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Articles de revues sur le sujet « Cultural imperialism »

Auteur : Grafiati

Publié le 4 juin 2021

Mis à jour le 15 juin 2025

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1

Danail, Akrm E. "The Role of Literature in Challenging Cultural Imperialism." Cihan University-Erbil Journal of Humanities and Social Sciences 6, no. 1 (2022): 35–39. http://dx.doi.org/10.24086/cuejhss.v6n1y2022.pp35-39.

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The reality of cultural imperialism is a subject that has been extensively explored by many scholars. Many writers have written out their thoughts about this crucial topic. In this sense, it is imperative to understand that imperialism would not exist without the establishment of an Empire. However, all dominated territories have experienced a high level of cultural imperialism; and this structure has affected their lives, history, identity, uniqueness, and the way they live. The truth is that the superior force subjugates the weaker one and imposes its culture over it and this is where the theorization of cultural imperialism begins to come into form. However, this mindset of cultural imperialism has made the modern superpower to continue to influence the way other nations of the world live even without the cultural consensus. The expansion of the modern Empire brought about colonialism and eventually led to cultural imperialism. The writers have tried to write in a way that reflects the resistant spirit in which the literature is used in challenging this peculiar phenomenon. It is in this sense this study examines how literature becomes an effective weapon in challenging cultural imperialism—a new form of imperialist system that we experience in recent times.

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Oliveira e Paiva, Vera Lúcia Menezes de. "Cultural imperialism." Estudos Germânicos 6, no. 1 (1985): 433. http://dx.doi.org/10.17851/0101-837x.6.1.433-451.

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Grubbs, Joseph W. "Cultural imperialism." Journal of Organizational Change Management 13, no. 3 (2000): 221–34. http://dx.doi.org/10.1108/09534810010330878.

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Whiteley, Nigel. "‘Cultural Imperialism’?" Third Text 22, no. 2 (2008): 209–27. http://dx.doi.org/10.1080/09528820802013016.

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Ekpo, Denis. "Chinua Achebe’s Early Anti-Imperialism in the Court of Postcolonial Theory." Commonwealth Essays and Studies 27, no. 2 (2005): 27–43. http://dx.doi.org/10.4000/120ts.

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Chinua Achebe is well known for his trenchantly anti-imperialist literary positions. In his critical interventions, he excoriates the unrepentant Conradian eye of imperialistically minded foreign critics of Africa’s artistic works. However the current postcolonial turn in both critical practice and cross-cultural sensibilities has brought about some drastic redescriptions of both imperialism and anti-imperialism. This paper returns to some of the earliest construction sites of Achebe’s anti-colonial discourse in order to examine, in the light of postcolonial theory, the strengths and aporias of Achebe’s double-edged policy of unconditional cultural protectionism towards Africa and unmitigated critique of imperialism.

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Friedman, Edward. "Reconstructing China's National Identity: A Southern Alternative to Mao-Era Anti-Imperialist Nationalism." Journal of Asian Studies 53, no. 1 (1994): 67–91. http://dx.doi.org/10.2307/2059527.

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By the 1990sit was a commonplace that Mao-era anti-imperialist nationalism in China was dead. The anti-imperialist perspective had pitted an exploitative foreign imperialism against a courageous Chinese people (Hu 1955). This nationalist understanding of Chinese history was encapsulated in the Great Leap Forward-era film on the Opium War,Lin Zexu, which drew a contrast between patriotic Sanliyuan villagers and traitorous ruling groups in the capital city. If the brave peasants would join with all patriotic Chinese and not fear to die, then, under correct leadership, the foreign capitalists who got rich in making Chinese poor by forcing opium into China would be thrown out. But ruling reactionaries, afraid of popular mobilization, preferred to sell out to the imperialists. As with patriots who had led exploited peasants throughout Chinese history, Mao's Communists would save the nation by providing the correct leadership that would mobilize patriotic Chinese, push imperialists out of China, and thus permit an independent China to prosper with dignity.

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Narine, Shaun. "Review: Cultural Imperialism." International Journal: Canada's Journal of Global Policy Analysis 62, no. 1 (2007): 206–9. http://dx.doi.org/10.1177/002070200706200121.

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Wilson, Jack. "“No One Is Who They Say They Are”: The Political Aesthetics of David Peace, Waste Land Poetry, and Extreme Music." boundary 2 51, no. 3 (2024): 89–111. http://dx.doi.org/10.1215/01903659-11209592.

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Abstract This article constructs a genealogy of anti-imperialist cultural practice, connecting novels and spoken word projects of David Peace to post–World War II Japanese poetry and to the extreme music practice of the powerviolence band Column of Heaven. By placing Peace's novels in conversation with these different cultural forms, it aims to show how the modernist mystification can augment the radical political effects of popular art during the era of imperialism. The article proposes an alternative route to Marxist cultural criticism via Althusser's understanding of ideological interpellation and his critique of Lenin's classic analysis of imperialism. In this sense, it proposes to link contemporary experimental musical and literary practice to a Marxist politics of anti-imperialism, in contradistinction to the potentially depoliticizing effects of the popular critique of neoliberalism.

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Park, Pae Keun. "Korea and TWAIL: Does She Fit into the Picture?" Korean Journal of International and Comparative Law 1, no. 1 (2013): 49–64. http://dx.doi.org/10.1163/22134484-12340009.

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Abstract The historical experiences of Korea around the 19th century do not seem to fit well into the theoretical perspective of TWAIL. It was not Europeans who colonized Korea. Cultural differences cannot explain the Korean experience of exclusion and marginalization as they were brought about by Japan and China who belong to the same cultural sphere as Korea. The cause of imperialism and colonialism may not be confined only to cultural differences. It is not only Europeans who were imperialist and colonialist. Even though it is an undeniable fact that imperialism and colonialism were largely exerted by Westerners, imperialism and colonialism are not solely racial problems. These facts, together with many other facts about Korea, suggest the necessity of a revision of some of the assertions of TWAIL.

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Salsabila, Khansa. "NETFLIX: CULTURAL DIVERSITY OR CULTURAL IMPERIALISM?" Rubikon : Journal of Transnational American Studies 8, no. 1 (2021): 15. http://dx.doi.org/10.22146/rubikon.v8i1.65480.

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The global rise of Netflix as subscription video-on-demand (SVOD) has emerged along with its capitalization of film, television, and technology industry for the audience's convenience. It replaces the interest of local television with its claim of 'a global TV network' with cultural diversity in its contents. However, the term cultural diversity itself should be questioned whether it means to leave the American cultural power or it is only to claim themselves as a global company where global identity is represented in their identity to attract a wider audience. By using transnational approach, this study finds the use of cultural diversity merely to fulfill the demand of the American audience, with several globalization consequences in Netflix Original series, especially in non-American series. Those consequences are the homogenization in European-made Netflix series, where they appear to be fully Americanized with American lifestyle or American perspective, and heterogenization in Asian-made Netflix series with its collaboration of Asian culture and American popular culture. The claim of a 'global TV network' itself does not leave the American cultural power. Instead, they are taking advantage of the cultural power to retain the existing audiences and to fascinate more audiences. Therefore, the dependency of non-American producers in relying on Netflix platform as a way to reach global audience, even the use of Americanization to their works for global audience's satisfaction, confirms the cultural power of America in its ability to bring economic advancement to other countries.

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Antolinovskaya, Vera Mikhailovna, and Tatiana Vladimirovna Stupina. "CULTURAL GLOBALISATION OR AMERICAL “CULTURAL IMPERIALISM”." V mire nauchnykh otkrytiy, no. 1.2 (January 31, 2014): 1092. http://dx.doi.org/10.12731/wsd-2014-1.2-22.

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Meyer, John. "Globalization and Cultural Imperialism." Journal of International Business and Economy 9, no. 1 (2008): 113–36. http://dx.doi.org/10.51240/jibe.2008.1.6.

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When Tokyo Disneyland opened in 1983, the Japanese people welcomed this American cultural export with open arms and open wallets. The decade that followed saw continually rising profits and the highest spending-per-guest of any Disney theme park. In 1992, the Walt Disney Company attempted to emulate this success by opening Euro Disney, only to face financial disappointment and cultural backlash. While some basis for these divergent experiences might be found in the inherent differences between Japanese and European (specifically French) culture, this is by no means a full explanation. Instead, this article places more of the onus on organizations to approach globalization in a more responsive, rather than control-oriented, manner.

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Raposa, Kenneth. "Down with Cultural Imperialism." Foreign Policy, no. 108 (1997): 183. http://dx.doi.org/10.2307/1149120.

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Bowen, Ralph. "American Cultural Imperialism Reconsidered." Revue Française d'Etudes Américaines 24, no. 1 (1985): 179–93. http://dx.doi.org/10.3406/rfea.1985.1199.

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Radojković, Miroljub. "How cultural imperialism works." Journal of East and West Studies 24, no. 1 (1995): 79–87. http://dx.doi.org/10.1080/12265089508422847.

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Chambers, Ellie. "Cultural Imperialism or Pluralism?" Arts and Humanities in Higher Education 2, no. 3 (2003): 249–64. http://dx.doi.org/10.1177/14740222030023003.

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Paton, A. "Counterblasts to cultural imperialism." BMJ 304, no. 6835 (1992): 1189. http://dx.doi.org/10.1136/bmj.304.6835.1189.

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Woods, Colleen. "Seditious Crimes and Rebellious Conspiracies: Anti-communism and US Empire in the Philippines." Journal of Contemporary History 53, no. 1 (2017): 61–88. http://dx.doi.org/10.1177/0022009416669423.

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This article details how US colonial policymakers and Filipino political elites, intent on fostering a non-revolutionary Philippine nationalism in the late 1920s and 1930s, produced an anti-communist politics aimed at eliminating or delegitimizing radical anti-imperialism. Communist-inspired, anti-imperial activists placed US imperialism in the Philippines within the framework of western imperialism in Asia, thereby challenging the anti-imperial ideology of the US empire. Americans and elite Filipinos met this challenge by repressing radical, anti-imperialist visions of Philippine independence through inter-colonial surveillance and cooperation, increased policing, mass imprisonment, and the outlawing of communist politics in the Philippines.

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Umar, Muhammad Arabi. "The Impact of Cultural Imperialism on the Hausa Culture." South Asian Research Journal of Arts, Language and Literature 4, no. 4 (2022): 138–43. http://dx.doi.org/10.36346/sarjall.2022.v04i04.003.

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Imperialism is substantially a global, historical, cultural, economic, and political phenomenon. In Africa, how European imperialism has affected people continues to be subjected to debate with varying viewpoints. However, most of the literature on imperialism places greater emphasis on its political and economic dimensions, with passing discussion on its cultural aspect. This study intends to examine the impact of cultural imperialism on the Hausa people. Over the years, from pre-colonial through the colonial and post-colonial periods, Hausa cultures have been subjected to different changes due to different factors, imperialism included. Using primary and secondary sources, this study shows that the major areas of Hausa culture mostly affected by British cultural imperialism include language, culinary habits, attire, traditional sports, lifestyles, and festivities. Given the complexity of the current scholarly debate on the topic, a compilation of multiple viewpoints would be useful. In addition, the linked concepts, such as cultural imperialism and the concept of culture will be examined in depth.

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Fiorentino, Daniele. "Eccezionalismo, identitŕ nazionale e interdipendenza : nuove sintesi italiane sulla storia degli Stati Uniti d'America." MONDO CONTEMPORANEO, no. 2 (August 2009): 177–90. http://dx.doi.org/10.3280/mon2009-002005.

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- The essay examines some central concepts of U.S. history and culture through the analysis of three volumes published in Italy in 2008. The author uses the concept of American Exceptionalism in order to provide a closer reading of the books and a better understanding of the image of the United States offered today, as well as the place of U.S. history in Italy. Cultural Pluralism is an important framework in the historical and historiographical narratives. Touching upon other central ideals of American identity such as Manifest Destiny, the Frontier, and Internationalism, this essay deals with the issue of Imperialism and the reactions against it in the 19th and 20th centuries. Through the question of immigration, reference is made to multiculturalism and the processes that led toward a progressive integration of different minorities on the basis of models proposed by the dominant society. The essay thus recapitulates some of the most widespread stereotypes concerning ethnic groups and the construction of a new model of Cultural Pluralism.Key words: U.S. history, exceptionalism, American imperialism, immigration, cultural pluralism, Melting PotParole chiave: storia degli Stati Uniti, eccezionalismo, imperialismo americano, immigrazione, pluralismo culturale, melting pot

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Alex, Jolly. "The Politics of Missionary Discourses." SMART MOVES JOURNAL IJELLH 7, no. 11 (2019): 9. http://dx.doi.org/10.24113/ijellh.v7i11.10126.

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Missionaries have characteristically been charged with, cultural annihilation and for conjuring up biased images of diverse and distant peoples and places. Employing the tools of rhetorical analysis, to bear upon such “non-literary texts”, it can be contended that the relation between mission and imperialism is one of ambivalence, which refuses to be restricted in the binary framework but is in reality an amalgamation of dynamic and complex relationships. The aim is to evaluate critically the charges of imperial orthodoxy levelled on missionaries, being considered to be co-conspirators with the imperialists. Though, the missionaries cannot be said to be totally free from the influence of the empire and it has been conceded that they have their faults yet they may more appropriately designated as “ambivalent imperialist”.

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Fahrimal, Yuhdi, and Asmaul Husna. "MEDIA DAN TAFSIR MASKULINITAS: SUATU TINJAUAN ATAS CULTURAL IMPERIALISM." SOURCE : Jurnal Ilmu Komunikasi 7, no. 2 (2021): 148. http://dx.doi.org/10.35308/source.v7i2.4116.

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Masculinity is a topic that has attracted the attention of many researchers. They examine causes, patterns of change, and impacts. This article attempts to understand masculinity in the perspective of cultural imperialism. Through the perspective of cultural imperialism, we find evidence that masculinity is not born from the womb of the local community's culture, but rather as a result of the practice of colonialism and imperialism. In the era of media globalization, cultural imperialism places more emphasis on the psychological aspect where advertisements and television shows set a new standard of masculinity for men. This paper will discuss the influence of cultural imperialism and media hegemony on the construction of masculinity in society.

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Jackson, Ronald Lee. "Cultural Imperialism or Benign Relativism?" International Philosophical Quarterly 28, no. 4 (1988): 383–92. http://dx.doi.org/10.5840/ipq198828432.

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B H. V. N. Lakshmi et al.,, B. H. V. N. Lakshmi et al ,. "Imperialism, Beauty and Cultural Identity." International Journal of English and Literature 7, no. 6 (2017): 37–42. http://dx.doi.org/10.24247/ijeldec20177.

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Brantlinger, Patrick, and John Tomlinson. "Cultural Imperialism: A Critical Introduction." Journal of American History 79, no. 4 (1993): 1694. http://dx.doi.org/10.2307/2080363.

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Rothkopf, David. "In Praise of Cultural Imperialism?" Foreign Policy, no. 107 (1997): 38. http://dx.doi.org/10.2307/1149331.

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Matheson, David. "Imperial culture and cultural imperialism." European Journal of Intercultural studies 7, no. 1 (1996): 51–56. http://dx.doi.org/10.1080/0952391960070106.

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David, Luis. "Notes on American Cultural Imperialism." Budhi: A Journal of Ideas and Culture 9, no. 1 (2005): 139–45. http://dx.doi.org/10.13185/budhi.v9i1.239.

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Auxter, Thomas. "The Debate over Cultural Imperialism." Proceedings and Addresses of the American Philosophical Association 59, no. 5 (1986): 753. http://dx.doi.org/10.2307/3131608.

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RAFFERTY, ANNE M. "Science, Medicine and Cultural Imperialism." Nursing History Review 5, no. 1 (1997): 230–31. http://dx.doi.org/10.1891/1062-8061.5.1.230.

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Sparks, Colin. "Media and cultural imperialism reconsidered." Chinese Journal of Communication 5, no. 3 (2012): 281–99. http://dx.doi.org/10.1080/17544750.2012.701417.

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Tonti-Filippini, Nicholas. "Revising Brain Death: Cultural Imperialism?" Linacre Quarterly 65, no. 2 (1998): 51–72. http://dx.doi.org/10.1080/00243639.1998.11878412.

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Mulcahy, Kevin V. "Cultural Imperialism and Cultural Sovereignty: U.S.-Canadian Cultural Relations." Journal of Arts Management, Law, and Society 31, no. 4 (2002): 265–78. http://dx.doi.org/10.1080/10632920209597929.

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Mulcahy, Kevin V. "Cultural Imperialism and Cultural Sovereignty: U.S.-Canadian Cultural Relations." American Review of Canadian Studies 30, no. 2 (2000): 181–206. http://dx.doi.org/10.1080/02722010009481050.

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SKUIBYD, Mariia, and Eliso HRYSHCHUK. "Psychosemantic peculiarities of Ukrainian, French and African youth's perceptions of imperialism." Bulletin of Taras Shevchenko National University of Kyiv. Psychology, no. 1 (19) (2024): 55–60. http://dx.doi.org/10.17721/bpsy.2024.1(19).9.

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B a c k g r o u n d . The current geopolitical situation, including Russia"s war against Ukraine, makes the study of young people"s perceptions of imperialism relevant. Imperialism is a multifaceted phenomenon that has economic, cultural, and socio-political impact. The purpose of the study is to identify and analyze the constructs used by young people in different countries to perceive France and Russia as imperialist powers. M e t h o d s . A mixed-methods research was conducted, combining qualitative methods (analysis of interviews using George Kelly"s theory of personal constructs and an association experiment) with statistical methods, such as regression analysis. R e s u l t s . The qualitative analysis showed that respondents used different constructs to describe France and Russia. African respondents most often mentioned constructs related to power and domination, while French respondents focused on imperialism and cultural differences. Ukrainian respondents focused on cultural differences and ideology. Detailed analysis allowed us to identify eleven constructs that were used in the questionnaire with a semantic differential. The regression analysis showed that for African respondents, the most important constructs for perceiving France in the context of imperialism are "Hostile – Friendly", "Eastern – Western" and "Militaristic – Pacifist", and for Russia – "Hostile – Friendly", "Aggressive – Peaceful" and "Discriminating – Discriminated". In the French group, the construct Aggressive – Peaceful is significant for the perception of France, while for Russia it is Militaristic – Pacifist. In the Ukrainian group, the constructs "Hostile – Friendly" and "Conservative – Modern" are significant for the perception of France, while for Russia – "Aggressive – Peaceful" and "Authoritarian – Democratic". C o n c l u s i o n s . The analysis of qualitative data showed that different groups of respondents have different perceptions of French and Russian imperialism, focusing on cultural, ideological and historical aspects. The regression analysis confirmed the importance of the constructs "Hostile – Friendly", "Aggressive – Peaceful" and "Militaristic – Pacifist" for the perception of both countries. This study highlights the importance of cultural and social context in shaping geopolitical perceptions.

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Chirambaguwa, Washington, and Peter Chiridza. "A Fine Stalemate: Cultural Decolonisation and Imperialism's Deadlock in Gomo's: A Fine Madness." Greener Journal of Languages and Literature Research 3, no. 1 (2017): 1–12. https://doi.org/10.15580/GJLLR.2017.1.030117031.

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This study is an analysis of Mashingaidze Gomo’s <em>A Fine Madness</em>, which is an anti-colonial text. The continued presence and success of imperial forces in the Third World, Africa in particular, has left many troubled in spite of the attempt to fend off this menace. Direct responses to this threat have had marginal success. Even at the artistic level literary works that are decidedly anti-imperialist have had a less than desirable impact, which is a concern. This study seeks to analyse different intrinsic and extrinsic considerations that influence the construction of anti-imperialist texts. The purpose of this research is to evaluate the impact of these considerations by artists in texts that are or purport to be anti-imperialist. Content or words alone do not communicate the full message of a text, hence the need to probe further the impact made by an author’s stylistic choices in presenting their narratives. Internally, form, setting/context, language/discourse, characterisation and tone will be looked at while externally target audience, authorial perspective, publishing and packaging will be looked at. The literary text is a mediated product meant to communicate messages hence the study will draw from both media and Communication studies widely. The main theoretical field which the study draws from and contributes to is cultural decolonization, with an inclination towards Marxism of a moderate type. The study will focus mainly on the local/national Zimbabwean context with spill offs into regional countries that have tried to combat imperialism some resorting to liberation struggles. The researcher, after documentary analysis, exploration of theory and discourse from Gomo Mashingaidze’s <em>A Fine Madness</em>, has concluded that despite a committed effort by anti-imperialism, imperial influences are present even in anti-imperialist fiction and serve to reinforce a dominant Capitalist reading of these seemingly anti-imperialist texts. 

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Kambon, Ọbádélé Bakari, and Lwanga Songsore. "Combating cultural imperialism and cultural misorientation to preserve Afrikan intangible cultural heritage." Legon Journal of the Humanities 33, no. 1 (2022): 114–37. http://dx.doi.org/10.4314/ljh.v33i1.5.

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This study aims to address combating cultural imperialism and cultural misorientation to preserve Afrikan=Black intangible cultural heritage noting that the priority must be on indigenous Afrikan=Black people to push our own agenda. The study takes the 2019 UNESCO-ICM Open School as a case study in terms of substantive efforts (or lack thereof) to combat cultural imperialism and cultural misorientation. The study addresses matters of terminology, the implications of using the equal sign between Afrikan and non-Afrikan concepts, cultural misorientation and disorientation, false narratives and alien-self/anti-self-disorders, soft power, what must be done in terms of combating these ills. The study concludes with a section addressing the way forward for the Afrikan=Black Warrior Tradition and Afrikan Combat Scientists in light of the preservation of our intangible cultural heritage.

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Tasrif, Muh. "DIMENSI SPIRITUAL KEBUDAYAAN DI TENGAH RELASI YANG TIMPANG ANTARA UTARA DAN SELATAN." El-HARAKAH (TERAKREDITASI) 10, no. 2 (2008): 107. http://dx.doi.org/10.18860/el.v10i2.4429.

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<p>Moslem society as a part of the population of the south world, culturally, is in the influence of the hegemony of non-moslem culture, mainly, European, American, and Australian as parts of the north world population. Until the mid twentieth century, the hegemony existed in the form of military imperialism. Meanwhile, in the post mid twentieth century the hegemony changed into cultural imperialism in many areas, such as social, economic, social and even art. The countries of the south world have really done some efforts to face the neo imperialism, but have not suceeded well. Therefore, more serious effort should be done to face the neo imperialism, that is the creativity to make the European and American cultural products as materials that can be creatively rearranged and matched with the local culture. In the creative process the spiritual dimension of culture should become the basis of cultural production process at present and in the future to create a fair relation. The use of spiritual dimension of culture can create new cultural products. In turn, the cultural products of the south world will exist, and finally they can be exchanged with the products of the north world. This is what China is doing with its developing economic power to balance out the domination of Europe and America. The same hopefully appears from the Islam world although it needs more serious cultural works. According to Faisal Ismail, the awakening of Islam and its culture depend on the moslem themselves and their cultural works.</p><p> </p><p>Masyarakat Muslim sebagai bagian dari populasi dunia selatan, secara kultural, berada dalam pengaruh hegemoni budaya non-muslim, terutama Eropa, Amerika, dan Australia sebagai bagian dari populasi dunia utara. Sampai pertengahan abad ke-20, hegemoni itu ada dalam bentuk imperialisme militer. Sementara itu, pada pertengahan abad ke-20 hegemoni berubah menjadi imperialisme budaya di banyak bidang, seperti sosial, ekonomi, sosial dan bahkan kesenian. Negara-negara di dunia selatan telah benar-benar melakukan beberapa upaya untuk menghadapi imperialisme neo, namun belum berhasil dengan baik. Karena itu, usaha yang lebih serius harus dilakukan untuk menghadapi neo imperialisme, yaitu kreativitas membuat produk budaya Eropa dan Amerika sebagai bahan yang bisa ditata ulang secara kreatif dan disesuaikan dengan budaya lokal. Dalam proses kreatif dimensi spiritual budaya harus menjadi dasar proses produksi budaya saat ini dan di masa depan untuk menciptakan hubungan yang adil. Penggunaan dimensi spiritual budaya bisa menciptakan produk budaya baru. Pada gilirannya, produk budaya dunia selatan akan ada, dan akhirnya mereka bisa dipertukarkan dengan produk-produk dari dunia utara. Inilah yang dilakukan China dengan kekuatan ekonomi yang berkembang untuk mengimbangi dominasi Eropa dan Amerika. Hal yang sama semoga muncul dari dunia Islam meski membutuhkan karya budaya yang lebih serius. Menurut Faisal Ismail, kebangkitan Islam dan budayanya bergantung pada umat Islam sendiri dan karya budaya mereka.</p>

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Figueira, Carla. "Cultural diplomacy and cultural imperialism: European perspective(s)." International Journal of Cultural Policy 20, no. 4 (2013): 513–15. http://dx.doi.org/10.1080/10286632.2013.817401.

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Beaty, Bart. "Comics and American Cultural Policy." American Literary History 35, no. 3 (2023): 1346–52. http://dx.doi.org/10.1093/alh/ajad148.

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Abstract This review considers the contributions of two 2021 monographs—Christopher J. Gilbert’s Caricature and National Character: The United States at War and Paul Hirsch’s Pulp Empire: A Secret History of Comic Book Imperialism—each of which examines the role of cartooning in shaping attitudes towards warfare, imperialism, and nationalism in the US in the twentieth century.The highly repetitive and remarkably codified nature of the comic-book story is . . . the thing that made it attractive for propagandistic purposes.

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Cody, Melvin. "Neoliberalism As 21st-Century Imperialism: Analysing its Multifaceted Dimensions and the Role of Global Capitalism." International Journal of Arts, Humanities & Social Science 05, no. 08 (2024): 27–49. http://dx.doi.org/10.56734/ijahss.v5n8a4.

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This paper makes the argument that neoliberalism represents the evolution of imperialism in the 21st century and can be considered a distinct form of imperialism itself. It comprehensively analyzes imperialism's economic, political, military, and cultural or ideological dimensions. It highlights the transition from traditional colonial powers to contemporary global players, focusing on the United States as an imperial power and the quintessential neoliberal state. This transformation involves shifting from overt colonization towards subtler strategies centered on securitization, economic dominance, and capital accumulation. The paper also explores how modern neoliberal imperialism relies on the global market as a powerful tool to advance dominant nations' interests while maintaining the facade of independence for peripheral countries. It also examines the relationship between the ruling classes and their complex relations with global capitalism and their significant role as instruments for promoting the agendas of leading nations.

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Hall, Martin, and John M. Hobson. "Liberal International theory: Eurocentric but not always Imperialist?" International Theory 2, no. 2 (2010): 210–45. http://dx.doi.org/10.1017/s1752971909990261.

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This article has two core objectives: first to challenge the conventional understanding of liberal international theory (which we do by focussing specifically on classical liberalism) and second, to develop much further postcolonialism’s conception of Eurocentrism. These twin objectives come together insofar as we argue that classical liberalism does not always stand for anti-imperialism/non-interventionism given that significant parts of it were Eurocentric and pro-imperialist. But we also argue that in those cases where liberals rejected imperialism they did so not out of a commitment to cultural pluralism, as we are conventionally told, but as a function of either a specific Eurocentric or a scientific racist stance. This, in turn, means that Eurocentrism can be reduced neither to scientific racism nor to imperialism. Thus while we draw on postcolonialism and its critique of liberalism as Eurocentric, we find its conception of Eurocentrism (and hence its vision of liberalism) to be overly reductive. Instead we differentiate four variants of ‘polymorphous Eurocentrism’ while revealing how two of these rejected imperialism and two supported it. And by revealing how classical liberalism was embedded within these variants of Eurocentrism so we recast the conventional interpretation. In doing so, we bring to light the ‘protean career of polymorphous liberalism’ as it crystallizes in either imperialist or anti-imperialist forms as a function of the different variants of Eurocentrism within which it is embedded. Finally, because two of these variants underpinmodernliberalism (as discussed in the Conclusions) so we challenge international relations scholars to rethink their conventional understanding of both classical- and modern-liberalism, as much as we challenge postcolonialists to rethink their conception of Eurocentrism.

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Grosh, Madeline M. H., Aidan S. McBride, and KJ Ross-Wilcox. "The Cultural Significance of "Jack and the Beanstalk"." Digital Literature Review 4 (January 13, 2017): 53–76. http://dx.doi.org/10.33043/dlr.4.0.53-76.

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“Jack and the Beanstalk” is a widely known fairy tale with a longstanding tradition of rewrites to fit the cultural norm. Andrew Lang’s version from 1890 is just another such version of the classic story. However, his version has distinct influence from the culture around him at the time, namely those of Marxism and British imperialism mindsets, which were wildly influential at the time. It is within these cultural ideologies that Lang’s Jack exists, as Jack the oppressor and Jack the oppressed. Along with other artifacts of the time, this paper seeks to position Lang’s version against the Marxist and British imperialist influences to paint a full picture of the cultural significance of “Jack and the Beanstalk.” Madeline

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Arisaka, Yoko. "Beyond “East and West” Nishida's Universalism and Postcolonial Critique." Review of Politics 59, no. 3 (1997): 541–60. http://dx.doi.org/10.1017/s0034670500027716.

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During the 1930s and 1940s, many Japanese intellectuals resisted Western cultural imperialism. This theoretical movement was unfortunately complicit with wartime nationalism. Kitaro Nishida, the founder of modern Japanese philosophy and the leading figure of the Kyoto School, has been the focus of a controversy as to whether his philosophy was inherently nationalist or not. Nishida's defenders claim that his philosophical “universalism” was incompatible with the particularistic nationalism of Japan's imperialist state. From the standpoint of postcolonial critique, it is argued that this defense is insufficient. Philosophical universalism is not in itself anti-imperialist, but can in fact contribute to imperialist ideology.

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Zhaparaliev, Sherbol, and Symbat Esenkan kyzy. "The Rise and Fall of Cultural Imperialism: A Historical and Critical Review." Sotsiologicheskoe Obozrenie / Russian Sociological Review 23, no. 3 (2024): 326–53. https://doi.org/10.17323/1728-192x-2024-3-326-353.

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This article presents a historical and analytical exploration of cultural imperialism, critically examining its impacts and consequences. Drawing on Western primary sources from the 1960s to the early 2000s, the authors incorporate key literature from the peak period of cultural imperialism debates. The article traces the formation and development of cultural imperialism from its roots in colonialism, through its systematization by Herbert Schiller, to its contemporary manifestations in a globalized world. It also explores the significance of cultural imperialism in today’s world, referencing literature from the 2010s and 2020s. The Marxist perspective on the free flow of information between cultures is emphasized, highlighting said flow’s inherently unequal and economically unfair conditions from the outset. This critical approach allows for an evaluation of both positive and negative views on cultural imperialism studies, revealing contradictions and encouraging dialogue on potential solutions or transformations. The intense reaction to the famous MacBride report of 1980 has demonstrated that the problems of cultural relations are primarily driven by economic factors; without addressing these economic issues, cultural problems cannot be resolved. The concluding section of the article highlights that the economic rise of Third World countries has also led to a significant flow of cultural products from these regions. The article aims to stimulate further research in cultural studies and promote a deeper understanding of the dynamics of cultural processes in the contemporary world.

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Nafia Fakhrulddin, Saif Raed, and Ida Baizura Bahar. "Social Oppression and American Cultural Imperialism: The Crisis of the Muslim Minority Groups’ Identity in Terrorist by John Updike." International Journal of Applied Linguistics and English Literature 11, no. 1 (2022): 1–10. http://dx.doi.org/10.7575/aiac.ijalel.v.11n.1p.1.

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Terrorist (2006) by John Updike has been classified within the post-9/11 novel genre where many American authors depict their counter-narratives to the horrific event of 9/11. The novel revolves around the life of a young teenager named Ahmad and his religious mentor, Shaikh Rashid, who are accused as terrorists. This study problematises the issue of the identity of Muslim characters in facing oppression using the concept of cultural imperialism by Iris Marion Young (1990), focussing on the social treatment of Muslim minority characters in America perceived as inferior to the entire American cultural mainstream. The objective of this study then is to examine the author’s depictions of the American society as the cultural imperialism persecuting Muslim characters. The findings highlight the Muslim characters’ inability to emulate the prevailing American cultural imperialism which oppresses them. As such, the study’s originality lies in the interpretation of the aversive affinity between Muslim minority groups and American cultural imperialism from a social perspective. Thus, the social aspects of social oppression and the American cultural imperialism will be the core of the study’s novelty regarding the view of Muslims in America in the years ensuing the events of 9/11.

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Dubey, Vivek Mohan. "Cultural Imperialism and the Global South." Jindal Journal of International Affairs 1, no. 6 (2022): 36–50. http://dx.doi.org/10.54945/jjia.v1i6.57.

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This essay addresses the issue of Cultural Imperialism and the National Identities of the countries of the Global South. The binarism in which both of them are portrayed is the main focus of this essay. It tries to conclusively demonstrate the untenability of the same binarism by highlighting the various local worlds that empirically exist in the contemporary world. The overlap of many complex social processes and concepts have been unravelled to refute the popular and faulty understanding of the current human condition that cries out for better explication.

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Boy, Pradana. "LANGUAGE AND CULTURAL IMPERIALISM: INDONESIAN CASE." International Journal on Language, Research and Education Studies 1, no. 1 (2017): 165–72. http://dx.doi.org/10.30575/2017081212.

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Kurlick, Bruce. "Commentary: The Future of Cultural Imperialism." Diplomatic History 24, no. 3 (2000): 503–8. http://dx.doi.org/10.1111/0145-2096.00229.

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FØrde, Olav Helge. "Is imposing risk awareness cultural imperialism?" Social Science & Medicine 47, no. 9 (1998): 1155–59. http://dx.doi.org/10.1016/s0277-9536(98)00187-7.

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