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© 2020 Duke University Press, Durham, USA This is a preview. Log in to get access Abstract “Flow” is a term that is frequently employed in anthropological discussions of globalization, although little attention has been paid to the word or the presuppositions and history it carries with it. The rise of this keyword has been surprisingly inconspicuous. In this article, I show some of the ways “flow” is employed in anthropological and other social science writing today, tracing its development through the works of Deleuze and Guattari and ultimately to the writings of the philosopher Henri Bergson. I then raise two important concerns regarding the use of “flow” to talk about globalization. First, I argue that as it is employed today, the term lends itself all too easily to a metaphysical dualism that can only impede our understanding of the dynamic nature of locality and global interconnections. Second, I argue that the term encodes what I call a “managerial perspective” that sees agency only in large-scale social patterns and institutions and that is largely unable to recognize individual agency or the significance of small-scale organization and phenomena. Journal Information Current issues are now on the Chicago Journals website. Read the latest issue.Current Anthropology is a transnational journal devoted to research on humankind, encompassing the full range of anthropological scholarship on human cultures and on the human and other primate species. Communicating across the subfields, the journal features papers in a wide variety of areas, including social, cultural, and physical anthropology as well as ethnology and ethnohistory, archaeology and prehistory, folklore, and linguistics. Publisher Information Since its origins in 1890 as one of the three main divisions of the University of Chicago, The University of Chicago Press has embraced as its mission the obligation to disseminate scholarship of the highest standard and to publish serious works that promote education, foster public understanding, and enrich cultural life. Today, the Journals Division publishes more than 70 journals and hardcover serials, in a wide range of academic disciplines, including the social sciences, the humanities, education, the biological and medical sciences, and the physical sciences. Rights & Usage This item is part of
a JSTOR Collection. Global cultural flow involves the flow of people, artifacts, and ideas across national boundaries as result of globalization.[1][2]: 296 Global cultural flows can be observed in five interdependent 'Landscapes', or dimensions, that distinguish the fundamental disjunctures between economy, culture, and politics in the global cultural economy.[3] The five dimensions of global cultural flow include:[1][2]: 296
These dimensions restructure "the means by which individuals establish personal and collective identities."[3][1][4] The common suffix -scape denotes these terms as being "perspectival constructs inflected…by the historical, linguistic, and political situatedness of different kinds of actors: nation-states, multinationals, diasporic communities, as well as subnational groupings and movements (whether religious, political or economic)," as well as "intimate face-to-face groups, such as villages, neighborhoods and families."[2]: 296 The five dimensions were introduced by anthropologist and globalization theorist Arjun Appadurai in his essay "Disjuncture and difference in the global cultural economy" (1990).[5][2] Because cultural exchange and transactions have typically been restricted in the past due to geographical and economical obstacles, Appadurai's five dimensions allow for cultural transactions to occur. Global cultural flows[edit]The concept of global cultural flows was introduced by anthropologist Arjun Appadurai in his essay "Disjuncture and difference in the global cultural economy" (1990), in which he argues that people ought to reconsider the Binary oppositions that were imposed through colonialism, such as those of ‘global’ vs. ‘local’, south vs. north, and metropolitan vs. non-metropolitan. He instead proposes that "flows" or "scapes" move through the world, carrying capital, images, people, information, technologies, and ideas.[1] As these flows travel through national boundaries, they form different combinations and interdependencies, mutate, and divide cultural ideas into "nation" and "state."[1] Appadurai further states that, despite disjunctures having always existed between the flows of people, machinery, money, ideas and images, the world is at a crossroads where this is happening to a larger extent; he thus points to the importance of studying the "-scapes."[6] These disjunctures also contribute to the central idea of deterritorialization, which Appadurai describes as the main force affecting globalization in the sense that people from different countries and socioeconomic backgrounds are mixing with one another; namely, the lower classes of some countries integrating in to wealthier societies via the workforce.[6] Subsequently, these people reproduce their ethnic culture, but in a deterritorialized context.[6] Appadurai claims that global flows occur in and through the growing disjunctures between the scapes. The Olympic Games, for instance, organize financescapes (regional, national, and international business networks come in to invest in the host city) and mediascapes (the opening and closing ceremonies showcase national cultures), as well as ideoscapes (images of the host city and country, their history, and customs circulate worldwide to attract tourists) and ethnoscapes (migrations of business networks and localities that are removed from parts of the city to make space for Olympic venues). Finanscapes can become in disjunction with ethnoscapes, as networks of global Social movements often protest against Human Rights Violations that take place during the Games; as result, ideoscapes then clash with ethnoscapes, as city brands and narratives are disrupted by these demonstrations and subsequent negative press.[1] The five dimensions[edit]Ethnoscape[edit]The ethnoscape refers to human migration, the flow of people across boundaries. This includes migrants, refugees, exiles, and tourists, among other moving individuals and groups, all of whom appear to affect the politics of (and between) nations to a considerable degree.[2]: 297 [6] Ethnoscapes allow for one to recognize that their notions of space, place, and community have become much more complex—indeed, a ‘single community’ may now be dispersed across the globe.[7][2]: 297 Appadurai claims that this is not to say there are no relatively stable communities and networks of kinship, friendship, work, and leisure, as well as of birth, residence, and other filial forms. Rather, it highlights that the shape of these stabilities is warped by human motion, as more people deal with the realities of having to move or the desires of wanting to move.[2]: 297 Tourism, in particular, generally provide people from developed countries with contact to people in the Developing World.[3] Technoscape[edit]The technoscape is the flow of technology (mechanical and informational) and the ability to move such technology at rapid speeds.[6]: 97 The flow of technology especially increases as the pace of technological innovation increases.[3] Accordingly, the introduction of new technology (e.g., the Internet) increases cultural interactions and exchanges. For example, smartphones are moved across boundaries and radically affect day-to-day life for individuals all along the commodity chain.[3] Financescape[edit]Financescape refers to the flow of money and global business networks across borders.[3][1] Appadurai poses that when considering the financescape framework, one must consider how global capital today moves in an increasingly fluid and non-isomorphic manner, thus contributing to an overall unpredictability of all the five aspects of global cultural flows as a whole.[6] The fluidity of capital has been expounded on further by sociologists such as Anthony Giddens, who, in his 1999 BBC Reith lecture on globalization, claims that the advent of electronic money has rendered the transfer of capital and finance around the world subject to an increasingly easy process that posits a major paradigm shift. Giddens suggests that this ease has the potential to destabilize what would be considered prior as stable economies. Today, the global transfer of money has only accelerated in pace, with transactions in various large, international finance hubs (e.g. NYSE) have almost immediate effects on economies around the globe.[3] Mediascape[edit]The mediascape refers to the scope of electronic and print media in global cultural flows; it refers both to the distribution of the electronic capabilities to produce and disseminate information (newspapers, Magazines, television, Films, etc.), as well as to "the images of the world created by these media." Such mediascapes provide vast deposits of images, narratives, and ethnoscapes to viewers, profoundly mixing the "world of commodities" and the "world of news and politics."[2]: 298–9 In particular, advertising can directly impact the landscape (in the form of posters and billboards) and also subtly influence—through persuasive techniques and an increasingly pervasive presence—the way that people perceive reality. The term mediascape predates Appadurai's use; it was first used in trade by the American company Mediascape Corporation, formed in 1992, for the purpose of delivering rich media through the Internet and Web. The corporation is the U.S. owner of the federal trademark for use of that mark in relation to multimedia products in commerce. The term mediascape may also describe visual culture. For example, "the American mediascape is becoming increasingly partisan" or simply to denote "what's on" as in "a quick survey of the British mediascape shows how much Channel 4 has lost its way". It is also used as a generic term to describe a digital media artifact where items of digital media are associated with regions in space and can then be triggered by the location of the person experiencing the media. Thus, in a mediascape, a person may walk around an area and as they do so they will hear digitally stored sounds associated with different places in that area.[citation needed] Ideoscape[edit]The ideoscape is the flow of ideas and ideologies, and is composed of concepts, terms, and images. This movement of ideas can take place on a small-scale, such as an individual sharing their personal views on Twitter, or it can take place on a larger and more systematic level (such as missionaries).[3] The ideoscape is often political and usually has to do with the ideologies of states along with the counter-ideologies of movements explicitly oriented towards capturing state power *or a piece of it).[6] Ideoscapes therefore can consist of such ideas as "freedom, welfare, rights, sovereignty, representation, and democracy."[2]: 1–24 See also[edit]
References[edit]
What are the five scapes of globalization according to Appadurai?Anthropologist Arjun Appadurai has discussed this in terms of five specific “scapes” or flows: ethnoscapes, technoscapes, ideoscapes, financescapes, and mediascapes.
What does the chapter author García say sparked his interest in cultural anthropology quizlet?What does the chapter author, Garcia, say sparked his interest in cultural anthropology? A lifetime of other people's questions and assumptions about his racial and ethnic background.
What scape that refers to the flow of media across borders?Ethnoscape refers to the flow of people across boundaries. While people such as labor migrants or refugees (see case study below) travel out of necessity or in search of better opportunities for themselves and their families, leisure travelers are also part of this scape.
Which theorist proposed that religious beliefs provide rules or restrictions?In one of his most well-known works, Totem and Taboo, Freud proposes that religious beliefs provide rules or restrictions that keep the worst anti-social instincts, like the Oedipal complex, suppressed.
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What kinds of goods and ideas flow across national boundaries as identified by Appadurai?
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