GLOBALIZATION AND SOCIAL CHANGE
Introduction
The crisis of social order in most
post-colonial nation states and societies in Africa is easily seen in the
fundamental problem of designing, establishing and sustaining intellectual and
institutional capacities for social Development. As things stand, the problem
becomes worrisome due to the inability to create and sustain unique rules and
conventions that can guide human-personal and social life, despite the promises
of grandeur applications such as Globalization. Such positive attitudes and
values among others are elusive today, given in the real context of rabid
negative ethnicity, inept political and administrative leadership, perverted
and corrupt social-structures, inefficient institutions, decadent human and
physical infrastructures and eroded cultural attitudes and cosmologies. These
are certainly changes that have gone on in the society. And the best taxonomy
for these is Social Change.
Scholars from several academic
quarters have contributed to this discourse with major emphasis on the roles Globalization
has played. In as much as Globalization is mostly seen as a magnificent
happening in the human community, it seems some have benefitted more than
others. Regardless of who has benefited and who has not, the central issue that
this paper wishes to discuss, are the varied changes (social) that
Globalization has brought to Africa. This paper shall investigate this
discourses based on certain factors such as poverty, culture, development and
values
The Theory of Global Activity
according to the Oxford Dictionary appears to date from the 17th century. It is
a byproduct of the age of European exploration and expansion. Only in the
latter half of the twentieth century that the notion “Globalization” have been
used by people and has become a subject of debate among scholars who want to
understand its nature, character and ramifications. “Globalizing” can simply be
said to be the act of making things, global or universal. Merriam-Webster’s
online dictionary defines globalization as “the development of an increasingly
integrated global economy marked by free trade, free flow of capital, and
trapping of cheaper foreign labor markets.”
As we also know that Sociology
deals with exploration or examination of how people relate in the society and
how order and disorder are maintained and how issues that affect human
integration in society are enhanced with the formation of the individual as a
self and as a member of a larger society. It is necessary to note that most
people interact regularly with a relatively small handful of other individuals.
Yet each person’s daily existence is likely to be affected by many other
unseen, unknown people throughout the world. The foregoing should illustrate to
us that no one is isolated from the rest of the world. On the contrary everyone
is part of the world –system linked to other countries through the economic and
political relationships forged between countries. And as we know that change is
inevitable in every society, though Ritzer (2001) perceived change as an
orderly process.
Talcot Parson cited in Ritzer
(2000) explained how change affects the social system and its relationship with
culture and education. Change when it occurs therefore, could result in
cohesion, consensus and order. In other words, social systems such as
education, politics, family, religion, culture and so on perform a variety of
positive functions for each other and this, according to Alexandra and Jonathan
(2000) is referred to as functionalism. Generally, sociology is to examine
people's social behavior. Its main idea relating to our subject (Globalization)
is that the behaviours are formed by interactions among individuals. In another
word, a person's thoughts or acts are effected by his groups. These
interactions may go beyond time and space boundaries. The people who live in
different time or place are interacting with one another via technology and
educational systems. Cultural components spread out distant places and time.
The cultural components are transferred by technology to new generations or
distant place. A new component may be seen in more than one society at the same
time. Similar social facts may be seen in different social groups that have no
direct relationships established. The transformation of social values to new
generation is also one of them. Different societies have searched and found
same (similar) set of solutions to organize their needs and to rule their
order. Main institutions (such as education, religion, and family) that are
created through time can be seen everywhere. Historical observations lead us to
the findings that interactions among people have common results. Shortly,
continuity of society has been obtained with this interaction, and
Globalization is one of the tools of society.
The foregoing are attempts to explicate
how sociology as a discipline can be used to interrogate the degree of the
“goodness” (Advantageous effects) or “badness” (Disadvantageous effects) of
social change agents (such as Globalization) and its effect on social
institutions (Africa/Nigeria as a case study). Globalization as a concept is
better explained as a phenomenon of change (Social change) that (seem) to cut
across every sphere of the society. The phenomenon of globalization is
generally a sum total of all interactions, possible within an amalgam/complex
of integrated activities (of human societies), capable of propelling change
across the world, which have (inadvertently) made the world become smaller
(Ajayi, 2003; Fedelix, 2001; Finjap, 2001; Seteolu, 2001). It is perhaps the
most important trend shaping the current environment for economic development.
It is a process that involves more than (the) economic discourse because it
embraces other dimensions of human life, which also include governance, social
development and culture, across national borders. For instance, as a cultural
integration process, thoughts as well as forms of arts expression become part
of globalization process; and, they are manifested in various dimensions, which
include music, movies, dressing, and food among others. In other words, the
phenomenon of globalization is indeed a process that has the potential to
influence social institutions such as education, economy, family, social life
and cultural values in a
significant way.
For the purpose of brevity, clarity
and conciseness, this study shall narrow down the issues to be studied to two
major areas. The effects of Globalisation shall be properly explicated in
reference to two major aspects of the African, which are his culture and
general development.
Culture
and Development
The concept of culture consists of
the values the members of a given group hold, the norms they follow, and the
material goods they create. It refers to the way of life of the individual
member or groups within a society; how they dress, their religious ceremonies,
and leisure pursuits. Kanagy and Kraybill (1999) described culture as set of
tangible and intangible elements – things like diet, tools, technology,
language and values – that gives shape and meaning to everyday lives of a
particularly group of people. Perhaps an analogy will help: if the structure of
a society –its groups, organizations, networks of relationships, and patterns
of interaction –are the hardware, the culture is the software that provides the
operating instructions. So when
sociologists conventionally use the term culture they are generally referring
to a shared way of life among the members of a society. Culture, according to
Williams (1965), is also an agreement among a society’s members about the
appropriate behaviors, values, beliefs, history and heritage, rituals that
should be respected and observed and so on. The members of a society share a
way of life described by a set of blue prints that show “what must be done,
ought to be done, should be
done, may be done, and must be
done.” These blueprints are learned understandings of acceptable and expected
patterns of behaviors, which is socially constructed and transmitted by
socialization to new born members of a society and by acculturation to newly
arrived immigrants. Similarly, Tylor in Adewale (2005) defined culture as the
complex whole which includes knowledge, morals, belief, art, custom, law, and
any other capabilities and habits acquired by man as a member of society. In
support of this, Good (1964) maintained that culture encompasses ethical,
intellectual, artistic, governmental and industrial attainment of a group,
state or nation by which it can be distinguished from and compared with others.
The above definition shows how cultures are in a constant process of change as
individuals and societies adapt to new circumstances. In view of this
therefore, it means culture is for the continuity of the society; and as such,
every society has a pattern of behaviour, which distinguishes them from others.
One could therefore say that cultures evolve much as living beings do. We could
therefore summarize it that a culture of a society is the identified totality
of the way of life of that particular society and whenever this is compromised
then the identity is lost.
Development
Development has been conceived as
multi- dimensional; referring to positive changes which affect the majority and
which lie in the social, economic, political and cultural spheres of societal
life. Put differently, development entails social progress in both economic and
non-economic components of societal life. Rodney, (1972) conceived development
from three levels of individual, social group and state. At the individual
level, he said, development implies increased skill and capacity, greater
freedom, creativity, self-discipline, responsibility and material well-being.
Development at the social group level refers to the capacity of a social group
to regulate both its internal and external relationships, while at the state
level, development, he concludes, entails both quantitative and qualitative
growth in economic,
political and social aspects of
human and material resources in a country. Rodney succeeded in giving us a
comprehensive definition, which takes into cognizance the entirety of human
activities.
Gurk (1975), Development implies
not only a change in time but also change, which have direction; development
therefore frequently implies advancement or improvement over some more
primitive status. Gurk’s definition informs that for any change to be
developmental, it must be directional, meaning that it must proceed towards a
certain end, which is an improvement upon an earlier stage. The foregoing means
that any study of development process must be concerned with numerous
dimensions, all of which are oriented towards making life better for all
citizens of a social, and political community with the specific aim of
preserving their identity through their culture. Going by the above
definitions, and since social change can be defined as any type of alterations
in social relations of any society, can we then say that globalization is a
development process borne out of diffusion as a process of social change? Our
discussion later on the organs of globalization and subsequent arguments
against globalization will answer this question.
Agents
of Globalization
To maintain Western hegemony,
America and other nations have tried to flood the whole world with several
different forum or agents of globalization. Odor (2002) sees the U.S as the
chief architect and driving force of globalization. He pointed out about 12
organizations that are agents and driving forces that sell out the idea of
globalization. These include:
• The western European Governments
(WEG)
• The International Monetary Fund
(IMF)
• The world Bank (WB)
• The Organization for Economic
Cooperation and Development
(OECD)
• The World Trade Organization
(WTO)
• The United Nations Organization
and its Organs (UNOO)
• The World Business Community for
Sustainable Development (WBCSD)
• USA Foundations and Businessmen
(USAFB)
• Capitalist Political Parties
(CPP)
• USA Communication Industry and
Agents (USACIA)
• Americans Dominated International
Companies (Multinational) (ADIC)
• Non Governmental organization
(NGO)
Besides these organizations, the
news media BBC, CNN, VOA, Radio France International, information Media
Organization, Film shows, Internet facilities and television are the
accelerating agents of the integration of global culture. As a result of the
driving forces of these agents, teenagers around the world watch videos; listen
to the same music and put on the same clothes. At the same time, television
audiences in virtually all countries watch the same major events, listen to the
same financial forecasts, and see the same glimpses of ecological disasters, and
it is noteworthy to state that all these programmes on these medias disseminate
mostly American/Europeans information (and culture). Thus, the economic welfare
of individuals is increasingly impacted by global views, while their local
cultures and values are being supplanted as a result of the adoption and
reference given to others. Apart from the major agents identified above, there
have been other prominent crusaders of globalization like the leaders of G-7.
Ex president Clinton said globalization is a fact not a policy choice. Tony
Blair said it is inevitable and irreversible. (Seabrook, 2004). From the
analysis of the architects and crusaders of globalization, where African
involvement are not well pronounced, one may therefore say that globalization
appear to be
a declaration of war upon all other
cultures or what could be described as confrontation
between global civilization and
local cultures.
Effects
of Globalization on African Cultures and Developments.
The concept of globalization, as it
is generally being propagated in the West, namely, as “ (Invisible) forces
operating beyond human control that are transforming the world,” is deceitfully
propagated in this form. Globalization might be an attempt “ to justify the
spread of Western culture and of capitalist society.” (Waters, 1995). Maduagwu
(2003) admitted that:
Globalization
is the direct consequence of the expansion of European culture across the
planet via statement, colonization and cultural mimesis. It is also bound up
intrinsically with the pattern of
capitalist
development as it has ramified through political and cultural arenas. He argues
further that the goal of globalization (perhaps unlike that of colonialism, one
may add) is not the world would become Westernized and capitalist
The effect is that Western culture
has become the standard by which all other cultures must be measured, or as he
puts it, “every set of social arrangements must establish its position in
relation to the capitalist West.” For the critics of globalization, it is mere
deception to suggest that globalization is a self – propelling social dynamics.
However Maduagwu (2003) described it as economic sphere being directed by the
World Trade Organization (WTO), with its underlying goal of economic
liberalization; in political and cultural spheres, through the powerful means
of information technology, dominated by the West. The weak cultures may not be
able to resist the forces of globalization but the third world countries should
not be unaware of the “hidden agenda” of globalization. The apparent truth
about globalization is that it is the latest undercurrent principle of economic
exploitation of the Third World by the technological advanced countries,
particularly of the West. It is no wonder that third world scholars have
concentrated their reaction to globalization and to its economic dimension
(South center, 1996). For the Third World, the conclusion of the Uruguay Round
negations and the establishment of the WTO have risen to a new world order
extending far beyond traditional international trade relations.
The situation in Africa today is so
pathetic as a result of the gradual admittance of Western culture at the
detriment of our own culture. Africa has consequently changed from a land of
culture, nature; of tradition and rural setting where the cockcrow signals the
dawn of a new day, to a land of urban dwellers with all the evils associated
with it. Not only this, the formal ways of life of the African origin has been
altered in much diversity, take for example African traditional religion, with
all it has to offer, is driven to the background. It is the Western religion
that is now promoted. The worship and belief of our gods and goddesses have
been washed away by the belief and worship of one God. The basis of our
religion is the root of our behavior and hence our belief and trust has been
replaced by what we have been told is better than what we have; invariably, we
have stolen the trust and belief in ourselves.
On the social front, the problems
are endemic. Crime is promoted daily as a result of Globalization. Popular
among this is the cybercrime all over the world, armed robbery is also accorded
a professional status for young men and women. Fear now rules the night of an African
man and despair rules the day. The man in public office turns corruption to his
god. Pages of newspapers and magazines are filled with scandalous reports of
one corrupt practice or other. Nigerian newspapers for example, reports daily
occurrences of public office holders’ involvement in bribery and corruption.
Even those people that supposed to protect the law are indicted of one
corruption act or the other.
Societal restrictions on sex are no
longer there. Married men and women compete with bachelors and spinsters on sex
game. Even the younger ones now go to the internet to choose their spouses
without the usual affinity and affiliation of courtship. Adultery to modern
African is conquest. Fornication is “enjoyment.” Hotels and brothels make
fortunes for them. Besides this, our education is no longer delivered in the
traditional way but now in the cellular and secular style and form. Our
indigenous and civic /moral education that promote obedience, brotherhood,
love, respect for elders and constituted authorities is now thrown to the
background in favors of the western education. The foreign culture embedded in
Western education has dealt a serious blow to African culture and has even
almost wiped
off our culture. The situation has
reached an alarming rate that most Africans do not see anything good in locally
made goods except imported foreign goods. No matter the quality of the goods,
unless Nigerians see the stamp of made in England, Japan China etc on it, they
would not be satisfied.
Western education has produced a
set of Africans with colonial mentality. Most educated Africans do not allow
their children to speaks their native language; instead, it is English all the
time. Even when somebody comes from their village and speak the native language
to the children, they would answer in English and tell you they understand it
but they cannot speak it. The overall result is that Western education has
actually Westernized Africans to the extent that they can no longer be regarded
as people who have a culture. Most Africans now see cultural way of life as
uncivilized, primitive and ancient We could see from the foregoing that
globalization has not only broken our religion, education, but also individual
lives, families, relationships, situations and societies. The typical man no
longer eat
with his bare hands from the
calabash-dish but with silver made spoons and golden plates and fingerlike
looking stainless forks and knives. He does not sit on the floor with his
traditional mat decorated with local decoration but relaxes on an easy armchair
stirring on a beautifully made flat table as dinning furniture.
From the above, we could see that
the effect of globalization is more profound on our youths who are rapidly
losing touch with their cultural values as portrayed by their alien culture and
bizarre dressing, dancing, language and so on which invariably affect other
aspects of social life. The ongoing discussion of cultures, religious, moral
values and development of the African society can therefore be traced to just
two factors- Colonization and globalization via the advent and advancement of
modern technology. From this two, one can find a number of sub-factors.
Colonization on one hand gave rise to bureaucratic
arrangements, new political system,
new religion, western education, new judicial system, etc. while the advent of
modern technology gave rise to urbanization, changes in family roles and
patterns, monetized economy, materialism, growth of the mass media, mobility,
and turning the entire world into a small community etc, while the sub-factors
could not be out rightly said to be evils in themselves, they nevertheless
constitute the “carrier agents” of the evils that befall the African society.
The bureaucratic arrangement that came with colonization was supposed to ease
the administration of the African countries. However, evils like bribery and
nepotism set in because of competition for scarce “goods”- employment,
scholarships, and other forms of economic advantages.
Other aspects of the problem/effects
of globalization are reflected in immodest behaviours, nudity, individualism,
consumerism, and it has created a lazy and corrupt elite group in Africa. These
problems are orchestrated by Africa’s dependency on alien and unreliable legal
codes that hinder self- determination in adjudication and dispute resolution
because it relegates the communitarian nature (Ubuntu) of African societies to the background. Globalization also
explains the imposition of western style democracy that is unclear to many and
too expensive for developing economies to run, further orchestrating Africa’s
dependency status. It is this dependency that has paved the way for the
cultural imperialism permeating Africa under the guise of globalization. To
ensure perpetual; dependency on the west, militaristic intimidation and
economic sanctions have become the everyday weapons as indicated by the
attempts to muzzle Robert Mugabe of Zimbabwe some years ago.
Conclusion
Globalization on paper was
established to have many dimensions and could be
seen to have three main thrust;
(i)
Culture
and civilization
(ii)
Global
economy
(iii)
Global
political and military order
However, this paper has attempted
to focus on the effects of globalization on African culture and development.
There is no doubt that this paper argues that globalization is destructive to
African cultures, and sends some warning signals to African people to be
conscious of the onslaught of the forces of globalization. To meet the
challenges of globalization, what Africa needs to do is to intensify efforts in
redeeming whatever is redeemable from its rich cultural heritage. One critical
area one can suggest for intensification of these efforts is in the
indigenization of African Education, which Oni
(2003) described as Africanizing
our education.
The revival of African cultures,
which has been virtually overwhelmed by Euro-American culture through centuries
of slavery, colonialism, neo-colonialism and imperialism, are most urgent
before they will be completely wiped away by the new forces of globalization.
The culture of the people is the total dignity and identity of man in his
natural environment, that is, the characteristic activities and interests of
the people, their attitudes and behaviours, their language, their manner of
their birth and death, the food they eat, the dress they wear, their
socio-political organizations, their interpersonal relationship including their
respect for age and cultures, their moral standards and child bearing, and child
rearing
practices. This is in line with Maritain
(1943) who described man as “ not merely an animal of nature… he is also an
animal of culture” One could therefore deduce that meaningful education,
development, civilization and identity has its roots in cultures of the people.
However, we should be warned in the words of Awoniyi (1978) that; “A society cut off from its own roots may
thrive for a while on its own momentum but eventually, it will wither like cut
flowers in vase.”
As earlier mentioned, a good
starting point would be to Africanize African educational systems, which in the
case of sub- Saharan African, had been too long neglected by the leaders and
elites. Since it is education that causes this cultural slavery, education
should also be used to address it. This pattern still affect the present day
educational system in Africa, as a result, the educational system has been
producing people who are struggling to acquire the Europeans ways of life;
people who are struggling to be more westernized than the westerners.
From the submission above, we could
as well reflect that Africans need to learn the educational wisdom of Asians
particularly the Japanese, Indians and Chinese in order to diversify their
understanding for interpreting Western education, science and philosophy of
life. If we become exclusively African oriented, we may as well never develop
or preserve our ancient cultures, which need to be improved with the fusion of
other cultural, dynamic, educational and scientific models. Evidence has shown
that single or ancient models, which do not change, tend to progressively
become less competitive because they are archaic and unenlightened. In some
cases, they may experience entropy perhaps; Africans may need to get wisdom
even from China since Western wisdom seems to be ineffective. This will enable
us function better in the comity of nations as no country nor continent is an
island. We
are all interrelated regardless of
our differences and we need an interpretation concerning what is
better for us and what is better
for other people. Since all cultures are not static, and
therefore, are all dynamic systems
that change, no culture has a pure functional monopoly of
itself.
Given the effects /implication of
globalization on African culture and development, we could see education as the
most important of all the social institutions, because education is so central
to the future of the society and can enable us cope with problem of change that
might occur as a result of globalization. Therefore, only education taken as an
instrument for change, development and power can save Africa and perhaps,
enable her defend her interest, and preserves her values. We can begin to
appreciate subtle messages and harm intended by globalization only when we
empower our people through qualitative education. This will enable us confront
the evils represented by globalization because to be globalized is to be
removed from history; from your culture; from your identity and to be now left
with what Ayandele (1974) described as “Marginal Man”, that is, those who have
allowed other cultures
and civilizations to becloud their
senses of reasoning which make them to see their own culture as inferior.
However, only education can be used to achieve this change. It should be
emphasized that only the education built on solid dynamic-oriented cultures of
the people, can be used to achieve this aforementioned motive. This will not
only enhance African development/civilization but as well attempt to stop us
from acting as carbon – copies of Western/Europeans ideas, thoughts and
actions. Furthermore, such education will attempt to prevent us from
consciously rubber-stamping European/Western schemes and plans for domination
and control.
In order to achieve these points
discussed above the following recommendation for
African education are made:
·
Our
education should be adapted to the needs of individuals and community; this is
to
enable them to be useful to themselves and the society at large;
·
In
order to promote our cultural heritage vernacular should be used as a medium of
instruction
in our system of education; this will help the child to not only be at par with
his immediate society (in communication) but will as well give him the starting
blocks of translation from their mother tongue to English Language;
·
Aims
and objectives of our education should be clearly defined and geared towards
the
development of character and acquisition of family life;
·
Rural
community education in Africa must be based on general development of Africa,
while clearly defined program of school and community should promote its
development;
·
Educational
curriculum in Africa should be based on cultural values and norms of the
society as specified in the initial discourse;
·
Education
curriculum should be ruralized to reflect local technology, skill, craft etc.
·
Teaching
and learning in African Schools should help students to develop positive
self-concept,
because people with this view feel good about themselves, about their
culture
and environment. They believe in their own, identity, culture, dignity and
worth
as individuals;
·
There
should also be provision of indigenous skills meant to transform the Africa
economy
generally from underdevelopment to developed one through our own
indigenous
scientific and technological capabilities;
·
Africans
should join hands to enforce values of the people, and discourage our
young
ones from copying everything Western blindly. Everyone should make himself
an
agent of cultural enforcement. Any anti-cultural/social behaviour should be
condemned
openly
and people should be counselled on the need to adhere to one norm and keep
the
societal values;
·
Our
traditional education should be documented on radio, television and internet
etc
and
this should be shown to the people from time to time. Programmes in our mass
media
should be 85% adapted to the local environments. All those Western films,
which
have no positive bearing in the life of the people.e.g. war film, kidnapping,
hijacking
of plane, prostitution or pornography should be banned not only in our mass
media
but also from being imported to the country. This is very necessary because
evil
communication corrupts good manner; and
·
Traditional
education should be integrated into the school curriculum at both the
primary
and secondary school levels African traditional values should be inculcated
into
the young ones and this should be monitored not only by the teachers but all
elderly
members of the society as it used to be the case in the past (the task of
training or upbringing of a child belongs to the community). Even the old these
days need to be properly guided, as we now have so many cases of paedophilia
amongst the young adults and aged. The Elders whose words ought to be wisdom,
are now becoming less African than the already bastardized youths. The society
should
show strong disapproval to any misdemeanour on the part of both the young
and
old. Also, good behaviour should be encouraged through reinforcement.
In conclusion this paper will
coclude with the words of Oni:
…
Africans should be committed to building a society that is
united,
conscious of its culture and institutions. That is why there is the need for an
overhaul of African educational system to make it relevant in the global world
and have all the necessary ingredients for making every African worthy citizen…
(Oni, 2003: 52)
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