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Talking Back to Globalization

Texts and Practices


Edited By Brian Michael Goss, Mary Rachel Gould and Joan Pedro-Carañana

Globalization is one of the most widely circulated, high-stakes buzzwords of the past generation; yet discussion of the topic is often encased in paradox and contention over what globalization is, to whom and where it may (or may not) apply, and to what effect. In Talking Back to Globalization: Texts and Practices, contributors provide a series of case studies that stress the interplay between culture, politics, and commerce.
Interviews with Natalie Fenton and Radha S. Hegde survey globalization and its interpenetration with the spheres of journalism, activism, social media, and identity. The overview furnished by the interviews is followed by the volume’s two additional extended sections, «Texts» and «Practices.»
Chapters in the «Texts» section seek clues about globalization through its insinuation into mediated forms. The diverse selection of cases cover television, films, online travel web pages, blues music, and the political valences of Portuguese neo-fado.
Chapters in the «Practices» section address more diffused cases than media texts. Their analyses largely orient toward institutional concomitants of globalization that precede the subject’s experience of it. Chapters cover the trajectory of the European university, campaigns to shape journalistic practice during the Cold War, the posture of intellectuals vis-à-vis globalization, and the ideology that animates the Facebook experience.
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Chapter Three: “Petting the Burning Dog” of Orientalism: Implications of Occupation (2009) and Generation Kill (2008) for Cosmopolitan Assumptions About Globalization


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“Petting THE Burning Dog” OF Orientalism

Implications of Occupation (2009) and Generation Kill (2008) for Cosmopolitan Assumptions About Globalization


“‘Nowadays we are’, so to speak ‘all “Moroccan girls doing Thai boxing in Amsterdam”’”


Discussion of globalization often dissolves into talk about cosmopolitanism that, in turn, may be differentiated as “political” and “cultural”. Political cosmopolitanism assumes that the nation-state has been outrun by events and no longer satisfies its remit to represent the interests of national populations (Held, 2006). At the same time, transnational units (notably, the European Union) fail to stimulate emotive and legitimizing identification even as they (literally) lay down the law (Seoane Pérez, 2013). Political cosmopolitans maintain that, in one way or another, globalized institutions have not (yet) extended far enough and converged to represent, manage and regulate the desired, just global order.

The second variant of cosmopolitanism dwells on globalization’s impact on the cultural sphere and often visions it as an everyday, bottom-up movement. In this view, globalization presents a raucous farrago of unrelenting cultural flows, border-crossings and hybridities that stimulate empowerment and liberation, of the sort aphorized in this chapter’s epigraph (Appadurai, 1990, 1996; Venzo, 2013). Cultural cosmopolitanism gains impetus by casting itself in opposition to the cultural imperialist paradigm that is often identified with presumptively musty, out-of-vogue political leftism...

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