Candice Li
31 May 2019
Take-home assessment of 'Sociology'
The University of Sydney
According to Bhambra (2013), the main theories of globalization, which tend to achieve a more diverse and equal world, does not point to true equality and inclusiveness. The theory of global multicultural society seems to advocate accepting and learning various cultures, however, it is still European-centric and dominated by Western culture. (Bhambra 2013) This article will discuss post-colonial scholars' critiques of globalization theories in three aspects, based on the understanding of Post-colonial Global Sociology by Bhambra (2013) and the theory of Orientalism by Said (1978).
The globalization phenomenon in modern society is still Europe-centred, giving priority to the European experience. According to Bhambra (2013), Although the dominant theories of globalization propose to establish a global multicultural society, build an inclusive atmosphere and learn varied cultures, and develop universal propositions and frameworks. However, the theories and phenomena are still dominated by Western culture and remain European centralism. Bhambra (2013) suggests that the statement of calling for a global multicultural society attempts to give an inclusive image, but it practically lacks real recognition, learning and application of multiple cultures. Society still defaults that Western culture is the "best," "highest," and "most correct” culture. Moreover, the hegemony of this culture usually lacks acknowledge of this. For example, in most countries, books that people are asked to read by schools from their childhood are mostly European literature. Even children in countries that are not dominated by a white culture still need to read European literature when receiving education in order to better understand the world. And in many non-European literary works, the author expresses the worship, high appreciation, and aspirations towards European culture. In the global society, people have acquiesced in that European culture is more “noble” and optimal, and this process is not equalizing the realization of a real multicultural society. Thus, the calling for global multicultural society is still Eurocentrism, dominated by western society, which is not real globalism.
The call for build global multiculturalism is not eventual and does not create enough space for other cultures other than Western culture. The theory is calling for a more multicultural world, but the space for other cultures is limited and does not provide real meaning in realizing cultural diversity in a global era. Many fields are dominated by Western cultures, such as academics, literature, film and television, and media reports. As Bhambra (2013) claims, it is assumed to create an open space for discussion for non-Western scholars and voices, but it does not last long and is still based on the system of Western understanding. In the academic field, the most common works are articles written by white males. There is not much room for scholars from other cultures. The upward path is almost blocked, and few non-western scholars are internationally recognized. In many mainstream films and television series, main actors and protagonists are white-dominant, and characters from other cultures are usually supporting roles and are often stereotyped. Many western media reports on non-western countries are from subjective views based on Western values, which may probably contain bias and prejudice. This appeal does not pay much attention to the hegemonic dominance of western culture and the suppression towards other cultures, and also lacks the acknowledgment of the reasons behind exclusion. (Bhambra 2013) It ignores many phenomena and is not a real proposal of multiculturalism. As a result, the theory of global multicultural society is with the dominance of western culture and lacks the real place for other cultures.
Existing Orientalism in contemporary society reflects the unequal development of the global multicultural society proposal phenomenon. According to the definition of Said (1978), Orientalism is a non-objective and non-factual description of oriental people from western perspectives. Said (1978) claims that western culture describes the East as a mysterious, distant, barbaric culture, not as “civilised” as western culture, and injecting this awareness into the fields of literature, aesthetics, economy, and history. The presentation of the East in Orientalism does not represent the real Eastern culture, but was defined by Westerners, and are to some extent for the purpose of rationalizing the civilising missions, colonization, and invasion. (Said 1978) This, to a certain degree, still exists in contemporary society. Aladdin, a fantasy adventure film produced by Disney, shows a story that happened in the Arab Kingdom. In this film, the Arab Kingdom is described as a mysterious, exotic place. This is obviously a description from a Western perspective since people living in this state would not see themselves or their culture as “mysterious” and “exotic”. From this perspective, the West regards Arabia as a “faraway” place, thus it leads to a sense of geopolitical consciousness. By distinguishing us from them, the two cultures have a distinction in the public’s field of vision. As Said says (2012, p.13), ‘culture comes to be associated, often aggressively, with the nation or state; this differentiates “us” from “them,” almost always with some degree of xenophobia.’ This form of media representation differentiates different cultures and strengthens barriers to cultural understanding. Therefore, the global multicultural society proposal phenomenon does not truly realize because many cultures are unfairly interpreted and understood.
In conclusion, the critiques of the main theories of globalization made by postcolonial scholars are that they do not represent and point to the true development of a global multicultural society. Since these theories are very Eurocentric and based on western culture and understanding, many other cultures are not truly paid attention to and given space to. Also, the alienation of Orientalism causes a gap in cultural understanding. From these perspectives, globalization theories are dominated by western culture and do not represent true multiculturalism.
Reference list:
Bhambra, GK 2013, ‘The possibilities of, and for, global sociology: A postcolonial perspective’, in J Go (ed), Postcolonial Sociology, Emerald Publishing Limited, vol. 24, pp. 295–314.
Said, E 2012, ‘Introduction’, inCulture and imperialism,Vintage, London, pp. 11-28.
Appadurai, A 1993, ‘Disjuncture and Difference in the Global Cultural Economy’, in Modernity at Large: Cultural Dimensions of Globalization, University of Minnesota Press, Minneapolis, pp. 27-47.
Said, E 1978, ‘Introduction’, inOrientalism, Routledge & Kegan Paul, London, pp. 1–28.
Gilroy, P 2005, ‘Cosmopolitanism Contested’, inPostcolonial Melancholia, Columbia University Press, New York, pp. 58-120.
Connell, R 2007, Southern Theory: Social Science and the Global Dynamics of Knowledge, Polity, London.