New cultures are emerging because of different factors, such as technological development and historical factors. For instance, Homi Bhabha (1994) uses the concept “Third space” to define a location where different cultures meet, which results in new emerging cultures and hybrid identities. Bhabha (1994) states that “cultural hybridity is constructed by circuitous power dynamics where globality is contested and negotiated by locality by moving through semiotic or symbolic detours” (Ryoo, 2009, p. 138). Bhabha in this statement takes into account power relations in construction of new and hybrid cultures, where the less powerful one tries to preserve their own qualities and specific features but ends up in adopting aspects of the powerful and …show more content…
Masculinities are constructed in many ways, in terms of appearances and character. For instance, some male group idols like SHINee, TVXQ, and Super Junior are known for their feminine and soft masculinity; the look that was derived from Japanese bishõnen (beautiful boy) characters in Japanese manga. whereas other groups like 2PM, MBLAQ and B2ST are known for their beasty and muscular image. Both types of idols usually try to draw the image of cheerful and sensitive boys, the lyrics of their songs are usually about love relationships and break ups, whereas in shows and reality television they engage in activities like transgender role-playing and crossdressing. Leung (2012) says: “The influence of Chinese Confucian ideals, Japanese kawaii (cute) masculinity, and the global sort of masculinity espoused by international Western celebrities have all contributed to varied gender “performances” among male K-Pop bands. And their ultimate goal [is] to sell an image to the screaming girls in the crowd” (p. 51). Therefore, the producers present different types of masculinities to appeal internationally to different
For Bhabha, cultures are hybrid that come after the hybridization. As a consequence, it can be noticed that none of the cultures is pure and genuine. Regarding this, Huddart declares that “Instead of beginning with an idea of pure cultures interacting, Bhabha directs our attention to what happens on the borderlines of cultures, to see what happens in-between cultures” (2006, 4). As woods asserts, “It is from this position of in-betweenness that Bhabha suggests the most interrogative forms of culture are produced” (1995, 293). Therefore, that the cultures are pure and have existed from the beginning is just an illusion. Insisting upon this fact, Bhabha believes that the interaction between the colonized and the colonizer cannot be seen as static. For Bhbah, the features of each culture cannot be imagined as permanent. Donnel has stated that “For Bhabha, hybridity is the moment of the return of repressed knowledges revealing the instability and ambivalence at the heart of a colonial discourse that has attempted to establish itself as univocal and authoritative” (2002,
This book serves to teach readers about the varieties of cultures, social
According to Huntington, a new type of resistance has thrived the Middle Ages conflict between princes and the post-Westphalia antagonisms between nations since the end of the cold war. This new type of conflict, however, opposes the seven or eight major civilizations, i.e. Western, Confusion, Japanese, Islamic, Hindu, Slavic-Orthodox, Latin American and possibly African civilization. With the end of political philosophies, individuals would feel a close recognizance regarding shared cultural features and, consequently, would acknowledge that they b...
The world has been developing, changing, and globalizing. Of course, Korean culture also has been developing, changing, and globalizing naturally by accepting new foreign culture. New culture is even formed in Korea. However, some of Korean culture are maintained. People who have an ethnic identity try to maintain their conventional culture. Then, what are their culture and ethnic identity which Koreans try to conserve? It is Courtesy, directivity of harmony, and social relations.
The article on Cultural Exchange and Survival is divided into four parts. These include contact and domination, resistance and survival, making and remaking culture, and the continuance of diversity. Each part has their own categories. For contact and domination its categories are development and environmentalism and religious change. For resistance and survival its categories are weapons of the week and cultural imperialism. For making and remaking cultural its categories are popular culture, indigenizing popular culture, and a world system of images. Finally, the continuance of diversity do not have their own categories. This paper will summarize each of the five parts and each of the categories related to each part.
In his essay, “What is Culture?”, Kluckhohn explains the differences and similarities amongst world’s peoples. To support his explanation of the differences and similarities he provides the concept of culture. It is difficult to give this concept a precise definition because the word “culture” is a broad term. Kluckhohn allows the reader to understand the concept of culture by providing examples of cultural differences along with some anthropological evidence to support his views.
Transnational influences for Korean soft masculinity include Japanese colonialism and metrosexual masculinity. The colonialism from 1910 to 1945 was seen as a crisis for masculinity. Following World War II, Japanese products like music, film and manga were banned in Korea. After President Kim Dae Jung took the office in 1998 the bans relaxed and later abolished. The introduction of Japanese manga has influenced the idealized male character with its kind and gentle leads. Boys over Flowers is a perfect example because it was originally a Japanese manga. The popularity of the beautiful actors was originally based on Japanese beauty. The contemporary metrosexual man focuses more on his appearance. This man is generally well-groomed, well-dressed and well-mannered and he does not feel as if he needs to repress his feminine side.
When a dominating or ‘more powerful’ culture steals elements from a minority, they have the ability to manipulate and mistreat it. By manifesting it as their own ideas about that culture, it can ‘erase’ and warp the originality of the minority or ‘less powerful’ culture.[3]
Controversies about cultural hybridity made it a crucial trend of research in “post-colonial theories”. While some used it to argue for the existence of democracy, others used it to support the current “neocolonial discourse” (Kraidy, 2002, p. 316) .Nevertheless, the current debate on cultural hybridity allows one to ponder upon the existence of hybrid identity and its development in both colonial and post-colonial discourses. In this case, my area of research will focus on cultural hybridity, which is the mixed culture arising from “interactions of both the colonizer and the colonized” (Yazdiha, 2010, p. 31) .Building on from Bhabha’s definition of colonial mimicry (Bhabha, 1994, p. 122) ,questions about the significance of these hybrid identity will surface out in colonial and post-colonial contexts. Hybrid identity in Terminator Genisys
In the introduction to “The Pure Products Go Crazy,” James Clifford offers a poem by William Carlos Williams about a housekeeper of his named Elsie. This girl is of mixed blood, with a divided common ancestry, and no real collective roots to trace. Williams begins to make the observation that this is the direction that the world is moving in, as Clifford puts it—“an inevitable momentum.” Clifford believes in that, “in an interconnected world, one is always to varying degrees, ‘inauthentic.’” In making this statement, Clifford is perhaps only partially accurate. In the western hemisphere, where Williams was located, perhaps it can be said directly that the influence of modern society has attributed to the lack of general ancestry, as one culture after another has blended with the next. Perhaps it can be said as well that, as Clifford puts it, “there seem no distant places left on the planet where the presence of ‘modern’ products, media, and power cannot be felt” (Clifford, 14). The intention of this paper is to contend first that there is essentially such a thing as “pure” culture, and contrary to Clifford’s belief, that there are “pure” unblended cultures that remain (while not altogether untouched by foreign influence), natural within themselves. It will be argued as well that the influence of modern society does not necessarily lead to a loss of cultural soundness itself, but rather that a presence of certain cultural practices within the respective cultures has attributed to the lasting “purity” of certain cultures. In this case, we will be discussing the cultures that exist in Haiti and Bali.
Korea traditionally used to have a family structure called extended [authoritarian] stem family where the family members included all their grandparents, aunts and uncles into the number and size. In traditional society the role structure was strictly divided by sex and age. After the virtues of Confucianism were imported from China, Korea valued high patriarchal family structure; the principal purpose of marriage traditionally was meant to continue the family lineage by obtaining a male heir. Filial piety, which served as an ideology for maintaining its traditional familial pattern, was a virtuous characteristic; it was believed that it was the duty that kept the order to not disgrace the name of the ancestors because the descendants believed in punishing un-filial behavior and taking care of the honorable. The eldest son had the most responsibility as he was always the lead for rituals, in which they honored the ancestors, and taking care of his parents after they reached an old age while his wife had the role to produce all important male heirs. The women’s role was restricted to the domestic sphere, which sometimes led to sacrifices for the family. Overall, the traditional family system was viewed as an unequal relationship in which the son obeyed the father.
In Marantz’s essay, he claims that “call-center employees gain their financial independence at the risk of an identity crisis” (Marantz 287). This means that in order to have better lives in a globalized world, Indian BPO agents have to give up their original culture and even identities to some extent. While Marantz focuses on the loss of original Indian culture, Friedman is concerned about the distorted cultural self-confidence in some Muslim countries. “At the same time,… this flattening process has intensified the feeling of humiliation in some quarters of the Muslim world over the fact that civilizations to which the Muslim world once felt superior – Hindus, Jews, Christians, Chinese – are now all doing better than many Muslim countries” (Friedman 176). The Muslim world once cultivated a splendid national culture in their history, but many other nations do better in today’s globalized world. Once Muslims realize they are lagging behind others, they may feel a sense of humiliation. Both authors realize that the increasing communication and interaction among cultures generate challenges to the original cultures of some countries. Globalization exposes
Globalization is becoming one of the most controversial topics in today’s world. We see people arguing over the loss of a nation’s cultural identity, the terror of westernization, and the reign of cultural imperialism. Through topics such as these we explore the possibilities or the existence of hybridization of cultures and values, and what some feel is the exploitation of their heritage. One important aspect that is not explored is that such influences can also be more than just a burden and an overstepping of bounds. These factors can create an educational environment as well as a reaffirmation of one’s own culture.
There is a significant importance to understanding the customs and cultures of other countries in present day society. A solid knowledge of a culture can leave a lasting positive impression. South Korea, also known as the Republic of Korea, has a significant impact on the operations in the Pacific region. The purpose of this paper is to explain the South Korean culture through the following operational variables: physical environment, social, political, economic, and military.
Living in a world, where culture constantly changes and that it is a multifaceted theory. It is is important note that even though culture is constantly diverse, it has tendency to subconsciously exclude what is foreign to it and classify it as “the other - which Keesing refers to as “radical alterity” (Keesing, 1990: 301). This essay will discuss what radical alterity is and how it applies into the concept of culture. Secondly, using Ross’ ethnography Raw Life, New Hope , I will point out how radical alterity is brought about to life in some scenarios in the book, Thirdly, how in the book, it is possible to avoid radical alterity through using all the senses when conducting research. Lastly, I will talk about how radical alterity is problematic