Critique of Disjuncture and Difference in the Global Cultural Economy

Arjun Appadurai makes a revolutionary leap in anthropological theory from discussion on individual cultures and capitalist organizations to the modern phenomenon of globalization. Although influenced by past theorists, his work pioneers the idea that globalization leads to the global cultural flow that can be observed within five domains:  ethnoscapes, technoscapes, financescapes, mediascapes, and iseoscapes. While arguing for the flow and sharing of global ideas, he also makes note of the rise in heterogeneity coming about in parallel to homogenization. Appadurai paved the way for many theorists to come such as George E. Marcus who expands on the idea of globalization in terms of relationship between Western and non-Western anthropologies. His idea of scapes is taught to students of anthropology (in a more general sense) who learn that while cultures are unique and different, globalized interaction does occur and no cultures are completely isolated.  

Apparadurai’s article draws influence from Karl Marx in terms of economic philosophy. Marx talks about “commodity fetishism” as the economic relationship that is established by a linear trend of production. This kind of fetishism has the ability to transform subjective products of economic value into items of objective and inherent value. Appadurai revises this theory to say that in fact, there are two spheres of fetishism: “product fetishism” and “fetishism of the consumer”. These fetishes are the result of globalized capitalization and the scapes that accompany this phenomenon. Product fetishism is a certain degree of Marx’s idea of alienation- the degree to which the worker is completely detached from the end product of his labor. Product fetishism is seen when Walmart hires workers in India to produce sweatpants for their stores in America for little compensation. “Fetishism of the consumer” is the misconception that the consumer has the power to control the free market, when in fact, it is the market and flow of commodities that is actually controlling the purchasing decisions of the consumer. An example of this is when a girl buys five new pairs of shoes because her favorite designer has just come out with them. While she may think she is purchasing them as a result of free will, her decision is actually the result of the designer creating the new styles. She would not have purchased them had the commodity not been produced in the first place.

Homogenization and heterogeneity are two seemingly contrasting themes which actually play equal roles in Appadurai’s scapes theory. Globalization directly impacts the homogenization of cultures and the blending of ideas, commodities, and people. The five domains he offers are the main ways in which cultures blend internationally. Travel, trade, and media are three big ways that different cultures have been spreading and fusing with each other. On the contrary, heterogeneity also plays a role in the form of nationalism cultural differences. Globalized media is one way to observe the cultural differences that sustain the cultural homogenization. Through XM radio, movies, and the internet, we have the power to observe cultural differences of other peoples. Nationalism is also a pretty popular phenomenon that reinforces heterogeneity.

I find his argument to be very strong as well as necessary in a time of many contrasting theories that have not yet used globalization as a main focus. The phenomenon inevitably impacts cultures across the globe and it is important to recognize the effects rather than just pretend that cultures are isolated and unaffected by the rest of the world. While I don’t find any major limitations in his work, I do believe that his argument could benefit from more of a mention on how more isolated cultures (less participation in trade and travel) are less affected by globalization. Colin Turnbull’s ethnography, The Forest People, focuses on the resistance of the BaMbuti people to participate in culture homogenization and assimilate to modern globalized behaviors.  In a very globalozed world, they have sustained a life in the forest living off the land. 

Appadurai's work is very applicable to anthropological theory today and his ideas are seen in our everyday life. For example, Zen Buddhism (an original product of Asia) has become a popular and trendy practice for people all over the world. On more of a subconscious level, many of the foods that we consume are shipped from faraway places, but due to ease and regularity of shipment, we have incorporated them into our diets. And to conclude- a funny little video on globalization.