Reader's Response (Draft 2)

In his paper, “Globalisation of Culture through the Media”, Kraidy (2002) explores the debate between cultural imperialism and globalisation. He asserts that there was a general consensus that cultural globalisation was synonymous with westernisation or Americanisation. This perspective is similar to that of the cultural imperialism theory whereby cultural products and values from predominately “Western industrialised countries” are exported and imposed globally, particularly to developing countries. Kraidy (2002) highlights various reasons for a shift in perspective from cultural imperialism to globalisation. One group has perceived cultural globalisation as a homogenising process where local cultures are at risk of being dominated by Western culture. Others, including Kraidy, regard it as hybridisation where global cultures adapt and transform to suit local needs.

I agree with Kraidy who perceives cultural globalisation as hybridisation instead of another feature of Western imperialism. Cultural globalisation is defined as the “movement of ideas, information, images and people” across geographical and political boundaries (Keohane & Nye, 2000). This definition illustrates that globalisation is not merely a process where the West dominates other cultures.

Keohane and Nye (2000) assert that cultural globalisation neither implies universality nor homogeneity as global cultural products take on different meanings for different people. For example, a McDonalds outlet in Beijing is more than just a fast food restaurant; it serves as a socialising place as well (Belk, 2006).

Cultural globalisation is not a zero-sum game with the demise of local cultures and national identities. It is inaccurate to assume that people are passive subjects who are unable to interact with global cultural influences. The creation of hybrid cultural products where global products are transformed to suit local norms is apparent in many parts of the world. For example, McDonalds reinvents its menu to provide vegetarian burgers instead of Big Mac in response to India’s culture and belief system. Similarly in Singapore and Japan, McDonalds offers rice burgers and seaweed seasoning fries to suit the local palate.

Cultural globalisation is not necessarily a Western phenomenon. Asian countries in particular, perpetuate their cultures too. This is also known as “counter-flow”. Green tea, yoga, Japanese manga and Korean pop music are some Asian inspired cultural products that have been well received in Western countries.

Globalisation should not be accepted as an inevitable process with a single outcome. Cultural globalisation does not mean homogenisation or the “steamrolling of the world by American values” (Friedman, 2006). Rather, it is a reciprocal two-way process that allows global and local cultures to interact.

(400 words)

References:

Belk, R. (2006). Out of Sight and Out of Our Minds: What of those left behind by globalism? In J. N. Sheth & R. Sisodia (Eds.), Does Marketing Need Reform?: Fresh Perspectives on the Future (pp. 209 – 216). Armonk, NY: M. E. Sharpe.

Friedman, T. L. (2006). The world is flat: The globalized world in the twenty-first century. London: Penguin Books.

Keohane, R. O., & Nye, J. S. (2000). Globalization: What's New? What's Not? (And So What?). Foreign Policy, Spring(118), 104 – 119.

Kraidy, M. M. (2002). Globalization of Culture Through the Media. Retrieved from http://repository.upenn.edu/cgi/viewcontent.cgi?article=1333&context=asc_papers