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Cultural homogenisation
Disjuncture and difference in the global cultural economy
Cultural homogenisation essay
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In the article “ Disjuncture and Difference in the Global Cultural Economy”, the author Arjun Appadurai mainly concerning on the global culture issues from two perspectives. In the first part, Appadurai reconstructs the history of cultural interactions and comes to the cultural globalization. Then he focuses on the current central problem of global culture in the second part by describing the complicated relationship between cultural homogenization and cultural heterogenization. And as well in the second part, Appadurai builds his own model to explore cultural disjuncture among five dimensions of global cultural flows: ethnoscapes, mediascapes, technoscapes, financescapes and ideoscapes (Appadurai, 2012, p.98).
In the history part, Appadurai starts with two main obstacles against the cultural
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I arrived at the Hsi Lai Temple in the city of Hacienda Heights around 3:00 p.m. on March 7, 2014. Although I am Chinese, I have never been to this temple before because my family does not practice Buddhism. This is my first time collecting data about the His Lai Temple. This method is referred to as participant-observation which is, “the anthropological method of collecting data by living with another people, learning their language, and understanding their culture” (Arenson and Miller-Thayer 521). The temple is built on a hill top. After driving up the long hill into the parking lot, I found that before entering the temple, I walked up many stairs. In the brochure For Guang Shan Hsi Lai Temple, it said that the name Hsi Lai stands for “coming to the West”. The temple, which was founded by Venerable Master Hsing Yun, signifies the dedication of Taiwan’s largest Buddhist organizations called the Fo Guang Shan. It took ten years to build the temple and was completed in 1988. This $30 million Temple on 15 acres of land was financed by donations from Buddhist devotees from around the worlds.
Walking into the Hall of the Buddhas, there was a sense of peace and guidance lingering inside me. The seated Bodhisattva, of the Northern Wei dynasty (386-534), CA.480, from the Yungang, Cave xv, Shani Province, made of sandstone, guarded the entrance. At first, I thought it was a time to be disciplined, but the transcending smile from the statue was a delicate fixed gesture that offered a feeling of welcome. It was not a place to confess your wrongdoings; neither was it a place for me to say, “Buddha I have sinned.” It was a room to purify the mind, the mind that we take for granted without giving it harmony. There was a large mural decorating the main wall called “The Paradise of Bhaishajyaguru”(916-1125). I sat down wandering if the artist of the portrait knew that his work would one day be shared on this side of the world, in my time. Much like Jesus Christ and his followers, the mural is a painting of healers and saviors. It was a large figure of the Buddha of medicine, (Bhaishajyaquru) surrounded by followers of Bodhisattvas, Avalokiteshvara, and Mahosthamaprapta with twelve guardian generals who have pledged to disseminate the Buddha’s teaching (Tradition of Liao 916-1125, Metropolitan Museum wall plaque).
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Cultural globalization involves the “spread of culture beyond the region or state from which it originated.” (Davies 1). To understand what cultural globalization is, one must understand what falls under the category of culture, which includes religion, language,
Moreover, as explicated by (Tan, 2016), culture was historically linked to the processes of colonization which is used by European anthropologists to describe the ways of life of others characterizing non-European societies as less civilized, barbaric, and primitive, thus lacking “culture.” In fact, this prompted the supposition that European culture is better than other culture and utilized as a support for colonization. From that point on, a polarity grew to stratify social orders into high and low
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According to Royle (1999) McDonald’s is a very large multinational enterprise (MNE) and the largest food service operation in the world. Currently the company has 1.5 million workers with 23,500 stores in over 110 countries with the United Kingdom and Germany amongst the corporation’s six biggest markets, and over 12,000 restaurants in the United States. In 1974 the United Kingdom corporation was established and in 1971 the Germany corporation was established, currently the combined corporation has over 900 restaurants and close to 50,000 employees in each of these countries (Royle, 1999).
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There are two fundamental issues about Japanese politeness. Firstly, when an English source text is translated into Japanese, the translator should determine the target Japanese text’s
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