Globalisation And Culture Quotes

Dans notre longue histoire, la guerre et la diplomatie se sont révélées insuffisantes pour créer la paix sur notre planète. Il est maintenant temps de rechercher des alternatives et il ne fait aucun doute qu'une langue mondiale et une culture commune peuvent jouer un rôle essentiel dans la construction d'un monde pacifique qui peut nous réunir tous.

I find it very sad that by the time corporate science realizes the value of nature, that it may be too late

The path that humanity entered upon in the modern era led precisely to liberalism and to the repudiation of God, tradition, community, ethnicity, empires and kingdoms. Such a path is tread entirely logically: having decided to liberate itself from everything that keeps man in check, the man of the modern era reached his logical apogee: before our eyes he is liberated from himself. The logic of world liberalism and globalisation pulls us into the abyss of postmodern dissolution and virtuality. Our youth already have one foot in it: the codes of liberal globalism are effectively introduced on an unconscious level — through habits, commercials, glamour, technology, the media, celebrities. The usual phenomenon now is the loss of identity, and already not simply only national or cultural identity, but even sexual, and soon enough even human identity.

We need to diversify our world to get the maximum of what it has to offer.

There is no culture where everyone cooks in the same way.

A culinary cosmopolitan perspective resides in a context of tremendous inequality, but it may simultaneously facilitate meaningful cultural exchange, and attempt to link food choices to global risks like climate change.

This is a study of global interconnection, not only to the degree that the infrastructure and cultural flows of globalisation enable the kinds of imaginings and interactions I explore in the pages that follow, but equally in subjective perceptions of being connected to others, both far back in time and widely around the globe.

Sometimes, sexual violence is a ‘cultural problem’ (but only when this culture is non white). Sometimes, it is a product of male anatomy (but only when this anatomy is assigned to a trans woman or a man of colour). Sexual violence is never the violence of heteropatriarchy or globalising racial capital. Instead, representatives of patriarchy, capitalism and colonialism weaponise the idea of ‘women’s safety’ against marginalised and hyper-exploited groups.

We still talk a lot about ‘authentic’ cultures, but if by ‘authentic’ we mean something that developed independently, and that consists of ancient local traditions free of external influences, then there are no authentic cultures left on earth. Over the last few centuries, all cultures were changed almost beyond recognition by a flood of global influences. One of the most interesting examples of this globalisation is ‘ethnic’ cuisine. In an Italian restaurant we expect to find spaghetti in tomato sauce; in Polish and Irish restaurants lots of potatoes; in an Argentinian restaurant we can choose between dozens of kinds of beefsteaks; in an Indian restaurant hot chillies are incorporated into just about everything; and the highlight at any Swiss café is thick hot chocolate under an alp of whipped cream. But none of these foods is native to those nations. Tomatoes, chilli peppers and cocoa are all Mexican in origin; they reached Europe and Asia only after the Spaniards conquered Mexico. Julius Caesar and Dante Alighieri never twirled tomato-drenched spaghetti on their forks (even forks hadn’t been invented yet), William Tell never tasted chocolate, and Buddha never spiced up his food with chilli. Potatoes reached Poland and Ireland no more than 400 years ago. The only steak you could obtain in Argentina in 1492 was from a llama. Hollywood films have perpetuated an image of the Plains Indians as brave horsemen, courageously charging the wagons of European pioneers to protect the customs of their ancestors. However, these Native American horsemen were not the defenders of some ancient, authentic culture. Instead, they were the product of a major military and political revolution that swept the plains of western North America in the seventeenth and eighteenth centuries, a consequence of the arrival of European horses. In 1492 there were no horses in America. The culture of the nineteenth-century Sioux and Apache has many appealing features, but it was a modern culture – a result of global forces – much more than ‘authentic’.

Good listeners, I don’t need to tell you that now more than ever, we’re living in Godless times. We’re living in a time when the Bible is shunned in our schools in favour of scientific evolutionary lies, where many are expelling God from their hearts, where sodomites and baby murderers and heathens and Islamofascists have more rights in our country than good Christian men and women. Where Sodom and Gomorrah cast a pall over every aspect of our daily lives, and our world leaders are trying with all their might to construct the culture of globalisation favoured by the Antichrist.

We live in a global village, Neel, where billions of voices babble simultaneously, and in this village a new hierarchy is being established, a new caste-system is being created. Only this time, it is money that sets the tone. Whoever has the most money buys the biggest loudspeaker and is the neo-Brahmin of this new world order. If the ninety-year-old neo-Brahmin on the other side of the earth is terrified of antibiotic resistant flesh-eating bacteria, we must think twice before offering treatment to a twenty-four-year old here. These are the new rules of our global village.

Archetype Other descriptions Achievement Performance, accountability, focus, speed, delivery, meritocracy, discipline, transparency, rigour Customer-Centric External focus, service, responsiveness, reliability, listening One-Team Collaboration, globalisation, internal customer, teamwork, without boundaries Innovative Learning, entrepreneurial, agility, creativity, challenging status quo, continuous improvement, pursuit of excellence People-First Empowerment, delegation, development, safety, care, respect, balance, diversity, relationships, fun Greater-Good Social responsibility, environment, citizenship, meaning, community, making a difference, sustainability

From the outset, the BRI has been presented as a model of ‘inclusive globalisation’ and aimed at those who feel shut out. The language plays to the dream of global harmony through trade and cultural exchange. When Xi Jinping uses the phrase ‘community of shared future’, the subtext is that China’s new world order will replace the postwar American hegemony. The BRI can be seen as the CCP’s principal vehicle for promoting and entrenching the Party’s alternative discourse system for the world. To the outside world, Xi and other leaders talk about ‘win-win cooperation’, and ‘a big family of harmonious co-existence’ and ‘a bridge for peace and East-West cooperation’, but in discussions at home, the talk is of achieving global discursive and geostrategic dominance.

Gender identities, expressions, roles, and experiences are not fixed and static. There is no ‘pure’ idea of gender, untouched by the impact of colonisation, globalisation, and technology. Learning about gender diversity in the past and present is not about trying to reclaim an idyllic past or exoticising specific bodies or cultural groups; rather, it is a reminder of the strength of diversity in human nature. No matter how hard we might have tried to suppress gender diversity, our varied identities, expressions, roles, and experiences keep re-emerging, claiming a little more space and room to breathe, reminding us that this is not a landscape that can be tamed and shaped into two parallel and distinct highways.

With no apparent sense of the great irony at play, many in England developed a fantasy that England itself was being subject to a colonisation of sorts. After generations of invading countries and subjugating nations by forcing them to adopt Anglo-culture, they began to fear the same was now being done to them through globalisation, as an increasingly international economy saw migration to the UK increase

Much has been written of the perceived "clash" between Islamic and western civilisations and of the need for reconciliation.... Sergei Bulgakov left a rich repository of economic thought that philosophically bridges a gap between the rationality of western market economies and the transcendent awareness of Islamic social structures. Bulgakov's philosophy of economy embraces ideas of freedom even as it recog- nises the need for "guidance" and the essential nature of economic relationships to the preservation of community. By engaging Bulgakov's economic ideas, westerners can better understand the apprehensions of intellectuals in traditional cultures concerning globalisation and the reticence of many Muslims to embrace it.

At the heart of globalisation is a new kind of intolerance in the West towards other cultures, traditions and values, less brutal than in the era of colonialism, but more comprehensive and totalitarian.

We live in an age of globalisation, but also one of identity politics. It is as if our world is expanding and contacting at the same time.

We live in an age of globalisation, but also one of identity politics. It is as if our world is expanding and contracting at the same time.

Look at what very ordinary people have lost, and think about that for a moment. What has happened to working-class communities in Scotland? To miners, for example. To fishermen? Who? You might well ask. To men and women who work with their hands? Who again? These people are being swept away by globalisation. Swept away. Now they’re all so demoralised that they’re caught in the culture of permanent sick notes. And who speaks for the young Scottish male, as a matter of interest?

Or could it be that there is something about globalisation itself that produces local culture, and promotes the constant formation of new forms of local identity, dress, cuisine, music, dance and language?

The world becomes a pageant of diversity with its differences neatly organised and selected.

In my experience successfully managing diverse teams in a globalized environment demands not only the cultivation of cultural awareness and an inclusive atmosphere where every member feels esteemed but also the capacity to be an astute observer, a meticulous planner, and a strategic thinker. Clear and inclusive communication, supported by technology, bridges geographic divides, while tailored leadership approaches ensure alignment and motivation. A strategic mindset coupled with effective implementation of plans drives the team toward shared objectives. Lastly, proactive conflict resolution and a commitment to continuous learning are critical for maintaining harmony and fostering adaptability within the team.

Globalisation and localisation are not antithetical but rather correlated processes: evolution of the concept of territoriality and the risk of levelling and sameness (of values, culture and so forth) make it necessary to reconsider and valorise local belonging and diversity.

interconnectedness. The increasing interconnectedness of the world, whether it is driven by ‘Eros’ or by some altogether different human inclination, creates an abundance, even an overabundance, of relations and possibilities. The saturated space of possibilities, the hyperspace of possible options, exceeds the ‘facticity’ which would otherwise limit the ‘projection’, the freedom of choice, to speak with Heidegger, to ‘the possibility it has inherited’: ‘The resoluteness in which Dasein comes