By Steven Flusty
A unique theoretical account of globalization, De-Coca-Colonization argues that we needs to circulation clear of top-down visions of the tactics at paintings and focus on how usual people who find themselves locked out of strength buildings create "globalities" in their personal.
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Additional info for De-Coca-Colonization: Making the Globe from the Inside Out
They demonstrate that when viewed in the aggregate, globalization entails radical shifts in modes of production, identity formation, and cultural assertion. If such diverse notions of globalization could be applied concurrently, there would emerge potentials for polyperspectival global analyses. Yet these varied takes on globalization are also so divergent as to leave them talking across one another. Each assumes the ontological primacy of a different field of inquiry, and each is driven by very different sociostructural mechanisms.
Indeed, globalization seems consistently to occur in tandem with urbanization, and deglobalizations historically appear to coincide with the collapse of urban societies. This latter point is not just an academic observation, but a demonstrable (and potentially prescriptive) phenomenon with heavy consequences. By way of example, in attempting to sever Kampuchea from the contemporary system of colonially influenced global trade, the Khmer Rouge made the near-instantaneous depopulation of the country’s urban centers an immediate priority.
Peoples as diverse as the Attic Greeks and Shang Dynasty Chinese have seen their city states and imperial capitals as the cardinal point of civilization, with barbarism increasing as a function of distance from that center (Marshall 1991, 168). What is perhaps unique about the civilization/barbarism dichotomy’s expression in Eurocentric diffusionism is the potential for all persons and peoples to undergo conversion to civilization. This missionary position was complemented by emerging technologies in transportation, communication and warfare to engender a civilizade.