Cultural and Economic Globalization

Secularisation theory has argued that modernisation has undermined religion. The importance of science and technology on economic development and rational worldview on which they depend on are seen as destroying the belief in supernatural. However religion can contribute to development, but most recently sociologists have examined what role religion may play in development in today’s globalising world.

In a process begun in the nineteenth century and accelerated in the twentieth, the great religions of the world became truly global in the geographic distribution of their adherents and so

This work investigates the implications of theories of global change for the study of religion generally and, through a series of case studies, applications of those theories to specific religious movements. In particular, Beyer is interested in the seeming contradiction of the persistence of conflict between social units within a globalizing world that is more and more becoming a "single place." The first half of his book, the introduction and four chapters, is taken up with theoretical definitions of religion as a social system and the position of that social system with regard to other systems. The second half of the book, five chapters, explores applications of Beyer’s theorizing to a wide range of world religious particularities.

At this point of time, globalization has grown to be a phenomenon that is significantly important economically, politically, and culturally. The amalgamation and incorporation of the world economy around the globe has reshaped business. Not only this, it has created "new social classes, different jobs, unimaginable wealth, and, occasionally, wretched poverty" (Kiggundu 2002, p. 4) by restructuring the lives of the individuals. For some, globalization is associated to modernism and contemporary practices. Others understand it as American domination (particularly those living in Asia). On the other hand, some people believe it to be the emasculation of America (Kiggundu 2002, p. 4).

The meaning of religion is something that scholars, along with society at large, have attempted to define for centuries. Although the term cannot truly have one solid meaning, it is clear that religion is much more than a set of beliefs and practices. In Religion: The Basics, author Mallory Nye discusses his approach to studying religion. In arguing that culture and religion strongly influence each other, he explains that those studying religion must make people and culture their focus, as variations even within the same religions exist and must be considered. Moreover, Nye explains how religion is, essentially, a universal concept, as it takes form in an array of shapes across the globe. With Nye’s argument, I have developed new insights

However, the Irish identity is not the only interpretation of poem. It is also represented the opposition between the cultural life and the life of hard work in the land. Heaney does not think he will be able to use "the spade" like his and his grandfather, that means he is not going to dig with a spade but he is going to dig into the historical present of Ireland with his pen which is the weapon that he uses against the British colonization.

In “Whose Religion is Christianity? The Gospel beyond the West,” by Lamin Sanneh, Christianity is told as a global faith whose most vibrant expressions and growth today are found in the non-Western world. The author explores these implications in context to modern life with in-depth intentions towards Christian learning and personal insight. Sanneh’s distinct narrative takes the form of a self-interview, in which he asks analytical questions on the cross-cultural development of Christianity to determine answers and predictions about the future. He believes religion contributes to intercultural understanding and has a large role to play in civil society.

Supporters of globalization argue that it has the potential to make this world a better place to live in and solve some of the deep-seated problems like unemployment and poverty. But the opponents general complaint about globalization is that it has made the rich richer while making the non-rich poorer. “It is wonderful for managers, owners and investors, but hell on workers and nature.”

In his first collection The Death of a Naturalist (1966), the poem ‘‘Digging’’ is intentionally placed first in the volume. It acts as a precursor for the rest of the volume, and subsequent work, which never expresses a direct opinion on a topic, but attempts to examine and delve deeper into it. ‘‘Digging’’ reads like a mission statement for Heaney’s future poetry, as in the final stanza, he understands the identity of the man, and poet, he strives to be. Although there is no explicit mention of Irish nationalism or republicanism, Heaney infers his sense of tradition and history in the use of a chiasma – his pen is

The poem "Digging,” which is written by Seamus Heaney, the speaker/narrator describes his father's and grandfather's work in digging for the farm and how skilled they are. Later the speaker realizes that he will never be as skilled with a spade compared to family members on the farm. The speaker intends to become a poet and since he intends to be a poet instead of a farmer he still would like to “dig” but with his pen instead. Throughout the poem Seamus Heaney uses plenty things of imagery. Heaney communicates the overall theme of determination, the advantages of hard work, and the importance of loyalty to and respect for one's family. The poem “Digging” relates to the theme of art by showing that poetry can be just as hard work as working on a potato farm and be a farmer.

Cultural individuality and distinctiveness is the pride of every nation. All communities rejoice in the richness and exoticness of their own cultural symbols, be it dressing, architecture, language or way-of-life. With the dawn of globalization, however, cultural variety and distinguishing characteristics are vanishing; giving rise to a monoculture common to all. While this may be a harbinger of unity and relatedness among all people of the world, it also damages the unique cultural identities they once took pride in. This paper discusses the effects of globalization on culture, along with its positive and negative effects. Since the effects of globalization on culture are non-exhaustive, it is attempted to incorporate a few of the most

Cultural globalization has negative aspects because of cultural toadyism, cultural uniformity, and its political influence.

Globalization is commonly examined by simply dissecting its political and economic consequences. As a result, the effects on culture are often overlooked. According to U.S. Census projections, by 2043 non-Hispanic whites will become a minority consisting of 47 percent of the U.S. population (Barreto, et al 1). Examining the world as a whole, a 2015 study by the United Nations Department of Economic and Social Affairs/Population Division found that between 1950-2000, an average of 2.8 million people per year migrated to North America and Europe. From 2000-2015, that rate accelerated to 4.1 million per year. What is more, this study projects that from 2015-2050, 91 million people are expected to migrate to high-income countries and produce an 82 percent increase in population in destination countries. Clearly, the prospect of steady migration and the continuing effects of globalization are expected to produce more multicultural societies. Unfortunately for many, “foreign” has become synonymous with danger (Rothkopf). The debate between cultural unity and cultural plurality dates back to the Greeks where they questioned universal human goodness and the differences between societies. More than two millennia later, the issue of a common versus diverse human culture remains contentious. This paper argues that a diverse human culture is more desirable than a universal culture because states and societies benefit from promoting and protecting diversity.

Economic globalization has become the most important feature and a general trend of present world economic development. Globalization is a phenomenon and also a process of development of mankind and human society (Hamilton, 2008). It is the essential feature of the modern age. Globalization is the cross-border flows of capital and goods, including capital, labour, technology and natural resources (Bożyk, Misala & Puławski, 2002). Economic globalization is a historical process, and the germination of it could date back to the 16th century. After the industrial revolution, capitalist commodity economy, modern industry and transportation have been developing rapidly. The world market was fast expanded and the foreign trade was

Globalisation is the process of interconnectedness and the integration of national and regional culture, economies, and society through the global network of communication, immigration, transportation and trade (Financial Times Lexicon, 2017). According to Reiche (2014), globalisation did not mean much in the past fifty years. It could be primarily focused on the trade and also foreign direct investment which are the economic side of the world but it has been expanded to a broader range which including media, culture, technology, trades and political factors nowadays. Although globalisation is considered as a wide range nowadays, it still can be classified as four main characteristics which are stretched social relations, intensification of flows, increasing interpenetration, and global infrastructure (Held, 2004). However, cultural imperialism has the most typical impacts on globalisation. This essay will define and explain cultural imperialism and its impact from the pessimistic globalist and transformationalist perspective.