دعوةلنقاش Globalization , Monopoly and the commmodification of Culture

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06-02-2004, 07:32 AM

Elsuhaili Magzoub
<aElsuhaili Magzoub
تاريخ التسجيل: 06-02-2004
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مكتبة سودانيزاونلاين
دعوةلنقاش Globalization , Monopoly and the commmodification of Culture

    This is introduction to Discuss our culture and relations with the Globalization

    That culture has become a commodity of some sort is undeniable. Yet there is also a widespread belief that there is something so special about certain cultural products and events (be they in the arts, theatre, music, cinema, architecture or more broadly in localized ways of life, heritage, collective memories and affective communities) as to set them apart from ordinary commodities like shirts and shoes. While the boundary between the two sorts of commodities is highly porous (perhaps increasingly so) there are still grounds for maintaining an analytic separation. It may be, of course, that we distinguish cultural artefacts and events because we cannot bear to think of them as anything other than authentically different, existing on some higher plane of human creativity and meaning than that located in the factories of mass production and consumption. But even when we strip away all residues of wishful thinking (often backed by powerful ideologies) we are still left with something very special about those products designated as ‘cultural’. How, then, can the commodity status of so many of these phenomena be reconciled with their special character?

    (عدل بواسطة Elsuhaili Magzoub on 06-02-2004, 07:36 AM)
    (عدل بواسطة Elsuhaili Magzoub on 06-02-2004, 07:37 AM)
    (عدل بواسطة Elsuhaili Magzoub on 06-04-2004, 05:05 AM)

                  

06-02-2004, 02:42 PM

Elsuhaili Magzoub
<aElsuhaili Magzoub
تاريخ التسجيل: 06-02-2004
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مكتبة سودانيزاونلاين
Re: دعوة لنقاش العولمة و مفاهيم الثقافة : مدخل سيسولوجي (Re: Elsuhaili Magzoub)

    I will try to write in Arabic , I am sorry becuase I do not have Arabic Support and Arabic Keyboard.


    Respectfully
                  

06-02-2004, 08:47 PM

Elsuhaili Magzoub
<aElsuhaili Magzoub
تاريخ التسجيل: 06-02-2004
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مكتبة سودانيزاونلاين
Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    ماالعلاقةبين المنتج الثقافى والمنتج الاقتصادي-اي العلاقةبين بنية الوعي الانسانى و علاقات البنى التحتية-

    ما هو اثر علاقات التبادل التجاري العالمي على الانتاج الثقافى -عكسية ام طردية-

    الاستقطاب -نظرية المركز والاطراف .

    نواصل بعد ان بحث التساءولات اعلاه

    لكم الود
                  

06-03-2004, 02:49 PM

Elsuhaili Magzoub
<aElsuhaili Magzoub
تاريخ التسجيل: 06-02-2004
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مكتبة سودانيزاونلاين
Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    up

    This topic is open to the public discusion
                  

06-04-2004, 04:07 AM

Elmosley
<aElmosley
تاريخ التسجيل: 03-14-2002
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    Thank you for your interesting topic. I will read it again and respond later in Arabic.
                  

06-04-2004, 04:35 AM

Elsuhaili Magzoub
<aElsuhaili Magzoub
تاريخ التسجيل: 06-02-2004
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    استاذنا الموصلي

    ادام الله عزكم و ذخركم لتملؤنا طربا ومغني

    ننقاش بجد و حب فيما يفيد الشعب السوداني الاصيل ......

    كان ما عايزين مواضيع جادة نقوم نخربها ونخلي البورد جبانة هايص....

    عفوا بمزح... اعدكم بالمفيد المثير

    لكم احترامي
                  

06-04-2004, 02:31 PM

Elmosley
<aElmosley
تاريخ التسجيل: 03-14-2002
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    عزيزي السهيلي
    محجوب
    المواضيع الجاده عادة ماتعاني
    ولكنها تعيش اكثر وتكسب اكثر باستمرار الحوار فيها
    تحياتي ولي عوده
                  

06-04-2004, 05:26 AM

Mutwakil Mahmoud
<aMutwakil Mahmoud
تاريخ التسجيل: 04-14-2002
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    أخي العزيز مجذوب السهيل
    لك عظيم أحترامي وجل تقديري لما طرقت من موضوع شيق وهام أستهواني وأستدرجني اليه عنوان البوست وهو موضوع صعب أصبح الشغل الشاغل لعلماء الكون والألفية الثالثة أقام الدنيا ولم يقعهدها بعد ومن الصدف العجيبة لقد أقمنا قبل أسبوعين في المركز السوداني للمعلومات وهو منظمة غير ربحية بموجب قوانين كالفورنيا أقمناه منذ عام 1992 يعني بشئون السودانوالسودانيين في المهجر وفي الداخل من توثيق وبحث بطريقة علمية في طرح اراء علها تسهم مع الآخرين في وضع حلول تنير لنا عتمة الطريق وتخرجنا من هذه الأزمات التي نعيشها وأودت علي الأخضر واليابس أن لم تكن قد قضت عليه وعلينا
    في هذا المؤتمر كان أحد المتحدثين هو Professor Edmond Keller the head of UCLA Globalization Resarch Center-Africa وهو أيضا The Head of UCLA African Graduate Study عالم ذو باع طويل وتجربة ثرة في أمور أفريقيا خاصة مشاكل السودان لعشقه الخاص للسودانيين الأمر الذي جعله قبول أن يكون أحد أعضاءThe Board of Directors of The Sudanese Information Center عندما عرضتها عليه فقبل دون تردد ومن وقتها أصبحنا تؤامين ننقب ونبحث في هموم السودان وقد منحنا للمركز Scholarship for research in the problems of sudan if we can find the Right subject and the right candidate.هذه زيادة علي ثلاث منح أخري ب3 Scholarships to study in the UCLA extension to retrain our graduate before the proceed for higher studies or increase the chances in the job market علي كل أثرت فيه الكامن والعالم فيه أثناء المؤتمر بأن هل يمكننا بأن ندلو بدلونا السوداني في هذا المضمار وأن نخوض غماره وبسرعة البرق رد لي الصاع صاعين ليستجيش االمضطرب والمتردد فينا بالتقدم الي الأمام وهذا سبب زهوي وأعجابي بك وأحترامي للكامن والمتقد في دواخلك وهآنذا بك التقط قفازا مازال ملقيا علي الساحة من جانبه وسوف أخوض بك هذه المعركة وأنا أعلم يقينا أن هذا كما يقول أهلنا في غرب السودان أزال الله عنهم هذا الظلم الفاحش الذي يرتكبه الأنسان في أخيه الأنسان يقولون للشئ الصعب ده المي حار والمي حار مالعب قعونج
    أذن ماذا أنا فاعل؟ وحتي لايصبح كلام والسلام سوف أبعث من بعد ماكتبته لهذا البروفسير لأرد له الصاع ثلاث صاعات وأطلب منه تبني ماكتبته وأن يعطيك الفرصة في البحث والتنقيب في هذا الموضوع الحيوي والهام وأكون بذلك قد حققت أحد وظائف هذا المركز السوداني وأن تسهم أنت مساهمة فعالة في المشاركة في حلول هذه الأزمات السودانية
    أخي مجذوب أن الأزمة التي نعايشها شأن كل أزمة لابد لها من أنفراج والأنفراج أنما يتم عبر تخطيط واع وجهد جهيد يأخذ في الأعتبار كل القوي والحقائق الأجتماعية والسياسية وطنية كانت أم عالمية لأن أنكارها أو تجاهلها بدفن الرؤوس في الرمال لن يساعدنا في أيجاد الحلول أو أخماد نار الفتن في ألعالم أو في أرض الشمس المشرقة المحرقة أبدا حيث الجمال الغليظ أن كان في الجمال غلظة كما كتب الأديب طه حسين عن السودان
    عزيزي مجذوب هل ألتقطت هذا القفاز الملقي علي حلبة هذا المركز السوداني لنري ماذا يمكننا أن نفعل؟
    لك أحترامي وتقديري
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    Edmond J. Keller is professor of political science, Director of the UCLA Globalization Research Center-Africa and former Director of the James S. Coleman African Studies Center at the University of California-Los Angeles. He specializes in comparative politics with an emphasis on Africa. Keller received his B.A. in Government from Louisiana State University in New Orleans, and his M.A. and...(More)


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    Edmond J. Keller is professor of political science, Director of the UCLA Globalization Research Center-Africa and former Director of the James S. Coleman African Studies Center at the University of California-Los Angeles. He specializes in comparative politics with an emphasis on Africa. Keller received his B.A. in Government from Louisiana State University in New Orleans, and his M.A. and...(More)


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06-04-2004, 06:11 AM

Elsuhaili Magzoub
<aElsuhaili Magzoub
تاريخ التسجيل: 06-02-2004
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مكتبة سودانيزاونلاين
Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    الاخ د/ متوكل

    سلامي

    ان الحقيقة امر صعب ولكنها المحرك الاساسي لروح الباحث عنها....

    هذه مقدمة لبحث طويل ارغب فى الدخول متاهته علي اجد السبيل ...

    المقدمة اقتبستها من مقال للبرفسور David Harvey

    قلت لنفسي لماذا لا اتخذ بحثه وانزل عليه بعض التجريد لواقعنا عربي- افريقي- سوداني...

    وانزلته هنا لسببان
    اولا : مساهمة في المستوي النقاش العام
    ثانيا : اثراء الموضوع بجهد العقل الجماعي

    ستاصل بك غدا

    الاحترام والتقدير
                  

06-04-2004, 01:46 PM

Elsuhaili Magzoub
<aElsuhaili Magzoub
تاريخ التسجيل: 06-02-2004
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مكتبة سودانيزاونلاين
Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    أين انتم افيدونا ....

    الموضوع مطروح للنقاش العام
                  

06-04-2004, 07:02 PM

Outcast
<aOutcast
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    Dear Elsuhaili

    It's a very sophisticated topic, although I have had difficulty (and may be others too) grasping the precise meaning of the concept of "commodification of Culture". in what sense specifically?? Examples might be helpful for clarification.

    It might be difficult for someone withno background about this specifc term to enter into a serious and intellegent discussion about the subject.

    May be you could post more of this book (thesis) so others would have enough information to start an informative and rich discussion.

    That's if you are inviting the whole public "members of the board" not a
    particular person(S

    Regards to you.

    (عدل بواسطة Outcast on 06-04-2004, 07:10 PM)

                  

06-05-2004, 00:51 AM

Elsuhaili Magzoub
<aElsuhaili Magzoub
تاريخ التسجيل: 06-02-2004
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Outcast)

    Thanks

    Outcast ,

    I will come with more details and more simplification to the topic we

    You can writ what you yhink about the Globalization as it comes to you no restriction or specification

    Thanks,
                  

06-20-2004, 08:19 AM

Elsuhaili Magzoub
<aElsuhaili Magzoub
تاريخ التسجيل: 06-02-2004
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GLOBALIZATION AND ITS NARRATIVES (Re: Outcast)

    The best concentrate on the matter in hand to the globalization and hirsuteness of the idea of globalization and the term meaning from point of reference to Culture, Economics, political you will find in the article below:

    We are the stories we tell. We shape our stories, and our stories shape us. The current world trend toward "globalization" is obvious enough, but few can agree on what it means. Globalization as a concept has paraded in so many different narratives that it tends to be more confusing than enlightening. The State of the World Forum, held on September 4-10 in New York concurrently with the UN Millennium Summit of world leaders, provided a platform for the competing voices. Meeting annually since 1995 under the leadership of Mikhail Gorbachev, the Forum provides an alternative talking shop to UN. This year, government, business, and civil society voices each told a different story about globalization. A few ######### of states also traveled across town from the UN Summit to tell their stories. Corporate executives who had mainly provided the funds for the lavish festivities inundated the program. A few gentle and not-so-gentle voices of civil society were also there to remind us that the Two-Third World is not part of the global economy and its wonders. Some maintained that two-thirds of the world population is, in fact, suffering under globalization’s rapacity.

    The picture that emerged was a complex tapestry of at least seven narratives. We may call these stories by their main points of origin, including Davos, Seattle, Moscow, Beijing, Africa, Tehran, Havana, and The Hague. At the core of the tapestry, we also have an unfinished story being drawn by the Umpires of Globalization. These include the many public intellectuals and world leaders such as Mikhail Gorbachev, George Soros, and Daisaku Ikeda who are trying to bring some intellectual order out of the current chaos. Gorbachev was calling for responsible globalization, while Soros argued for the spread of open societies everywhere. Daisaku Ikeda has gone a step further to call for world citizenship and the reform of the United Nations to include a Peoples Assembly elected by universal suffrage.

    Each narrative, of course, voices the views of a different faction in the globalization drama. The gospel according to Davos, where about 1000 world corporate and government leaders annually meet to chart the future of globalization is the dominant voice. It is a neo-liberal doctrine that was initiated by Thatcher in UK, Reagan in US, and Kohl in Germany. Their policies put the world on the path of deregulation, privatization, and dismantling of the welfare states in the United States and Western Europe. It promises that if market forces are left alone to their own devices, they will generate increasing wealth and income. This, it argues, will eventually trickle down to all sectors of society. The neo-liberal gospel was so powerful that it led to waves of deregulation and privatization everywhere, introduction of market economy in the Sino-Soviet camp, and the collapse of the communist regimes in Russia and Eastern Europe.

    After two decades of experience, however, the world has come to recognize that the gospel contains serious flaws. It has led to the rise of Mafia Capitalism in Russia, enormous class and regional tensions in China, stagnation in many parts of the world, retrogression in sub-Saharan Africa, and growing gaps in wealth and income among and within countries. The annual UNDP reports on human development graphically depict these gaps in the form of a champagne glass in which most of the world’s wealth stays on top while a narrow band reaches the bottom of the glass. The 1997 Human Development Report, for instance, showed that the world’s 225 wealthiest people had a combined wealth of over one trillion dollars, equal to the annual income of the poorest 47 percent of the world’s people (2.5 billion).

    A second view of globalization voiced its protests in Seattle at the 1999 demonstrations against the World Trade Organization (WTO) regime. Labor, human rights, feminist and environmentalist activists in advanced industrial societies have argued against the current forms of globalization. John Sweeney of AFL-CIO, Vandana Shiva of India, and many other civil society voices pointed to the disastrous impact of unbridled globalization on standards of living of the peripheral population, environmental pollution, drug trafficking, and continuing proliferation of weapons of mass destruction.

    The Moscow faction consists of those countries in the so-called Second World that have tried and failed, either through discrimination or their own shortcomings, to join the bandwagon of globalization. The case of Russia is the most telling. There was a period of initial enthusiasm for the end of communism and rise of capitalism in Russia. But it soon became clear to all that without adequate social, political, legal, and cultural infrastructure, the introduction of capitalism in former communist economies is quickly corrupted into the rule of a corrupt and rapacious oligopoly.

    The Beijing faction includes those countries, mostly located in East Asia and Latin America, which have so far successfully jumped on the bandwagon of globalization and benefited from its dynamic growth. Their story is well known. So is their vulnerability. The Asian Crash of 1997 clearly pointed to the risks of globalization for countries that have not developed adequate controls on speculative currency exchanges and foreign investment. Together East Asian economies experienced major bankruptcies, rising poverty, surging unemployment, reduced schooling and public services, and increased social stress and fragmentation. However, countries such as Malaysia, China, and Korea that had exercised greater controls over global currency exchanges, trade, and investment have been recovering from the crisis.

    The Africa faction, namely countries that have experienced a decline of per capita income during the past two decades, is often conspicuous by its absence in international forums. Uneven globalization has brought to them social, economic, and political disintegration. As a result, per capita incomes are lower today in Sub-Saharan Africa and other least developed countries than they were in 1970. Globalization has thus brought increasing misery while rapacious elites in Congo and Nigeria, for instance, have allied themselves to Western corporations to siphon off resources to their own bank accounts in Geneva, London, and New York.

    The Tehran faction consists of those social movements in the Islamic world and elsewhere that have focused on the cultural as well as economic aspects of hegemonic globalization. Branded sometimes as fundamentalist, their narrative is grounded in religious protest (Islamic, Hindu, Jewish, and Christian) against secular humanism that has dominated the international discourse of the last two centuries. Their call for reconstitution of society along religious rather than secular lines has led to radical religious movements in Iran, India, Israel, Sudan, Algeria, Sri Lanka, and the United States. Such movements have changed the existing secular regimes, modified it, or undermined it.

    The Havana faction represents those few countries such as Cuba, North Korea and Vietnam that continue to cling to an orthodox communist doctrine. Their view of globalization as a hegemonic capitalist enterprise against the working class and peasantry continues to have a strong appeal to the down trodden. Although communism as a statist strategy to catch up has lost much of its economic appeal, state as an instrument of power to negotiate with powerful global forces for a fair deal has not lost its relevance in developed as well as developing countries.

    Finally, the Hague faction represents a wide spectrum of global civil society forces and Middle Powers (Scandinavian countries, Canada, New Zealand). They assembled together in May 1999 in the biggest peace conference in history to issue The Hague Appeal for Peace. These forces brought about 10,000 people from over 100 countries to The Hague, seat of the International Court of Justice. They were demanding nuclear disarmament, abolition of weapons of mass destruction, universal human rights, global rule of law, international criminal justice, worldwide environmental protection, corporate responsibility, and debt forgiveness for the Two-Third World. Though dispersed, when and if these forces have focused their energies, they have scored surprising successes. The Landmines Ban Treaty signed in Ottawa in December 1997 was the result of such efforts by a coalition of Middle Powers and 1000 NGOs. Over 100 countries have signed the treaty, but not the United States, Russia, and China. The 1999 Seattle demonstrations against WTO followed by demonstrations in other cities against the World Bank and IMF are another example of such focused voices.

    At the World Forum 2000, in a series of three roundtable discussions characterized by dialogue rather than the monologue of plenary sessions, a report on Reimagining the Future: Toward Democratic Governance provided some pertinent proposals for democratizing global governance. Sponsored by La Trobe University in Melbourne, Focus on the Global South in Bangkok, and Toda Institute in Tokyo and Honolulu, the report focused on UN institutional reforms, humanitarian interventions, and international financial flows. It aimed at fulfilling the promises of this age for greater global peace and security, freedom, equity, and community. It deserves therefore to be critically examined everywhere. In a preface to the report, Richard Falk of Princeton University evaluates it as follows. "Here, at last, is a global strategy developed in an Asia-Pacific setting from which we in the West can learn, including the humbling realization that others may have better answers to the dilemmas of our time than we have."

    Globalization and its many narratives are clearly too complex to allow for a satisfactory analysis in a short article or even a short report. However, recognizing the complexity and diversity of present forces might be helpful to resolving some of its dilemmas. Something extraordinary is clearly taking place in the world today. A new world order is being born out of the old. We have called it by many names. Post-Industrial and Information Age, Network Society, Third Wave, and Third Civilization are among such labels. If we wish the 21st century to avoid the errors of the 20th century, the bloodiest century in human history, we need to heed the sane voices of the Umpires of Globalization.


    By Majid Tehranian
                  

10-17-2004, 02:37 PM

Elsuhaili Magzoub
<aElsuhaili Magzoub
تاريخ التسجيل: 06-02-2004
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Re: GLOBALIZATION AND ITS NARRATIVES (Re: Elsuhaili Magzoub)

    up
                  

06-05-2004, 05:53 AM

Emad Batran

تاريخ التسجيل: 10-13-2003
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    Globalization raises complex questions regarding human’s identity, history and culture . Nevertheless the interrelationships between individuals and the whole collective identity. It left the world with a huge challenges at so many different levels. Globalization theoretically, was meant to be for the prosperity of the whole world and to move it a step forward on the way . But the tackling question is “ is it a choice or a must .."
    You brought up a splended vital issue . I hope we get more contributions from interested members ...
                  

06-05-2004, 08:43 AM

Elsuhaili Magzoub
<aElsuhaili Magzoub
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    سلام يابطران

    ساعود بحزمة تحليلات ....
    لنجعل من هذا البورد نارا لاتنطفي كنيران اهلي المجاذيب

    امتناني لمساهمتكم الثرة
                  

06-05-2004, 05:32 PM

Elsuhaili Magzoub
<aElsuhaili Magzoub
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    المشاركة بالرأي فلا تضنوا بها علي
                  

06-07-2004, 01:25 AM

Elsuhaili Magzoub
<aElsuhaili Magzoub
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    up
                  

06-07-2004, 09:58 AM

Elsuhaili Magzoub
<aElsuhaili Magzoub
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    الموضوع معلق لحين اشعار اخر...
    الكتابة وسطكم مستحيلة
                  

06-21-2004, 07:01 AM

Elsuhaili Magzoub
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    up
                  

06-25-2004, 03:19 PM

Elsuhaili Magzoub
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    up
                  

08-19-2004, 08:33 PM

Elsuhaili Magzoub
<aElsuhaili Magzoub
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    up
                  

08-23-2004, 01:18 AM

Muhib
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تاريخ التسجيل: 11-12-2003
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    فوف السحاب ..
                  

08-23-2004, 01:47 AM

Muhib
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Muhib)

    This is a great topic indeed. There must be something known to us as human but unseen , that let us to like some things and to dislike others. There must be a reason that pushes the young people around the world to adopt some thoughts toward particular things and not to welcome others. One kind of music, one style of a hair cut, one great look that all wants to have, one great movie all wants to make like etc, things in the previous series makes me wonder and question myself. What makes me want to have the same hair cut that an Indian guy is having? What makes me want to listen to music that youth in many spots in the world like to listen to? There is something links all of that and make it united even if we don't intent to make it look the way it looks. I absolutely think that we aren't all created to like the same things or to hate them. I think we are different groups meant to like different things and to dislike others. However, what it can be seen and noticed, is that in one group the likable things are too many. Not only that, but to make it more unique that one group may not be living in one spot in the world. I can assure you that too many young people around the word are in an agreement to like one kind of music, movies, etc. At the same time there are some other groups at the same ages, in different places in the world, they don’t like what the first group likes. What could it be?
                  

08-26-2004, 07:41 AM

Elsuhaili Magzoub
<aElsuhaili Magzoub
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    review
                  

10-17-2004, 05:37 PM

Kostawi
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تاريخ التسجيل: 02-04-2002
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)


    Mr. Magzoub
    Ramadan Kareem
    It is a very interesting topic and I will try to throw some points here and there

    As you know the world and in particular the western world is moving stealthily away from the industrial age into the information age--The turning point was the development of the computers and specifically the internet and the use of satellites commercially. All these has paved the road to what is now known as globalization.

    Globalization culture actually is a marketing tool. You have to introduce a culture or (globalization infrastructure) to allow you to sell your commodities. I remember in the late seventies when we use to listen to Jackson Five we liked the music and liked the way they dress. Every body wanted to be like them. When we saw the commercial of Michael Jackson drinking Coca cola the next day our friends and I decided to skip lunch at the school and decided to use the money to drink Coca cola after the end of the school day--pretending we were Jackson Fives. We changed the way we walk, the way we talk (cultural commodities) + the way we dress and what we drink and eat (physical commodities).

    First hit them with the culture and then hit them with the commodities.

    This is exactly how is our world is functioning.

    Related issues
    Of course the ultimate goal of the western world is to spread what they called the “Global culture” not only to sell their commodities but to explore the raw materials and natural resources of developing and underdeveloped countries for their future benefits. The end result is to control the world economically, culturally and socially.

    Thanks for this topic and I will contribute later
    Nasr Haggam

    (عدل بواسطة Kostawi on 10-17-2004, 05:56 PM)

                  

10-18-2004, 00:13 AM

Elsuhaili Magzoub
<aElsuhaili Magzoub
تاريخ التسجيل: 06-02-2004
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Re: دعوةلنقاش Globalization , Monopoly and the commodification of Culture (Re: Kostawi)

    Dear Kostawi,

    Your conterbution is really enlighted some of hidden side of the commodification of culture and the globalization . If we return back to the term globalization historically we will find the companies that preform and international activities in term of implementing a subsideries overseas the call their activities transnational, multinational, cross-nations, and other terms they found themself facing some kind of soci-ecno-political problems and these problems came as result of anti-new conlonlism and and riasing of nationalization in late sixties and early sventies of the twenth century. the term of globaliztion came as result to these diffeculties combined with collabrationope of art as a new tool used to commercialize their products.


    Kostawi and All,
    I will be in Sarbanes-Oxley training in Washington DC.on Monday Oct 25th to 29th and hope to see you, and AbouJabir.

    Sallam.

    Suhali
                  

10-18-2004, 02:13 AM

Ashraf Kamal

تاريخ التسجيل: 09-01-2004
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Elsuhaili Magzoub)

    My dear Elsuhaili Magzoub
    It's brilliant that you've brought forward such an informative, though, controversial topic. I guess the definitional resolution that can be drawn from the article you cited and the rest of guys' comments is that globalisation is a kind of a post-capitalist phenomenon. And this brief identification may account for how the words you've chosen to entitle the topic come to form a harmonious collocation. I think the question you've ended up the topic with, put in a non-jargonizing style: can local identities(i.e., special character) and global identity(i.e. taking the deep essence of globalisation as eloquently captured by Emad Batron in his comments on the topic in the this poster)co-exist or be made to co-exist ? Put in another way, if we agreed with Emad Batron, although he raised the point in a form of wonder, that the local and historical identities are the main target of globalisation, in a sense that a particular kind of people far away want to impose their cultural practices on other people, then the question that needs to be asked is how the phenomenon is getting spread, by which mechanism? Nasr Haggam (through Kostawi) hinted that it uses the technology (IT) as its mechanism. I guess Nasr went to conclude, though a bit hastily, that that globalisation is not presented as all-encompassing ideology or package, rather presented in stages, IT knowledge first and then the culture. Well this argument may still need to be qualified with further material details to survive the counter-argument that what's called 'MacDonaldisation' is not just a kind of food produced using a particular technological style of cooking, it comprises the behavioural practice (i.e. of eating) , the nature of the food...etc. Then, the second point that gets immediately raised is : Nothing is presented free of charge, if we agreed in principle, that giant corporatists are the main beneficiary of the process. And this may logically lead to the second point raised by Nasr that the natural resources are in fact, the real target via the targeting of the local identities which own those resources, notably in developing countries. To exemplify the discussion with some instances, we can say for example that globalisation is in fact about the 'construction of identity' at a global scale, or more precisely about the production of a global identity, as hinted at by Nasr, through the commodification of a particular set of cultural practices as you mentioned (i.e. a set of cultural practices is dealt with as a commodity to be offered and exported in a form of courses such as assertive skills, negotiation skills,..etc). Turkey, in some years to come, which may have its identity changed overnight by some regional (another phase of globalisation) power in Brussels to become a European country is a case in point. To relate the discussion to Sud-land, I think we've got to put the point that globalisation has not emerged from no-where, in fact, as generally recognised; it is considered as an advanced stage evolved out of what is known as 'nation-state'. Thus Nationalism has evolved into (regional) globalism. If the same premise is held plausible then the immediate enemy of local cultures and ethnic identities is Nationalism, and then, at a later developmental stage, nations come in turn to hand over their (sovereign) identities by forming regional alliances such as the NATO, EU. And I think this is where the danger lies. Nationalism in the Sud-land has always threatened local identities and cultural practices for the sake of making the disparate polities singing from the same musical note (talking one language, behaving in terms of one set of cultural practices). The venom of the globalisation may not as immediately be touched and sensed as Nationalism in Sudan. Yet both of them use the same operational principles: Nationalists in Sudan want the whole country to speak one language (Arabic language), and adopt the same style of life (a religious-based Northern style of life; the population should be moulded into one identity frame).Thus it's the local identities and historical biographies of local polities who are always nominated to suffer victimisation as a result of blind and unilateral implementation of nationalist projects which are the base of the global project. In a word, differences, and this point is congently expressed by Muhib in his comments, or cultural variations are always an obstruction to the realisation of the nation-building and the global projects , hence, the first job is to water down cultural variations or, put bluntly, to 'murder local languages and identities, and this, unfortunately the inescapable tragedy that's very much with us right now in the Sud-land.
                  

10-19-2004, 02:12 AM

Elsuhaili Magzoub
<aElsuhaili Magzoub
تاريخ التسجيل: 06-02-2004
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Re: دعوةلنقاش Globalization , Monopoly and the commmodification of Culture (Re: Ashraf Kamal)

    Dear Ashraf Kamal

    It is very thoughtful from you to bring the topic to the highest level of conceptual thoughts.

    I am sorry to find me these days a little busy with other training which is taking most of my time. However I am planning after Oct.31st to start completing the research and focusing on key issues:

    1- Africa and Globalization
    2- Sudan, Southern war, Darfur, and Oil war and the external forces and globalizing the internal issues (Darfur Crisis) USA and United nation concepts.
    3- Islam and Fundamentalism Movement (History and Politics) from Islamic Brotherhood to Alqa'adia.
    4- MidEast and Globalization.

    Dear all,

    Please keep in mind the study of the Globalization Concepts above.




    hanks,
                  


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