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In these cultures there are few perceive psycho-socialproblems and few strict control policies regarding its use.

Cultural Group Guides – Dimensions of Culture

The Judaic Destruction Of Western Culture | Real Jew News

Culture of Armenia - history, people, women, beliefs, food, customs, family, social, marriage A-Bo
In this modern age most non-Western societies have acted as receivers and rejecters of cultural elements transmitted by the West. To date, research into these vital processes has been dominated by two theoretically distinct approaches. One approach might be termed "power reductionism" and the other a "quest for cultural compatibility." Both of these approaches suffer from serious methodological and theoretical problems stemming from their exponents' weak theoretical or methodological self-reflection. In what follows I critique the methodological premises and consequent theoretical implications of the two dominant approaches, with an eye to enriching the study of international cultural diffusion.

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Few authors discussed normal drinking patterns or how alcohol has beenan intrinsic part of Western culture.
Gadamer brings to light what the receiver's cultural resources are, what influence these resources and offered messages have upon each other, and what is the outcome of this interaction. From a critical analysis of Gadamer's theory, I will then derive a model of non-Western societies' responses to Western political ideas and religions. My thesis is that indigenous and foreign cultures are brought into contact with each other concretely in the process of understanding foreign cultures on the part of recipient societies' intellectuals. The model further proposes that an analysis of this process allows one to unravel why and how Western cultures are embraced or denied by non-Western societies. The contact of indigenous culture with foreign cultures, however, gives rise to cultural tension and conflict. How this tension and conflict are dealt with depends upon whether indigenous culture can be objectified or not. Finally, I will discuss theoretical implications and limitations of the model.

 

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Moreover, the social and legal status of women, while somewhat improved in some countries, continued to be very low.
The second approach, the quest for cultural compatibility, is represented by a number of studies that attempt to explain the spread of Western institutions in cultural terms. The typical research process of these studies is first to identify similar as well as dissimilar elements that might exist between Western and non-Western cultures, and then to determine whether these two sets of cultures are compatible in terms of, say, political values. The result is finally invoked in order to explain why Western institutions, such as liberal democracy, face difficulty (or not) in taking root on non-Western soil. A quintessence of this approach is provided by Shaohua Hu (1997). Hu's primary interest is in whether Western democratic institutions can be integrated into Chinese society or not. To address this issue he compares Chinese Confucian culture, China's major traditional culture, with Western democratic cultures. From this comparison he derives a number of similarities and differences between these two sets of cultures (1997, pp. 351-359). His overall assessment is that these two sets of cultures are not compatible with each other. Next, he identifies a few elements in Chinese Confucian culture that are significantly at variance with Western democratic values (1997, pp.359-363). Finally, he concludes that because of these elements Chinese Confucian culture presents obstacles to the democratization of Chinese society (1997, p. 363). In addition to the studies exclusively devoted to this line of cultural analysis (see, for example, Goldberg, 1991; Kim, 1988), there are other cultural analyses that take into account political, social, economic, and other factors as well (see, for example, Hawthorn, 1993; Huntington, 1991 and 1984; Whitehead, 1993).

Answer to In Western intellectual thought, women have historically been associated with culture
Of the various existing theories of the social diffusion of culture, the most prevalent one might be the "dominant ideology thesis," proposed by Antonio Gramsci (1971), Louis Althusser (1971), and Nicos Poulantzas (1973), among others. A critical review of this thesis will generate clues as to the native response to foreign culture.

These authors' attention is primarily devoted to the political quiescence of the working class in Western industrialized societies. They attribute this phenomenon chiefly to the spread of dominant ideologies. That is, they argue, dominant ideologies penetrate into and mold the consciousness of the working class and thereby successfully incorporate it into the established social order. In addition, they frequently appeal to the metaphor of a dominant ideology as "social cement." What they mean by this metaphor is that dominant ideologies ultimately take control of the consciousness of all social strata and bind them to the established social order.

In the dominant ideology thesis the general public is treated as playing the role of passive receiver absorbing whatever messages are delivered to them by the elite. Herein lies a serious weakness of this thesis. That is, this view is not based upon an empirical observation of the responses of the popular masses to the messages transmitted by the elite. According to John Thompson (1990, p. 91), the notion of social cement is nothing but a conceptual convenience which obscures this issue that instead must be examined. A careful analysis of how social actors respond to the messages carrying dominant ideology casts serious doubt upon this view of the role of the general public.


The Decimation Of Western Women Is Complete – Return …

Confucius, who believed female obedience to men was one of the three cardinal principles of a society (the other two were obedience from minister to emperor, and son's obedience to father), decided the most obedient women were illiterate; hence, women were not educated in literacy.

The Judaic Destruction Of Western Culture | Real Jew …

Over the past 200 years, and increasingly in the contemporary age of globalization, more and more Western goods -- everything from clothing to food to computers -- have appeared in Middle Eastern markets. Not only goods, but culture as well, have been imported from the West. Western books and movies are popular, especially (but not exclusively) among the urban elite.

The Judaic Destruction Of Western Culture

This new perspective draws attention to the cultural resources of the popular masses (the ideas and values they have previously internalized). It is because they are equipped with such resources that they are not overwhelmed by the messages delivered by the elite. The cultural resources enable them to respond to the messages. In this respect, many studies argue or demonstrate that the social effectiveness of messages offered by the elite depends primarily upon whether they are resonant with the meanings the popular masses bring to bear upon them (see Mosse, 1971; Plamenatz, 1970, p. 123; Swidler, 1986, pp. 279-280; Thompson, 1990, p. 105).