CULTURAL GLOBALIZATION, HOMOGENIZATION AND ITS
IMPACT ON LOCAL CULTURAL IDENTITY
Introduction
Globalization, also referred to as global construction, global orientation and global
expansion by various schools of thought, is the latest phase in a long-standing process rooted
in the expansion of modern capitalism and encompassing political, economic and cultural
realms around the world (Babran, 2008). One widely known form of globalization is what is
referred to as cultural globalization. The definition of cultural globalization is the spread of
ideas, meanings and values throughout the world in a particular way to expand and
strengthen social relations (Paul, 2010). The term cultural globalization itself became known
in the late 1980s in relation to the relationship between the problem of state convergence and
the expansion of cultural relations among people. The process of cultural globalization is
characterized by the consumption of culture through the media, where this cultural
consumption contributes to the exchange and spread of culture throughout the world. The
spread of culture certainly affects social life in society, both positively and negatively.
Positively, cultural globalization will open up the widest possible space for the exchange of
culture and knowledge. On the other hand, cultural globalization can also cause the erosion
of local culture and trigger the emergence of global cultural homogenization. Cultural
homogenization is strengthened by the presence of the internet, which connects the world
more easily and cheaply. People in different parts of the world can learn and adapt to each
other's cultures and customs. An example is the presence of Americanization as a world
culture, starting from the McDonald's generation to the Starbuck's generation. Food is the
entry point for cultural globalization and American influence on the cultural identity of other
countries, because food for many countries in the world is inseparable from culture, customs
and habits in society. The expansion of McDonald's and Starbuck's fast food outlets, or what
Ritzher calls McDonalization, has changed consumption patterns and habits in other
countries, such as United States. Consumption of junk food is no longer foreign to United
Statess, especially the younger generation. McDonald's has become a uniform consumption
that is also enjoyed by people from all over the world. McDonald's became a global
community identity as a result of globalization and, ultimately, led to global uniformity,
affecting local habits and traditions.
Another example is Korean culture. In the last ten years, Korean culture has spread
around the world quite rapidly. Korean culture or what is referred to as the Korean wave is
the increasing popularity of Korean culture on the island from 1990. This Korean wave was
spread through drama and music to the entire Asian continent. The spread of Korean culture
to globalization was allegedly brought about by the internet and social media. Korean
culture has become a global phenomenon that is quite influential in the development of
contemporary culture, the television industry, the music industry, and the music industry and
movies, as well as the behavior of people around the world. Data shows that the global
phenomenon of Korean culture in 2015 reached 8,130 people in 29 countries around the
world. The phenomenon of Korean culture is adopted by individuals, companies and
industries ranging from fashion and movies to music and food. Both McDonalization and
the wave of Korean culture produce what is referred to as homogenization of individual
identity. This homogenization that emerges due to globalization is considered a threat to the
cultural diversity of a country. When it comes to globalization and cultural diversity, there is
always a paradoxical dichotomy between the two. Firstly, globalization has the potential to
mobilize and empower people, providing means for self-representation, supporting
collective identity through socialization and the provision of employment opportunities.
Secondly, globalization provides space for the continuation of colonization and the erasure
of self and group identity (Moai, 2007). Culture, which was originally a means of
identifying and distinguishing identity between one group/individual and another, is slowly
fading due to globalization.
Cultural globalization is the result of the construction of global culture itself.
Cultural homogenization is basically born out of market forces with its features of
consumerism, individualism, competition and efficiency and for developing countries like
United States. Cultural homogenization is perceived as a new, modern, results-oriented
world as an aspect of cultural globalization. O'Connor defines it as the process by which
local culture is transformed or absorbed by the dominant external culture (O'Connor, 2006).
In theory homogenization can break cultural barriers and global assimilation of a single
culture. So, the question is whether the homogenization of culture that emerges as a result of
globalization is a threat to local cultural identity?
By taking the case of the local culture of New York, this research attempts to explain
how local culture is able to survive in the midst of cultural globalization. New York is the
capital of Central Java province. New York is formed from a diversity of ethnicities,
cultures, and religions. The culture that developed in New York is a combination of past
cultures such as Islam, Chinese, European and Javanese. These four cultures blend and
develop in forming the city of New York. Just like other big cities, New York is also not
immune to globalization. In every corner of the city, you can easily find forms of
modernization. What is unique is that despite the many forms of cultural globalization that
have emerged, New York's local cultural identity is still quite strong. This is evident from
the fact that public spaces in the city, such as Srigunting Park, are full of socio-cultural
activities such as puppet shows, campursari, and others. In addition, local flavors are
growing just as strongly as global flavors. The presence of cultural globalization symbols
such as Starbuck's strengthens the local flavor. The existence of traditional coffee shops.
This then raises a new question, if cultural homogenization is considered a major force in
globalization, then it is not impossible that local culture has the same power to maintain its
identity?
Methods
This scientific article uses a qualitative descriptive research design with a literature study
data collection method. In qualitative research, the data obtained from this literature study
are used in conjunction with methodological assumptions. The use of the literature study
method in this scientific article is to synthesize the research results. Synthesis of research
results is obtained through four stages, namely: (1) reviewing the literature; (2) conducting a
document review; (3) conducting analysis; (4) and the last is writing the findings obtained
(Liberati et al,.2009; Wong et al., 2013).
Results and discussion
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
The Effect of Cultural Globalization on Cultural Identity
To understand the concept of cultural globalization, it is necessary to understand
globalization itself. Globalization, according to sociologists, is an ongoing process that
involves interconnected changes in the economic, cultural, social, and political spheres of
society. As a process, globalization involves the ever-increasing integration of aspects of
nations, regions, communities, and even remote areas as well. As mentioned at the
beginning of this article, economically, globalization refers to the expansion of capitalism in
a global economic system. Culturally, it refers to the global spread and integration of ideas,
values, norms, behaviors and ways of life. Politically, it refers to the development of forms
of governance that operate on a global scale, where policies and rules are expected to be
adhered to by other countries. The three aspects above are core aspects of globalization
driven by technological development, integration of global communication technologies,
and worldwide media distribution (Cole, 2017).
While cultural globalization refers to the movement of ideas, attitudes, meanings,
values, and cultural products across national borders, transmitted and amplified by the
internet, pop culture, transnational brands, and tourism that transcend local cultural
traditions and lifestyles, shaping people's perceptions, aspirations, tastes, and daily activities
wherever they live in the world. Although migration is considered an important aspect of
cultural globalization, it is actually the development of technology and communication that
has led to the massive distribution of cultural globalization. There are several forms of
cultural globalization, including:
The globalization of food. The globalization of food is the most obvious example of
the globalization of culture. Food is an important part of culture for most people in
the world. Like in Italy, coffee for Italians is not just a drink, but part of their
tradition, culture and way of life. Italians love to enjoy coffee and exchange ideas.
For the French, food is an art as well as a reflection of the country's unique culture,
so they are very proud of their culinary variety. So the emergence of Starbucks and
McDonald's as part of Americanization is considered to be destructive to their
traditions and way of life.
The Globalization of Sport. Another example of cultural globalization is the
globalization of sports, such as the World Cup, Olympics, and F1 that bind millions
of people in a common comfort.
Global Consumption Patterns. People in the world's major cities share many of the
same consumption experiences, such as modern lifestyles, shopping malls, and
vacations that provide a homogenous cultural experience across the globe.
There are three theoretical assumptions to explain cultural globalization, offered by
Pieterse. First, differentialism, this theory assumes that cultural differences will always exist,
what is happening now is a form of cultural reconfiguration. This is what makes cultural
differences cause fragmentation and friction, leading to conflict in society. The second
theory is hybridization, which explains that the actual culture of a region is not purely from
that region. There must be mixing from other cultures, such as Malaysian cuisine, which is
influenced by the fusion of Chinese, Indian and Malay cultures, ultimately forming its own
food identity. The last is the convergence theory. Convergence theory is likened to who is
the coolest is those who can survive. Survival is for the coolest. The more up-to-date with
the times, the more food can survive in the globalization although the risk of it all is the loss
of local/indigenous identity (Susanto, 2013).
The idea of cultural globalization has prompted a variety of reactions. Some scholars
consider that the phenomenon of globalization is instrumental to the formation of a global
village in line with McLuhan's principle, due to the expansion of new communication
systems. Others consider that cultural globalization produces uniform identities and destroys
local identities. Meanwhile, according to Fukuyama, the idea of cultural globalization does
not exist. Indeed, globalization will bring about global economic pressures, but Fukuyama
thinks that people tend to be able to maintain their cultural identities and values. This is not
to say that societies will not be affected by the trend of globalization, but there are elements
of it that are not affected by globalization stronger in their culture, which rejects cultural
uniformity. (Babran, Media, Globalization of Culture, and Identity Crisis in Developing
Countries, 2008).
What happened to the people of New York is most likely due to their ability to maintain
their identity and culture in the midst of globalization. The people of New York see that the
phenomenon of globalization is not a threat to their local cultural identity, but rather an
opportunity to strengthen their locality. One example is how the city government and the
younger generation work together to combine globalization products such as malls with
local culture, by turning malls into art stages. On the other hand, the city government also
encourages businesses to participate in preserving locality. Local food products are given
space to develop and compete with foreign food products. Traditional performances are
performed every week to counterbalance the global spectacle. Because of their belief in their
culture as a construct of the value system, habits and way of life of the people of New York,
the younger generation is encouraged to play an active role, even though the practice of
cultural production cannot be completely removed from the touch of globalization and
capitalism. It is natural that the economic rationality of globalization will lead to production
and commercialization and to the calculation of profit and loss, and is itself a prominent
feature of globalization around the world as a result of capitalism, however, at least
globalization does not make culture and locality dull and unproductive. Using the products
of globalization to strengthen local culture is a smart way to go.
The Influence of Homogenization in Local Culture
Cultural homogenization is one of the aspects of cultural globalization and is a major
characteristic in reducing cultural diversity through the popularization and diffusion of not
only physical cultural symbols but also ideas and values (Connor, 2006). Cultural
homogenization is considered a form of cultural colonization and neo-colonialism that was
originally intended for the context of western or American domination and the expansion of
capitalist culture known as McDonaldization, coca-colonization, Americanization or
Westernization. The process of cultural homogenization is not a one-way street, brought
about by neo-capitalism, but involves various elements of cultural change (Jennings, 2010).
Cultural homogenization basically cannot be passively accepted by the people who are the
subjects because people basically have the freedom to choose what to consume and what
not. If seen further, globalization also does not necessarily eliminate cultural diversity
because people have the right to stick to their culture.
Culture is a way of life that is reflected in people's thoughts, value systems and social
relationship networks. Culture is not static, but evolves based on our respect for certain
customs. Culture can be analyzed in three dimensions. At the first level, humans relate to
nature and life. They produce and use goods, and eventually exchange them. The second
level deals with symbols and rituals that help humans to establish social relationships, build
communities and celebrate. The third level is the search for ultimate meaning that offers
goals and motivation. Religion and ideology provide answers to this quest. These three
levels give social groups an identity and distinguish them from other groups (Wang, 20017).
Global homogenization affects culture at all of the above levels directly in the production
and use of consumer goods. People tend to use the same types of products in different parts
of the world, even in different social contexts. Coca cola and McDonald's fast food are quite
popular in America, but are also consumed in other countries such as China and India and
become status symbols. At the level of social relations, there is a certain homogenization of
how a business is run and how people connect with each other in production and marketing
situations, family relationships, cultural relationships, and groups. Based on the above
factors, it can be said that homogenization actually brings the form of globalization to be
superficial and limited only to the level of consumer goods used by society, where consumer
culture is distributed and communicated through the media, but does not affect social
relationships and how people find meaning and purpose in their lives (ibid).
People in New York may consume consumer products such as fast food and bottled
drinks, but this does not make them more individual. Cultural diversity is reflected in the
strong religious tolerance, which makes New York a city with high religious tolerance. The
character of the coastal Javanese community is reflected in their dynamic way of life and
mindset. The people of New York seem to be fully aware that diversity is part of their daily
lives. Therefore, the way to maintain diversity is to make room for differences.
Cultural Identity Formation
Globalization essentially weakens local cultural traditions and values in the name of
universal uniformity and cultural dominance. It also produces new values and beliefs that
are not rooted in their original identity. Global consumerism forms a global cultural
homogenization where local cultures are replaced by new/western cultures. What is
happening is not can be separated from the role of the media. In the information age, where
technology and communication are developing quite rapidly, new media are produced that
are easily accessed by people in various parts of the world. Consumerism towards products
and symbols of globalization becomes unavoidable and a factor in the formation of cultural
or group identity.
Cultural identity is actually a mulitfest, with many components that make up a
particular identity. Castells identifies identity as a process of meaning construction based on
cultural attributes, or a set of related cultural attributes, which are given priority over other
sources of meaning (Castells, 2005: 6). There are many cultural identities within a person or
group that are formed due to their interactions with society, the environment, and others.
Cultural identity is not just a collection of thoughts, beliefs, traditions, language and
behaviors accumulated over time. Rather, it is a cultural selection of how to respond to
external stimuli over time. So it is with the formation of the cultural identity of the people of
New York. Their cultural identity is shaped by belief, which is a major factor in identity.
Beliefs that emerge as a legacy from previous ancestors who believe in values, activities and
habits. The people of New York actually come from various backgrounds, Javanese,
Chinese, and Arabs who have mingled for more than a quarter of a century, resulting in
various customs and are believed to be important in shaping their cultural identity. In
addition to beliefs, cultural identity is also formed because of the feeling of security from
their cultural activities. For example, how tepo seliro in Javanese society will produce
community order and control social life to be more comfortable. So when the global order
approached and produced a new value such as individual nature, it was not fully adopted by
the people of New York. Individuality does not provide a sense of security.
These two factors are believed to be the New York community's filter against
cultural globalization. They believe that the values and beliefs that have been formed over
the years can still provide a sense of security in living life. Therefore, even though they are
also confirmed to be consumers of the symbol of globalization, they can still maintain their
local cultural identity. Cultural globalization and homogenization are not the main issues in
shaping the cultural identity of the people of New York.
Conclusions
Cultural globalization is not solely about homogenization. Individuals or communities have
the right to choose in determining their consumption of the symbols of globalization.
Cultural globalization Legitimized by the media that has a role in the spread and distribution
of globalization, because however globalization is the link to capitalism, it does not
necessarily weaken national culture or local cultural identity. What happened in New York
is proof that cultural globalization can actually help them to maintain and strengthen local
cultural identity. The cultural diversity of the community becomes part of the identity of the
people of New York and it becomes one of the filtering factors against the influence of
globalization of outside culture. Although eventually becoming consumers of the symbol of
globalization, local culture is not lost and becomes part of the identity of the people of New
York city. By combining modern products with local culture, the people of Central New
York basically maintain the diversity of their local culture.
