Pakistan, Bangladesh, Nigeria, Egypt, etc. to migrate to rich, first-world Anglo-Saxon nations such as the USA, Canada, Australia, New Zealand etc. and afford a better standard of living.

4. Broadening the Human Perspective

Cultural globalization allows humans living in one part of the world to learn how other people experience life.

For instance, American culture has spread to much of the world, allowing people in China or Japan to experience the American way of life.

Similarly, the spread of Chinese cuisine or Latino music to America allows Americans to experience the way of life of other cultures.

All of this allows for a broadening of perspective of the people who come into contact with other cultures.

Cons of Cultural Globalization

1. erosion of local cultures.

Cultural globalization, while bringing people together, can also pose a threat to local cultures, languages, and traditions and replacing them with a transnational culture .

For instance, the widespread use of the English language is good for creating economic opportunities for people in the Third World. But, it also threatens their indigenous languages. The teaching of English in school is fast replacing local languages as the medium of instruction, thereby hampering the development of local languages. (Mikanowski, 2018)

Another example of the erosion of local cultures is the disappearance of ancient cultures and customs due to technological changes brought by globalization .

For instance, camels were once an integral part of the cultures of people in the arid and semi-arid parts of South and West Asia, India, Pakistan, Iran and Saudi Arabia. Camels were used not just for transport but also for milk, making clothes, and even musical instruments using camel hair.

However, the advent of modern transport has made the camel virtually obsolete in modern life even in arid regions.

Unlike horses, camels have little value in sport, ceremony, or showmanship. This has led to not just a steep decline in camel numbers, but also a disappearance of cultures and peoples associated with camels (Sunder, 2021).

2. Widening of Inequalities

Cultural globalization allows for greater opportunities for wealth creation. But, it has been argued that it also makes some people wealthier and leaves others behind.

For instance, while cultural globalization allows businesses to offer more opportunities to English speakers in the third world, such opportunities are limited only to those who can afford to invest in acquiring expensive English language skills.

Similarly, in much of the third world, legal immigration to a first-world country is an option available only to the relatively well-off because of the high costs involved in getting visas and the entry barriers (such as education or skill level) imposed by the destination countries.

3. Clash of Civilizations

Clash of Civilizations is a concept popularized by the American historian and political scientist Samuel P. Huntington (1927-2008).

Huntington argued that where cultural globalization on the one hand is bringing the world and its people together, this proximity can also generate friction as different cultures struggle to maintain their individual identities.

This can result in a conflict of values, and, occasionally, violence (Huntington, 1996).

4. Ecological Impact

Cultural globalization can also have an adverse impact on the environment.

Cultural practices particular to one region may spread to others, irrespective of whether or not they may be suited to the ecology of the region.

For instance, in many parts of the world, food was traditionally consumed in organic, locally sourced containers such as those made from tree leaves, wood, or bamboo.

But the spread of fast foods and packaging has also meant the spread of plastics.

Another example are the feral camels of Australia that were first brought to the Australian continent by British colonialists from Asia.

While camels are becoming extinct in South and West Asia, threatening millennia-old cultural traditions, their population has exploded in Australia, causing severe environmental degradation (Traill, 2017).

Table Summary: Pros and Cons of Cultural Globalization

Examples of cultural globalization, 1. mcdonaldization.

McDonaldization is a term coined by the American sociologist George Ritzer to describe increasing cultural conformity.

Like a Mcdonald’s outlet that offers the same hamburger in identical-looking restaurants served by identically dressed employees all over the world, several products of cultural globalization are characterized by uniformity, efficiency, and predictability or what Max Weber called rationalization of the modern world . (Ritzer, 1993)

Related Concept: McDonaldization Examples

2. Spread of Evangelical Protestantism

Peter L. Berger described evangelical Protestantism as another example of cultural globalization.

Berger compared it to Islamic resurgence, which was restricted to the Muslim world or among the Muslim diaspora.

By contrast, evangelical Protestantism brought the protestant ethic to regions where it had never before existed, such as sub-Saharan Africa and Latin America.

Rooted in an American ethic, evangelical Protestantism brings to the societies it spreads to a culture heavily tinged by American, protestant ethos. For instance, American gospel songs are sung by Mayan evangelicals in Mexico and Guatemala (Berger, 1997).

3. Spread of Foods and Dishes

Our grandparents likely remember a time when they didn’t eat a variety of different dishes from around the world.

But today, recipes and spices from around the world are commonplace in multicultural societies. We can eat Chinese, Indian, Japanese, and American foods from a range of restaurants in most world cities.

However, remember that food is just one part of culture. The deeper elements of cultures are the values and beliefs that cultural groups hold.

4. Spread of Fashion

In many nations, younger people are enjoying pop culture and fast fashion that comes from overseas.

This means you may go somewhere like Morocco and see a lot less of the traditional clothing as younger people are out and about wearing westernized fashions.

Similarly, French fashion has historically spread around the world quickly as people were influenced by big Parisian fashion designers.

5. Spread of Political Ideologies

Cultural globalization leads to the spread of ideologies and beliefs. Examples of ideologies include capitalism and democracy.

The best example of this is this is the 2011 Arab Spring, which was an example of the spread of democratic movements around the world. Some succeeded, while others were suppressed by dictatorships.

Similarly, in the early 2020s, there was a rise in authoritarianism in the United States and Eastern Europe. It’s likely that these cultural movements influenced one another thanks to technological globalization .

6. Davos Culture

Davos culture is a term used to describe the global business and political elites that attend the World Economic Forum summits at Davos in Switzerland.

The term “Davos Man” was coined by the American political scientist Samuel P. Huntington (Zanin, 2009).

The Davos Culture view of the world is one centered on the benefits of a globalized world, characterized by a preference for open markets and lower trade barriers, a positive view of competition, a healthy role for global finance, and so on.

Davos Culture is a classic manifestation of cultural globalization, in that the attendees at such global conferences, irrespective of their national, religious, linguistic, or ethnic origins, share a similar outlook on political, economic, and social affairs, born out of their embeddedness in a globalized culture.

Table Summary: Examples of Cultural Globalization

Globalization has several interlinked aspects – including economic, political, and cultural.

While cultural exchanges have been occurring for millennia, cultural globalization refers specifically to the unprecedented acceleration of the transmission of cultural norms sparked off by technological changes such as the internet and cheap air travel. Cultural globalization can be a force for the good, as when it creates opportunities for economic growth and brings about positive change in societies. However, it can also have a darker side when it erodes cultures and creates deep income inequalities.

5 (page 80) p. 80 The cultural dimension of globalization

Published: April 2017
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Cultural globalization refers to the intensification and expansion of cultural flows across the globe. Facilitated by the Internet and our proliferating mobile digital devices, the dominant symbolic systems of meaning of our age—such as individualism, consumerism, and various religious discourses—can be more easily and rapidly transmitted from one place to another, and profoundly impact the way people experience their everyday lives. Cultural practices are acquiring new meanings in interaction with dominant global themes. ‘The cultural dimension of globalization’ focuses on the tension between sameness and difference in the emerging global culture, the crucial role of transnational media corporations in disseminating popular culture, and the globalization of languages.

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Transtext(e)s Transcultures 跨文本跨文化

Journal of Global Cultural Studies

Accueil Numéros 4 Why do Cultures Change? The Chall...

Why do Cultures Change? The Challenges of Globalization

This essay explores cultural change in the context of the economic globalization currently underway. It aims at analysing the role that theoretical inventiveness and ethical value play in fashioning broader cultural representation and responsibility, and shall explore issues of cultural disunity and conflict, while assessing the influence that leading intellectuals may have in promoting a finer perception of value worldwide. The role of higher education as an asset in the defence of democracy and individual self-development shall be discussed with a view to evaluating its potential for an altered course of globalization.

Texte intégral

1 Ralph Waldo Emerson “Napoleon; or, the man of the world” in Joel Porte, Essays and Lectures , New Y (...)

2 Emerson, p. 731.

1 We are always in need of definitions whenever we want to explore why cultures change. We are pressed to come up with answers as to what culture might be and how the idea of culture might fit into a nutshell. The general applicability of the answer we struggle to devise invites theoretical formulas and abstraction from specific historical developments. It also, as a result, cautions us to choose fields from which to cull situations and conflicts that may help deliver the concepts we want to grasp, and invites to understand the theory of culture as shaped by how events unfold, and how society moves along. In particular, one may have in mind what the American philosopher Ralph Waldo Emerson once wrote about Napoleon (our favourite dictator, to us French people) in a book he devoted to figures of historical importance ( Representative Men ): “Such a man was wanted, and such a man was born” 1 . This strikes a negative note, as does a quote from Napoleon himself that Emerson has unearthed from the vast body of memoirs the Napoleon era has handed down to us. Emerson is reported to have once declared: “My hand of iron […] was not at the extremity of my arm; it was immediately connected with my head” 2 . The remark and the quote hold a tentative definition of culture. Culture begins when sheer force is mitigated by intellect, intellect itself being shaped by a response to facts, and, we hope, as Emerson hopes, abstracted from fact by ethical imperative. On top of this, we feel Emerson’s attempt at rationality is run through by doubt: what if one might never discriminate between intellect and action? What if one might never grasp how ethics can disengage us from the cogs of history and were incapable of controlling an ongoing process that leads to disaster and apocalypse? Whenever one tries to define culture, culture breaks down into its many components: it splinters into action and responsibility, and we feel there might never be a connection between them. There lies Emerson’s historical pessimism, which it is hard to tone down.

3 Hubert Damisch, “A Crisis of Values, or Crisis Value ?”, in Daniel S. Hamilton (ed.), Which Values (...)

2 In recent years, a debate has been brought to the foreground, for reasons that have to do with our increasingly globalized world. Are there any values left? If such a thing as culture exists, then, there might be precise contents of an ethical sort that we want to pin down. Might not this sense of emptiness be the result of a crisis of value, as if the very idea of value had been swept away? This is what the French cultural critic Hubert Damisch thinks has happened, in a recent contribution to a volume aptly titled Which Values for our Time , published by the Gulbenkian Foundation of Lisbon. Damisch rounds up his interrogation as follows: “Crisis of values, or crisis value?” 3 The suggestion is of course that value is no longer visible on the horizon of our history to be, that the trend should be resisted, and that intellectual resistance is what we need. It is by no means new to be aware, among philosophers and cultural critics alike, that values are hard to come by. In Plato’s Republic , book seven, humankind is looking at the walls of a cave, noting the shadows dancing there, and being taught that our poor sight precludes the perception of good and evil, and the difference between them. Now that the walls of the cave have turned into television screens, one image is chased away by the next one, while our sense of global responsibility dissolves into thin air even though all the fields of human action hold perspectives of responsibility within them. Culture, like values, is a plenum and a void, a constant expectation and in the end something impossible when one looks at results and facts.

4 Peter Fenves, (ed.), Raising the Tone of Philosophy ; Late Essays by Immanuel Kant, Transformative (...)

3 We should keep in mind Jacques Derrida’s anthropology of culture, and the degree to which it identifies conflict as the prime-mover within our cultural narratives. In a major contribution at a Cerisy conference in Normandy in 1980, titled “On a Newly Arisen Superior Tone in Philosophy” 4 , Jacques Derrida opposes two sets of attitudes: seeking rationality, and seeking mystery. Derrida views culture as the competition between the Aüfklarer and the mystics, and suggests there are possibilities that the two trends in cultural discourse might eventually reach some kind of truce achieved as a result of an interaction between them. No doubt he was trying to hold historical pessimism at a distance by suggesting gain might be reached in the historical development of cultures if rationality were capable of reading through the language of mysticism, and curb the influence of those he chose to call the mystagogues, in whom he saw a danger for democracy and human dignity. Cultures change, and when they do, they are pulled in opposite directions if we abide by Derrida’s critical thinking. They change to eliminate reason, even, as Derrida puts it, to emasculate it, and we must, as a result, apply pressure to preserve amity, and to uphold the values of democracy. To be sure, Derrida’s onslaught upon mystery is no onslaught upon religious values: there are many other targets we might think of in the current context of globalized liberal economies and environmental overuse, such as religious fundamentalism, terrorism, and the emergence of a global self-appointed elite, although Derrida’s inquiry was started some thirty years ago, and he never gets that precise about what should be indicted.

Disaster and Apocalypse

5 See in particular Making Globalization Work , New York, Norton, 2007, chapter 7, “The Multinational (...)
6 Richard Rorty, “Globalization, the politics of identity and Social Hope” in Philosophy and Social (...)

4 Our globalizing societies offer alternatives to an ideal world. In particular, market mechanisms and the rise of global capital have impoverished some non-European nations, while Europe has, in recent years, worked to thin the immigration flux while downsizing out of their jobs the low-skilled workers of a once predominantly industrial economy that has now turned to services. As a result, local communities have been struck, either in Europe or the United States, by being impoverished within the more glitzy context of affluence. In China as elsewhere, industrial activity has surged, while working conditions have never been worse among the former peasants driven to urban areas. Globalization may well pass for an agenda of disaster and social apocalypse, as Joseph Stiglitz has demonstrated 5 . Welfare and human rights have hardly benefited from the promise economic liberalism keeps harping on, and human development has been restricted to the rising middle-classes of China, or India, if we look at the most significant examples. Richard Rorty, meditating on social hope, has brought home the idea that globalization has been a blow to democracy. He wrote the following in an essay published in 1993: “We now have a global overclass which makes all the major economic decisions, and makes them entirely independently from the legislatures, and a fortiori of the will of the voters, of any given country” 6 . Rorty’s remark comes as an apposite reminder that there is no such thing as a world government, a fact that we all tend to overlook. The ideology of economic growth heralds human development, but delivers little in terms of the strengthening of local communities, both in rising nations as well as in Western ones. Might not this ideology form the most recent embodiment of some pseudo-thinking the mystagogues parade as rationality for us to kneel to?

5 Communities, we hear, have gone global, which means they are now glocal. The portmanteau word means more than it seems to say. On the one hand, the buzzword suggests that local communities may be strengthened by globalization; on the other, it suggests that local communities are shaped, in ways that cannot all be positive, by the advance of global liberalism. However, one of the unsought effects of glocalization may well be that cultural interference with distant or unknown communities might emerge from the pressure of global liberalism, by dissolving national, or even nationalist perspectives, and favouring international contacts. Let us be cautious in this: international interaction, in the context of globalizing economic exchange, may well be no other than buying and selling, and one more version of materialism without national values being cross-fertilized.

7 Jürgen Habermas, The New Conservatism: Cultural Criticism and the Historian’s debate , Cambridge, M (...)

6 Globalization cannot control the rise of a new conservatism, in spite of the surge in optimism that comes with it in some areas, if we look at the poor condition of welfare systems across developed countries and elsewhere. As Habermas has pointed out, “modernity sees itself as dependent exclusively upon itself” 7 , and utopian ideals are increasingly wiped out of the Zeitgeist. Globalization is in dire need of strengthening, not exhausting, utopian energies. If it proves incapable of effecting this, renewing utopian energies, the road down globalization may well be what one supposes it to be from recent evidence: a hurdle-race, with one winner, a few good athletes, and vast crowds of anonymous losers. Jacques Derrida has pointed out that we need peace in culture, and that peace can be achieved when the mystagogues accept to interact with rationality. Rationality however, to him, is not an empty bottle, or an instrument by which societies may solve practical questions. Rationality involves moral choice, and one may well suggest that the Habermas notion that utopian ideals have to be upheld is the best way to reorder, and refashion global liberalism. No doubt, the culture wars must go on, to stay the current backlash and its related traumas, terrorism East and West, the political violence within national borders and without, the religious fundamentalism which has found in globalization its ecotope, in Israel, in the Arab world, in the United States, and elsewhere, while environmental disasters from North to South take their toll upon communities. Cultures, as a result of globalization, change, for reasons that have to do with the innate systemic risks that globalization runs through them, risks which are supra-human, but which, for that very reason, have to be identified, deconstructed, and eliminated, although we do know that this process cannot be the work of one sole generation. Indifference as well as naïveté ought to be avoided. If, as Habermas thinks they are, utopian values are used-up, because they are targeted, then, they must be invigorated.

8 Emery Roe and Michel J.G. Van Eeten, “Three – Not Two – Major Environmental Counternarratives to G (...)

7 No doubt any such invigoration, if we want it to have pragmatic efficiency, we need specific measures, and precautions. Intellectual clarity can help. And meditation upon what is and what is not scientific can be an asset. It is true odium has been cast on the precautionary principle by some scholars of environmental studies. In a fairly recent issue (2004) of the M.I.T. Press quarterly Global Environmental Politics, scholars Emery Roe and Michel Van Eeten have condemned the precautionary principle in matters of environmental policy on the grounds that scientific evidence is not sufficient, calling for empirical knowledge, supposed to be an index to what is and what is not scientific 8 . Is it that globalization has reshaped the image of science in academia, making us wistful once again, and inviting us to find peace of mind in a belated version of science which is reminiscent of the nineteenth century, when science was largely considered to rely on empirical observation, whatever this might mean? Empiricism and dogmatic thinking are birds of a feather flocking together. More open intellectual attitudes are necessary to face the risks of globalization upon our environment. Doubt, in particular, may be protective, in this respect. Without it, scientific thinking can be stultified. Science cannot be independent of general interest and social respect, and requires critical detachment to shelter us from the systemic dangers inherent in its objects of inquiry and the applicability of its fundamental findings. In scientific knowledge as well, the culture wars loom large, though they tend to be overlooked. These wars may lead both ways: to cultural changes that will crush social hope, and to cultural changes that will uplift a sense of community and cooperation.

The Secularization of Value

9 Jean-Pierre Dupuy, Petite Métaphysique des Tsunamis , Paris, Seuil, 2005, p. 85.

8 The values of science, therefore, should be secularized, and scientists should avoid generating systems which hold dangers in them that might express their potential for destruction. The French philosopher and Stanford scholar Jean-Pierre Dupuy has pointed out that the atomic bombing of Japan was the result of systemic danger, in an amazing remark: “Why was the bomb ever used? Because it existed, quite simply” 9 . The implication of what he says is that science too, and what was at one point presented as an advance of the civilized mind, may lead to pragmatic consequences that reshape thinking and emasculate it, if we want to harp on the Derrida proposition that the mystagogues are able to emasculate rationality (let us pardon Derrida’s male chauvinism if we can). Human thinking involves systemic dangers, and one therefore has to rethink thinking in different terms, which has been the task of modern philosophy. Perhaps we might suggest at this point that cultural change involves the thinking of rationality in secularized terms. This means that technology may well lead us astray, tethered as it is to scientific knowledge which we tend to view as total, whereas any inquiry into the results of science tends to demonstrate that science is provisional, and that its propositions will sooner or later be refined, or redefined, and that intellectual inquiry, whatever its field, rarely comes to conclusions that will never be reworded, or revised. Knowledge is an ongoing process, and if we keep this in mind, we secularize science, instead of projecting it onto the higher plane of superior frozen truths. Science, like any other human adventure, unfolds through time, and taking this into consideration helps science respond to social needs.

9 Political scientists are struggling for secular views, as John Rawls has amply demonstrated. Behind his eulogy of democracy as a condition and an effect of economic and political liberalism, one finds an attempt to define the nature of rationality as the mainspring of social hope. It is striking, when reading John Rawls, to realize the extent to which rationality is assessed in conjunction with its effects upon social organization, which yields workable political conceptions of justice. John Rawls, in his second major opus, Political Liberalism , defines political rationality as outcome-centered, and this leads to a list of primary goods, which reads as follows:

basic rights and liberties […];

freedom of movement and free choice of occupation against a background of diverse opportunities;

powers and prerogatives of offices and positions of responsibility in the political and economic institutions of the basic structure;

income and wealth;

10 John Rawls, Political Liberalism , New York, Columbia University Press, 1993, p. 181. Joseph Stigli (...)

and finally, the social bases of self-respect. 10

11 Slavoj Zizek, “Le Tibet pris dans le rêve de l’autre”, Le Monde Diplomatique , n° 650, mai 2008, p. (...)

10 Rawls’ agenda relies on the traditions of the common-sense philosophy of the English-speaking world and the theoretical culture of pragmatism, which he found ready for use in his New-England intellectual environment. Nowhere do we find perspectives that would be disconnected from and independent from day-to-day preoccupations. Rawls wants to harness human development to democracy, to wring democracy out of economic growth, while there is an increasing belief, in this century, that our globalized economies hold a promise of democracy as an expectation which will always be contradicted by fact. Just recently, in a major contribution to the debate, the Slovenian philosopher Slavoj Zizek has pointed out that China allies a vicious use of the Asian bludgeon in Tibet with the logics of the European stock-market, and that this betrays the belief that democracy is an obstacle to economic growth. As a result of this, Zizek’s assumption is that our global culture might be brought to understand that democracy is no longer needed to back human development, which might lead global cultural change in the wrong direction 11 . Democracy has to be maintained as a horizon of belief, and as the sole teleology worthy of respect. Rawls helps us understand that teleology should be one version of practicality, though we tend to think that any political teleology is an empty promise. His contribution to political philosophy views rationality not just as a belated version of theology, but as a tool that may help deliver collective results, following in the footsteps of American intellectual traditions which assess value in terms of their pragmatic consequences rather than in terms of otherworldly conceptual exploration.

12 Samuel Huntington, “Foreword” in Lawrence E. Harrison & Samuel Huntington (eds.), Culture Matters: (...)

11 What if, beyond this sound conception of political values, and the organic laws that go to frame them, human culture was unresponsive, thus precluding cultural change, and sustainable development? It is this situation that Samuel Huntington examines, leaving little room for hope, suggesting that cultures cannot change, or will change slowly or with difficulty, on the grounds that society will not change and that there is no connection between assumptions, beliefs, and the economic and political opportunities that the modern liberal state offers if we are willing to grasp them. Huntington’s dream is to get rid of cultural obstacles to economic development, while it is yet unclear whether there is any strong belief in the virtues of democracy in what he has to say. Huntington’s answer does not intend to demonstrate that it is democracy which has to be left out of his global picture. In his case, if progress is not fast enough, it is because those cultures which resist progress as seen from Massachusetts are obstacles which one must remove, but Huntington is no clear analyst of how culture and democracy might hinge. “[…] We define culture, Huntington writes, in purely subjective terms as the values, attitudes, beliefs, orientations, and underlying assumptions prevalent among people in a society” 12 . His vision of culture has left one notion unmentioned: what about solidarity, the cornerstone of Richard Rorty’s vision of social hope? It may well be that this is one value that the modern liberal state has eroded, and that solidarity is a basic asset to those communities forming the lesser developed countries of Africa, Latin America and parts of the Asian world, where welfare is weak, and institutionalized education poorly developed, where, for political reasons, states are not ready to reach out to populations and areas left to their own resources and inventiveness in terms of welfare. Huntington’s discourse, as a result, is a perfect illustration of the New Conservatism that Habermas has targeted. Modernity, in Huntington’s world-view, is seen as totally dependent on itself. Beliefs, in particular, are taken to task, in Huntington’s definition of culture. What if beliefs were an adequate instrument of the progress Huntington has in mind, one notion which is empty enough, and which Huntington parades to conceal his conservative views? Inherited ideas and attitudes are more of a survival-kit than an obstacle to social cohesiveness. One hardly knows, when reading Huntington, whether progress, the norm of his perspective, is one serious academic case of mystagogic thinking, or whether it may have practical applicability. It is arguable that progress, with Samuel Huntington, is an abstract notion.

13 Lucian W. Pye, “’Asian Values’: from dynamos to dominoes?”, Culture Matters , p. 249 .

14 On this consider Françoise Lemoine, L’Economie de la Chine , Paris, La Découverte, 2006, esp. pp. 6 (...)

12 Asian culture turns out to be an epistemological obstacle to many political scientists. Once considered incapable of generating economic growth, Asian values are seen as an asset in the ongoing economic race, with growth rates that belittle Europe and the United States alike in some quarters of the Asian world. Can one blame economic stagnation on them yesterday, and now say that some basic values of Asian cultures are the leverage of change helping those so-called miracle economies make some headway? There may well be an emphasis on hard work in Chinese culture, but one cannot see how this is specifically Chinese, or American, or British. Lucian Pye, one prominent M.I.T. scholar in Chinese studies, has suggested that Taoism and the belief in good fortune, supposed to be specific to Chinese culture (although I am aware this might be challenged), has produced outgoing dynamic character in the Chinese people, which makes them ready to grasp any opportunity likely to turn to their advantage. Pye’s view of Chinese culture may easily be taken to task, as he implies that Chinese culture leaves no room for introspection. This is most probably a typical misconception such as New-England protestant culture wants to bring home. Lucian Pye, in particular, writes the following when considering the reasons for China’s rapid expansion: “This stress of the role of fortune makes for an outward-looking and highly reality-oriented approach to life, not an introspective one” 13 . This is, we guess, one academic version of prejudice insisting that the Chinese have no soul, and no interest for an inner life. Economists, on the other hand, go for a more mundane vision of China’s development, insisting on the capacity to attract foreign investors 14 . This is also quite true of many other rising Asian economies besides China.

13 However, these observations lead us to want to extend our definition of culture. Culture is not just simply a cluster of beliefs and attitudes outside the realm of economic and political development. Culture is probably much more than beliefs and attitudes. It encompasses what we might call material culture, in the sense that attitudes matter in economic development, which is no big news, if we refer to Max Weber’s understanding of the ethic of capitalism, shaped as it is by the sense of insecurity that goes with the necessity to devise for oneself advancement in this world, the better to advance in the next one, or the higher or more sophisticated one in the rich oriental spiritual heritage. No wonder then that Derrida should suggest that between rationality and mystery, there is one connection to be established. And, in Derrida’s view of how rationality and mystery interact, one finds an abiding agreement occurring, and this is of course desirable to establish peace in what he calls culture, which to him is more of a socially encompassing substance than a mere individual determinant of behaviour.

15 Pye, “’Asian Values’: from dynamos to dominoes?”, p. 250.

16 Pye, p. 250.

14 Lucian Pye is interesting as an analyst of Chinese social development, not for what certainties he may have in store for us, but for the scepticism which his propositions will cause in most areas of the academic world, and across disciplines. Examining the reasons for China’s economic advance, he writes that “[...] the driving force in Chinese capitalism has always been to find out who needs what and to satisfy that market need” 15 . One might meditate for quite a while to determine whether markets are out there for anyone to grab, or whether one should shape markets, create needs, and respond to one’s ambition to grow by being inventive. Nevertheless, Lucian Pye views Chinese economy as a simplistic answer to world needs, and the capacity to adapt to them, whereas the West is seen as technology-driven, and culturally more sophisticated: “Western firms seek to improve their products, strengthen their organizational structures, and work hard to achieve name recognition” 16 . We wonder whether Chinese firms have not always tried to do precisely this, which can only be generalized with a vast highly educated workforce, which China is trying to obtain by adequate investment in higher education. This path is promising, from what we can judge when considering our Chinese students in our higher learning European institutions.

Cultural Change and Universities

17 Habermas, The New Conservatism , p. 104.

18 Jacques Derrida, L’Université sans condition , Paris, Galilée, 2001, p. 16.

19 See “The Idea of the University”, The New Conservatism , pp. 100-127.

15 If therefore, cultures change, not just private cultures, but also public ones, as we increasingly suspect cultures to be collective assets, university education has a major role to play in this process. We, as academics, either experienced or aspiring ones, must address the issue of what a university education ought to be like. So far in this discussion, we have acknowledged that academics should avoid voicing social prejudice, and this has not always been accomplished, to say the least. Jacques Derrida has meditated extensively on this, with a view to promoting the role education might play in defending the values of democracy, no doubt because Derrida’s understanding of the effects of academic training is combined with the idea of a political education for youth. This may be easily understood when one looks at the moral paralysis of the German university system and its many graduates embracing Nazism and providing the Nazi regime with its most destructive propagandists and functionaries. However, Habermas is clear on this point. German universities cannot be blamed for what befell. Habermas, in particular, points out that the number of students was halved during Nazism in Germany, dropping from 121 000 in 1933 to below 60 000 right before the Second World War 17 . One reason why this happened, although Derrida is not explicit on this point, is that universities tend to over-specialize knowledge. This has caused the decline of humanistic study. Habermas offers similar views, though they are cast in a more sociological mould. To Derrida, higher education should be critical of whatever rationality wants to assess. He calls this “the university without conditions”, which to him involves an ambitious agenda thus defined: “the primal right to say anything, be it in the name of fiction and of knowledge as experiment, and the right to speak publicly, and to publish this” 18 . Habermas offers a more accurate version of what ought to be done, and has been insufficiently accomplished so far: integrating humanistic study and technical expertise to curb the specialization of knowledge 19 .

20 Derrida, L’Université sans condition , p. 69.

16 This may sound vague enough, and we wonder where it might lead, because one doubts whether knowledge, in various disciplines, might efficiently refrain from becoming specialized. This is why Derrida comes up with more practical propositions as to the contents and orientations of higher education in the book he published in 2001, L’Université sans condition . There are seven such propositions, all having to do with what one might call the architecture of knowledge, all answering the need to redefine humanistic study, which should come alongside more specialized training, either in established scholarly disciplines, or the training of students towards professions outside the academic world. The new humanities should, according to Derrida, deal with what he calls “the history of man”, which calls us to devote more attention than has so far been devoted to human rights, be they for men or women. To him, these rights are “legal performatives” 20 , which sounds otherworldly owing to the weight of abstraction in the phrase. However, this might basically mean that these rights are to be upheld because they can be applied to the various fields of human activity. Furthermore we must bear in mind that these so-called “legal performatives” are performatives because they hold within them an applicability that may be constantly expanded, in practical terms, to various areas of cultural practice, among which of course science and business, two areas of higher education that are growing to meet the social needs of human development.

17 The idea of democracy comes second in Derrida’s architecture of the new humanities. It comes second for reasons of clarity in the presentation of the programme he has in mind. Yet the idea of democracy is not a second-thought, because it runs, let us be reminded, through all his oeuvre as a philosopher. Let us note that democracy, as far as what Derrida has to say about it, is not tethered to nationhood. Nationhood is dangerous, and one may easily understand this in the light of European history, and also of Asia. From this, we can easily infer that cultural change in the future should not rely on national traditions, and that, in this respect, globalization offers opportunities for positive cross-fertilization. Derrida’s meditation on this hinges on the concept of sovereignty. While sovereignty is a desirable goal for each and every one of us; the idea is viewed as misleading, as it has often been a concept without practical consequences, while we may still hope that sovereignty will remain a horizon of belief for individuals, and a value that will guide collective decisions. Yet, if Derrida invites us to abide by this concept (sovereignty), he also believes that any collective formalization of the idea of sovereignty should avoid reliance on the nation-state, which may too easily lead to a betrayal of individual dignity.

21 Derrida, p. 72.

18 Derrida then focuses on the necessity to recuperate the authority of teaching, and of literature, whose proposals cannot be easily understood. One suspects, when reading Derrida’s proposals, that teaching as well as literature have to do with amity, a concept that emerges from Derrida’s body of works. This is not a norm, neither is it prescriptive, nor can it be strictly defined as a doctrine or a set of mandatory rules. We gather this is to be understood as an opening to otherness on the part of the teacher, and a eulogy of respect for the other person, which involves inventiveness and the by-passing of any sort of regulation that defines the other person in some way or other that might lead to a position of authority of a colonial or exploitative nature. It certainly is an attitude of respect, which elbows aside the very notion of authority, “routs it”, as Derrida says 21 . Universities, therefore, should constitute an idea that transcends any specialized discourse on the technicalities of education; it consists in letting the other reach out for his or her potential towards self-development. The institutional strength of higher education springs, in Derrida’s view of it, from the interaction of the person who teaches and the one being taught, to live to the full his or her aspirations. Derrida’s ideal is so elevated that it transcends any definition one might come up with. It certainly is a call to confront the normative nature of higher education in order to recuperate a lost sense of human warmth that has been eliminated by the technocratic complexities of institutions seeking intellectual identity in the measurement of student skills and their willingness to comply to them. One also cannot rule out that a backlash has been underway in higher education itself owing to the rising number of first-generation graduates from the less educated groups of our national cultures. This has been more of an opportunity for universities to fulfil their cultural mission from the sixties onwards than a serious obstacle to the growth of higher education, and one can argue that Derrida was balking away from the pessimistic discourse one hears in most academic circles today – ill-grounded as it is on the relative accessibility to higher education.

22 On this, consider Daniel Parrochia, La Forme des crises : logique et épistémologie , Seyssel, Champ (...)

19 The challenges that higher education has to face, in the context of an ever-increasing cross-fertilization of cultures, points to one underlying question that surfaces from an examination of current economic and social trends. Is what we call culture tethered to social and economic factors? The question is by no means new, and was handed down to us by the industrial revolutions of the nineteenth century, and by Marxist theory. We now tend to believe that culture is one mode of collective representation that one may disengage from submission to social and economic facts. On this point, the French sociologist Emile Durkheim referred to real structures , that he saw as disconnected from institutions or working facts . 22 There is still much thought to be devoted to whether the degree of autonomy of culture as collective representation involves radical or relative autonomy from economic factors. We are also hard pressed to determine whether, in this framework of analytical thinking, autonomy is or is not hampered by the necessities of those real structures and the institutions that shape them, and even perhaps discreetly justify them. Hence, Stiglitz’s view that one must respond to a democratic deficit, and Derrida’s view that one must face the serious issue of a democratic deficit in higher education. The question is not benign, and it calls forth an autonomy of the mind to bend social realities and economic factors to purposes that do not derive from them.

1 Ralph Waldo Emerson “Napoleon; or, the man of the world” in Joel Porte, Essays and Lectures , New York, The Library of America, 1983, p. 731.

3 Hubert Damisch, “A Crisis of Values, or Crisis Value ?”, in Daniel S. Hamilton (ed.), Which Values for our Time, Calouste Gulbenkian Foundation, Center for Transatlantic Relations, The Johns Hopkins University Press, 2007, p. 57.

4 Peter Fenves, (ed.), Raising the Tone of Philosophy ; Late Essays by Immanuel Kant, Transformative Critique by Jacques Derrida , Baltimore and London, The Johns Hopkins University Press, 1993, pp. 117-171; French edition : « D’un ton apocalyptique adopté naguère en philosophie » in Philippe Lacoue-Labarthe et Jean-Luc Nancy (ed.), Les Fins de l’Homme: à partir du travail de Jacques Derrida , Paris, Galilée, 1981, pp. 445-479.

5 See in particular Making Globalization Work , New York, Norton, 2007, chapter 7, “The Multinational Corporation”.

6 Richard Rorty, “Globalization, the politics of identity and Social Hope” in Philosophy and Social Hope , London, Penguin, 1999, p. 233.

7 Jürgen Habermas, The New Conservatism: Cultural Criticism and the Historian’s debate , Cambridge, Mass., The M.I.T. Press, (1989) 1997, p. 48.

8 Emery Roe and Michel J.G. Van Eeten, “Three – Not Two – Major Environmental Counternarratives to Globalization”, Global Environmental Politics , 4:4, November 2004; see in particular pp. 36-39.

10 John Rawls, Political Liberalism , New York, Columbia University Press, 1993, p. 181. Joseph Stiglitz follows suits with a set of more technical criteria in Making Globalization Work; s ee the section“Responding to the Democratic Deficit”, pp. 280-285.

11 Slavoj Zizek, “Le Tibet pris dans le rêve de l’autre”, Le Monde Diplomatique , n° 650, mai 2008, p. 32.

12 Samuel Huntington, “Foreword” in Lawrence E. Harrison & Samuel Huntington (eds.), Culture Matters: How Values Shape Human Progress , New York, Basic Books, 2000, XV.

14 On this consider Françoise Lemoine, L’Economie de la Chine , Paris, La Découverte, 2006, esp. pp. 67-68.

22 On this, consider Daniel Parrochia, La Forme des crises : logique et épistémologie , Seyssel, Champ Vallon, 2008, esp. pp. 104-128.

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Alain Suberchicot , « Why do Cultures Change? The Challenges of Globalization » , Transtext(e)s Transcultures 跨文本跨文化 , 4 | 2008, 5-17.

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Alain Suberchicot , « Why do Cultures Change? The Challenges of Globalization » , Transtext(e)s Transcultures 跨文本跨文化 [En ligne], 4 | 2008, mis en ligne le 20 septembre 2009 , consulté le 13 mai 2024 . URL : http://journals.openedition.org/transtexts/237 ; DOI : https://doi.org/10.4000/transtexts.237

Alain Suberchicot

Professor , American Studies, University of Lyon (Jean-Moulin)

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ENCYCLOPEDIC ENTRY

Globalization.

Globalization is a term used to describe the increasing connectedness and interdependence of world cultures and economies.

Anthropology, Sociology, Social Studies, Civics, Economics

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Globalization is a term used to describe how trade and technology have made the world into a more connected and interdependent place. Globalization also captures in its scope the economic and social changes that have come about as a result. It may be pictured as the threads of an immense spider web formed over millennia, with the number and reach of these threads increasing over time. People, money, material goods, ideas, and even disease and devastation have traveled these silken strands, and have done so in greater numbers and with greater speed than ever in the present age. When did globalization begin? The Silk Road, an ancient network of trade routes across China, Central Asia, and the Mediterranean used between 50 B.C.E. and 250 C.E., is perhaps the most well-known early example of exchanging ideas, products, and customs. As with future globalizing booms, new technologies played a key role in the Silk Road trade. Advances in metallurgy led to the creation of coins; advances in transportation led to the building of roads connecting the major empires of the day; and increased agricultural production meant more food could be trafficked between locales. Along with Chinese silk, Roman glass, and Arabian spices, ideas such as Buddhist beliefs and the secrets of paper-making also spread via these tendrils of trade. Unquestionably, these types of exchanges were accelerated in the Age of Exploration, when European explorers seeking new sea routes to the spices and silks of Asia bumped into the Americas instead. Again, technology played an important role in the maritime trade routes that flourished between old and newly discovered continents. New ship designs and the creation of the magnetic compass were key to the explorers’ successes. Trade and idea exchange now extended to a previously unconnected part of the world, where ships carrying plants, animals, and Spanish silver between the Old World and the New also carried Christian missionaries. The web of globalization continued to spin out through the Age of Revolution, when ideas about liberty , equality , and fraternity spread like fire from America to France to Latin America and beyond. It rode the waves of industrialization , colonization , and war through the eighteenth, nineteenth, and twentieth centuries, powered by the invention of factories, railways, steamboats, cars, and planes. With the Information Age, globalization went into overdrive. Advances in computer and communications technology launched a new global era and redefined what it meant to be “connected.” Modern communications satellites meant the 1964 Summer Olympics in Tokyo could be watched in the United States for the first time. The World Wide Web and the Internet allowed someone in Germany to read about a breaking news story in Bolivia in real time. Someone wishing to travel from Boston, Massachusetts, to London, England, could do so in hours rather than the week or more it would have taken a hundred years ago. This digital revolution massively impacted economies across the world as well: they became more information-based and more interdependent. In the modern era, economic success or failure at one focal point of the global web can be felt in every major world economy. The benefits and disadvantages of globalization are the subject of ongoing debate. The downside to globalization can be seen in the increased risk for the transmission of diseases like ebola or severe acute respiratory syndrome (SARS), or in the kind of environmental harm that scientist Paul R. Furumo has studied in microcosm in palm oil plantations in the tropics. Globalization has of course led to great good, too. Richer nations now can—and do—come to the aid of poorer nations in crisis. Increasing diversity in many countries has meant more opportunity to learn about and celebrate other cultures. The sense that there is a global village, a worldwide “us,” has emerged.

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The Impact of Globalization on Cultures

Variation in Creativity | Culture & Reality | Impact of Globalization | Applying Cultural Evolution | Applied Working Groups

What does this theme mean?

We live in an ever more interdependent world, the current and future implications of which are ripe for investigation through a cultural evolutionary lens. Mathematical models indicate that large, interconnected populations may increase in technological complexity more rapidly than smaller populations, as they generate and recombine more innovations, and resist loss of technology through random cultural drift (e.g. Powell et al. 2009, Lewis & Laland 2012). As these models assume an ‘effective population size’ of the number of people able to interact, today’s globalized digital age holds great potential for invention and maintenance of increasingly complex culture. Yet the effects on cultural evolutionary dynamics of hyper-availability of online information to enormous audiences, and the novel features of digital transmission, are only recently being investigated (Acerbi 2019). Globalization also poses inherent risks, especially as we increasingly face cooperative dilemmas on an unprecedented global scale (e.g. climate change, pandemics). World-systems analysis enables an interdisciplinary investigation of the current dynamics of global interdependencies and resultant inequalities and power differentials (Wallerstein 2004). These inequalities and the lack of agency for some peoples to control their own future is of academic and public concern. It is quite possible that the merging of humanity into a single “effective population” will erase cultural variation. Historically, there is much evidence of one population replacing another due to a specific cultural advantage (Creanza et al. 2017). Replacement, when borne by violence or other power differentials (“cultural genocide”) may be impossible to resist. Yet peoples’ cultural beliefs and practices are vulnerable to erosion even where ‘merely’ interacting with dominant or spreading cultures. However, there may be cultural attributes that allow people to resist change. Cultures with a ‘short-term orientation’ (Hofstede 2011) honour their traditions more strongly than those with a ‘long-term orientation’ who are more future-focused and more likely to learn from other countries. This grant, explicitly enabling geographically diverse voices, catalyzes truly beneficial research in this area, and enables the field to leverage the globalization process to understand processes of cultural evolution. Finally, we may consider the negative (and positive) impact of globalization on nonhuman cultures (Gruber et al. 2019).

Loss of Knowledge Diversity may impact technological development. Globalization results in loss of ethnobotanical knowledge (Reyes-García et al. 2005) and the distinctive reality represented in lost traditional languages (Olko et al. 2016). Yet the pooling of Indigenous and scientific knowledge can effectively solve complex problems and encourage uptake of technology (Palis 2017). Likewise, there is an open question as to whether global hyper-connectedness of individuals stifles innovation (Derex & Boyd 2016) and increases maladaptive ‘herding’ (Toyokawa et al. 2019). Given the balance of innovation and social learning required for cultural evolution, homogeneity in relevant cultural dimensions in global industries may limit future achievements (Tellis et al. 2003). Cultural evolution’s consideration of multi-level processes, and interdisciplinarity, promises fruitful modelling of the future impacts of globalization on cultural adaptation.

Positive aspects of globalization include economic development due to more transformative innovations, speedier cultural evolution, and greater ability to adapt to environmental change (Kolodny et al. 2015), within societies infiltrated by cultural attitudes towards assigning deviance from tradition a measure of prestige (Arbilly & Laland 2017), rather than disapproval (Hofstede 2011). Similarly, openness to diversity arises in populations with increased contact with minorities (Pettigrew & Tropp 2006) often facilitated by globalization, and a recent study (Rucks et al. 2019) established that changes in openness to diversity precede changes to democratic institutions. Thus, incorporation of diverse fields would benefit understanding of the cultural evolutionary dynamics of key benefits and challenges of globalization for economic development, as well as political and religious stability or change (Beyer 1994).

International migration is outpacing global population growth (United Nations, 2019). As such, contemporary and historical studies of acculturation, or cultural adaptation of immigrants, have never been more important. Migration levels may now exceed historical levels that prevented ‘swamping’ of cultures and maintained cultural divergence (Pagel & Mace 2004). Yet studies of acculturation imply variation in the extent to which cultural values shift towards those of the adopted society or are maintained (Mesoudi et al. 2016, 2018). Moreover, the extent to which migrants maintain use of their native tongue can impact on negative attitudes towards ethnic minorities consequently endangering those native languages (Olko et al. 2016). A multidisciplinary cultural evolution approach is vital here given the increasing popularity of anti-immigration and nationalist political parties globally.

Pre-existing cultural beliefs may be incompatible with ‘invading’ ideas (e.g. Rogers 1995). Worse, invading cultural practices may be maladaptive in the host population. For example, cultivation of bitter manioc while crucial for global food security causes high mortality where cultural processing methods are not transmitted (Burns et al. 2010). Globalized media consumption is implicated in the spread of Western body ideals (Boothroyd et al. 2019) driving the global increase in disordered eating (Erskine et al. 2016). Yet the impact of ‘cultural erosion/invasion’ on people’s well-being, lived experience, and a community’s social cohesion, is understudied from a cultural evolution perspective, despite much research here in linguistics (Olko et al. 2016). In contrast, spread of negatively valenced anglophone music and art (Brand et al. 2019) may beneficially influence cultural attitudes towards mental health (Gopalkrishnan 2018), which are influenced by cultural variation in emotion semantics (Jackson et al. 2019b).

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Cultural Globalization: Short Essay on Cultural Globalization!

Nowadays, there is much talk and discussion about cultural globalization, i.e., a common culture is developing across the globe. To some extent, it is true despite some resistance from national culture, as both are developing side by side. Generally, the word ‘culture’ is used to mean ‘the total way of life’ to include economic, political and social norms, values and behaviour.

Globalization is seen as the intermixing of people, cultures, economies and technologies. Modem cultural globalization is a new phenomenon. It started with economic globalization—spread of transnational corporations and global commodities, especially food and drinks items like pizza and coke, and dress material such as Levi jeans, Reebok and Nike shoes, etc.

In this way, we are all sharing in a common transnational form of consumption. This developing consumerism has encouraged mass common consumer culture which reflects a powerful grip on societies throughout the world. As consumerism spreads, changes are visible in lifestyles, cultural tastes, food habits, dress patterns and in modes of entertainment also.

As an example, gastroenteritis—a disease associated with eating habits—reflects the impact of globalization. The rise of eating disorder, use of more and more fast foods and irregularity in eating have contributed much to the disease of gastric disorder.

Neo-Marxist sociologists argue that the process of globalization is not only limited to consumer articles, but it is also accompanied by ideas and more generally ideologies which sustain the consumer culture. Changes even in norms and values are quite striking. Globalization encourages a growing integration and convergence of cultural relations.

The concept of cultural globalization is closely linked with economic globalization. Mike Featherstone (1990) argued that as a result of the development of financial markets, the main actors share many business and lifestyles norms and values.

As an example, he cited that there is a close relationship between leisure activities and work. Other scholars have stressed on the emergence of global patterns of consumption and consumerism, the cultivation of cosmopolitan lifestyles, and the spread of popular culture (e.g., Madonna or Michael Jackson’s latest songs) as the basis of the development of cultural globalization.

Thus, increased economic linkages led to cultural influences across countries. The key agents of globalization of culture are transnational corporations, cultural and media agencies that go beyond the nation-state.

In spreading cultural globalization, technology has played a crucial role. Technology, in reality, has shrunk the world in our palm. Revolutions in electronic communication (such as radio, TV, cinema, telephone, mobile, fax, Internet, etc.) and rapid means of transportation have produced an indelible impact on local, regional and national cultures because these means can now reach swiftly even the remotest corner of any country.

As a result, the world is slowly and slowly becoming as one place. Both the media and geographical mobility feed this perception. Giddens (1997) has called this phenomenon as ‘time-space distantiation’ meaning separation of time and space brought about by modern communication.

Problems, like floods in Thailand or Indonesia, famine in Ethiopia, tsunami in Japan and events like World Football Competition or Olympics in China or England have a global dimension. Similarly, creations of international economic, political, social and other agencies like UNO, WHO, UNESCO, UNDP, IMF, World Bank, human rights organizations, and the complex interchange between world systems, have contributed to a large extent global cultural homogeneity.

Over and above, science and secularization of thought are the main factors in developing the critical and innovative character of the modern outlook and this in turn has helped in spreading cultural globalization. People no longer assume that customs or habits are acceptable merely because they have the age-old authority of tradition.

On the contrary, our ways of life have increasingly based on rationality. In addition to how we think, the content of ideas has also changed. Ideals of self-betterment, freedom, equality and democratic participation are largely creations of the past two or three centuries. Such ideals have served to mobilize the process of globalization of culture.

Globalization has affected cultures in two ways: Firstly, it has tried to homogenize the cultures. We can see this in dress pattern such as pent and shirt and to some extent in food recipes—pizza, Chinese noodles, etc. On the other hand, globalization has helped in the resurgence of local culture. This we can observe in the revival of traditional cultures and reforming of the identity.

Cultural globalization is also marked with some new trends in human relations. Recognition of a worldwide ecological crisis, the development of worldwide concern about health problems such as AIDS and other diseases, extension of the concept of human rights and the creation of global democratic movements are a few examples of integration that is taking place between different nation-states.

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Essays on Globalization

Hook examples for globalization essays, "the global village" metaphor hook.

"In the age of globalization, our world has transformed into a 'global village.' Explore the implications of this metaphor and how it has reshaped our understanding of interconnectedness and cultural exchange."

The Impact of Digital Connectivity Hook

"In an era where a single tweet can reach millions, digital connectivity has revolutionized globalization. Delve into the profound impact of the internet, social media, and technology on global interactions."

The Paradox of Local vs. Global Hook

"Globalization blurs the lines between local and global identities. Analyze the paradox of preserving cultural heritage while embracing the globalized world and how this tension shapes our societies."

The Global Marketplace Hook

"Globalization has ushered in an era of unprecedented trade and economic interconnectedness. Explore the dynamics of the global marketplace, from multinational corporations to supply chains spanning continents."

Cultural Fusion and Identity Hook

"Globalization has led to a melting pot of cultures, but what happens to cultural identities in the process? Investigate how globalization impacts the preservation and evolution of cultural identities."

The Challenges of Globalization Hook

"While globalization offers numerous benefits, it also presents challenges. Examine issues such as income inequality, cultural homogenization, and environmental concerns that arise in a globalized world."

The Future of Globalization Hook

"As we stand on the brink of a globalized future, what can we expect? Join me in exploring the potential trajectories of globalization, from its impact on politics to the role of emerging technologies."

The Best Globalization Essay Topics

The Impact of Globalization on Local Cultures: Integration or Erasure?
The Impact of Globalization on Cultural Identity in Anthropological Studies
Globalization and Economic Inequality: Bridging the Gap Between Rich and Poor
The Role of Technology in Advancing Globalization and Its Social Implications
Environmental Consequences of Globalization: Challenges and Sustainable Solutions
Analyzing the Advantages and Disadvantages of Globalization
The Influence of Globalization on Education and Cross-Cultural Exchanges
Global Political Dynamics: How Globalization Affects Sovereignty and Governance
Globalization and Health: The Spread of Diseases and Global Health Initiatives
Consumer Culture and Globalization: The Homogenization of Global Markets

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Globalization's Theories and Effects in The Modern World

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1. Halliday, T. C., & Osinsky, P. (2006). Globalization of law. Annu. Rev. Sociol., 32, 447-470. (https://www.annualreviews.org/doi/abs/10.1146/annurev.soc.32.061604.123136) 2. Fischer, S. (2003). Globalization and its challenges. American Economic Review, 93(2), 1-30. (https://www.aeaweb.org/articles?id=10.1257/000282803321946750) 3. Lang, M. (2006). Globalization and its history. The Journal of Modern History, 78(4), 899-931. (https://www.journals.uchicago.edu/doi/abs/10.1086/511251?journalCode=jmh) 4. Spring, J. (2008). Research on globalization and education. Review of educational research, 78(2), 330-363. (https://journals.sagepub.com/doi/abs/10.3102/0034654308317846?journalCode=rera) 5. Scott, A., & Storper, M. (2003). Regions, globalization, development. Regional studies, 37(6-7), 579-593. (https://www.tandfonline.com/doi/abs/10.1080/0034340032000108697a) 6. Jameson, F. (1998). Notes on globalization as a philosophical issue. In The cultures of globalization (pp. 54-78). Duke University Press. (https://www.degruyter.com/document/doi/10.1515/9780822378426-005/html?lang=de) 7. Frankel, J. A. (2003). The environment and globalization. (https://www.nber.org/papers/w10090) 8. Teeple, G. (2000). What is globalization?. Globalization and its discontents, 9-23. (https://link.springer.com/chapter/10.1057/9780333981610_2)

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Essay on Globalization for Students and Children

500+ words essay on globalization.

Globalization refers to integration between people, companies, and governments. Most noteworthy, this integration occurs on a global scale. Furthermore, it is the process of expanding the business all over the world. In Globalization, many businesses expand globally and assume an international image. Consequently, there is a requirement for huge investment to develop international companies.

How Globalization Came into Existence?

First of all, people have been trading goods since civilization began. In the 1st century BC, there was the transportation of goods from China to Europe. The goods transportation took place along the Silk Road. The Silk Road route was very long in distance. This was a remarkable development in the history of Globalization. This is because, for the first time ever, goods were sold across continents.

Globalization kept on growing gradually since 1st BC. Another significant development took place in the 7th century AD. This was the time when the religion of Islam spread. Most noteworthy, Arab merchants led to a rapid expansion of international trade . By the 9th century, there was the domination of Muslim traders on international trade. Furthermore, the focus of trade at this time was spices.

True Global trade began in the Age of Discovery in the 15th century. The Eastern and Western continents were connected by European merchants. There was the discovery of America in this period. Consequently, global trade reached America from Europe.

From the 19th century, there was a domination of Great Britain all over the world. There was a rapid spread of international trade. The British developed powerful ships and trains. Consequently, the speed of transportation greatly increased. The rate of production of goods also significantly increased. Communication also got faster which was better for Global trade .

Finally, in 20th and 21st -Century Globalization took its ultimate form. Above all, the development of technology and the internet took place. This was a massive aid for Globalization. Hence, E-commerce plays a huge role in Globalization.

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Impact of Globalization

First of all, Foreign Direct Investment (FDI) increases at a great rate. This certainly is a huge contribution of Globalization. Due to FDI, there is industrial development. Furthermore, there is the growth of global companies. Also, many third world countries would also benefit from FDI.

Technological Innovation is another notable contribution of Globalization. Most noteworthy, there is a huge emphasis on technology development in Globalization. Furthermore, there is also technology transfer due to Globalization. The technology would certainly benefit the common people.

The quality of products improves due to Globalization. This is because manufacturers try to make products of high-quality. This is due to the pressure of intense competition. If the product is inferior, people can easily switch to another high-quality product.

To sum it up, Globalization is a very visible phenomenon currently. Most noteworthy, it is continuously increasing. Above all, it is a great blessing to trade. This is because it brings a lot of economic and social benefits to it.

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Advantages and Disadvantages of Globalization Essay

When discussing the drawbacks and benefits of globalization, essays tend to be on the longer side. The example below is a brief exploration of this complex subject. Learn more in this concise globalization pros and cons essay.

Introduction

Benefits and Disadvantages of Globalization

Reducing Negative Effects

In today’s world, globalization is a process that affects all aspects of people’s lives. It also has a crucial impact on businesses and governments as it provides opportunities for development while causing significant challenges. This paper discusses the advantages and disadvantages of globalization using evidence from academic sources. The report also suggests how governments and companies may implement to reduce the negative impact of the process.

Benefits and Drawbacks of Globalization

Globalization is a complex concept that can be defined by the process of interaction between organizations, businesses, and people on an international scale, which is driven by international trade. Some people may associate it with uniformity, while others can perceive it as the cause of diversification. The reason for such a difference in public opinion is that globalization has both advantages and disadvantages that should be analyzed.

The most significant positive aspects of globalization include global economic growth, the elimination of barriers between nations, and the establishment of competition between countries, which can potentially lead to a decrease in prices. Globalization supports free trade, creates jobs, and helps societies to become more tolerant towards each other. In addition, this process may increase the speed of financial and commercial operations, as well as reduce the isolation of poor populations (Burlacu, Gutu, & Matei, 2018; Amavilah, Asongu, & Andrés, 2017).

The disadvantages of globalization are that it causes the transfer of jobs from developed to lower-cost countries, a decrease in the national intellectual potential, the exploitation of labor, and a security deficit. Moreover, globalization leads to ecological deficiency (Ramsfield, Bentz, Faccoli, Jactel, & Brockerhoff, 2016). In addition, this process may result in multinational corporations influencing political decisions and offering unfair working conditions to their employees.

Firms and governments can work on eliminating the negative effects of globalization in the following ways. For example, countries should work on microeconomic policies, such as enhancing opportunities for education and career training and establishing less rigid labor markets. In addition, governments can build the necessary institutional infrastructure to initiate economic growth. To solve the problem of poor working conditions, it is vital to establish strict policies regarding minimum wages and the working environment for employees. A decrease in the national intellectual potential may be addressed by offering a broad range of career opportunities with competitive salaries, as well as educating future professionals on how their skills can solve problems on the local level.

Companies, in their turn, may invest in technologies that may lead to more flexible energy infrastructure, lower production costs, and decrease carbon emissions. They can also establish strong corporate cultures to support their workers and provide them with an opportunity to share their ideas and concerns. Such an approach may eliminate employees’ migration to foreign organizations and increase their loyalty to local organizations. It is vital for companies to develop policies aimed at reducing a negative impact on the environment as well by using less destructive manufacturing alternatives and educating their employees on ecology-related issues.

Globalization has a significant impact on companies, governments, and the population. It can be considered beneficial because it helps to eliminate barriers between nations, causes competition between countries, and initiates economic growth. At the same time, globalization may result in a decrease in the national intellectual potential, the exploitation of labor, and ecology deficiency. To address these problems, organizations and governments can develop policies to enhance the population’s education, improve working conditions, and reduce carbon emissions.

Amavilah, V., Asongu, S. A., & Andrés, A. R. (2017). Effects of globalization on peace and stability: Implications for governance and the knowledge economy of African countries. Technological Forecasting and Social Change , 122 (C), 91-103.

Burlacu, S., Gutu, C., & Matei, F. O. (2018). Globalization – Pros and cons. Calitatea , 19 (S1), 122-125.

Ramsfield, T. D., Bentz, B. J., Faccoli, M., Jactel, H., & Brockerhoff, E. G. (2016). Forest health in a changing world: Effects of globalization and climate change on forest insect and pathogen impacts. Forestry , 89 (3), 245-252.

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IvyPanda. (2023, October 29). Advantages and Disadvantages of Globalization Essay. https://ivypanda.com/essays/advantages-and-disadvantages-of-globalization/

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1. IvyPanda . "Advantages and Disadvantages of Globalization Essay." October 29, 2023. https://ivypanda.com/essays/advantages-and-disadvantages-of-globalization/.

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13.6 Globalization of Media

Learning objectives.

Identify three ways that technology has helped speed globalization.
Explain how media outlets employ globalization to their advantage.
Describe some advances that can be made in foreign markets.

The media industry is, in many ways, perfect for globalization, or the spread of global trade without regard for traditional political borders. As discussed above, the low marginal costs of media mean that reaching a wider market creates much larger profit margins for media companies. Because information is not a physical good, shipping costs are generally inconsequential. Finally, the global reach of media allows it to be relevant in many different countries.

However, some have argued that media is actually a partial cause of globalization, rather than just another globalized industry. Media is largely a cultural product , and the transfer of such a product is likely to have an influence on the recipient’s culture. Increasingly, technology has also been propelling globalization. Technology allows for quick communication, fast and coordinated transport, and efficient mass marketing, all of which have allowed globalization—especially globalized media—to take hold.

Globalized Culture, Globalized Markets

Much globalized media content comes from the West, particularly from the United States. Driven by advertising, U.S. culture and media have a strong consumerist bent (meaning that the ever-increasing consumption of goods is encouraged as an economic virtue), thereby possibly causing foreign cultures to increasingly develop consumerist ideals. Therefore, the globalization of media could not only provide content to a foreign country, but may also create demand for U.S. products. Some believe that this will “contribute to a one-way transmission of ideas and values that result in the displacement of indigenous cultures (Santos, 2001).”

Globalization as a world economic trend generally refers to the lowering of economic trade borders, but it has much to do with culture as well. Just as transfer of industry and technology often encourages outside influence through the influx of foreign money into the economy, the transfer of culture opens up these same markets. As globalization takes hold and a particular community becomes more like the United States economically, this community may also come to adopt and personalize U.S. cultural values. The outcome of this spread can be homogenization (the local culture becomes more like the culture of the United States) or heterogenization (aspects of U.S. culture come to exist alongside local culture, causing the culture to become more diverse), or even both, depending on the specific situation (Rantanen, 2005).

Making sense of this range of possibilities can be difficult, but it helps to realize that a mix of many different factors is involved. Because of cultural differences, globalization of media follows a model unlike that of the globalization of other products. On the most basic level, much of media is language and culture based and, as such, does not necessarily translate well to foreign countries. Thus, media globalization often occurs on a more structural level, following broader “ways of organizing and creating media (Mirza, 2009).” In this sense, a media company can have many different culturally specific brands and still maintain an economically globalized corporate structure.

Vertical Integration and Globalization

Because globalization has as much to do with the corporate structure of a media company as with the products that a media company produces, vertical integration in multinational media companies becomes a necessary aspect of studying globalized media. Many large media companies practice vertical integration: Newspaper chains take care of their own reporting, printing, and distribution; television companies control their own production and broadcasting; and even small film studios often have parent companies that handle international distribution.

A media company often benefits greatly from vertical integration and globalization. Because of the proliferation of U.S. culture abroad, media outlets are able to use many of the same distribution structures with few changes. Because media rely on the speedy ability to react to current events and trends, a vertically integrated company can do all of this in a globalized rather than a localized marketplace; different branches of the company are readily able to handle different markets. Further, production values for single-country distribution are basically the same as those for multiple countries, so vertical integration allows, for example, a single film studio to make higher-budget movies than it may otherwise be able to produce without a distribution company that has as a global reach.

Foreign Markets and Titanic

Figure 13.5

The movie Titanic , which became the highest-grossing movie of all time, made twice as much internationally as it did domestically.

Scott Smith – Best In Film: American Film Institute Showcase – CC BY-NC-ND 2.0.

Worth considering is the reciprocal influence of foreign culture on American culture. Certainly, American culture is increasingly exported around the world thanks to globalization, and many U.S. media outlets count strongly on their ability to sell their product in foreign markets. But what Americans consider their own culture has in fact been tailored to the tastes not only of U.S. citizens but also to those of worldwide audiences. The profit potential of foreign markets is enormous: If a movie does well abroad, for example, it might make up for a weak stateside showing, and may even drive interest in the movie in the United States.

One prime example of this phenomenon of global culture and marketing is James Cameron’s 1997 film Titanic . One of the most expensive movies ever produced up to that point, with an official budget of around $200 million, Titanic was not anticipated to perform particularly well at the U.S. box office. Rather, predictions of foreign box-office receipts allowed the movie to be made. Of the total box-office receipts of Titanic , only about one-third came from the domestic market. Although Titanic became the highest-grossing film up to that point, it grossed just $140 million more domestically than Star Wars did 20 years earlier (Box Office Mojo). The difference was in the foreign market. While Star Wars made about the same amount—$300 million—in both the domestic and foreign markets, Titanic grossed $1.2 billion in foreign box-office receipts. In all, the movie came close to hitting the $2 billion mark, and now sits in the No. 2 position behind Cameron’s 2009 blockbuster, Avatar .

One reason that U.S. studios can make these kinds of arrangements is their well-developed ties with the worldwide movie industry. Hollywood studios have agreements with theaters all over the world to show their films. By contrast, the foreign market for French films is not nearly as established, as the industry tends to be partially subsidized by the French government. Theaters showing Hollywood studio films in France funnel portions of their box-office receipts to fund French films. However, Hollywood has lobbied the World Trade Organization—a largely pro-globalization group that pushes for fewer market restrictions—to rule that this French subsidy is an unfair restriction on trade (Terrill, 1999).

In many ways, globalization presents legitimate concerns about the endangerment of indigenous culture. Yet simple concerns over the transfer of culture are not the only or even the biggest worries caused by the spread of American culture and values.

Key Takeaways

Technology allows for quick communication, transport, and mass marketing, greatly contributing to a globalized marketplace.
Media economies of scale achieve much larger profit margins by using digital technology to sell information instantly over a global market.
Foreign markets offer excellent profit potential as they contribute to media companies’ economies of scale. The addition of new audiences and consumer markets may help a company build a global following in the long run.

Think of a U.S. product that is available throughout the world, such as an athletic brand like Nike or a food product like Pepsi or Coca-Cola. Now go online to the different country-specific branches of the company’s web site.

What differences are there?
How might the company be attempting to tailor its globalized product to a specific culture?
What advances into the foreign market does this use of the Internet allow the company to make?
What advantages does this globalization of its products give the company?
In what other ways has technology helped speed this globalization?

Box Office Mojo, “All Time Domestic Box Office Results,” http://boxofficemojo.com/alltime/domestic.htm .

Mirza, Jan. “Globalization of Media: Key Issues and Dimensions,” European Journal of Scientific Research 29, no. 1 (2009): 66–75.

Rantanen, Terhi. The Media and Globalization (Thousand Oaks, CA: Sage, 2005).

Santos, Josefina M. C. “Globalisation and Tradition: Paradoxes in Philippine Television and Culture,” Media Development , no. 3 (2001): 43–48.

Terrill, Roman. “Globalization in the 1990s,” University of Iowa Center for International Finance and Development , 1999, http://www.uiowa.edu/ifdebook/ebook2/contents/part3-I.shtml#B .

Understanding Media and Culture Copyright © 2016 by University of Minnesota is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License , except where otherwise noted.

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✍️Essay on Globalisation: Samples in 100, 150 and 200 Words

Updated on
Oct 25, 2023

Globalisation means the combination of economies and societies with the help of information, ideas, technology, finance, goods, services, and people. It is a process where multinational companies work on their international standing and conduct operations internationally or overseas. Over the years, Globalisation has had a profound impact on various aspects of society. Today we will be discussing what globalisation is and how it came into existence with the essay on globalisation listed below.

Table of Contents

1 How Globalisation Came Into Existence?
2 Essay on Globalisation in 100 Words
3 Essay on Globalisation in 150 Words
4 Essay on Globalisation in 200 Words

How Globalisation Came Into Existence?

For all those unaware, the concepts of globalisation first emerged in the 20th century. Here are some of the key events which led to the development of globalisation in today’s digital world.

The ancient Silk Route as well as the maritime routes led to the exchange of goods, ideas and culture in several countries. Although these were just trade routes, but later became important centres for cultural exchange.
Other than this, the European colonial expansion which took place from the 15th to the 20th century led to the setting up of global markets where both knowledge and people were transferred to several developing countries.
The evolution and exchange of mass media, cinema and the internet further led to the widespread dissemination of cultures and ideas.

Also Read: Essay on the Importance of the English Language for Students

Essay on Globalisation in 100 Words

Globalization, the interconnectedness of nations through trade, technology, and cultural exchange, has reshaped the world. It has enabled the free flow of goods and information, fostering economic growth and cultural diversity. However, it also raises challenges such as income inequality and cultural homogenization.

In a globalized world, businesses expand internationally, but local industries can suffer. Moreover, while globalization promotes shared knowledge, it can erode local traditions. Striking a balance between the benefits and drawbacks of globalization is essential to ensure a more equitable and culturally diverse global community, where economies thrive without leaving anyone behind.

Also Read: Essay on Save Environment: Samples in 100, 200, 300 Words

Essay on Globalisation in 150 Words

Globalization is the process of increasing interconnectedness and interdependence among countries, economies, and cultures. It has transformed the world in various ways.

Economically, globalization has facilitated the flow of goods, services, and capital across borders. This has boosted economic growth and reduced poverty in many developing nations. However, it has also led to income inequality and job displacement in some regions.

Culturally, globalization has resulted in the spread of ideas, values, and cultural products worldwide. While this fosters cultural exchange and diversity, it also raises concerns about cultural homogenization.

Technologically, globalization has been driven by advances in communication and transportation. The internet and smartphones have connected people across the globe, allowing for rapid information dissemination and collaboration.

In conclusion, globalization is a complex phenomenon with both benefits and challenges. It has reshaped the world, bringing people closer together, but also highlighting the need for responsible governance and policies to address its downsides.

Also Read: Essay on Unity in Diversity in 100 to 200 Words

Essay on Globalisation in 200 Words

Globalization, a multifaceted phenomenon, has reshaped the world over the past few decades. It involves the interconnectedness of economies, cultures, and societies across the globe. In this essay, we will briefly discuss its key aspects and impacts.

Economically, globalization has led to increased international trade and investment. It has allowed companies to expand operations globally, leading to economic growth in many countries. However, it has also resulted in income inequality and job displacement in some regions.

Culturally, globalization has facilitated the exchange of ideas, values, and traditions. This has led to a more diverse and interconnected world where cultures blend, but it can also challenge local traditions and languages.

Socially, globalization has improved access to information and technology. It has connected people across borders, enabling global activism and awareness of worldwide issues. Nonetheless, it has also created challenges like cybercrime and privacy concerns.

In conclusion, globalization is a double-edged sword. It offers economic opportunities, cultural exchange, and global connectivity, but it also brings about disparities, cultural tensions, and new global challenges. To navigate this complex landscape, the world must strive for responsible globalization that balances the interests of all stakeholders and promotes inclusivity and sustainability.

The movement of goods, technologies, information, and jobs between countries is referred to as globalisation.

Globalization as a phenomenon began with the earliest human migratory routes, or with Genghis Khan’s invasions, or travel across the Silk Road.

Globalisation allows wealthy nations to access cheaper labour and resources, while also providing opportunity for developing and underdeveloped nations with the jobs and investment capital they require.

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Malvika Chawla

Malvika is a content writer cum news freak who comes with a strong background in Journalism and has worked with renowned news websites such as News 9 and The Financial Express to name a few. When not writing, she can be found bringing life to the canvasses by painting on them.

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Roger Corman: a career in pictures

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Best known for his low-budget Edgar Allan Poe adaptations, Corman also produced over 400 films and helped kickstart the careers of Jack Nicholson, Nicholas Roeg, Peter Fonda, James Cameron and Martin Scorsese

News: Corman dies aged 98
Peter Bradshaw’s appreciation
Roger Corman obituary

Greg Whitmore

Sun 12 May 2024 08.59 BST Last modified on Sun 12 May 2024 22.07 BST

Photograph: Hulton Archive/Getty Images

Day The World Ended, 1955

Photograph: Alamy

Roger Corman's 1955 movie The Day the World Ended

The Undead, 1957

Photograph: The Kobal Collection

A poster for Roger Corman's 1957 film The Undead

Not Of This Earth and Attack Of The Crab Monsters, both 1957

Composite: Movie Poster Image Art/ Getty Images

Details from posters for the 1957 Roger Corman movies Not Of This Earth and Attack Of The Crab Monsters

Attack of the Crab Monsters, 1957

A still from Roger Corman's 1957 movie Attack of the Crab Monsters

Teenage Doll, 1957

Photograph: Everett/REX Shutterstock

A poster for Roger Corman's 1957 film Teenage Doll

The Wasp Woman, 1959

Photograph: Moviestore/REX Shutterstock

A poster for Roger Corman's 1959 movie The Wasp Woman

The Fall of the House of Usher, 1960

The Little Shop of Horrors, 1960

A poster for Roger Corman's 1960 movie The Little Shop of Horrors

The Pit and the Pendulum, 1961

Roger Corman and Vincent Price on the set of The Pit and the Pendulum in 1961

X: The Man with the X-Ray Eyes, 1963

Photograph: Public Domain

Tomb of Ligeia, 1964

A poster for Roger Corman's 1964 movie Tomb of Ligeia

The Masque of the Red Death, 1964

Composite: BFI

Roger Corman's 1964 movie The Masque of the Red Death

The Wild Angels, 1966

Roger Corman and Peter Bogdanovich directing Peter Fonda in The Wild Angels in 1966

Photograph: Ronald Grant Archive

Roger Corman chats with Nancy Sinatra on set of The Wild Angels in 1966

The St. Valentine’s Day Massacre, 1967

Composite: REX Shutterstock/Alamy

Roger Corman's 1967 movie St Valentine's Day Massacre

The Trip, 1967

Photograph: Movie Poster Image Art/Getty Images

A poster for Roger Corman’s 1967 movie The Trip

Bloody Mama, 1970

Composite: REX/Ronald Grant Archive

Shelley Winters in Roger Corman’s 1970 movie Blood Mama

Photograph: Getty Images

Roger Corman and Family at Little Shop of Horrors in 1982

Frankenstein Unbound, 1990

Composite: REX Shutterstock

Roger Corman filming Frankenstein Unbound in 1990

Photograph: Michael Yada/Getty Images

Roger Corman accepts an honorary Oscar in 2009.

Photograph: Victoria Will/Invision/AP

Roger Corman at the 2013 Sundance Film Festival

Roger Corman
Horror films
Science fiction and fantasy films
Edgar Allan Poe

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