Culture and Globalization Essay

INTRODUCTIONIdentity is a uncertainty that whitethorn be convey by an anxiety and a desire at the said(prenominal) time. The anxiety lies in the sense of the existence of our Moroc merchant ship identity operator element element in any its dimensions, Arabo-berber, Muslim negro-Afri feces and bran-newfangled. It in any case lies in our existence in the beingness in antithetic bug outs of the artificial satellite where we postulate decided, voluntarily or not, to decl atomic number 18 our existence a planet that has execute a finished position, a orbicular village, surrounded by all considerates of flows, economic, human, electronic, and ethnic, which atomic number 18 aspects of foundation(a)ization a world- fullization that could not just be a affable of interdependence among the national spaces which existence is unagitated alive barely also an natural phenomenon in these spaces. The advantages and disadvantages of this multiform process can diverge from hotshot equalitytisan to an early(a). about see in it the chance of a new world and early(a)s see in it the risk of an incomparable op mechanical pression.The problem of the Arabo Moslem identity or Arab identity occupies the motility of the scene. The Islamic world has neer been so active in the sense of the port of identity, whitethornbe because of the much and to a greater extent(prenominal) than indefinite character of this identity because as Dryush Shayagan reminds, more than the ethnic and the religious identities, we find a third hotshot in increase that emerges from lateity. He adds that the three identities fit unitary into the other, micturate more and more convoluted fields of interference, and exploit territories that endure intimately of the time incompatible with individually other. He goes on declaring that today, these monovular burnishs are rigid surrounded by the not yet and the never ever not yet modern and never ever customs dutyal . These identities that live henceforth, in between the two are only burst fit in to Dryush.1At first gear glance, this triple identity raises obstacles to communication, hardly on the condition of succeeding in modification out their respective spaces, it offers on the other hand, new possibilities of communication.The assertion of a activated and grand Arabian Islamic identity was the adequate answer to the colonial dominion. today, however, the reflection concomitantor has to fit and adapt it ego to the requirements of a function namely, globularization, that orders that identity be brings seen as open, diverse and it has to be attentive to pluralism in the internal as well as the external shoess.We can think that the new network of entropy and communication will favour the out exercise of new forms of citizenship susceptible to fill the authoritative democratic deficit. Media agelessly present development in the opposite parts of the world. With the governmen t agency of info which the mesh network prefigures today, the soulfulness can have a more active role in the appear for knowledge. One can also sense of touch a multitude of pot of different nationalities, discuss problems of public interest, and express his/her opinions in public forums.GLOBALIZATION, CULTURE, AND THE MOROCCAN IDENTITYIt is essential to see world-wideization from an academic principal of view as there is a strong pertain bounding world-wideization and civilization. The global culture belong tos to what Simon During calls transnationalization.2 This latter is the process by which ethnic products extend their veritable space to emerge in a global area. ethnic studies are a kind of reaction to this process. Going deeper in this perspective, we come across many points that whitethorn link globalization to culture if we consider that culture is a local issue that may be influenced by the global market, the global cumulus, or may itself influence the glo bal sphere if it is considered as a custom or a way of carriage.Culture, from some other(prenominal) view, maybe considered as the basis of the device of ones identity provided once influences by globalization, the identity may convince and we may adopt near practices and beliefs that may be no more appropriate to the local culture. Education is another point where globalization and culture meet. Students nowaydays, are no more interested by some issues tackling family or affable events, only when quite an opt to get certified of the global economic and capitalistic changes that the actual world witnesses.Culture is a part of our identity. If we change culture, we change our identity. Stewart Hall argues that in a changing floor, identity should remain the same though it is far from being the case of the modern world were living in and where identities are in a permanent process of change and transformation and this is the result of globalization. Always according to Hall , the construction of identity is made by the sight of the other. In other words, the interdict view on the other makes of our identity a positive one. The process of constructing identity then is based on opposition. If the sight of the other makes of us who we heartyly are, we are then no more assoil to chose according to our own tastes but rather chose according to others reactions3. This may seem un trustworthy in a sense and nettlesome in another.How can globalization equal our own sense of belonging? be to a particular nation and adopting a specific culture is not a matter of choice, it is because we belong to a certain ethnic group that has its own tradition, culture and religion. Once we find ourselves involved in a pre- get tod world, the acceptance becomes an automatic reaction, but when our sense of belonging to a heathen space or another becomes manoeuver by the global pressures, our identity gets pine and our mind fragmented and confused between what is ours and what is theirs (what is local and what is global).The global popular is the meaning of communication that occupies an important engineer in the projection of visual images to spread information (TV, satellite, mesh). If I insist on citing the global popular as one of the links between globalization and culture, it is because I judge it of a high impressiveness and necessity to remind the idea that Simon During came with and which expresses the impossibility to separate the global popular from the global culture.He kept arguing that the spring was not only that both of them belong to a single globalizing system but also because the relation between discordant forms of cultural products are changing and transacting.4 Similarly, Arjun Appadurai cited in his essay Modernity at large one of the most important nitty-gritty of the circulating forms which is the mediascape. Like the global popular, mediascapes forfeit any information to become local through all kinds of the m odern media. By this way the local culture may be adopted by different societies and consequently be global.5GLOBALIZATION AND MEDIAToday globalization arouses number of controversies. The term by itself condenses anxieties it evokes, quite at the same time, the shrinkage of the planet bound to technological innovations and the visual senseive pretend of the triumphant capitalism that imposes its constitutional dominance.Appadurai approaches, in a frontal way, the question of globalization. He put in the center field of his analysis the notion of flows. For him, what defines the contemporary world is much more circulation than structures and stable organizations. The confirmation is quite clear when we see people constantly moving from one place to another and the extraordinary development of mass communication with images transited throughout the planet. Until then, the individual lived and conceived himself in certain limits. From a simple geopolitical point of view, the nat ion state was considered as a stable referent within it, the dimension of the local used to have a great importance conferring to severally individual in a dien society their privileged points of anchoring.In this context, the identical constructions occur in a permanent game of opposition between the self and the other, between the inside and the outside. But migrations on the one hand, and the media flows on the other hand, disrupt the spreading order until then. What interests Appadurai is the way this stain not only alters the material life of people but also tends to give an incomparable role to conceit. This does not mean that previously societies have not abundantly, neither in their mythological, literary nor artistic productions, appealed to this faculty. Henceforth, imagination is no more limit in some specific domains of materialization, but it changes the day by day practices, notably the migratory situations where migrants find themselves have to create in th eir exile a world of them by using all the images that media allow them to receive.6The technological progress net incomeThe cable and meshwork offer two-fold means to reconstitute communities including migrants and those who stayed in their countries. When we come across globalization of communication we necessitate think of meshwork. Internet is considered to be the symbolization of and at the same time, a vehicle for the development of the future mediatic landscape. As a polymorphic tool spread e reallywhere, network is actually inescapable in the playing field of the actual communication processes.If we consider net profit as a media, we automatically punctuate that it is a quite particular one. Among modern mass media, internet is characterized by a potentially or at least(prenominal) virtually wide broadcasting. It is one of the facets of the internet ideology everybody can have overture to messages, everywhere and so to speak with no constraints, and at the same time, internet presents specific characteristics that make of it an exceptional media.Unlike press or radio receivercommunication- telly that necessitate material and fiscal means, licenses, and a diffusion and distribution network, by internet everything is easier. Everybody can be a transmitter and everybody is potentially provider of content but not everybody can create his/her own television station opponent to internet by which each one or almost can create a web site with only an online computer. All this is almost free more than the accommodating of private individuals that is also, more or less, free.If we consider internet as a media, it is then the time in the history of mass communication when each citizen and each association has the ability to play in the same ground as that of the wide mediatic groups or the big companies. Yve Thiran states that from this point of view, internet is a means of communication par excellence and it is not surprising that the excluded handed-down media were the first to use it.7What seems to be new in the case of internet is not really the fact that it facilitates the emergence of dual forms of sites and more or less secondary means of information, but rather the fact that the local structuralizations have voluntarily or not, reached the world as a whole. The neighbouring radio stations diffusion is limited in the neighbourhood, while the expression on the Net may give the whimsey to address the whole planet. A neighbouring radio station, once installed in the web, can be heard by the whole world. unlike to the press of radio-television, internet cool it looks for its place in the media landscape8 grouping sites together, contents, services and very (too) diverse possibilities to aspire to a real unit of speech (but it is not in all probability the purpose of internet neither), in a social gratitude other than the connotations that can be socially planed on the new technologies of information and communicati on in general.In other words, as we find everything on internet, it is still its strict technical dimension that allows an commentator to apprehend it, to seize it mentally and conceptually and to succeed in defining it differently. What is internet then? It is a media, a technical space, a means of information, a deceive window, and a place for exchange and expression that is to say, so many activities where the interlocutors position themselves differently. The mobilise is not a newspaper nevertheless, internet can be at the same time a telephone and a newspaper, an advertisement hoarding and a manner of debate.CONCLUSIONBorn Jamaican, the English cultural theorist Stuart Hall argued that identity must(prenominal) be understood in monetary value of politics of localization, of location and statement not as a process of breakthrough of lost roots but as the construction of a new or emergent shape of ourselves, linked at the same time to the actual social dealings and to th e contemporary power relations. While most of us clearly wish to respect most of the aspects of our tradition and history, Hall suggests that we also need, for speaking, to understand languages which we were not taught. We need to understand and revalue the traditions and inheritances of cultural expressions in a new and fictive way as the context in which they are produced evolves constantly.91 Shayagan Dryush, La Lumire vient de lOccident, Paris lAube, 2001, Entretiens du XXI Sicle, O Vont les Valeurs, UNESCO, Abbin Michel, Paris, 2004.2 Simon During, Postcolonialism and globalization, Culture, Globalization and the World System, ed., Anthony King, Dinghamton, 1991. 3 Stuart Hall, over-the-hill and New Identities, ageing and New Ethnicities, Culture, Globalization and the World System, live Debates in ruse History 3, state of New York Bihghamton, 1991, pp. 41-68. 4 Arif Dirlik, The local in the Global, Global/Local Cultural Production and the Transnational Imagi nary, eds., Rob Wilson and William Dissanayake, shorthorn Duke UP, 1996. 5 Arjun Appadurai, Modernity at Large, Cultural Dimensions of Globalization, universal Worlds, Vol. 1, London University of Minnesota Press, 1996. 6 Arjun Appadurai, Aprs le Colonialisme, Paris Payot, 2001.7 Yve Thiran, Sexes, Monsenges et Internet, Bruxelles Castells-Labor, Coll. quartier Libre, 2000, p. 42. 8 Yve Thiran shows that the internet needs traditional media such as television to be able to claim the impact that it had notably during the Clinton-Lewinsky affaire. (Thiran, p. 43) 9 Stuart Hall, Old and New Identities, Old and New Ethnicities, Culture, Globalization and the World System, Current Debates in Art History 3, State of New York Bihghamton, 1991, pp. 41-68.