Globalization - The Theory of Hybrid Entity - Assignment Example

Question No. 1 Globalization has associated the cultural and traditional perspective of the global society. The pluralism and diversity are the features of the globalized society; the society has distinct outlook and practices yet the commonality of objectives and ambitions is responsible for their coalition. The economic, social, political and traditional affiliation of distinct human society is the outcome of globalization. The technological evolution has introduced major changes in the dynamics of human society, and in today's world the human society has achieved homogeneity of opinion, and share identical approach of different issues. Victor Turner evolved an idea of liminality, this idea was correlation between the "vexed, non-dualistic and shifting nature of identity". Bhabha confirmed that Liminality is regarded as influence of cosmic eddies on the routine affairs of human society, and therefore "the notion of culture is not defined holistically but as enunciation". The concept proposed by Victor Turner was based upon the traditional rituals and rites of Central African community; these rituals were based upon firm and historic belief of "transitions between states" (Song, 2005, pp. 12). The observations marked by Turner included that the society is victim of alienation and the wave of confusion, misinterpretation, ambiguity; and the African rituals focused upon the pre-eminence and dominance of these factors. Homi Bhabha seconded the concept of liminality proposed by Victor, and has regarded it as "disembodied and protean form of signification; and consequences of postcolonial condition" (Song, 2005, pp. 15). (source) The theory of Hybrid Entity is applicable on the individual who has experienced pluralistic society i.e. survived in society where two distinct cultures, traditions or religions were practiced. Considering example of child whose parents belonged to spate and distinct cultures and religion, the exposure of two different and in some cases opposite practices will eventually place the child in the state of confusion. It has been failure of human society that it has failed to achieve consensus among its practices and belief, and it has been the ego and ignorance on the part of our society that we did not focused upon the identical aspects and opinions which could have bridged our differences; rather focus was towards the exploitation of the differences. Referring back to the mental state of child, there are two distinct beliefs going around in his mind; and it is difficult for the same child to understand and identify the correct set of practices and beliefs. (source)Friedman in his book the Cultural Identity and Global Process (1994) investigated that such state of confusion and indecisiveness has developed reluctance in the child, and the child remains confused about what he should adopt and what should be refused. It is the failure of human society to extract the goods from distinct cultures, traditions and religions, and present a set of appropriate codes which shall be offered to the residents of pluralistic and diversified society to avoid internal conflicts and personal confusions. Under this condition, the media has played a proactive role to mediate between the opposite groups, and align their interests and interpretation. Such attempt might be successful in the removal of the state of desolation and confusion among the dwellers of our society (Friedman, 1994). The networking through internet has been instrumental to encourage the youth to intermingle, which in actual has resulted in the introduction of several cultural products. The migrants have came to know about the culture better after arrival at their new places; the human society is on the brink of achieving cultural maturity under which every person has developed appropriate understanding and likeliness towards their culture and tradition. The cultural aspect has been further diversified and inclined towards economic progression of the community, the local Chinese items which were limited to Asian region are now available in North American and European market, thus Chinese have been able to generate business opportunities through globalization, and at have able to retain their culture identity. The globalization has been source of gain for the world from economic, scientific and medical perspective, and has emerged as challenge from social, cultural and religious aspects. In our world where there are more than 200countries, the number of societies on the grounds of culture and traditions are in thousands. We have political forum of United Nations to reconcile among the 200countries, but there is not yet a single forum for discussion and resolution of the cultural, traditional and religious conflicts of the thousands of communities. The wave of globalization and migration has intensified cultural conflicts, and these conflicts are responsible for psychological defeats of the human on social front. The state of confusion and fear has left the society in fear and isolation; the threats from humans are not the political terrorists or aliens, rather it is the people living in their surroundings. (source) Benzi (2006) (indirect citation - citation) has researched that the human society has experienced alienation, specific societies live as closed community, and the globalization has failed in specific regions of developed and developing country. The ethnic, communal, religious, racial and sectarian differences have intensified after the launch of globalization. Prior to globalization, the humans were living in comfort because of their ignorance towards other society. After technological advent, the globalization exposed the existence and differences among the societies, and this created a quest among the humans to seek truth. The struggle for truth eventually ended up in state of confusion and despair for the seekers, and challenge for extremists who threatened not to open Pandora box which could potentially expel the existence of many communities. Rheingold explained that virtual communities lack geographical bond, and therefore the produced communities "do not need geographic closeness" (Rheingold, 1993, pp. 27). The virtual communities have developed strong networking and through this the communities have established "bonding and created emotional ties" (Rheingold, 1993, pp. 34). Rheingold observed that Chinese diasporic society has sense of isolation, and therefore such society is more emotional and motivated towards its culture. Through networking, the person has posted the pictures and videos about family and friends, and this has created special zeal and fascination, and therefore special cause of cultural adherence (Rheingold, 1993, pp. 39). (this is indirect citation - page number if you can remember, or is it indirectly citation, please provide) Wellman described the link between face to face interaction and online interaction is proportional, therefore the people who have enjoyed identical culture will develop online affiliation due to diaspora or cultural isolation. The pattern of online interaction and forums is identical to the set of real-time interactions; the virtual communities have been developed on different topic related to food, music, education, entertainment, healthcare etc. Wellman surveyed and confirmed that young population has used computer technology for interaction with friends - to make conversation more interesting and fascinating, however the old population prefer interaction through telephones - because for this age group voice and tone are more significant. The human society has converged through internet, and this mode has developed virtual communities for the people who seek assistance and support. According to Wellman, the society has been able to improve its life style, and has been able to achieve global opportunities through this virtual group, where people support and assist each other (Wellman, 2000, pp. 36). Page number if you can remember, or indirect citation? please provide who said that. The definition of identity has changed and improved; as per the revised definition the identity does not imply the nationality of the society, rather it is the reflection of their perspective and exposure to worldly development ad technological. In today’s world, the community is inspired by technological evolution, and therefore the commonality of objectives and interests, and association is based upon technical identity of the community and society (Castells, 1989, pp. 08).page number? Castells has confirmed that social fragmentation is a reality, and cultural identity shall be taken as challenge towards fragmentation. Castells has agreed upon the influence of the cultural groups in the age of globalization, and predicted the restructuring of the cultural networks in this period. The age of globalization is responsible for the "diffusion of networking logic, morphology of societies" which can influence the cultural and political environment. Castells has cautioned about the misinterpretation of socio-cultural setup, and warranted that integration of the Asian traditions with American culture is dynamic; "evaporation of social meanings from place and society" is a threat (Castells, 1989, pp. 10). Page number? Question No. 2 The globalization has offered Chinese and other communities to stay in tune with their cultural and traditional programs. With specific reference to Chinese migrants who have been living in diaspora, and are well established in North America, Europe and Australia have access to their cultural programs and products. This access has been possible through technological evolution of internet, satellite transmission and cable television. The Chinese communities have already mobilized their resources, and today in North America, Europe or Australia there are several media, cultural product outlets to facilitate the Chinese population. The discussed observations are true for migrants from India, Pakistan and South East Asian countries. The Chinese community have been able to establish their independent identity in their country of immigration only because the Chinese have retained their cultural and traditional values, alongside with their influence in the western society. The concept of hybrid identity holds true for the Chinese community which has adhered to their Chinese cultural products and items, and have in parallel adopted the Western culture to possible extent. It is known fact that in the process of globalization and migration, the Chinese society has experienced identical and distinct practices; the cultural and social differences are marginal. The Chinese have been able to survive well in their new country but still share profound interest and affection towards Chinese products. The Chinese are dedicated towards their cultural, traditional and religious practices and Chinese society have developed their virtual communities at different forums and still participate in Chinese related issues, news. The alienation from the local culture is visible, and the profound interest towards Chinese culture has superseded the gaps and complains. In North America, the Chinese have attempted to involve in the American culture, but still have not adhere to American culture and tradition because of deep association with the Chinese practices. This is classic example of hybrid identity, where the Chinese Americans have settled in North America but have kept their association with Chinese products. During an interview with group of students, it was confirmed that Chinese migrants in particular the youth are engaged in several virtual communities to discuss and promote their culture and tradition. It is difficult to say that the Chinese migrants are under no influence of American culture, rather the influence of American culture exists but to certain extent (Kraidy, 2002). The cultural study has confirmed the existence of two cultural groups i.e. a group "having intrinsic and essential content to any identity", and another set of group which "is relational and incomplete" (Emily, 2008, pp. 12). Harvey suggested that the cultural identity can be studies and projected through "Difference, Fragmentation, Hybridity and Diaspora” (Emily, 2008, pp. 17), and among these hybridity is regarded as appropriate concept for researching cultural identity. (citation)In his book, The Location of Culture (1994), Homi Bhabha has referred to the discussed phenomenon of liminal moment, and development of third space; this is a space which develops after interaction of two distinct cultures. The exposure of two distinct cultures often lead to rift within society, and eventually the state of confusion and unrest leads to position where vacuum exists either for third party of intervene and resolve the differences, or further intensify the debate of cultural disparity. Bhabha has researched and identified elements of psychic processes which can possibly cause cultural misinterpretation and state of confused identity. Bhabha has regarded hybridity as "interpretive mode to deal with the juxtapositions of space, and combination of time lag out of which is constructed a sense of bring that constantly oscillates between the axioms of foreign and familiar" (Bhaba, 1994, pp. 29). Bhabha has been firm believer that people adhere to their cultures, and therefore the fusion of culture is difficult if not impossible. The world has globalized, but even after globalization the pluralism exists, the human society is more diversified and pluralistic than before. It globalization has brought us closer, and then it is also responsible for the diversification of human society. The society will adhere to its independent cultural identity, and therefore concept will pluralism is impartial. The Chinese migrants have hybrid identity, the Chinese community has the zeal and dedication to offer professional services to their second home country, but the same Chinese will adhere to its primary traditional and cultural products. The music, food, wardrobe, architecture and art of China dwell in the mind and heart of Chinese migrants. The state of confusion and despair exist among Chinese migrants, but this has been effectively resolved and settled through launch of communities. In New York, China Town is itself reflection of Chinese society and the similar models exists in Chicago, Toronto and London. Media has played constitutive role, and has attempted to highlight cultural sects in their presentations. It is been the projection of cultural identity by the media which has motivated the viewers towards the distinct outlook. Media has projected through its documentaries, articles and series; the fact that the cultural gaps between the communities are wide, and based upon the reflection of differences the society has adhered to its principle values. The political quest by the minorities also adds to the struggle for the cultural identity, Bhabha believes that "community formation represents a complex ongoing negotiation that seeks to authorize cultural hybridity and equal rights" (Appadurai, 1993, pp. 45).page number? Appadurai has floated the concept of moving images, as per which the media is responsible for the generation of "diasporic public sphere" - explained as relation between the media and development of cultural agency, where media is responsible for encouraging a forum which strives for cultural sanctity and identity (Appadurai, 1993, pp. 49). Page number?Naficy has seconded the approach of Appadurai, and has confirmed that media is responsible for creating a gap which is filled by the communities to ensure "concreteness in their representation" (Naficy, 1993, pp. 17). The empowerment of agency is proportional to the extent and success of campaign launched by media - the power of culture is adequate enough to encourage the displacement and propagation of culture through media. The hybridity of culture can be responsible for the outcome of two fused cultures which has unfortunately missed its primary identity. There is a possibility that under hybrid identity, the core elements of fused cultures have been ignored, and therefore such fusion will never provide true outlook of cultural and traditional aspect. The pluralism society has challenge which is to protect its core values, and ensure that no value should go under any hybrid process because if it does than the outcome can be very different from what the input was. The compromise upon the core values often result in the state of confusion and ambiguity as described by Bhabha (Kraidy, 2002). Chinese have been able to developed strong virtual networks, and have developed different networking websites like sohu.com and sina.com. The strength of Chinese networking can be realised from the fact that Chinese students studying in North America have strong inclination to return back to their country, to participate and enjoy their culture and practices. At parallel the same Chinese population settled in North America are inspired by Western culture, and have attempted to adapt to Western culture. This is itself a unique case of Hybrid Identity, where the individual is willing to personify as Westerner but at the same want to adhere to its Chinese identity. The origin of such Chinese networks have traced to Chinese entrepreneurs; the Chinese media networks have undertaken significant measures to expose the Chinese with their culture, and have especially attempted to inform the expatriates about the festivals and developments in China. Song has explained that diasporic Chinese media networks have played instrumental role, and have attempted to promote and explore the Chinese products. The era of globalization is influence of people who has participated and contributed in huge flux. It is important to realise that people are so deeply connected that there prevails "sense of rootlessness" among the members of society (Appadurai, 1993, pp.56). Page number?Chinese community consider BBS as their homeland because it resembles China, and is true reflection of Chinese culture and tradition. Emily has discussed the aspect that Globalization is at its record peak, and huge influx of migrants has gained opportunities and fortune through this technological venture. The globalization is the possible extent of high modernity which has exposed distinct societies. The Chinese have been able the beneficiary of this technological venture from economic and political front, but has also inspired their cultural and social attachments through this venture. The network of virtual communities is very strong with specific reference to Chinese groups, and many Chinese communicate through such forums. In United States, Chinese community has developed Chinese Ethnic Internet, which has been popular forum for the Chinese students and scholars. The important value of Chinese culture is hard work and guidance, these two elements are responsible for the creation of virtual communities where Chinese have attempted to come closer, and promote their tradition and culture (Shi, 2005, pp. 12). As per Giddens, the concept of discontinuity, fragmentation and dislocation exists among migrants, and it is the presence of symbolic structures and locations which provide Chinese with an opportunity to understand and experience their culture. The segregation of society has brought dilution in the cultural understanding which is evident among Chinese diasporic community. Giddens discussed the time-space distanciation, and explained "modernity as a ruthless break with any or all preceding conditions", which has been "characterized by a never-ending process of internal ruptures and fragmentations within itself" (Giddens, 1990, pp. 65). The creation of society is independent of power centre, rather very single law and norm is responsible for distinct perspective among which among which eventually forms communities and groups. Giddens has termed the current state of society as state of high modernity under which the society has compromised upon its cultural values due to geographical and social territories. The concept proposed by Giddens is identical to the approach of Tomlinson who has related loss of natural relation of culture with physical conditions. References 1. Song, M. 2005. The Potentials of Using Sense-Making Methodology to Study Cultural Identity as Hybrid. International Communication Association, New York City. 2. Kraidy, M. M. 2002. Hybridity in cultural globalization. Communication Theory, Vol. 12 (3). 3. Emily S. Lee. 2008. A Phenomenology for Homi Bhabha’s Postcolonial Metropolitan Subject. The Southern Journal of Philosophy. Vol. XLVI. 4. Shi, Yu. 2005. Identity Construction of the Chinese Diaspora, Ethnic Media Use, Community Formation, and the Possibility of Social Activism. Continuum, Vol. 19:1. 5. Benzi Zhang. 2006. Of Non-limited Locality/Identity: Chinese Diaspora Poetry in America. Journal of American Studies Vol. 40. 6. Friedman, J. 1994. Cultural Identity & Global Process. Sage Publications, London. 7. Giddens, A. 1990. The Consequences of Modernity. Polity Press, Cambridge. 8. Bhabha, Homi. 1994. The Location of Culture. London and New York: Routledge Publication. 9. Rheingold, H. 1993. The Virtual Community: Homesteading on the Electronic Frontier. Reading: Addison-Wesley. 10. Koku, E., N. Nazer and B. Wellman. 2000. Netting Scholars: Online and Offline. American Behavioral Scientist Vol. 43(10). pp. 1752–74. 11. Castells, Manuel. 1989. The Informational City: Information Technology, Economic Restructuring, and the Urban-Regional Process. Blackwell Publication. 12. Appadurai, A. 1993. Patriotism and its futures. Public Culture Publication. 13. Harvey, D. 1980. The Condition of Post-modernity. Oxford University Press. 14. Naficy, H. 1993. The Making of Exile Cultures: Iranian Television in Los Angeles. University of Minnesota Press. Read More