Modernization and Culture in García Márquez’s Caribbean

2021 ◽  
pp. 76-95
Author(s):  
Marcela Velasco

Gabriel García Márquez offers rich accounts of the Colombian Caribbean’s experience with the historical forces of progress that test traditional societies and their predominant values and attitudes. Colombian historiography identifies various broad stages of secular change in the Caribbean since independence: (1) the emergence of enclave economies, (2) the arrival of people fleeing violence, (3) the foundation of new settlements in the hinterland, (4) the rapid industrialization of Barranquilla, and (5) the region’s full integration into the national project. García Márquez’s fictional towns and generations exist in phases 1–4, which roughly correspond with one hundred years of postindependence history. His Caribbean, like the real one, follows a messy path to modernity where traditional values are tested. It has fuzzy political, cultural, and economic borders and is governed by overlapping elites who, unintentionally, leave vacuums of power for the reproduction of morally loose, intercultural, and miscegenated societies. These societies see the dominant civilization and are familiar with its technologies and social projects. News of progress comes to them in leaf storms, books of knowledge brought by gypsies, trains arriving out of nowhere, or the speeches of shady politicians. This article argues that such broad changes shape values and attitudes as people adapt to new patterns of organization. In the standard modernization account, traditional values (i.e., survival/family orientation) give way to secular values (i.e., self-expression/trust in anonymous institutions). But this cultural transition is neither smooth nor complete. Rather, traditional and secular values coexist in constant tension, and García Márquez shows how.

1998 ◽  
Vol 11 (3-4) ◽  
pp. 391-395 ◽  
Author(s):  
Rivka Carmi ◽  
Khalil Elbedour ◽  
Dahlia Wietzman ◽  
Val Sheffield ◽  
Ilana Shoham-Vardi

The ArgumentThe remarkable progress in modern genetic technology enables the identification of genes causing devastating diseases and thereby the development of tools for prenatal diagnosis and carrier detection. To implement the results of genetic research in traditional societies, where genetic diseases are more prevalent due to inbreeding, necessitates a culturally appropriate approach that also promotes traditional and societal values important to the relevant community. This paper presents our experience with implementing the results of modern genetic research among the traditional community of the Negev Bedouin of Israel. Although the benefit of using those results for the prevention of genetic diseases seems obvious, successful implementation relies on a carefully designed educational program aimed at changing culturally related attitudes and perceptions. Such a program should attend to the needs of the community and be sensitive to its traditional values.


2016 ◽  
Vol 3 (1) ◽  
pp. 138
Author(s):  
Taufiqurrohman Abildanwa

The purpose which would be expected in ”Penal Mediation” in positive criminal law which is to root the values   promoted by restorative justice is rooted in traditional values   in traditional societies such as the value of balance, harmony and peace in society. This study used library research (library research) with normative approach to determine the policy of the criminal law in the prevention of criminal acts through efforts to settle outside the court process in order to reform the criminal law in Indonesia. Analysis of the data used in this study is qualitative data analysis of the primary data and secondary data. Results of this study were (1) the criminal law policy in combating criminal acts through efforts to resolve extrajudicial positive today only a small part, while others are still oriented to the formal completion. (2) Policy criminal law in combating criminal acts through the efforts of  a settlement Penal Mediation in the framework of criminal law reform in Indonesia should be arranged in an integrated manner, and the required type of criminal that could compromise or take advantage of the positive aspects (the reverse also means, avoid negative terms) on the other side of the prison and criminal surveillance sector on the other side.


2011 ◽  
Vol 11 (3) ◽  
pp. 327-335 ◽  
Author(s):  
Saïd Amir Arjomand

Departing from the modernization theory, S.N. Eisenstadt proposed the idea of ‘post-traditional societies’ in the early 1970s, and proceeded to formulate the concepts of ‘axial civilizations’ and ‘multiple modernities’ in the following decades. In the 1980s, Eisenstadt sketched a model of constant tension between an Islamic primordial utopia — the ideal of the Golden Age of pristine Islam— and the historical reality of patrimonial Sultanism, coexisting with an autonomous public sphere protected by Islamic law and dominated by the religious elite, the ulema. The main feature of this model was the oscillation between military regimes with limited pluralism and puritanical fundamentalism. Eisenstadt further emphasized the degree of autonomy of the religious elite as the carriers of Islam in relation to the ruler and political power as a determinant of the strength of their civilizational impact. Islam remained confined to the religious sphere in sub-Saharan Africa and Southeast Asia, where the religious elite lacked autonomy, but had a much broader civilizational impact in the Middle East and North Africa, where the ulema developed greater autonomy. The article shows Eisenstadt’s subsequent influence by discussion of the application by other sociologists of civilizational analysis to Islam in a comparative perspective, and of multiple modernities to contemporary Islam.


1963 ◽  
Vol 8 (2) ◽  
pp. 69-70
Author(s):  
WALTER MISCHEL
Keyword(s):  

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