What Is Cultural Globalization?

With the advent of the term globalization, the term cultural globalization often appears in various media. This concept needs to be comprehensively analyzed from the understanding of cultural globalization, combined with economic, political, and social life. The word peace should be a more important aspect of this planet.

Cultural Globalization

Cultural globalization refers to the flow of all cultures in the world in various ways under the simultaneous action of "fusion" and "mutual difference". We might as well call the cultural community formed in the process of cultural globalization "globalized cultures". The understanding of the cultural characteristics of globalization is the grasp of cultural globalization.

At present, while the academic world is generally concerned about globalization, there is a large divergence of views on "globalization", especially "cultural globalization":

One view is that "cultural globalization" does not exist, and "cultural globalization" is a universal use of the concept of "globalization";

The second view is that "cultural globalization" is "the trend of cultural assimilation", or the homogenization of culture;

The third view is that "cultural globalization" means "colonization of culture";

There is also a belief that "cultural globalization" is dissolving "national culture".

Cultural globalization, like economic globalization, is a world development trend. Because of the development of communication technology, people's communication is easier, and cultural exchanges are generated. In order to realize their own economic benefits, people need to identify with their own culture. Just like KFC and McDonald's in the United States, people will accept American fast food only after people recognize American fast food culture. Therefore, some elderly people do not like foreign fast food, but prefer traditional Chinese food.

Culture takes the lead in the economy, the economy injects new impetus into cultural development, and the globalization of culture is the inevitable of economic expansion. Only by identifying with a culture can we consume the products under this culture and make profits for people in this culture.

Culture is also a manifestation of a world view of values in a specific region. In order to reduce people's misunderstandings, misunderstandings and increase the flow of information between different regions, it is also necessary for people to increase cultural exchanges in different cultures. Such a trend has created global culture We may only know one brand and one habit of a certain country, but our understanding of this country starts from this breakthrough.

Every country will spare no effort to promote its own culture for its own benefit. The global spread of culture is the general trend. Whoever has the advantage in the globalization of culture can grasp the initiative of future commercial wars.

Culture is originally a synthesis of software in a region, but when people recognize such a collection of ideas, people will not have a sense of exclusion, and it will be more conducive to living in harmony and communicating together.

Cultural globalization is

Cultural globalization has brought many shocks to some mother tongues, causing endangered languages. The mother tongue is not just the language spoken by the mother to someone, but the national language he considers. In November 1999, UNESCO launched an initiative at the 30th General Conference: From 2000, February 21st each year is the International Mother Language Day. The purpose is to promote linguistic and cultural diversity and multilingualism. The initiative states that "language is the most powerful tool for the preservation and development of human tangible and intangible heritage. Movements that promote the spread of mother tongues not only contribute to the diversity of languages and multilingual education, but also to the promotion of languages across the world And cultural traditions in order to promote solidarity among people around the world based on understanding, tolerance and dialogue. "

The mother tongue is both a tool for ethnic communication and a representative of its culture and identity. Endangered mother tongue is a global phenomenon. According to statistics, of the more than 6,000 languages in the world, about 2,000 languages have written text, 96% of the language users only account for 4% of the world's population, and more than 1,000 languages are in extreme endangerment and severe endangerment. The Global Map of Endangered Languages drawn by UNESCO in 2009 shows that 196 languages in India are endangered and India is the country with the most endangered languages. The second and third countries are the United States and Indonesia, which are endangered. The number of languages is 192 and 147, respectively.

Not long ago, Dr. Irina Bokova, Director-General of UNESCO, called on the international community to pay attention to endangered languages, protect linguistic and cultural diversity, and promote social equality and inclusive development. She pointed out that "linguistic diversity is our common heritage; it is also a fragile inheritance." Many people of insight believe that protecting the mother tongue is the protection of their spiritual homeland and the cultural genes on which they depend. The demise of any language is a huge loss to both the people who speak it and all humanity.

Relevant experts believe that human beings still need to strengthen the protection of mother tongue; establishing official languages, writing multilingual textbooks, creating "sound dictionaries", using modern scientific and technological methods, establishing endangered language corpora, and increasing research projects in the field of language protection, etc. An effective way to protect your mother tongue. In recent years, some achievements have been made in the protection of national languages, but the situation of the protection of language diversity is still severe. The awareness of the importance of national languages needs to be further improved. As Professor Zhou Haizhong, a well-known scholar in China, said: Today's vulnerable national languages are facing the impact of strong languages, globalization, and the Internet, and their social use functions are in danger of gradually weakening or disappearing; therefore, relevant institutions and linguistic circles All should take positive and effective measures to rescue endangered national languages; protecting national languages is conducive to the inheritance and development of human civilization, and also conducive to national unity and social stability.

The relationship between culture and language is closely related and different from each other. Language is a part of culture, an aspect of culture, and not all of it. Language cannot exist independently of culture. The development of culture can promote and promote the development of language. Similarly, the development and enrichment of language is also a prerequisite for the development of the entire culture.

Needless to say, the application of English has swept the world and has become a veritable "Esperanto". According to a survey conducted by the British Council called "English 2000", there are 350 million native English speakers worldwide; by 2000, there will be more than 1 billion English learners worldwide; the English teaching industry (the English teaching industry) bring more than 7 billion pounds of tangible and intangible income to the UK every year (Note: Jiang Yajun's "What is English Surname", in "Reading", Beijing, Sanlian Bookstore, No. 11, 1998, p. 141).

The continuous internationalization of English will inevitably lead to the rapid localization of English. "Singapore English", "Chinese English", "Japanese English", etc. have appeared one after another, "English" has also been recognized by many English research experts, and "English is the common wealth of all English speakers" has gained consensus. But the question is who is "standard English"? When Oxford Englishes, King's English becomes a dialect with a status equivalent to "Chinglish", will English be split into disjointed languages?

While earning 7 billion pounds a year, the United Kingdom has not forgotten how to stick to this fertile natural resource and strengthened control over the "standard" of English. But the United States, which saved Britain's life at the sunset of the "Eternal Empire", has stepped up its battle for English. It uses its strong economic backing and modern technology to promote "American English" worldwide. Even forcing Princess Diana not to speak pure "Royal English", Prince Charles had to stand up and say: "British English is better than American English. The British screamed: English is in crisis (Note: Jiang Yajun's" What is the English Surname ", (Reading, Beijing: Sanlian Bookstore, No. 11, 1998, p. 141).

However, while English is widely promoted, it also bears the charges of "language invasion", "cultural aggression" and "spiritual pollution." When the Romance of the Three Kingdoms didn't know anything, people of insight shouted "Return to me".

The Philippines, which has promoted English for decades, introduced a bilingual policy on August 8, 1993, which requires schools to use two languages for teaching. Philipino is used for quality education, sociology, art, etc. to promote the culture of the country and to express the native lifestyle, while English is used for natural science teaching and international communication. (Note: Jiang Yajun's "What's the Last Name in English", "Reading", Beijing: Sanlian Bookstore, No. 11, 1998, p. 141.). But in this case, it is still questionable whether it can really preserve its tradition.

First: the space-time dimension of cultural globalization

The space-time dimension of cultural globalization has three elements: the subject (individual or unit) that promotes cultural globalization, the symbol (global cultural communication, communication), and the physical object (the carrier of global cultural communication and communication). The three elements only constitute the reality through cross-ethnic and cross-border flows, or the three elements use movement to occupy the time and space (the space covered by global cultural exchange and communication) occupied by sports (cultural global communication and communication). Space-time dimension of cultural globalization. In ancient societies where transportation and telecommunication technology were underdeveloped, the breadth and intensity of cultural dissemination and exchanges were weak. In ancient China, Zheng He went to the west, the Silk Road, and the cultural dissemination and exchange work done by western missionaries. Although it is also a cultural activity across states and borders, it cannot achieve synchronization. The simultaneous effect is not cultural globalization. . But with the development of telecommunications technology, especially network technology, the tools of cultural communication and communication have followed the intangible symbol; the effect of simultaneous and synchronous transmission to states and countries in the global space-time has been achieved by means of electronic pulse or digital transmission. In this sense, cultural globalization cannot occur in the ancient times when electronic and communication technologies were underdeveloped.

Second: the organizational dimension of cultural globalization

The reality of cultural globalization is complex. Cultural cross-state and cross-border communication and exchange may not necessarily produce a positive response in the states and countries where cultural information and cultural models arrive. Some cultural models have a sustainable and transformative impact, and some cultural models No response. Cultural information and cultural models must have an influence in a country or region, and they must be affected and restricted by the cultural infrastructure and cultural systems that the region and the country accept. In other words, the degree of cultural embeddedness is closely related to the region and the country's infrastructure and cultural system that can accept and accommodate cultural information and cultural models across states and countries. The cultural system based on cultural infrastructure here is the organizational dimension of cultural globalization. From the perspective of space-time and organization, to observe the globalization of culture, we can say that the surface of cultural globalization is: global transmission of cultural information, cultural values, and cultural models across regions, borders, and states.

In the book "Great Global Change; Politics, Economy, and Culture in the Age of Globalization," David Held and others, Professor of Political Science and Sociology at the Open University of England, from the breadth of global networks, the strength of global interconnectedness, the global The four dimensions of the speed of the flow and the impact of global interconnectedness describe the globalization of modern and contemporary culture. For example, regarding the main carriers of cultural globalization, they believe that:

In the early modern period (circa 1500-1850), it was cultural transmission and imitation; formed through migration, war, and trade;

In modern times (circa 1850 ~ 1945), it was the transnational secular ideology of European global empires, such as socialism, nationalism, and liberalism;

In contemporary times (after 1945), it is a large, public and private media, tourism, transportation and communications company.

With regard to breadth, they believe that: in the early modern period, due to demographic and military advantages, Christianity spread to the Americas, and Western culture had limited penetration and influence outside the New World; in modern times, the Western global empire established transcontinental peace The basis of telecommunications within the region. The Western global empire has developed European languages into an important global language family. More and more cultural systems and cultural exchanges have been formed at the level of emerging nation-states. In contemporary times, telecommunications and language interaction Infrastructures such as transportation and transportation have been more extensive in the past, new methods of cultural acceptance and dissemination have spread around the world (television, radio, etc.), and mass cultural forms have also moved from the south to the north. Although the scale is small, the trend is More and more obvious.

After comparing the differences between cultural globalization in the early modern, modern and contemporary, the research and interpretation of the forms of contemporary cultural globalization are as follows:

First: the contemporary form of cultural globalization

The production, dissemination and acceptance of cultural products, and various cultural exchanges, with the occurrence and development of new technological revolutions in the fields of communications and transportation, have formed a contemporary form of cultural globalization. Such as the digitization of information and images, satellite transmission and long-distance telephony, new cable and fiber optic technologies, and the global Internet, the form of cultural production and transmission has crossed the boundaries of national culture and nation-state, achieving "immediate" transmission and acceptance. Nowadays, communication and communications are becoming instantaneous; satellite television makes it possible for all major news broadcast commentators to broadcast live to viewers everywhere in the world. This real-time cultural connection; whether through a wide-ranging telephone, instant broadcast, or conference call; making contemporary cultural globalization direct, immediate, and extensive in a distinct historical form Features.

Second: the realization of cultural globalization has a contemporary form

The intermediary of cultural communication has been replaced by a small number of elites and intellectuals, generated by large-scale media, and more and more flows of individuals and groups. Such as movies, record music, news and TV programs, with the emergence of multinational cultures and multinational telecommunications companies to form a global cultural market. Merck's empire expansion was first in Australia and second in the UK, but it was because of its purchase of the 20th Century Fox Company of the American film production factory that he entered the US market and became an international phenomenon. Within Europe, British-based EMI, Rank, the British Broadcasting Corporation (BBC), Pearson and Reuters have gained global status.

Third: cultural homogeneity; homogeneity of mass cultural consumption

The rise and popularity of commercialized mass culture with commercial and entertainment as its main form not only covers elite culture, elegant culture, scientific culture, but also cultural homogeneity; homogeneity of mass cultural consumption. Whether in newspapers and magazines, or in music, radio, film, television, and the Internet, popular cultural products with commercial and entertainment as the main form can be found everywhere. In the West, the homogeneity of mass cultural consumption mainly exists among young people, and at the same time, it is spreading to developing countries. The same product can be consumed by many people in many places. If the United States dominates the British film market, the impact on British film makers is that British-produced films will become increasingly difficult to sell. Movies such as the American "Titanic" often win the highest box office revenue in China. We must not only see the homogenization of mass cultural consumption in contemporary cultural globalization, but we cannot exaggerate this "homogeneity" as the main feature of cultural globalization. The homogeneity of mass cultural consumption does not mean that the homogeneity of cultural practices, beliefs and identities of different ethnic groups has been achieved.

Fourth: The globalization of culture is accompanied by cultural diversification

The globalization of contemporary culture is not the integration of cultures. Globalization of cultures is accompanied by cultural pluralism. The globalization of contemporary culture does not deny cultural pluralism. The idea of global cultural integration and unipolarity has been refuted by most scholars in the world. Russian scholars generally affirmed that Huntington's theory on the conflict of civilizations is helpful in thinking about some current practical problems, but believes that Huntington's articles contain a cultural monist view everywhere. For example, A. Zlobin Lotman believes that there are two basic types of cultural development: evolutionary and explosive, pointing out and proving the possibility of the transition from one type of culture to another. He proved that there is no culture in the world, and there is any realistic opportunity to become a universal culture and subject all other cultures to themselves, that is, the diversity of culture is eternal. Japanese well-known international cultural theorist Kenichiro Hirano used the theory of cultural acculturation to explore the trend of culture in the context of economic globalization, and concluded that the more frequent the contact between various cultures, the more diverse the culture becomes. At the 2000 UN Security Council summit, Comrade Jiang Zemin more clearly stated: "The world is rich and colorful. People of all countries have gone through different historical development paths, have different levels of economic development, cultural background, social systems and values, and continue to Different lifestyles are a manifestation of the diversity of the world. We should recognize differences, and progress can be made only by differences. "This is extremely insightful and profound. Although in today's information age, the foundation of the nation-state since the Industrial Revolution has been impacted, a large amount of information can be transmitted to the world in seconds, and almost anyone can get any news from any country in the world, making it difficult to maintain The "pureness" of a single nation-state, but as long as the nation still exists and the country does not die, it is impossible to popularize the idea of single culture. In contrast, "multipolar culture" and "multiculturalism" have become a spectacular Cosmopolitan trends. In this magnificent trend, various voices have formed in the world. Various political forces have different understandings of cultural multipolarity, and their interests have different orientations, so they show different development trends. It is a misunderstanding to regard cultural globalization as a single force; the overall dominance and dominance of the United States, and even the power of cultural capital to completely destroy the barriers of nation-states and national cultures, and realize the globalization of American culture. The basic content of cultural globalization is the universality of the laws of cultural markets. In the process of cultural globalization, not only has the force leading to the unification of global culture, but also non-market factors, non-cultural capital factors, and non-U.S. Or Western forces, which restrict the unity of global culture and make global culture more diverse. Dimensions and diversity. It can be said that cultural pluralism is an important symbol and main form of contemporary cultural globalization.

(1) Cultural globalization is an important aspect of globalization. Like globalization, cultural globalization is an objective phenomenon, and it indicates that since the 1990s, with the development of information technology and network technology, cultural globalization Unstoppable development trend.

(2) Culture is the product of human practical activities, and its development cannot be separated from practice. In the era of globalization, with the expansion of informatization and networking, human practice has broken through the limitations of the original space-time with the practice of cross-space-time communication and cross-space-time practice, and has realized the practice of cultural communication, cultural exchange, and cultural exchange. Globalization, but the deeper value implication of cultural globalization is: based on the practice of cross-border cultural exchanges and cultural exchanges in a country and a nation, through a period of conflict, integration and integration of cultural values and cultural models, and Constructed new cultural relations and cultural models. In this sense, it can be said that cultural globalization is a newly constructed cultural relationship and cultural model based on the cultural practices of a country or a region. The Sinicization of Marxism is analyzed from the perspective of the value of cultural globalization. It can be said that after the introduction of Marxism in China, it gradually integrated into China's political and cultural systems in the practice of Chinese revolution and construction, and was practiced by Chinese Communists A new cultural relationship and cultural model established. On the basis of global cultural exchanges and communication practices, newly constructed cultural relations and cultural models can also find things common to contemporary human culture, such as human ecological consciousness and ecological culture, population quality and its culture, human health and culture and many more. The positive significance of cultural globalization can be confirmed from these common cultural values of human beings.

(3) Cultural globalization is not a single state, but a process or a group of processes. In the process of cultural globalization, cultural globalization is similar to a "structured" process. Because cultural globalization is not the action of a single person, a single region, a single nation, or a single country, but a result of the cumulative interaction between countless individuals, countless units, countless nations, and countless systems in the practice of cultural exchanges and interactions across the globe . Cultural globalization will not eliminate the cultural differences of different nationalities, nor will it be possible to resolve the imbalances in the original cultural development. Cultural globalization not only reflects possible existing unequal and unfair hierarchical models, but also generates new conflicts and integration models in the process of cultural globalization. This is the layering of culture that is accompanied by the structuring of cultural globalization. In this sense, cultural globalization is a process of structuring and layering global culture.

(4) The culture of globalization is not the expansion and monopoly of a certain culture, such as "Americanization" and "Chineseization" that people worry about. Nor is it the main culture in the world, such as "Confucian culture" and "Western culture". It includes the integration of all cultures. For example, KFC fried chicken can be eaten on the streets of Beijing and Mumbai; some residents in Lagos (the capital of Nigeria) or Kuala Lumpur can drink Coca-Cola, wear Levi 501 Jeans and listen to To the music tape of Madonna. In the United States, its culture is formed by absorbing the cultural factors of other countries, because American culture is a culture of immigration. In New York, you can almost experience cooking techniques, music types, ethnic arts, clothing styles, ways of doing business, etc. from all over the world. However, this does not mean that they have to give up their own customs, family and religious obligations, or all national characteristics. Therefore, we cannot simply conclude that cultural globalization is American-style homogenization.

In today's world, there are various cultural groups. In the process of world integration, in order to maintain their own characteristics, self-affirmation and identification will inevitably conflict, resulting in a variety of concerns and resistance. These contradictions and conflicts are not manifested as confrontation between two cultures, nor are they related to the main culture. For example, "Japaneseization" threatens South Korea much more than "Americanization". Cambodia is more afraid of "Vietnamese" and Sri Lanka is afraid of "Indian". Various "cultural circles", such as "Chinese cultural circle" and "Christian cultural circle", are, in one respect, an imaginative group nature, and on the other hand they create "barriers" between cultures. Form a wider range of cultural monopolies. What we call a global culture involves all cultures

(5) Globalized culture is not a culture based on the division of land and territories, but a culture based on the subject of culturepeople. Toynbee, a famous British historian, put forward a theory of "challenge and response" to explain the emergence and development of the cultures of various nationalities in the world. According to this theory, the culture of each nation is a response to the challenges that the nation poses to its environment (Note: Toynbee, Historical Research, Part 1), Shanghai: Shanghai People's Publishing House, p.109. ). In other words, the living environment of each nation has a significant effect on the generation and development of its culture. People summarize the differences between Eastern and Western cultures from different geographical environments. But at the same time we should realize that as society expands and becomes more complex, cultural differences become more apparent. Even members of the same society have cultural differences due to individual differences. And people from different nations and territories can have the same cultural outlook. Due to the mutual differences and dependencies between people, the sacredness and universal humanity of human beings have become cultural ideas that can maintain human commonality and consistency. Such as "democracy" and "freedom" are accepted worldwide. But this does not mean that globalized cultures will really be unified or assimilated by these ideals, because these cultural ideals are constantly in the process of localization in different countries and regions, thus showing great differences. What we mean by "global" in the "global culture" emphasizes an extremely broad concept of a population rather than a geographical concept.

(6) The result of cultural globalization is not necessarily the colonization of culture. As long as we understand and recognize without the ideological framework, on the one hand, the United States relies on its economic and political position in the international community to forcefully sell its cultural products and

The conflict between cultural globalization and national culture does not mean that "cultural globalization" itself will necessarily conflict with "national culture", but emphasizes the following two situations.

First, cultural globalization, as a new cultural practice carried out by humans in the "global field", has different cultural foundations, cultural systems, cultural practices, and cultural concepts from the original nations and countries, and will certainly respond differently to cultural globalization. , Different approvals, different choices, which may lead to cultural conflicts.

The second is the difference in the power comparison of different nations and countries in the process of cultural globalization, especially the disparity in cultural power between developed and underdeveloped countries. Developments in the "global field" clash. If the former conflict is a "natural" conflict, then the latter conflict is a "man-made" conflict. Cultural conflicts of two different natures occur in the process of cultural globalization, because cultural globalization cannot make all cultural activities, and all cultural dissemination, exchanges, and exchanges take place globally; in this way, Although cultural exchanges and cultural exchanges are global in nature, they are more national in nature and actively build their own national culture. Therefore, in the process of "globalization" of cultural globalization (such as universalizing a cultural value, cultural model, or infiltration into other nationalities), it is bound to conflict with national culture.

1. Conflicts between cultural globalization and national culture

At present, the challenges to national culture in the process of cultural globalization, the conflicts that have formed are mainly manifested in the following ways:

First, in the process of cultural globalization, the conflict between "cultural hegemonism" and "national culture".

As mentioned earlier, cultural globalization is not the same as "unification" and "integration" of culture, let alone the "cultural colonization" and "cultural hegemony". But cultural globalization is a historical process. It is a process in which the cultures of all nationalities in the world realize new combinations and constructions, and form a new cultural globalization system. Therefore, cultural globalization is a cultural form that is being generated but not yet completed, but also a global cultural system that contains new contradictions and conflicts. The conflict between "cultural hegemonism" and "national culture" is particularly prominent at present. The United States "Washington Post" has published an article entitled "American Popular Culture Penetrates the World", saying that the largest export products of the United States are no longer crops in the field, nor are they manufactured by factories, but in batches. Production of popular culture: movies, TV, music, books and computer software. Some Western sociologists claim that the spread of American popular culture is "the latest in a long series of efforts to achieve global unification."

In order to maintain its status as a great power, France has also paid great attention to vying for cultural superiority and is in tit-for-tat with the United States. In the Uruguay Round of trade negotiations held in 1993, France together with Canada and other countries put forward the idea of "cultural exceptions", arguing that cultural products are peculiar and cannot be equated with other commodities and allowed to flow freely. Moreover, France and other European Community countries have rejected the United States's European Union s lifting of quota restrictions and

On the one hand, the process of cultural globalization brings various contradictions and conflicts to the development of national culture. On the other hand, national culture is also integrating into the process of cultural globalization, constantly updating its own cultural style, and realizing new integration. The renewal and integration achieved in the process of globalization is an integration. Integration is not for national culture to abandon its "nationality" in the process of cultural globalization, but to promote nationality (characteristics) and reflect in the new and new cultural practice and the construction of a new cultural globalization system. "Cosmopolitan." First, in the process of integration into cultural globalization, and in cooperation with different cultural subjects in the world, dedicate national characteristics and promote the construction of a new global cultural system.

Facing the objective development of cultural globalization, each nation can build a new global cultural system only if it consciously integrates into cultural globalization, strengthens cooperation in the process of cultural globalization, and dedicates its national and cultural characteristics. When Dostoyevsky commented on the creation of Pushkin, the father of Russian literature, on the one hand, he pointed out that his work "fills the Russian spirit and beats the pulse of Russia", and "represents his Russia more fully The strength of the nation is the national character of his poetry. On the one hand, he said, You only need to look at one aspect of Pushkin, one characteristic: the ability to see the whole world, understand all humanity, and be good at responding to everything. ; And "the ability to respond to the very different spiritual aspects of European nations"; that is, "the ability to deeply understand any one of these literatures and to embody it in their own poetry, and to subtly embody the unique charm and charm of other literatures" The mystery is melted into one furnace. "This shows that Pushkin, like everyone in Shakespeare and Goethe, is not only a great representative of national literature, but is also always actively at the center of the exchange and interaction of cultures and arts in various countries around the world. The foundation of connecting everything, reconciling everything and innovating everything "(Dostoyevsky). On the contrary, if the culture of a country or nation is outside the main line of human cultural development or the avenue of human civilization for a long time and sits idly by, it will not encounter any contradictions and conflicts, nor any challenges, but it must lag behind. Even bullying by outsiders. This is the case of modern Chinese culture. Therefore, Mao Zedong said in 1957: It is wrong for the Queen Mother to oppose "foreign devils". "Modern culture, foreign countries are higher than us. To admit this, isn't art like this? China has something unique on one point, and foreign countries are better than us on the other. Novels, foreign countries are rising stars, we are behind." "To admit that the Western Ocean has taken a step forward in modern times ..."

We must know that cultural nationality refers to those that are excellent, progressive, and healthy, and in no way refers to those that are backward, negative, and outdated. As for the latter, they will never be kept in the national treasure house as something with vitality and national characteristics. On the contrary, they will be abandoned by history and people sooner or later, let alone become the world. In this sense, there should be two types of cultural nationality, positive and negative, and they should not be confused. We often say: the more national, the more the world, and the more the times, the more human. Since cultural globalization is a worldwide cultural trend in the new era, how can national culture reject or stand by?

Second, in the process of cultural globalization, maintain national culture, resist "cultural hegemonism" and "cultural colonialism," and achieve the goal of equal and just integration of culture in the "global field."

In the face of "cultural hegemonism" or "cultural colonialism" in the process of cultural globalization, an effective method of cultural integration is to actively maintain national culture in order to eliminate the inequality and injustice of cultural development in the "global field" and ensure And realize the construction of a new cultural system in the "global field".

To maintain national culture, the most fundamental thing is to safeguard cultural sovereignty and oppose "cultural hegemony." Cultural sovereignty refers to the modern nation-state's promotion of the national culture's customs, beliefs, and values into national will, which means the highest and independent rights and authority over its own culture. The cultural concept recognized by cultural sovereignty comes from the national cultural tradition. It does not exclude foreign civilizations, but requires the absorption of foreign cultural concepts based on the interpretation of the national nation and is conducive to the development of national culture. At present, to safeguard cultural sovereignty, we must first form our own national development strategy in cultural globalization. As early as 1970, Dutch philosopher von Pierson pointed out in his book "Cultural Strategy" that cultural strategy is the survival strategy of human beings. After the Cold War, some Western theorists have repeatedly demonstrated that whose culture has become the mainstream culture and who is the winner of the international power struggle. For this reason, western countries are strengthening research on cultural strategies. Facing the huge threat of Western culture, developing countries naturally cannot ignore it. They should, through research, formulate a set of cultural strategies that can actively promote the construction of their own culture and interact with foreign cultures. This is to safeguard cultural sovereignty. An extremely important task to ensure the smooth development of national culture. The second issue is the protection and development of cultural industries. The global development of culture is not only expanded in the form of cultural works, academic discourse, ideas, but also implemented in the form of industry. It can be said that the "market access" imposed by western culture on other vulnerable countries in the form of industry constitutes the biggest cultural security issue in these countries, and the bonds that maintain national culture are extremely vulnerable under its severe impact. For this reason, countries that are threatened by cultural colonization must get rid of this predicament fundamentally. They must implement the strategic adjustment of industrial policies from the height of the overall national strategy, and construct a cultural industry system suitable for their country, so as to form a counterbalance to Western culture. Important force of invasion.

Thirdly, in the process of cultural globalization, consciously realize the transformation of national cultural modernization in order to discard negative and backward things that are not suitable for cultural globalization in national culture.

Cultural globalization has emerged with the advancement of modernization globally and the expansion of global modernization. Developing countries are generally at the "margin" or "in process" of modernization, and their national cultures still have various deficiencies and inadequacy in adapting to "modernization" and embodying "modernity." In this case, the development of national culture should actively and consciously realize the transformation to "modern" in cultural globalization, which is also a cultural integration. The key to whether national cultures in developing countries can be reborn and developed in the 21st century is to realize their own modern transformation. To realize the modern transformation of culture, we must first deal with the historical dimension of the transformation. In the global wave of culture, developing countries can be said to be at the confluence of three historical dimensions: premodern, modern, and postmodern. Pre-modern things are still subtly affecting the pace of modernization; while the effects of pre-modern have not been effectively cleaned up, post-modern thoughts have surged along with the tide of globalization. These three things are intertwined, which greatly increases the difficulty of cultural conversion: on the one hand, the tension between pre-modern and modern factors in cultural development. "Pre-modern factors are national identity as a primitive attachment ... Modern factors are the 'civilized' traditions associated with enlightened modernity. The two constitute a basic tension within nationalism." On the other hand are post-modern factors Tension with modern factors. The "dissolution" and "deconstruction" of modernity by postmodern factors make modernity confusing and difficult to accurately grasp, and the development of modern factors is seriously affected.

Fourth, in the process of cultural globalization, in the integration of the relationship between traditional culture and modernization, foreign culture and local culture, comprehensive innovation of national culture.

In the process of cultural globalization, the highest and most direct contradictions and problems encountered are how to treat the relationship between traditional culture and modernization, foreign culture and local culture. In fact, although the tradition was formed in the past, it has historical heritage. Tradition always exists and is retained in real life by means of people's lifestyle. It is not enough to understand the inheritance of culture from the perspective of semiotics and hermeneutics (that is, people need to make modern interpretations of past texts and give them new meanings). As Mao Zedong said, understanding traditional culture from the perspective of analyzing real life, although backward, is faster. To re-examine traditional culture from the perspective of contemporary reality, it is easier to grasp how the culture of the national spirit has evolved step by step from ancient times to the present state, and it is easier to grasp a certain necessity in historical tradition. All cultures are the embodiment of the spirit of the times. The so-called promotion of traditional culture is essentially to carry forward the spirit of the times and promote modernization.

As for foreign cultures and local cultures, we have already analyzed them before, and here we add another point: all cultures are the culture of a certain nation, and nation is the main body of culture. The survival and development of a nation is the center around the development and evolution of culture. Therefore, studying and learning from foreign cultures must not ignore the national subjectivity of culture and its practical needs. Mr. Zhang Dainian pointed out: "To govern all academics, we should have a national concept in our minds. Academic research work, on the one hand, is seeking truth, on the other hand, it is also seeking the independence of academics in our country and the creation of a new culture in our country." In order to achieve the unity of seeking truth and the creation of a new culture in your country, it is inseparable from the subjective consciousness of culture. This is often the case. What we ask for may not be what others want. Likewise, what we provide may not be what we want.

In the process of cultural globalization, the purpose of inheriting traditions and learning advanced Western culture is to comprehensively innovate the process of national culture. Marxist theory of comprehensive innovation contains three basic principles. First, it emphasizes the elimination of the interference of blind Huaxia centralism and western centralism, breaks down the rigid and dual thinking mode of confrontation between China and the West, and adopts an open mind, a compatible attitude, and a scientific spirit of seeking truth. . Second, the study of national culture must be based on the reality of the nation and sit on the "nation" to study the world. It is necessary to absorb foreign things on the basis of nationality, to promote the subjective consciousness of the nationality, and to establish a new culture that has national characteristics and embodies the spirit of the times after a combination of analysis, criticism and dialectics. Third, the fundamental problem of cultural construction is innovation. Mr. Feng Youlan's formulation is "China is the old state and has a new life, and new life is modernization. My effort is to maintain the identity and personality of the old state, while at the same time promoting the realization of the new life." Chen Yinke from the perspective of the history of thought Discuss the relationship between introduction and innovation: "Since today, even if China can faithfully import the thoughts of North America or Eastern Europe, its ending should be equal to Xuan Zang's philosophical knowledge. In the history of our country's thought, we cannot occupy a high position, and It also ends up in the stubborn. It can truly be a ideological system, and those who have made gains must absorb foreign doctrines on the one hand and not forget the status of the original nation on the other. "Mr. Zhang Dainian said more clearly: true integration It must be a new creation. "The so-called synthesis of creation means not only combining the strengths of the two, but also making new developments based on the strengths of the two parties, and completely becoming a new thing."

Fifth, in the globalization of culture, the integration of language is taken as a step toward the diversification of global culture.

The picture of cultural globalization and the impact of the process of cultural globalization on the development of national culture are all expressed and portrayed in language. In particular, will the language itself form a unified world language along with the global culture? According to German scholar Ulrich Beck, "In the formation of world social consciousness, there was no linguistic unity. Instead, languages have become more diverse. 'One world' owns and recognizes more languages than ever before." The linguist Sabine Scaudelake wrote: "Even today, there are many new languages being formed, and many languages that only a few people are still using are on the verge of dying. However, in general, the number of languages is constantly increasing. It is estimated that the number of languages will double between 2000 and 2500. Hans Meyer explores the reasons for the doubling of the number of languages. He pointed out: "I think there are three main reasons: (1 ) So far underdeveloped or backward languages have been expanded and recognized; (2) the penetration of professional languages and regional and social dialects; (3) the self-will of all races, societies and religions in the world today is developed through language. "Greek · Baker further stated: "The Babylonian heart of world society is not beating in the trend of linguistic unification, but in the interweaving of various languages and identities. beat."

The diversity in language unity (identity) does not deny the necessity of cultural integration of languages. In the process of cultural globalization, even western developed countries also have a problem of cultural integration of languages. For example, what languages does a global company use as its working language? When a company makes a choice, should it be based on utilitarian considerations or based on its cultural impact on the nation? There is a problem of cultural integration here. In 1998, several of Germany's most famous large companies (Siemens, Deutsche Telekom, Deutsche Chemical, Deutsche Commerzbank) jointly announced that they will use English as the company's common language in the future. The reasons are: (1) German is too difficult, too verbal, and inconvenient to communicate. Compared with German, English can more easily express complex meanings; (2) the company is global, and only a small number of German-speaking employees, For example, the German chemical company has 40,000 employees in the world, but only 6,000 of them speak German, and the company can be divided into three cultures: English, French, and German. Among them, English has an absolute advantage, so the use of English is good for communication; ( 3) The use of English is to meet the challenges of market globalization in the 21st century, and it is also a manifestation of social and cultural progress. At least compared to the period of Nazi Germany. At that time, in order to improve the German's world status, any foreign words were banned, and even words originating in Britain, such as television and telephones, were completely banned from using words created by the Germans themselves. In fact, the Germans understand that German is too troublesome to speak, and the same meaning. If you explain in German, you have to say 30% more words than in English. In addition, there are many meanings in modern English, such as "simplify management" and "continuous improvement", you cannot find the corresponding German. No wonder Germany's Volkswagen, Mercedes; Mercedes-Benz and German chemical companies are beginning to popularize English.

This utilitarian decision made the language and culture obey the need to improve economic efficiency, which fully met the needs of economic globalization, but it ignored the impact on the German national culture. As a result, it was opposed by others. Walter Kremer, a professor of sociology at the University of Dortmund in Germany, has set up a club called "Protect German" in response to the German company's decision. It is said that 100 applications for membership can be received every week. He said: "The impact of English on German culture is increasing. If we are not awake now, one day we will give up all German culture to foreigners. At that time, I would like to regret it. It's time. "In the dispute between the big German company and the" Protect German Club ", there is a dilemma between utilitarian considerations (businesses cannot be utilitarian) and cultural values. Judging from the efficiency of corporate marketing, the decision of a large German company is quite reasonable. But protecting German culture is also right. The way out is to integrate these two values. Utilitarian consideration cannot be extended to the entire cultural field, otherwise national culture will be endangered. It is therefore necessary to maintain a certain tension between the two through integration.

In summary, cultural globalization is an objective trend in the cultural development of the world today, and cultural globalization itself is a historical process. Therefore, cultural globalization is not the same as "cultural colonization" or "cultural hegemonism". "Cultural colonization" or "cultural hegemonism" is a prominent imbalance in global cultural development in today's cultural globalization. In the process of cultural globalization! Issues such as the protection and development of national culture will inevitably be raised. Only when any nation actively integrates with cultural globalization, creates new characteristics of its own national culture, and dedicates new cultural characteristics to the world, can it build a new global cultural system.