Examining the ways in which the BBC constructed and disseminated British national identity during the second quarter of the twentieth century, this book focuses in a comprehensive way on how the BBC, through its radio programmes, tried to represent what it meant to be British. It offers a revision of histories of regional broadcasting in Britain that interpret it as a form of cultural imperialism. The regional organisation of the BBC, and the news and creative programming designed specifically for regional listeners, reinforced the cultural and historical distinctiveness of Scotland, Wales and Northern Ireland. The BBC anticipated, and perhaps encouraged, the development of the hybrid ‘dual identities’ characteristic of contemporary Britain.
This book looks at India in the context of a globalized world. It starts by looking at the history of Indian civilization, exploring the roots of Indian identity and highlighting processes such as foreign invasions, foreign trade, cultural imperialism, colonial rule and the growth of Indian nationalism. The founding fathers wanted India to be a liberal democracy and the values enshrined in the constitution were expected to form the basis of a society more in tune with the modern world. The book examines the gradual democratization of Indian politics. Cultural and ethnic divisions in Indian society are examined in depth, as are the problems that have prevented economic development and stood in the way of economic liberalization. The history of India's integration into the global economy is considered, and the opportunities available to the country in the early years of the twenty-first century are detailed. Alternative approaches to the development of the country, such as those put forward by Gandhi, are discussed, and the final chapters consider the Indian government's perception of the Indian diaspora, as well as the changing priorities reflected in India's foreign policy since 1947.
’, rearticulating each form of oppression in the language of reliance systems and the spatial contract.
Reliance systems and oppression
In a landmark 1990 book, the late political theorist Iris Marion Young sought to unpack various forms of oppression and domination. 1 Young’s ‘five faces of oppression’ – exploitation, marginalization, powerlessness, culturalimperialism and violence – constitute an account of oppression as a structural phenomenon . According to this view, there is no need for a clear oppressor for oppression to exist. As a result of
Foreign trade and culturalimperialism
The Indians continued to trade with China and Southeast Asia. Indian exports
included cotton, ivory, brassware, monkeys, parrots and elephants, while China’s
India in a globalized world
exports to India consisted primarily of musk, raw and woven silk, tung oil and
amber. Indian and Chinese traders used the famous silk routes of Central Asia as
well as the sea route. However, neither tea nor opium had become major exports.
Incidentally, India’s trade with Rome declined after the third century as the
Roman economy became
militaristic or political interventions into other states, which have acquired them subsequently.
Global television and culturalimperialism: production
Ultimately, Haraway, who is a postmodern, materialist feminist,
argues that these technologies have the potential to be both instruments of global domination and oppression and of positive social
and political change. Similarly, when discussing television, most
post-Marxist media and cultural theorists have tended to negotiate
a middle ground between utopian and apocalyptic accounts of globalisation. Few dispute the
’, where the signifier ‘global’
may too quickly or cleanly invoke the worrisome spectre of culturalimperialism and corruption, and of the hegemony of Western (usually US)
ideological powers. Reading butoh as globalgothic must do justice to the
different traditions that produced these cultural practices –
critics such as Fraleigh, Juliette T. Crump and Michael Sakamoto see a
salubrious Zen Buddhist healing
You people don’t realise what it is you have to sell. ( Illywhacker , 348)
W ITH Illywhacker , Carey’s success achieved international dimensions. It was published first in the UK and USA, something of an irony for a novel exposing culturalimperialism. 1 The University of Queensland Press acquired the Australian rights and implemented a wide advertising campaign using international responses as promotion. The effect was to increase Carey’s profile and sales dramatically in Australia and abroad. 2 The novel
the ideologies of imperialism,
especially culturalimperialism, and a rethink about the economics
of empire 1
– have taken a hard look at how religion has influenced the
construction of empire. John Wolffe, in a wide-ranging exploration
of religion in Britain and Ireland between 1843 and 1945, shows how
fruitful working at the ‘interface between
western imperial imaginings regarding the Orient.
Re-evaluations of Edward Said’s Orientalism opened
a new field of scholarship concerning ‘spiritual’, or, more
broadly, culturalimperialism, which feeds into the relatively neglected
Mesopotamian utopia trope. Critiques of Said’s East–West dichotomy
reveal a ‘double vision’ in the imperial imaginary: the East
as ‘other’, strange and exotic, but at the same
and is a contaminant within the Irish ‘race’.
The deployment of racial language is worth noting, although common
at the time. It is particularly striking in the twelve-page foreword in which
Connolly set the scene, historically speaking, by describing the demise of the
old Gaelic social order and the rise of capitalism in Ireland. In Connolly’s
version, the arrival of capitalism and bourgeois values was an act of culturalimperialism that necessitated the destruction of racial memory as well as
social institutions. Capitalism is constructed as an entirely foreign