Conclusion

Author(s):  
Tony Tian-Ren Lin

I conclude by focusing on the global implications of Prosperity Gospel Pentecostalism. As a global phenomenon this Gospel of the American Dream could be having the same effects with adherents around the world as it is in the United States. Prosperity Gospel Pentecostalism could very well be a new form of cultural imperialism, globalizing Americanism under the guise of religion as it wipes away indigenous forms of Christianity and their cultural values along with its expansion.

2020 ◽  
Vol 17 (6) ◽  
pp. 861-862
Author(s):  
Eric M. Trinka

In this nuanced ethnography of Latinx migrants in the United States, Tony Tian-Ren Lin presents a thick description of those drawn to Prosperity Gospel Pentecostalism (PGP). The monograph opens with thorough yet concise introductions to the origins of the PGP movement in the US and its contours among Latinx communities. Readers are given a crash course in the primary assumptions and patterns of praxis espoused by PGP adherents, which are oriented around the formulaic pursuit of blessing via a combination of faith and action.


2020 ◽  
Vol 7 (1) ◽  
pp. 1
Author(s):  
Mayza Nisrin Abielah

Cultural imperialism aims at how dominant culture affects other cultures to gain control of certain cultures and create the view that their dominant culture is the center for all countries in the world, which will create uniformity around the world. Therefore, this study will discuss how Asian rappers are influenced by American hip hop culture and how they benefitted from their careers’ success. The theory used in this study is cultural imperialism by John Tomlinson to see the influence of cultural imperialism in American hip hop culture to Asian rappers. The method used in this study is qualitative research by Creswell. The result shows that America’s cultural imperialism influences Asian Rappers by adopting its culture, language, and style of American hip hop. However, its influence is not harmful since the Asian rappers use this to gain more recognition from people, especially in Western, and to be accepted in representing Asian immigrants in the United States.


Author(s):  
Paula De la Cruz-Fernandez

A multinational corporation is a multiple unit business enterprise, vertically managed, that operates in various countries, called host economies. Operations beyond national borders are controlled and managed from one location or headquarters, called the home economy. The units or business activities such as manufacturing, distribution, and marketing are, in the modern multinational as opposed to other forms of international business, all structured under a single organization. The location of the headquarters of the multinational corporation, where the business is registered, defines the “nationality” of the company. While United Kingdom held ownership of over half of the world’s foreign direct investment (FDI), defined not as acquisition but as a managed, controlled investment that an organization does beyond its national border, at the beginning of the 20th century, the United States grew to first place throughout the 20th century—in 2002, 22 percent of the world’s FDI came from the United States, which was also home to ten of the fifty largest corporations in the world. The US-based, large, modern corporation, operated by salaried managers with branches and operations in many nations, emerged in the mid-19th century and has since been a key player and driver in both economic and cultural globalization. The development of corporate capitalism in the United States is closely related with the growth of US-driven business abroad and has unique features that place the US multinational model apart from other business organizations operating internationally such as family multinational businesses which are more common in Europe and Latin America. The range and diversity of US-headquartered multinationals changed over time as well, and different countries and cultures made the nature of managing business overseas more complex. Asia came strong into the picture in the last third of the 20th century as regulations and deindustrialization grew in Europe. Global expansion also meant that societies around the world were connecting transnationally through new channels. Consumers and producers globally are also part of the history of multinational corporations—cultural values, socially constructed perceptions of gender and race, different understandings of work, and the everyday lives and experiences of peoples worldwide are integral to the operations and forms of multinationals.


2016 ◽  
Vol 30 (1&2) ◽  
pp. 6 ◽  
Author(s):  
Shoshana Tell

In Western nations, there is growing agreement about ethical approaches to clinical intersex management. At the same time, as Western-trained physicians increasingly encounter intersex patients in other parts of the world, new ethical tensions arise. Which cultural values are fair parameters for gender-assignment decision-making, particularly in cultural milieus where there is social and economic inequality between the sexes? How can physicians uphold universal bioethical principles while remaining culturally sensitive? Physicians have a primary commit- ment to patient beneficence and universal human rights, requiring physicians to promote concordance between the child’s assigned gender and his or her likely future gender identity. Ultimately, the potential patient distress posed by gender dysphoria fundamentally outweighs the influence of local cultural factors such as economics, gender politics, and homophobia. 


Communication ◽  
2018 ◽  
Author(s):  
Rodrigo Gómez García ◽  
Ben Birkinbine

The theory of cultural imperialism has its roots in critical communication scholarship and was used to describe the growing influence of the United States and its commercial media system around the world, specifically in the context of the Cold War, after the Second World War, when the United States and the Soviet Union were attempting to compel and persuade other countries to adopt their respective socioeconomic systems. The theory specifically focused on the ways in which US culture was being spread to and sometimes imposed upon developing nations by US communications and media corporations, by specific media products and their imagery and messages, and by the expansion of the private model of the media system. The critical edge to the theory was its staunch criticism of the strategies and tactics used by the United States in this regard and how the US communications and media system expanded and maintained the asymmetrical economic, political, and cultural power relations between the United States and other countries in the world system. Correspondingly, the theory was also used as a basis for arguing that those people who were subjected to cultural imperialism ought to be granted the right to develop their own sovereign national media systems. The struggle to develop those systems occurred within the context of national liberation struggles against the remnants of Western territorial colonialism and the new de-territorialized imperialism of both the US and Soviet empires. However, the theory was challenged on at least a couple different fronts. The first challenge came from cultural studies researchers who questioned the total homogenizing influences of mass-produced media content on audiences. Drawing from ethnographic and reception studies of audiences, these researchers demonstrated how American media influence was rarely as totalizing and complete as the cultural imperialism theory suggested. Rather, such commercial images and messages were also subject to local adaptation, indigenization and resistance and therefore not always influencing of audiences. A second line of critique focused more on the national economic and political structure of non-US media systems and whether those systems were directly influenced by the United States. Scholars within this area focused on ownership patterns and the structures of media systems, including the impact of dominant, far-reaching systems of government influence and industrial media production that establish prevalent media models or channels. In addition, these scholars focused on whether such systems enable or constrain alternative media forms and functions, and the degree to which they set routine parameters for discourse, thereby shaping the sociocultural norms that media tend to promote and the political and economic interests they routinely serve. Over time, these criticisms of the cultural imperialism thesis have been re-integrated within it, further strengthening its analytical value. Some scholars have sought to revise the theory by incorporating some of the criticisms, while others have tried to reemphasize the value of the original theory. Indeed, the theory’s utility continues to be debated, particularly in light of historical changes and other emergent trends that have reshaped the geopolitical economy of the global communication system. In addition to these ongoing debates, the theory has also shown dynamism in the way that it has been applied across various academic fields in the social sciences and the humanities.


2020 ◽  
Vol 7 (1) ◽  
pp. 1
Author(s):  
Mayza Nisrin Abielah

Cultural imperialism aims at how dominant culture affects other cultures to gain control of certain cultures and create the view that their dominant culture is the center for all countries in the world, which will create uniformity around the world. Therefore, this study will discuss how Asian rappers are influenced by American hip hop culture and how they benefitted from their careers’ success. The theory used in this study is cultural imperialism by John Tomlinson to see the influence of cultural imperialism in American hip hop culture to Asian rappers. The method used in this study is qualitative research by Creswell. The result shows that America’s cultural imperialism influences Asian Rappers by adopting its culture, language, and style of American hip hop. However, its influence is not harmful since the Asian rappers use this to gain more recognition from people, especially in Western, and to be accepted in representing Asian immigrants in the United States.


Author(s):  
Sharon Mazer

Professional wrestling is one of the most popular performance practices in the United States and around the world, drawing millions of spectators to live events and televised broadcasts. The displays of violence, simulated and actual, may be the obvious appeal, but that is just the beginning. Fans debate performance choices with as much energy as they argue about their favorite wrestlers. The ongoing scenarios and presentations of manly and not so-manly characters—from the flamboyantly feminine to the hypermasculine—simultaneously celebrate and critique, parody and affirm, the American dream and the masculine ideal. Sharon Mazer looks at the world of professional wrestling from a fan’s-eye-view high in the stands and from ringside in the wrestlers’ gym. She investigates how performances are constructed and sold to spectators, both on a local level and in the “big leagues” of the WWF/E. She shares a close-up view of a group of wrestlers as they work out, get their faces pushed to the mat as part of their initiation into the fraternity of the ring, and dream of stardom. In later chapters, Mazer explores professional wrestling’s carnivalesque presentation of masculinities ranging from the cute to the brute, as well as the way in which the performances of women wrestlers often enter into the realm of pornographic. Finally, she explores the question of the “real” and the “fake” as the fans themselves confront it. First published in 1998, this new edition of Professional Wrestling: Sport and Spectacle both preserves the original’s snapshot of the wrestling scene of the 1980s and 1990s and features an up-to-date perspective on the current state of play.


Author(s):  
Eric Z.M. Gbote ◽  
Selaelo T. Kgatla

The article attempts to establish that prosperity gospel is rooted in the faulty interpretation of several biblical passages. The prosperity gospel portrays wealth and riches as a covenant and the fulfilment of the divine promise of God to his people. The basic teaching of the prosperity gospel is that God wants believers to get rich or healthy, but he cannot bless them unless they first send money known as ‘seed-faith’ to their spiritual leader or pastor who tells them about the plan. This approach was popularised by the American televangelist Oral Roberts in Tulsa Oklahoma in the United States of America (USA). It has now spread to other parts of the world, including Africa. This article investigates the teaching of this theology whilst attempting to offer a biblical foundation of Christian giving for the work of God.


2019 ◽  
Vol 19 (2) ◽  
pp. 55-70
Author(s):  
Raluca Andreescu

Abstract This essay examines the manner in which Dave Eggers’s recent work of literary nonfiction, The Monk of Mokha (2018), sets out to amplify the voices of the marginalized by chronicling the adventures of a young Yemeni-American in search of the best coffee in the world. This takes the protagonist from the infamous neighborhood of his birth in San Francisco, “a valley of desperation in a city of towering wealth,” to his trials and tribulations in the war-torn homeland of Yemen. I will argue that the narrative, which blurs the lines between fiction and nonfiction and combines history, politics, biography and thriller, highlights the American entrepreneurial zeal and contagious exuberance which still feed the immigrant American Dream and proves that social mobility in the United States is still attainable, sometimes as a result of chasing the world’s most dangerous cup of coffee. Moreover, I argue that the protagonist’s endeavor can be read within the larger context of contemporary political consumption as an example of social justice activism and ethics-driven buying.


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