Globalization And Living Together

Authored as a result of a remarkable collaboration between indigenous people's own leaders, other social activists and scholars from a wide range of disciplines, this volume explores what is happening today to indigenous peoples as they are enmeshed, almost inevitably, in the remorseless expansion of the modern economy and development, at the behest of the pressures of the market-place and government. It is particularly timely, given the rise in criticism of free market capitalism generally, as well as of development. The volume seeks to capture the complex, power-laden, often contradictory features of indigenous agency and relationships. It shows how peoples do not just resist or react to the pressures of market and state, but also initiate and sustain "life projects" of their own which embody local history and incorporate plans to improve their social and economic ways of living.

Education is gearing towards, preparing individuals to live in together since ancient times. However, the nation of Learning to Live Together is clearly shaped only very recently by the UNESCO s International Commission on Education for the Twenty-first Century. The Commission emphasised that education for the 21st century based on four pillars, namely, Learning to know, Learning to do, Learning to be and Learning to live together. The first three pillars are essential for the sound development of persons, communities or individual nations, but the fourth pillar, learning to live together, is of a different more global nature: its omission may result in the annihilation of all other educational, cultural, health and developmental efforts through war, terrorism, deterioration of resources, pandemics, etc.

A controversial look at the end of globalization and what it means for prosperity, peace, and the global economic order Globalization, long considered the best route to economic prosperity, is not inevitable. An approach built on the principles of free trade and, since the 1980s, open capital markets, is beginning to fracture. With disappointing growth rates across the Western world, nations are no longer willing to sacrifice national interests for global growth; nor are their leaders able—or willing—to sell the idea of pursuing a global agenda of prosperity to their citizens. Combining historical analysis with current affairs, economist Stephen D. King provides a provocative and engaging account of why globalization is being rejected, what a world ruled by rival states with conflicting aims might look like, and how the pursuit of nationalist agendas could result in a race to the bottom. King argues that a rejection of globalization and a return to “autarky” will risk economic and political conflict, and he uses lessons from history to gauge how best to avoid the worst possible outcomes.

In this book, a leading French social thinker grapples with the gap between the tendency toward globalization of economic relations and mass culture and the increasingly sectarian nature of our social identities as members of ethnic, religious, or national groups. Though at first glance, it might seem as if the answer to the question “Can we live together?” is that we already do live together—watching the same television programs, buying the same clothes, and even using the same language to communicate from one country to another—the author argues that in important ways, we are farther than ever from belonging to the same society or the same culture. Our small societies are not gradually merging into one vast global society; instead, the simultaneously political, territorial, and cultural entities that we once called societies or countries are breaking up before our eyes in the wake of ethnic, political, and religious conflict. The result is that we live together only to the extent that we make the same gestures and use the same objects—we do not communicate with one another in a meaningful way or govern ourselves together. What power can now reconcile a transnational economy with the disturbing reality of introverted communities? The author argues against the idea that all we can do is agree on some social rules of mutual tolerance and respect for personal freedom, and forgo the attempt to forge deeper bonds. He argues instead that we can use a focus on the personal life-project—the construction of an active self or “subject”—ultimately to form meaningful social and political institutions. The book concludes by exploring how social institutions might be retooled to safeguard the development of the personal subject and communication between subjects, and by sketching out what these new social institutions might look like in terms of social relations, politics, and education.

Thanks to advances in international communication and travel, it has never been easier to connect with the rest of the world. As philosophers debate the consequences of globalization, cosmopolitanism promises to create a stronger global community. Cosmopolitanism in the Age of Globalization examines this philosophy from numerous perspectives to offer a comprehensive evaluation of its theory and practice. Bringing together the works of political scientists, philosophers, historians, and economists, the work applies an interdisciplinary approach to the study of cosmopolitanism that illuminates its long and varied history. This diverse framework provides a thoughtful analysis of the claims of cosmopolitanism and introduces many overlooked theorists and ideas. This volume is a timely addition to sociopolitical theory, exploring the philosophical consequences of cosmopolitanism in today's global interactions.

Explore cultural change with GLOBALIZATION AND CHANGE IN FIFTEEN CULTURES: BORN IN ONE WORLD, LIVING IN ANOTHER! Composed of original articles, this anthology brings anthropology to life and reflects a world changed by globalization and an anthropology committed to documenting the effects of the vast cultural flows of people, information, goods, and technology, now in motion the world over. Examples of global coverage include the Bedouin in Sudan, Mardu in Australia, Sambia in New Guinea, Canela in Brazil, Yolmo in Nepal, Ju/Hoansi in Namibia, Minangkabau in Sumatra, Scottish crofters, Greek villagers, Chinese minorities, the Aztecs and Yucatecans in Mexico, and Mexican immigrants, African-American gang members, and Wisconsin town residents in the U.S.A.

The 21st century has seen growing numbers of seniors turning to migration in response to newfound challenges to traditional forms of retirement and old-age support, such as increased longevity, demographically aging populations, and global neoliberal trends reducing state welfare. Chinese-born migrants to the U.S. serve as an exemplary case of this trend, with 30 percent of all migrants since 1990 being at least 60 years old. This book tells their story, arguing that they demonstrate the significance of age as a mediating factor that is fundamentally important for considering how migration is experienced. The subjects of this study are situated at the crossroads of Chinese immigrant and Chinese-American experiences, embodying many of the ambiguities and paradoxes that complicate common understandings of each group. These are older individuals who have waited their whole lives to migrate to the U.S. to rejoin family but often experience unanticipated family conflict when they arrive. They are retirees living at the social and economic margins of American society who nonetheless find significant opportunities to achieve meaningful retired lifestyles. They are members of a diaspora spanning vast regional and ideological differences, yet their wellbeing hinges on everyday interactions with others in this diverse community. Their stories highlight the many possibilities for mutual engagement that connect Chinese and American ways of being and belonging in the world.