the global and local Flashcards
globalization and anthropologiz
1960-70; shift to record many different cultures due to rapid social change in world before they ‘die out’
- conflicts between societies in intermingingling
what is globalization
wordwide integration of previously distinct culture adn economies
approaches of anthropologizest
study large scale social challenges in local relaitonships and trends/flows of tradition and modernity
last decade global
flow of people, idesa images and comoodities
reduction of spac e(internet and facebook)
multitude of modern objects; cocoacola, denim
urban; cosmopolitan an dconsumeraiton
immigration to city centers ad cultural mergling
global symbols and brands are consumed and reterrotiziled
coca cola
a global symbol not just tied to one placed
marketed different
just like cadbury (british buisiness had to adapt to chinese culture when trying to seel there by renaming chocolate into local names) ; shows ressillence of LOCALITY
change in anthropology
study media, communication, migration and commerce (1980s and 1990s)
- concepts of society and culture more problamtic as nto clsoed or uniform
- mixing of global and local causing transformation
arjun appadurai
proposed a framework for studying cultural flow in contemporary world: (de-territortalization and re-territorilization of global processes; FLUID spaces; reality no longer conflicts as much with imagining worlds of others)
- ethnoscape
- technoscape
- financescape
- ideoscape
- mediascape
global and local relationships
two way relationships where global is domesticaated.
interplay o findigenous and hybridaition
global ;mixing of global and local
history of globalization
historical process; dynamics of periphery and core;
history written usualyl from a speicfic perspctive to historycal represent a group
colubmus byoage to americas; pained as ‘discovery’ and ‘awaekening of european modernity (olivia harris); ‘untill the arrival of us there was no historY”: POST COLONIAL THINKING of HISTORY ad a GLOBAL fact
postcolonial thinkers
go against:
1. statitc and singular representation in history (the western centric view tha thistory is for white people)
- give rise to marginalized community to relcaim this history!
chinua achebe
wrote things fall apart; talks about presentation of nigerian culture from local perspective
uses oral sterytelling and ancestral history to portray arrival of colonilzation in nigeria
proverbs, igbo berbs and phrases as nigerian identity
sylvia wynter
rethinkins dominant concepts of being human; proposes new humanism to break form sattic flassiciations of humans
says world is divided
frantz fann
advocated radical ant-racist humanisim in algeria; against white supremacy AND black superiority
wants to end colonlization violce in a ‘new history of humanity’
anthropological perspectives on global and local
how is ethnography used?
how does it challenges ethnography and global predicaments and intenrnational challenges?
love and marriage in india
tradition and marriage intersect in india in marriage and love as more people ‘marry due to choice’
arranged marriage
- arranged by elders/parents/family
- based on community match (caste, class, religion, ethnicity)
- marriage as a duty and expcetation of sons and daughers to strengthen community and preserve status and class
- love NOT a prerequirisie
orthodox view; unity and union important; love chllanges the ‘natural social conserations of community and social ties’ as its b ased on love and therefore antisocial
love marriacge
marriages based on choice especially in cosmopolitan areas like mumbai are rising
-uban landscape allows for more lover ‘meeting places’
-mobile phones allows for increased contact and less chaperoning
free choise and individualism; social relationships evolve in linear development towards neoliberalism? NO!
Love and marriage not new, as the idea of love is not new just being approached differently
romatnic love has been portraye din indian folokore and media previously (bollywoord movies for example and wet sari scenes in the 1950s)
henrike donner?
aims
‘doing it our way’ 2016; ethnography in middle class bengali urbanites of Koklkata
aims to problematize notion of globalization and modernity causing social relationships to evolve in a linera manner towards free choice and individualism
he says: such transofmrations are influential but long standing fransformation of india (patrilocality, reality) must be included in analysis
donner findings on love marriages
self chose unions precded by premarital elationships contravase castes and parental authority;
choise marriages however are STILl negogiates to GROUP ideneitites and colonial history
older generations view love marriages as threat to indian culture
younger generation: want to both achieve ‘good girl’ idea who allows for joiny family and approval but also want to have a choice; hence choice with parental consent ; integrate normative institions
donner findings on love.com marrages (arranged)
self chosen marriages; rising in india; allows girl to CHOOSE between preselected partners or initiate marriage with involve of parents
young people find potential suitors online and parents preselct candidates= collaboration
modern outlook of choise while respecitng family tradition
donner final claims
MODERNITY is a choice that can coincide with the REVIVAL of traditional family values; is NOT backward thinking
individilualism and choice leads to reformed relations as opposed to romatnic love and affairs
are reframed in patrilocal and family ideologyies
hence; globalization is not a linear and homogenous process
belief in witchrfact
revival of occult practices in africa since 1990s
witches as a supernatural force that embody people to act in good or bad ways
in anthropology; witchract operates at a faste rate and has shift and change din the public discourse post liberation and global capitilism
argument of comarroff and comaroff
revival of witchraft conideces with social transformation post lbieration in african communities
what is occult enomcomies about?
ethnography in south africa about witchraft;
zombies and nefarious creatures; intent of poeple to diminish power of lowranked societies
witchraft is a way in which capitalism and urban chang ein sourht africa is understood; moral panic due to the acculmuation of wealth
postapartheid; belief in freedom and indepdent not achieved
‘new situations called for new magic’; hence witchraft new mode of expressing consciousness and discotent
e.g. baboon with a shoppooing bag; is a witch; symbol of capitliasm
deboeck…?
2013; central africa;
Congo; looks at renewal of pentecostalism
pentecoastalism
Brought by missionaries;
– entrepreneural spirit that demonizes ancestral spirit
kinshasa
city in congo cauht between ancestral past and pentecoastliasm
modernity not asserted by locals into global market promoted by africans
deboeck argument
- individual achievement and social mobility in pentecoastlism ‘be the best christian you can be’
idea of salvation attached to matieral gain
social division in cities; causing cetian people to feel ecluded which means regeneraiton of city
urban plannign works on this exclusionary logic; poor people in slums are promised moralucles to ocntrast moverty= resutsl in increase of the occult as ancestors dont function in same way
spiritual uncertainty mirrors matieral opportunities of the city
abu lughod
‘do muslim women really need saving’ 2002
war on terror and cultural relavitivms
problematic 9/11 media discource around islaminc women; idea of culture and cultural relativity
resort to ‘culture’ flattens sociohistorical compleixities; cultural icons plastered over mess yhistorical and political narratives
this creates dichotoimes between west and east
the burqa
history of veiling; has multiple meanigns and uses
does not imply lack of agency
afghan women have differnt desires to west; not good enough to adopt cultural relativism; hardwork and diffences must be acknowledged as products of different structures desires and histories
