By Erich Kolig, Vivienne SM. Angeles, Sam Wong
The participants to this well timed quantity speak about the function that ethnicity, nationalism, and the results of globalization have performed within the emergence of latest identities in Asia. not easy Samuel Huntington’s renowned but debatable thesis of the “clash of civilizations,” the essays learn groups in Bhutan, China, India, Japan, the Philippines, and New Zealand, and demonstrate how new, amalgamated identities have materialized because of those groups’ willingness to conform to the altering financial, political, and social climates attributable to globalization.About the AuthorErich Kolig is a retired social anthropologist from New Zealand. Vivienne SM. Angeles is assistant professor within the division of faith at l. a. Salle college. Sam Wong is a lecturer within the institution of Earth and surroundings at Leeds collage. [C:\Users\Microsoft\Documents\Calibre Library]
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Additional resources for Identity in Crossroad Civilisations: Ethnicity, Nationalism and Globalism in Asia
Therefore, the West/East dichotomy can be expressed as follows: individual/rights (West) versus group/duties (East). At this point, it is worth remarking that the Confucian doctrine was not originally conceived as a mere contrast to the West. Therefore, the opposition between the East and the West (implicit in the ‘Asian values’) is likely to be transformed into some logic of convergence. In other words, it is not possible to exclude the creation of a development model through cultural interaction within the global context.
It also underscored the cleavage between Muslims who supported the federal government – where Muslims exercised hegemony – and non-Muslims in Sabah. 5 Kaamatan Kaamatan (Harvest Festival) is a cultural event in Sabah, which celebrates Kadazandusun belief in the spirit of rice (Bambaazon or Bambarayon). Although most, if not all, Kadazandusun are now Christian, they have an earlier belief in a spirit world which looked after the harvest. Appreciation after harvesting the crops was shown in a thanksgiving ritual called magavau or maga’au, led by a female religious priest 48 TORU UEDA bobolian or bobohizan.
The functionalist-type explanations should help Asian societies to interpret their own modernity without falling into anti-imperialistic and nationalistic rhetoric. In other words, although groups of states create cultural and religious self-images, an identity would only work if these groups of states (sharing a common understanding) try not to extend their common identity beyond their social and geographical boundaries and thus impose their own culture on other groups of states. ‘Asian values’ and human rights The process of emancipation of Asia-Pacific from Western cultural domination has also involved resisting the concept of ‘human rights’.