By Ronald Niezen
A international past Difference unpacks the globalization literature and gives a worthwhile critique: one who is forthright, but balanced, and attracts at the neighborhood paintings of ethnographers to counter relativist and globalist discourses.
- Presents a full of life conceptual and historic map of the way we expect in regards to the rising socio-political international, and specifically how we expect politically approximately human cultural differences
- Interprets, criticizes, and frames responses to global culture
- Draws from the paintings of modern significant social theorists, evaluating them to classical social theorists in an instructive manner
- Grounds critique of idea in years of ethnographic research
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Extra resources for A World Beyond Difference: Cultural Identity in the Age of Globalization
In a career that spanned the late nineteenth to early twentieth centuries, for example, the German sociologist Max Weber saw with great clarity the dark side to guiding forces of modernity. 14 The current incarnation of this approach, stripped largely of Eurocentrism, is the idea that the integration and homogenization of social worlds have accelerated dramatically and are leading humanity toward a single type of society with similar uses of technology and bureaucracy, similar family patterns and political arrangements.
The opening of continents to seasonal or permanent migration has made it possible for the most ambitious and the least privileged alike to pursue opportunity wherever it might be found, usually in far away cities, often across national boundaries. 6 Migration is a clear example of de-localization approached as a literal expression of displacement. The experiences of displacement, indistinction, or “in-betweeness” associated with the migrant experience often lead people to a search for more secure cultural footing by intermingling or self-consciously combining cultural elements to create new systems of meaning and forms of life.
All societies had to fit within a single paradigm of world history for the world to be liberated. India, like all other stagnant societies, would need to be colonized because this was the only definitive way to proceed through history: into and out of colonial domination. A great, final revolution, for Marx, was inevitable, built into the class antagonisms of capitalism. But nobody wants to (or is able to) wait centuries for the moment of liberation. If a proletarian world revolution were soon to occur, the world would have to quickly proletarianize.