Making National Cultures in The Global Ecumene

Foster, Robert J.

doi:10.1146/annurev.an.20.100191.001315

Cited by 303 publications

(28 citation statements)

References 96 publications

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“…Friedman (1990) reports that in the former colony that is now the People's Republic of the Congo, while the Congolese have access to both less expensive locally bottled Coke and a more expensive canned variety imported from Holland, status is established by displaying the imported can on the dashboard of local cars. Such phenomena are not peripheral to identity, since food, clothing, jewelry, music, sports, and other consumer goods and services are central to the processes through which national and ethnic identities are established and reinforced (Belk & Paun, 1995;Douglas & Isherwood, 1979;Foster, 1991). When the Congolese consume, the satisfaction gained is not in the small contribution to lifestyle experience that these objects convey in the West, but in the constitution of an entirely different and more prestigious self (J.…”

mentioning

confidence: 99%

I'd like to buy the world a coke: Consumptionscapes of the “less affluent world”

Ger¹,

Belk²

1996

J Consum Policy

373

295

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ABSTRACT. The impact of globalization on the consumption patterns of the Less Affluent World are examined, drawing on examples of consumer culture contact with the More Affluent World. We find that rising consumer expectations and desires are fueled by global mass media, tourism, immigration, the export of popular culture, and the marketing activities of transnational firms. Yet rather than democratized consumption, these global consumption influences are more apt to produce social inequality, class polarizations, consumer frustrations, stress, materialism, and threats to health and the environment. Alternative reactions that reject globalization or temper its effects include return to roots, resistance, local appropriation of goods and their meanings, and especially creolization. Although there is a power imbalance that favors the greater influence of affluent Western cultures, the processes of change are not unidirectional and the consequences are not simple adoption of new Western values. Local consumptionscapes become a nexus of numerous, often contradictory, old, new and modified forces that shape unique consumption meanings and insure that the consumption patterns of the Less Affluent World will not result in Western consumer culture writ globally.In 1990 the $15 million World of Coca Cola museum opened in the ubiquitous bottler's corporate headquarters city, Atlanta, Georgia. It immediately began to draw a million visitors a year. The theme of this polished and well-presented museum is symbolized by the twelve and a half ton Janus-faced Coca Cola logotypes ("Coke"/"Coca Cola") rotating inside the hollow globe that dominates the facade of the museum. The globe announces that Coke pervades the world and is its axis as well as its gyroscopic source of equilibrium. Inside, this theme is further developed in such a way as to make clear that Coke is a magical elixir that has brought its particular salvation to even the most exotic and remote cultures of the Less Affluent World. Visitors see numerous foreign advertisements for Coke as well as photographs situating Coke aboard camels in Egypt, bicycles in Indonesia, and long-tailed hang yao boats in Thailand. One of the focal spectacles in the museum is an eight and a half by fifteen foot highdefinition television depicting the 1991 creation of the "Hilltop

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mentioning

confidence: 99%

I'd like to buy the world a coke: Consumptionscapes of the “less affluent world”

Ger¹,

Belk²

1996

J Consum Policy

373

295

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“…Foster, 1991). The purpose of such acts, in this case legislated in the convention, is to secure for all times the patrimony of humankind, those objects that epitomize the community and thus constitute the property of that community.…”

Section: Preservation and Monitoring -Centres Of Power Nodes And Netmentioning

confidence: 99%

“…Media render, with all the immediacy of visual images and informative texts, the peculiar co-ordination of space, time, and people (territory, history, and society) that makes humankind an identifiable kind of imagined and moral community (cf. Foster, 1991). In this respect the products can be regarded as virtual museums, as virtual versions of global Skansen.…”

Section: Diffusion and Representation -Global Skansen On Displaymentioning

confidence: 99%

Between Arbitration and Engineering: Concepts and Contingencies in the Shaping of Heritage Regimes

Kuutma¹

Heritage Regimes and the State

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“…In other words, the practice of 'Japanese-ness', although perpetuated as a necessary but not always a sufficient part of being an Aikidoka, was often propagated via bodies that were 'un-Japanese' in origin. At the same time, the practice of Aikido also contained, through its practices, an implicit re-culturalizing and re-nationalizing narrative for persons of Japanese backgrounds that is also undeniably part of a global ecumene where there are no longer distinct islands of culture (Foster, 1991;Hannerz, 1998).…”

Section: Bodies Of Culture: Becoming An Aikidokamentioning

confidence: 99%

Becoming an Aikidoka: Acculturation and Essentialism in the Practice of Aikido

Tan

2014

Rev. artes marciales asiát.

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Based on an ethnographic study conducted from [2002][2003][2004][2005] in Canada, this paper argues that the practice of Aikido within a specific community of practitioners does not simply exist as a medium for acquiring martial knowledge, but is also a viable conduit for acculturating or essentializing aspects of Japanese culture and identity. This is made possible in light of the highly embodied and corporeal dimension of Aikido practice, which requires one to develop the necessary dispositions and strategies for the construction of an Aikido habitus. Consequently, the path towards becoming an Aikidoka enables one to potentially embody, in similar but also unique ways, the cultural and moral worldviews that the art seeks to represent within intercultural and transnational spaces.Keywords: Aikido; Martial Arts; Culture; Body; Habitus; Bourdieu. Llegar a ser un aikidoka: aculturación y esencialismo en la práctica del aikido ResumenBasado en un estudio etnográfico realizado en Canadá entre 2002 y 2005, este artículo sostiene que la práctica del aikido en el seno de una comunidad específica de practicantes no existe simplemente como un medio de adquirir conocimientos marciales, sino que es también una forma viable para aculturizar o esencializar aspectos de la cultura e identidad japonesa. Esto es posible gracias a la dimensión altamente corporal y encarnada de la práctica del aikido, la cual exige al individuo desarrollar las disposiciones y estrategias necesarias para construir el habitus del aikido. Consecuentemente, el camino para llegar a ser un aikidoka posibilita al individuo encarnar potencialmente, de formas similares pero también únicas, las concepciones del mundo a nivel cultural y moral que este arte busca representar en espacios interculturales y transnacionales.Palabras clave: Aikido; artes marciales; cultura; cuerpo; habitus; Bourdieu. Tornarse um aikidoca: aculturação e essencialismo na prática do aikido ResumoBaseado num estudo etnográfico, realizado no Canadá entre 2002 e 2005, este artigo sustém que a participação do aikidoca no seio de uma comunidade específica de praticantes não é simplesmente um meio de adquirir conhecimentos marciais, mas também uma forma viável para a aculturação e apreender aspectos da identidade japonesa. Isto é possível graças à dimensão altamente corporal e encarnada da prática do aikido, que exige ao indivíduo desenvolver as disposições e estratégias necessárias para construir o habitus do aikido. Conseqüentemente, o caminho para se ser um aikidoca possibilita ao indivíduo encarnar potencialmente formas similares, mas também únicas, ou seja, as concepções do mundo a nível cultural e moral que esta arte procura representar em espaços interculturais e transnacionais.

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Making National Cultures in The Global Ecumene

Cited by 303 publications

References 96 publications

I'd like to buy the world a coke: Consumptionscapes of the “less affluent world”

I'd like to buy the world a coke: Consumptionscapes of the “less affluent world”

Between Arbitration and Engineering: Concepts and Contingencies in the Shaping of Heritage Regimes

Becoming an Aikidoka: Acculturation and Essentialism in the Practice of Aikido

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