Read e-book online A World Beyond Difference: Cultural Identity in the Age of PDF
By Ronald Niezen
A global past Difference unpacks the globalization literature and provides a helpful critique: one who is forthright, but balanced, and attracts at the neighborhood paintings of ethnographers to counter relativist and globalist discourses.
- Presents a full of life conceptual and ancient map of the way we expect concerning the rising socio-political global, and exceptionally how we predict politically approximately human cultural differences
- Interprets, criticizes, and frames responses to global culture
- Draws from the paintings of contemporary significant social theorists, evaluating them to classical social theorists in an instructive manner
- Grounds critique of idea in years of ethnographic research
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Additional resources for A World Beyond Difference: Cultural Identity in the Age of Globalization
A corollary of de-localization, therefore, is reaction against it, manifested in efforts to rediscover and reestablish lost cultures, to “relocalize” identities in a supposedly original, pure form. Globalization entails not only diasporas and combinations, but an opposite tendency toward the erection of cultural boundaries, to the reclamation and protection of distinct territories and ways of life, sometimes underpinned by distinct rights. A particularly insidious way that people are shaped by distant social forces is through the ideas and strategies they resort to in efforts to protect themselves from external, alien social forces.
8 And if there is no such thing as an original, pure culture, then there cannot be a process of hybridization that is uncomplicated by centuries or millennia of cultural exchange, penetration, and flux. Another approach to hybridity, in my view a more realistic one, emphasizes the discontents of marginalization and the ambiguities of acculturation. Shorn of familiar anchorages, the experience of border life is uncomfortable, resulting in only partial forms of identification, producing ambiguous relationships with space and time in which, as Homi Bhabha writes, “there is a sense of disorientation, a disturbance of direction, in the ‘beyond’: an exploratory restless movement .
His remarks on India and the Asiatic Mode of Production have spawned an entire corpus of secondary literature, including the observation by Edward Said that, despite his fellow feeling for the poor of Asia, Marx somehow succumbed to the Orientalist fantasy of European colonial mastery. ”43 There is no need, however, to connect Marx to the prejudices of nineteenth-century Orientalist scholarship to explain his juxtaposition of human sympathy with such a blatant disregard for India’s sovereignty; it is enough to consider his utopian vision, his cataclysmic optimism, his understanding of the conditions necessary for the oncein-world-history end of exploitation and conditions of misery.