How Globalization Affects Ethnic or National Identity - Literature review Example

How Globalisation Affect Ethnic or National Identity Student’s Name: Course Code: Lecture’s Name: Date of Submission: How Globalisation Affect Ethnic or National Identity Introduction Across the globe, ethnic groups have their own unique identity that distinguishes them from the other. The critical aspect in ethnic and national identity is the cultural differences in terms of shared values, beliefs such as folklore, kinship and social system. It is appreciated that no cultural belief and practices have remained static as compared to its past status. As such, cultural systems and belief are dynamic. This brings to the limelight the fact that as much as cultural, cultural beliefs and values are distinct and unique in their own right, they are subject to internal and external pressure, thereby necessitating change and thus, gradual or rapid evolution (Wang, 2007, p.84). One aspect that has aided change in ethnic and national identity is globalisation. This is anchored on the fact it necessitates interaction of distinct individuals from different ethnicity with a diverse cultural background and thus being able to drive cultural change (Tomlinson, 2003, p.269-270). In regard to such realisation, the purpose of the paper is to outline how globalisation affects ethnic or national identity. Within this discourse the construct ‘ethnic’ and or ‘national’ identity and how it is affected by globalisation is contextualised into two perspectives. The first perspective is the effect of globalisation by creating or inculcating new practices, beliefs, values and knowledge that were not initially part of a given ethnic group. In this regard, the paper examines how globalisation impacts or changes cultural system, practices and process of ethic group over time (cultural reproduction). Secondly, the paper takes the impact perspective of how globalisation has lead to the creation of homogeneous practices across diverse ethnic groups that used to be distinct. Within this domain, the discussion in regarded to globalisation is anchored on effect of issues such as modernisation anchored imperialism. Ethnic and National Distinctness in Identity Ethnic group distinctness is a social construct that emerges as a result of having human community that believes that they share common ancestry, common past, folklores and to an extent common language. Phinney & Ong (2007, p.271-274) notes that ancestral narrative is integral in delimiting various ethnic communities as it forms point of reference in terms of kinship. This ancestral discourse is the one that dictates to individual members of the required social organisation as per the earlier cultural practices, beliefs, values and norms. The epitome of ethnic distinctness and purity in identity is exemplified by indigenous communities and their application of indigenous knowledge, practices and beliefs (de Chiapas, 2010). The realisation is that different ethnic groups have varying identity defined by their cultural practices, system and beliefs (Chavez & Guido‐DiBrito, 1999, p.40-41). Culture refers to shared beliefs, values and morals by a given social grouping. Apart from these, such cultural distinctness is displayed through various cultural artefacts, language, beliefs and practices such as initiation and so on. In another perspective, culture can be seen as a learned and shared system of beliefs that are transferred from one generation to another through socialisation processes and her agents such as family and religion (Sperber & Claidière, 2008, p.284-286). It is this unique ascription by an individual through socialisation that gives rise to ethnic differences & distinctness and thus the identity (heterogeneity) or lack of it therefore (homogeneity). Effect of Globalisation on Ethnic and National Identities Presently few indigenous population groups exist and the existing ones are equally fast fading owing to externalities and pressures such as globalisation (de Chiapas, 2010). In this context the argument is anchored on those that still adhere to distinct cultural practices and indigenous knowledge for their existence. Even though most ethnic communities still cling to common folklore, kinship and ancestry, in the present context, it is evident that universalism, cultural accommodation and reproduction is taking effect with homogenous cultural practices, beliefs, norms taking root across ethnic groups (Hall, Grindstaff & Lo, 2010, p.141). For instance, through modernism and postmodernism, most ethnic groups have adopted new identities premised on western knowledge (Featherstone, 1995, p.52). Kellner (2002, p.286) indicates that globalisation is deconstructed in different perspectives. However, he sees it as ‘capitalist market, sets of social relations and flows of communities, capital, technology, ideas, forms of culture and people across national boundaries via a global networked society’ (p.287). Featherstone (1995, p.62) opines that the role of globalisation in diminishing ethnic identity lies on construct such as media and cultural imperialism that argues that unique cultural practices are re-constructed through advertising, consumer goods and media programmes originating from the west. For instance, Kincheloe (1997, p.253) found out that media can be utilised in invading private spheres, national identity and desires by. As such national identification and consciousness are modified to what they used not to be (Hannerz, 1992, p.66). The underpinning premise of how globalisation affect ethnic or global identity lies on the rationale that globalisation through platform such as improved transport and communication offers a leeway that two distinct cultural groups can interact and engage in cultural exchange with one having a bearing over the other. Two distinct ethnic group are only able to interact as a result of the communication and transport system across the globe as they enhance physical and virtual contact thereby necessitating exchange of ideas where societies or individuals are able to influence or be influenced by adopting, modifying or dropping cultural values, morals and other traditions that have dominated their social system in past years resulting into cultural homogenisation (Pieterse, 1994, p.192). As such, new ‘third culture’ is created that transcend beyond the geographic limits in terms of bodies of knowledge, conventions and lifestyles (Featherstone, 1995, p.60). First, globalisation impact on ethnic identity since it necessitates physical contact and exchange of idea/ knowledge through diffusion that makes certain cultural aspects of a society obsolete/ outdate or out of context (Robinson, 2009, p.1). The core of the argument is anchored on how certain group of individuals subscribing to a given social system adopts new ideas and practices (Sahin, 2006, p.14). This is necessitated by numerous factors such as modernism. Social exchange through inter marriages, religious domain, relations and ties countries have for instance with trading partners and colonial masters, adoption of best practices through policies and legislation and the role of international global events and international tourism in impacting on cultural identity (Wang, 2007). For instance, in the desire to modernise, most ethnic groupings across the world have reneged on their cultural practices and indigenous knowledge for the western lifestyle thereby interfering with local practices and beliefs leading to inculcation of new culture and perhaps homogeneous systems (Stone-Mediatore, 2002, p.126). This is evident through new practices such as consumerism and adoption of America and Eurocentric culture (western culture) that has hegemony tendencies on other cultures. For example, American lifestyle of fast-food and urban hip hop has taken root in most generation Y irrespective of their ethnic identities (Burton, 2009, p.8). For instance, American fast food industry dominates and dots across the globe through brands such as KFC, McDonald and Subway. This is mostly done through a franchise arrangement thus, transferring the technology from America to the local and hence change in eating habits that defines ethnic identity (Burton, 2009, p.13). Apart from modernism and post modernism experience, cultural contact derived from interaction between locals and tourist can have a massive impact on ethnic identity of the locals. A case example is Caribbean region experience. This can be dissected through the ‘glocalisation’ concept. This refers to the adoption of global practices into the local perspective (Burton, 2009, p.8). Another case example is the experience of Locals in Malindi a coastal town in Kenya, where there is a huge presence of Italian population and tourist. Within this locality, Swahili culture dominates the social system. Such culture calls for a reserved non revealing dressing and so on. However, in this town, locals have adopted Italian lifestyle and are able to communicate fluently in the Italian language and not in English despite the later being the official instruction language (Wamwara-Mbugua & Cornwell, 2008, p.101). The second aspect that is significant in creating cultural homogeneity and thus changed cultural identity is the commercial standardisation by multinational corporations. Take a case example of apparel & fashion industry. Dressing used to be one of the unique features that distinguishes an ethnic group or creates a distinct national identity. For instance, Scots had been known for their kilt skirts; Maasai tribe of Kenya and Tanzania have been known for their red shuka and Indian females for sari. However, presently there are domineering brands that transcends these ‘localised’ dressing fashions and is depicted across ethnic divides thus curtailing the role of dressing as means to ethnic of national identity. For instance, Baker (2003) indicates that fashion position of jeans has expanded phenomenally across the universe allowing it shed the tag of a simple wearing for mine work to a personal fashion statement that is an indication on wearer’s social status, occupation and class. Indeed, such aspirations is contextualised Levi Strauss & Co (2014) who opines that ‘they epitomises classic American style and effortless cool. Since the invention and patent of riveted clothing in 1873, Levis® have become the most recognisable and imitated clothing in the world – capturing the imagination and loyalty of people for generations’. As such, Jeans as a brand has transformed individual lifestyles therefore necessitating massive change in ethnic dressing culture as it is presented in numerous styles of design such as skinny jeans, pipe jeans and dirty jeans. Indeed, Maynard (2004, p.47-48) posits that Jeans has outcome the traditional ethnic cultural identity that ethnic dressing used to occupy by creating a new sphere with no intrinsic meaning, but where individual user can impose the meaning on it. The above realisation gives meaning to the role of globalisation in creating a third culture that transcends beyond geo-ethnic boundaries. For instance, instead of limiting individuals to ethnic cocoons, Jeans has created popular lines that are associated with urban youth, professional and industrial workers irrespective of their spatial and geo-ethnic locations (Maynard, 2004, p.47). Thirdly, globalisation has enhanced flow of individuals’ thereby necessitating migration and growth of the Diaspora community. These individuals who migrate to other lands outside their traditional domains are likely to be changed ethnically giving rise to a new generation of ethnic identity. For instance, Jamaicans as a result of the urge to accommodate the domineering culture of European colonisers had to adopt their practices and integrate it into a new culture known as Creole society. This is evident in various cultural aspects that define an ethnic group such as language, performing arts, music, religion and food. One of the exhibits is the development of a dancehall that was initially a domain of America and England, but now modified by Jamaicans. The same experience is found in the growth of Pentecostal churches in the country as response to traditional worship that they deemed boring (Burton, 2009, p.10-13). Conclusion The aim of the paper was to examine how globalisation affects ethnic and national identity. The paper established that globalisation is integral in re-orienting ethnic identity by impacting on cultural aspects that create a distinct ethnic group through cultural reproduction, hegemony and homogeneity. In specific instances, the paper found out that through physical contact and diffusion of ideas, globalisation aids in ethnic consciousness change by inculcating new practices that were not part of a given ethnic group. This is particularly made possible through aspects such as modernisation that leans towards western culture and other aspects such as intermarriages, tourism, modern legislations and international trade and relations. Secondly, the paper established that through commercial standardisation by multinational enterprises. Finally, it was realised that globalisation is significant in enhancing growth of Diaspora community and migration. References Backer, S 2003, Levi Strauss & Co.: Corporate Profile, Retrieved on 4 June 2014 from: http://www.just-style.com/store/samples/aroq-levi-strauss-sample.pdf. Burton, R 2009, Globalisation and Cultural Identity in Caribbean Society: The Jamaican Case, Caribbean Journal of Philosophy, Vol 1, No 1, p. 34-67. 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