Greetings to all members of the community and participants in the Cultural Connection Week, I am delighted to show a bit of my country's culture in relation to it on a topic as hot and timely as the consequences of so-called "globalization" for cultural particularities of peoples and so-called cultural "identities".
Throughout the Greek Enlightenment, from the middle of the 18th century, Western Europe had recruited for a portion of Greeks, valued in terms of the economic and intellectual weight they had, the character of the ideal.
Links with the central empires were developed, while new ideas, such as belief in the power of good reason, in the spirit of liberty and the goods of education, were transferred to Greek space through the merchants and Greek communities.
The French book, which largely represented the whole of European education, entered the Greek home.
The reactions created by this movement took the form of defending the Greek tradition (orthodoxy and popular culture), while at the same time tightening the ties with the Balkans and Russia.
This is a crossroads and at the same time a competition that directly influenced the formation of the modern Greek cultural identity.
The concepts of tradition and innovation are in principle opposed, as the first is linked to the preservation and the second to the change. However, in the field of folk culture, these two concepts have acquired some conceptual nuances that tend to lead to convergence rather than their deviation. This is because popular culture is a historically defined and evolving - with its own rhythms - reality, which is determined by a variety of historical, economic, social and cultural factors, so it can be renewed and differentiated when circumstances allow.
The fact that tradition is not immovable and in the long established means that it is also part of the innovation, to a certain extent. Indeed, in modern forms of folk tradition, even in aspects that are difficult to change or differentiate, such as popular religiosity, we see the creation and adoption of modern cultural elements that create the phenomenon of modern Greek religious folklore, in which the religious folklore devotes much of its research attention and action.
Moreover, modern or modern folklore is an important and evolving branch of the general science of folklore, which focuses mainly on urban cultural environments, whether within the poles or as they have created throughout the country, through the cultural impact that television and the various online media and social networking means are exercising daily on the Greek people. And this is a fact that is also found in the rest of the world.
Consequently, the notion of cultural identity can not be related to the cultural immobility and the almost ritual repetition of customary or other forms of everyday life of the past. The Greek cultural identity is something dynamic and ever-enriched, but it is accompanied by certain basic values and ideas, by specific ways of life and collective or family action, the preservation of our traditional many or whose inevitability is deeply loyal and solid knowledge of our Greek Orthodox identity, then we can resist anything that threatens to alienate us from the deeper concept of Greek tradition without, however, ending up with cultural expressions of stereotype tell or fossilized.
The term "globalization" now tends to prevail in our language and become a technical term of translation of globalization - mondialisation, a new term in which the phenomenon of creating a global community at the level of the economy in particular, with the inevitable but prominence in politics , but also in culture.
Regardless of the question whether the term of this term in Greek is apt or not - the terminology in the history of the language is almost never formulated according to the linguistic rules - the reality it declares can not be attributed to the term "globality" , nor with the term "ecumenism", as is attempted by many.
The phenomenon we want to describe with the term "globalization" differs radically from what the terms "universality" and "ecumenism" mean, and it would not benefit in any way - it would eventually create confusion and dangerous escape from the problem - to replace the term "globalization" on these terms.
Both globality and ecumenism are fundamental existential qualities: they state ways in which man has a history. It is inconceivable to have a person without these qualities.
Globalization, however, is a newer historical phenomenon, a conscious construction, a constructed historical structure, according to some contemporary myth, an ideology, which perhaps makes this Greek term a success with its second synthesis (poetry).
"Globalization" is an artificial world, a deformed universality. This is a typical case of "imaginative establishment of society", to recall the expression of Cornelius Castoriadis. As such, we must deal with it in relation to the issue of culture as well.
In order to properly understand globalization and its implications in the field of culture, we must go back to the historical roots that directly or indirectly produced it.
Let's get to ours. How can it be said that globalization threatens the cultural and identity of a country like Greece with a very large cultural heritage in all the modern world?
What is our cultural identity, which is in danger of globalization?
Defining one's cultural identity in a generation of instant gratification, illogical racism, and influence from the media filled with ethnocentrism isn't particularly easy. How do we define who we are when we live in a world which wants to take clues from our physical characteristics, accents, and dress and create an identity for us before we ever get a chance to? When do I get to be my own version of me?
As the child of Pakistani immigrants to a small city in Idaho, Mashaal has had a front row seat to society's rush to judgment. She is a
KISU FM Radio Host and Student at Idaho State University.
Let's look at this issue in depth and with care.
In recent years there has been much talk about Greekity, the particular cultural identity of the Greeks.
But what does this identity consist of?
a) The language.
Indeed, language is a constituent element of every cultural identity. How does globalization threaten it? Surely not by replacing it with the Latin alphabet or its abolition. Such threats only exist in the thought of frightened or biased / human beings.
If the language is threatened by something, this is the spirit of usability, which we mentioned above. This implies two things: firstly, the simplification and narrowing of the vocabulary to the minimum, which effectively serves production, shows the lexpenia, the abolition of tones and spirits, etc., and secondly, its downgrading to a second fate in relation to a foreign language that is more useful in the global community.
We turn back to the basic cultural components of globalization. If our people have accepted the components of usability of knowledge, productivity priority, etc., then his or her language will be fatally affected.
The problem, therefore, is not essentially what will be done with language, but what will be done by accepting or not the cultural principle of usability with regard to all elements of culture, including language.
b) National sovereignty.
A crucial problem that will arise in the context of globalization is the fate of the nation-state. At this point things are somewhat complicated. Is the concept of nation-state a constituent element of a cultural identity, something similar to language? History and modern reality do not confirm this.
In Byzantium, for example, there is a single cultural identity, despite the fact that several nations are housed in the same state. During the Ottoman domination, our genus maintains and develops its particular cultural identity without having its own state identity.
Even today, the Hellenism of the diaspora maintains equal, if not more, with the Greeks of metropolitan Greece its particular cultural identity. The notion of nation-state is to some extent the same as globalization, which now tends to abolish it, an artificial construct of the same cultural mentality that gave birth to nationalism in the 18th-19th century and which is now generating globalization.
Now, therefore, that nation-states are increasingly called upon to grant their sovereignty, to open their borders, to allow foreigners to settle on their land, with the inevitable consequence of demographic alteration, Hellenism as a cultural identity should clearly separated from the Greek, and not confused or identifiable with him.
If we do not want globalization to smash our national identity, we must do this separation and develop Hellenism as a cultural identity that will not depend its survival on the fate of the nation-state.
A key issue is religion in the process of globalization.
It is no coincidence that in the famous theory of clash of cultures, the theorist of the theory separates cultures essentially on the basis of religion. It is a dangerous ostrich that the tendency of many politicians to underestimate the role of religion in the life of a nation.
Religion has shaped and continues to shape, directly or indirectly, cultural identities. The problem today is whether the role of religion in shaping cultural identities can continue, and how, in the context of globalization. Experience of the past, in which religion was used to divide or oppress, instead of uniting and liberating people, leads to the tendency to discolor, the more culture is made of religion. This is not only unrealistic but also damaging.
Because religion by its nature can contribute to the development of a healthy globality, free from the distortions of globalization. Particularly this applies to Orthodoxy, which in the sense of the person can point to a world that respects the difference and the otherness that does not fear the "other", however different, even to his religion , but he will embrace him as a brother.
Such an Orthodoxy, which will be "true in love," according to Paul's phrase, and not into a zealous intolerance that will not identify its being with a national or state entity, but will sap the culture in the spirit of love and freedom, is not only tolerable but also essential in the era of globalization.
Unfortunately, Orthodoxy today is hampered by its cultural role by various endogenous, at most, factors. One such factor is the structure and structure of autonomous churches based on the notion of nation-state.
This often means that the Church gives priority to its national identity and not to its universality. It is thus in danger of getting caught up with the nation-state in the whirl of globalization. Another factor inhibiting its cultural contribution is the weakness, which usually demonstrates, to find the golden intersection between secularization and its participation in historical development.
Many times the Orthodox Church attempts to influence history by passing through secular methods, copying or even competing with political and economic power, with the risk of secaching its message and making it obsolete for ephemeral publicity. Again, she retires in her prayer cell and ignores the problems that plague man, refusing to produce culture. Both these trends are highly detrimental in the era of globalization.
Orthodoxy has always created culture, but it did not identify with ephemeral secular powers but with eternal spiritual principles and interested in the penetration of these principles into culture.
Such fundamental and fundamental spiritual principles are the love, freedom, integrity and uniqueness of each human person, sanctity and respect for the body and the natural creation of the god, and all that is related to them expressing the culture of a people.
In particular, the Orthodox Church has a duty today to take a stand on the dangers of globalization for humanity If this is true, then globalization may provide the framework for a creative encounter of cultural identities, from which a global culture will not emerge, but an osmosis of cultures, from which all cultural identities will benefit. This has always happened in history. In the age of globalization, therefore, it would be a mistake to overthrow cultural identities or rivalry between them and blessing their coexistence and osmosis. From this osmosis, no cultural identity, which has the content of the truth, is in danger.
I want to believe that this is true of our own cultural identity and in most European countries if we do not deliver it instead of the lentil panel of economic prosperity.
I would love to hear your opinion on this important issue of our time on the occasion of Cultural Connection Week! .
From Monday, April 29th to Friday, May 3th, a cultural exchange is held here in the Coursera Community.
Our goal is to raise awareness of different cultures and traditions and to celebrate the incredible diversity that empowers us as a global community.
(I would like if you can take it into account because I did not go through the writing form)
Find out more about Cultural Connection Week and view other people’s posts about their cultures here.