Political Science

Globalization in any culture is obstinately resisted by another equally strong force form within in the form of localization, ethnicism or even the fervor of nationalism. Today in face of economic globalization, this is the consumer culture that has become the main topic of research across various thinking spectrums. And studying the prevalent and the newly developing phenomenon of contemporary Chinese cultural evolution it is discernible to notice that China is not averse to hence does not resist in letting the economic globalization into country, for the reason that it has helped and is helping China rapid development of its economy but on the cultural front it does show reluctance in letting it globalized or to the least homogenized (Chow and Shen, 2004). Although the globalization in culture does not get narrowed to homogenization but it propels into the realm of pluralization of various global cultures, values and literatures, just like the coalescence or amalgam of different hues blending together their own distinctive characters to form something more ravishing and unique (Robertson, 1992) 

The very idea about cultural strength revolves around cultural exuberance vitality that is culture exists not as an entity object rather its existence is centered around it being a subjective reality that needs cultural self-awareness and self-confidence (Wang, 2002). Talking about Globalization there are two aspects that needed to be looked at internationalization and worldization. These are the elements that govern the development of international cultural resources to remake facets of Chinese culture and vice versa, while the very dual nature of globalization determines the duplicate natures cross-culture (Wang, 2002).

Cultural globalization does not insinuate the unification of culture or their infusion into single entity, rather it is an idea that promulgates parity or the parallel run to cultural diversification. This marks divergence between the notions of cultural globalization against economic cum political globalization. The rationality of cultural diversity is homogeneous to the concept of biological diversity the tendency to protect the rarest and most endangered species also aligns with the demand of mankind that flourished and triumphed over all others (Cheng, 2008). But the question asked whether nations tend to protect its national identity just for the sake of fulfilling demands of others as the very conception spearheads establishment of its own weaknesses and precludes fall.

China is a country whose history is grounded in ancient civilization and for thousands of years its culture has been the source of strength and identity. Thats why its name China in Chinese script is depicted by two words meaning central that refers to centrality in the region both in terms of geography and standing, and its name meaning brilliance, flair and spirit referring to magnificence achieved in her cultural development (Cheng, 2008). Wand Yuangling of Yuan Dynasty pointed out in scripture Explanation of The Codes of Tang with Annotations and Interpretations Zhinghua connotates the Chinese nation have been grown with kingly order, with the dignified apparel that is magnificent and exalted, with the custom and traditions of dutiful veneration and brotherly obligation, with behavior that is cultured and courteous, the blend of all this makes the very essence of Zhonghua (Cheng, 2008). Over the ages this cultures stood firm in face of trials and tribulations of time, while exhibiting its enormous resilience and the ability to assimilate and metamorphose. It withheld its ground in face of historys three greatest controversies, the barbarian-Chinese traced back in ancient times, Chinese-Buddhist precipitated by the eastward tramp in middle ages and the Chinese-Western brought by the eastward flounce of western learning in modern times (Cheng, 2008). Even in the most challenging era during crisis of national subjugation and risk of annihilation on the hands of Mongols and Machu advances, Chinese culture remain vanquished while safeguarding the identity of its people and the moral, ethereal subjection over the invaders (Cheng, 2008).

Gone are the days when this culture got threatened by foreign invasions and interventions, today China is growing and its gaining consciousness sort of self-actualization. And with such an epochal eon, the emerging dissension over the Chinese culture versus the western values, fundamental ideals versus practicality etc. Theres growing need of cultural self-awareness and self-confidence, that requires strengthening chinas cultural verve needed to cope with the question of cultural globalization. 

There are two propositions in contemplating the emerging scenario of opportunities and threats that Chinese culture is confronting in the face of globalization here the term globalization is classified as internationalization which stands for interaction between nation-states. There has been new debate in philosophical arena that ponders over the usage of resources of international culture to shape Chinese culture and in this respect several programs have been advances of the like of Chinese learning for fundamental principles and Western learning for practical application (Zhang Zhidong), Make the past serve the present and foreign things serve China (Mao Zedong), To synthesize and innovate (Zhang Dainian) or Wholesale Westernization (Hu Shi) (Cheng, 2008). In one such account Tu Weiming conceived a novel concept of cultural china that not only encompass the mainland China and her islands Hong Kong, Macao, Taiwan rather it also embraces Singapore, Cambodia, Vietnam and all other countries, communities and cultures across the globe that are influenced by the Chinese essence. This thinking gets constructed on belief that while segregating countries along the demarcated lines, its the culture that holds more importance and significance then the race fundamentals.

Thus with Chinas rise and renaissance of its culture strategy should make transition from the one that is passive and protective to the one that is active, courageous and enterprising. The shift would be from a position that stressed the protection of ones traditions and national customs to the one that underscores contribution into prospective world cultural development, i.e from  protecting, taking to giving. This transmogrification dictates that China should not be concerned about finding share of Chinese cultural values and characteristics in the global culture rather how much its could it culture leap forward in taking share in that system (Martin, 1995).

Globalization also has played key role in founding and developing Chinas national and cultural individuality.  Though cultural globalization constitutes within it wherewithal of blurring nations cultural identity yet possess the capability in bringing about positive changes. As it owns the crown of blending together the people of different worlds on common basis, with the message that if its challenge be met critically by utilizing the opportunity in enhancing our won national cultures in broadest global contextual relationship the identity and values of each others culture China in point and literature could be known to the world (Samuelson, 2004).  And while studying literature and culture it is pertinent that neither the imperialist global nor nationalist local orientation be accorded. Thus the middle, both-way is the right transcendental way that coalesces both these approaches and blends them together to avert another clash of cultural crisis (Miyoshi, 1998).

Since 1990 China has gradually embraced the system of market economy in expansive setting of international and trans-national capitalization. Despite of this market adoptions the government on the political front has maintained the strategy of keeping up with the charter of socialism that over the period by inducement of massive reforms could appropriately be called the Chinese-Socialism, crafted to specific Chinese characteristics (Marx and Engels, 1999).  And so in contemporary China along with some other Asian countries the amelioration of Confucianism could become a driver promoting opposition against the spread of or integration with national cultures as far as globalization is concerned.  As its fear of being homogenized conflicts with her embodiment towards the precept of Confucius, that emphatically is categorized as the emblem of its traditions (Zhang, 1998). Thus for many the very notion of modernization simply gets equated to westernization that probably stirs the suspicion of colonization (Marx and Engels, 1999). And for this Chinese culture to adopt the best practices of globalization it must be subjected to demarginization from marge to the core, and in this frame its first move would be in decolonizing itself in coalescing context of globalization.

In some ways the abstraction of cultural globalization standing as a direct concomitant of economic globalization, is also the culmination of inter-national postmodern tendency. Thus under the bearing of west inspired postmodern movement the current Chinese culture  distinguished by various emerging quasi and post-modern strands present itself in unique forms

In contemporary globalized world postmodernism has been re-oriented in the context of is crucial and innovative adoption in oriental, developing and the third world countries. This enterprise globalization originated and got nurtured in West and its cultural soil, then sailed over the European and other continents to become a truly global phenomenon and finally gave birth to cultural globalization. As per the reception of post-modernism is concerned in Chinese context the prevalence and semblance of it depends on factors like the functioning of trans-national funds, worldwide spread of the capitalism and the emergence of cyber realm. These factors accompanied by the global media industry pushes the frontiers of cultural globalization further a move from center to the outer periphery while operational at both the ends. Even the most well-trenched and formidable cultures cannot take on such a whip and for China the acknowledgement of financial and economic globalization has proven fruitful in not only bringing the country into international mainstream, catching up and even outshining developed economies of western countries thus making it an important stake holder in the global economic order (Chow, 2002)

Preserving the core attributes of national identity is pertinent but in the process if such an attempt on localization is made at he cost of ostracizing any foreign inspiration questionably will mount unacceptable nationalist emotions. Such a development would lead to the creation of inadequate conditions for Chinas external surroundings. Interculture and transculture are two critical policies for dealing with the effects of cultural globalization as it is the latter that remedies and heals any shortcomings in former. In contrast of the interculture that had been the focus of intellectual debates for all ages transculture is rather built on the substratum of reciprocal knowledge of varying, unfamiliar cultures that operates via bilateral and even multilateral means. Such an integration and synchronization between different hues of same manifestation leads to the attainment of common cultural panorama that possesses universalism while never losing unique features of each constituent culture. Such a process simply does not focus on attainment of any ensuing terminal goal rather it puts importance on the process and practices of interaction among these varied cultures. And when we look at the share that Chinese culture has been able to attain in the plan of international cultural paradigm then is the definitive suitability of trans-culture sets to get strategic importance as suitable alternative while dealing with the cultural globalization.

Ending this discussion with the assertion that every thing in the systems of universe is in flux so the sphere of culture in human societies and its never unconceivable that todays ideals could well become tomorrows realities.