Impact of Contemporary Globalisation on Thailand

Impact of Contemporary Globalisation on Thailand Introduction Contemporary globalization is defined as the final wave of globalization, and is characterized by the acceleration and intensification of the technological, cultural, religious, economic and political integration (Gerle 2000). Although this has led to development and advancement in many countries around the world, it has raised issues in many parts of Asia facing religious and social concerns. This essay will argue that contemporary globalization will raise issues in the traditional social and religious visible in two Asian nations, Thailand and Malaysia. The values that will be discussed is in relation to the paper are the Buddhist and Collectivist values for the Thai, and Islamic values for the Malays. Thailand and Malaysia are countries that are similar in the fact that they have both dominant religions that are closely linked with their way of life. Both countries are multiethnic and multicultural but Malaysia has a higher percentage of 50% ethnic Malays and 60% of the country practicing the Islamic faith (Nations Online 2011). In Thailand, it has majority of Thai which is 75% and with 94.6% of the country practicing the Buddhist faith (CIA 2011). First this paper will discuss the conflict that occurs in the business culture of Thailand and Malaysia. Next, it will explain how contemporary globalization is intertwined with popular culture, or ‘pop culture, and has placed a significant Western influence upon the youth of Thailand and Malaysia, and has changed their social ideology compared to the traditional ideology. Finally, the paper will identify how globalization has led to conflict with the conservative religious values that exist in Thailand and Malaysia. Business culture in Thailand and Malaysia The global spread of Multinational companies (MNCs) has led to the popularity of conducting a business in a Western style, which has led to conflict in the traditional Thai and Malay business culture. In research conducted by Niffengger, Kulviwat and Engchancil (2006), traditional Thai business culture is strongly influenced by Buddhism.It explains that business is run in Thailand in a uniquely paternal style, and although the relationship between superior and subordinate is, â€Å"formal and authoritarian, the boss is expected to be benevolent and paternalistic† (Leppert 1996).   An example of how differently a local Thai business operates in comparison to a Western MNCs is visible in the example of the Siam Cement Group in 1998, when they â€Å"reported a loss of 52.5 billion Baht but did not lay off a single one of their 35,000 employees†, while on the other hand, â€Å"Kmart in 2003, laid off 57,000 of their staff to avoid bankruptcy and even closed one thirds of their stores† (Niffengger et al 2006 p. 409). It is just from the fundamental way of operating a business in the West that has come about from contemporary globalization which is very foreign to the Thai, and brings issues in the social and business aspect. For example, sexual equality was not common until the early 20th century due to Western influences upon Thailand and it is still seen as untraditional or unconventional in a traditional Thai business for a woman to be in a managerial level (Thaiways 2002). Through the influences of Western values which has come from contemporary globalization, traditional Thai business values face a dilemma on how to preserve their traditional business culture in the midst of the increasing MNCs. Malaysias business practice bias is visible through the Bumiputra policy, meaning â€Å"sons of the soil†, which is the preferential treatment of the native Malay people. The Bumiputra came about from the New Economy Policy (NEP) in 1971 with goals to alleviate poverty and social and economic imbalances through equity ownership, employment, and other fields. Stoever (1985) explains the fields that ownership of productive resources should be 30% in the Bumiputra hands, for public and private corporations the Bumiputra should be 30% of the employees. Finally, Malays are given other advantages in university admissions, bank loans and credit access. Although the Bumiputra policies are deeply imbedded into the Malaysian business culture, there are numerous ways that the Western practices of business have placed a significant amount of complication in the traditional Malay businesses. The traditional Islamic way of establishing the economy was from, â€Å"the desire to defend Islamic civilization against foreign cultural influences† (Kuran 1995 p.15). However, due to contemporary globalization the influence of the â€Å"Western secular system and capitalistic culture has been slowly adopted by a growing number of Malay business† (Mutalib 1993). The adoption and the continuation of coming into contact with the capitalist business culture of the West will endanger the survival of the Muslim culture, as argued by Al-Maududi (cited in Ahmad 2009), because it may result in complications to differentiate the Western and Muslim mindset and lifestyle. Although Malaysia has a strong protection for the ethnic Malays as seen wi th the Bumiputra policies, the gradual influences of the Western business culture is starting to endanger the security of the Malays and the way they conduct business. Popular Culture in Thailand and Malaysia Advancements in technology allows the Western media to be easily accessed by almost everyone in the nation, which will bring issues with the traditional lifestyle as the youth become more interested in what the Western media brings. Pop culture is commonly connected to cultural imperialism because it the Western film, television programmes, and music is known to impose bourgeois values and capitalist ideology (Berger 2008). There are many causes of the introduction of pop culture and the impact is has placed upon Thailand, like Tourism and Media. Tourism was one of the earliest forms of the introduction of pop culture in Thailand. Westerners make up a significant portion of the Thai tourism industry, and leave an imprint of their culture behind. Thailand has won many tourism awards and is the first in the world for having the Best Tourist country for five consecutive years (Asiativ 2011). However, that has led to a form of ‘neo-colonization in consumerism and tourism. What tourism can do in a political economy approach is that developed metropolitan cities often impose their values on developing countries; in addition, the recipient countries face environmental, social and economic problems (Chang and Raguraman 2001). Furthermore, in order to accommodate the influx of tourism, Bangkok, which is the capital city of Thailand, reformed itself so that it will have an ‘Old Bangkok, where the roya l palace and historic temples are located, and a ‘New Bangkok, where there are numerous shopping malls, hotels, and skyscrapers (Burke, Brash, and Bush 2010). Thailand is slowly losing its traditional characteristics within the cities. Besides tourism, Berger (2008) also added that Thailand was going through rapid modernization and was losing their Thai identity and becoming more ‘Americanized due to the western media. It is telling how from Rodcumdees (2002) research, the media is becoming the most common way for locals to learn more about the West; television being the first and the internet and Western music as the 4th most popular medium. Due to Thailand accommodating tourist needs and influence from Western culture and habits that the tourists leave behind, as well as the accessibility of the Western media, this culminates in the erosion of Thailands authentic and exotic traditional values. Malaysia is also at a similar situation where pop culture influences the youth of the nation, especially for the ethnic Malay population. The Malaysian former Deputy Prime Minister, Anwar Ibrahim delivered a speech   in The Straits Times (cited in ed. Souchou   2001) where he described his concern of media and technology because, â€Å"in recent years there have been an overwhelming, almost imperialistic diffusion of Western or Western-influenced cultural products.† The issue in Malaysia is that the youth are absorbed in wanting to be like their idols that they see on MTV or eating McDonalds or KFC instead of eating their local delicacies. It is further explained by (Jayne 2003) that it is also partially the state governments responsibility that the youth are being influenced by pop culture because of the lack of support for local pop culture that youths have no other choice but to search for their individuality or values in the western media which is e asily accessible and popular globally. The lack of support for the local pop culture and the accessibility of the Western pop culture through contemporary globalization have caused the Malay youths to wander away from the traditional social values and practices. Way of Life in Thailand and Malaysia Finally, through the discussion of the two different aspects of contemporary globalization, it is significant to discuss the most crucial aspect of how globalization comes into conflict with the traditional way of life of Malaysia and Thailand due to their daily life being intertwined with religion. In Thailand, there is a strong impact of contemporary globalization bringing issues to the traditional way of life for Thailand. The difference between the youth and the older generation as discussed in how pop culture is causing Thailand to lose its religious, cultural, and traditional way of life; moreover, it is leading to more dilemma. The forces of contemporary globalization did not stop at just imposing its Westernized culture, but also spread its influence to hybridizing the Buddhist religion of Thailand, which has caused an uprise and several issues in the nation. It is explained by Kitiarsa (2005) that this ‘hybridization has led to the rise of many public religious movements that are â€Å"responses to the wider, largely economic-impersonal forces of globalization that have profound ramifications for Thai social life.† It is discussed by Geert Hofstedes Cultural Theory that the West and Thailand have a significant difference as to how Buddhism is deeply interwo ven into the way of life for the Thai people (Niffengger et al. 2006). For example, the Thai people believed in the predestination of human life, and how it cannot be altered or changed. However, through Western influence of how an individual has the power to change his or her destiny, this belief is challenged (Thaiways 2002). These Western ways of thinking through contemporary globalization has influenced the traditional Thai values and is shifting the way of life to the people which endanger the preservation of the Thai values.   In Malaysia contemporary globalization is eroding the traditional social values and practices that have flourished in the nation for years. In Malaysia, many Muslims have started to adopt the ‘Hi/Hello culture, which contrasts with the Islamic greeting which is ‘Assalamu Alaikum (May peace be on you) because while the Western greeting does not carry any â€Å"emotional attachment or blessings to someone. The Islamic greeting not only expresses emotional attachment, but also conveys blessings of peace for the person being greeted† (Nurullah 2008 p. 6). Through this influence and visible change in the country, Malaysia is starting to feel a form of threat from this ‘Westernization and is further explored by Gerle (2009) that in Malaysia, the state attempts to â€Å"recreate a Muslim identity in order to protect oneself against the West, in terms of economic dominance as well as values.† However, it is uncertain whether this attempt will succeed or not du e to the wide influence that contemporary globalization already spread itself to. Conclusion The impact that contemporary globalization has on Thailand and Malaysia through the advancement of technology, introduction of foreign companies, and culture can be seen through this essay to be having a significant amount of challenges to the traditional religious and social values. Through the examination of the Buddhist Thai business culture and the Islamic Malay business culture, it is visible that the Western business culture is more individualistic, while the Thai and Malay business culture focuses on conformity, importance of religious practices, and taking care of the business as family. In addition, pop culture has caused the Thai and Malay youths identity to be more ‘Americanized due to the increase of western media and internet access. Finally, the cultural and social practices, and the way of life of the Thai and Malay people is changing due to contemporary globalization like way of speech, daily lifestyles, and changes in their traditional religious practices is starting to distance the people from their traditional way of living. There are attempts taken by the government and people who are passionate in keeping their traditional social and religious values. But from observations of the examples of the impact of contemporary globalization, this seems to be a challenging task indeed.

Analysis of Virginia Woolf Essay

The essay â€Å"In search of a Room of One’s Own† by Virginia Woolf starts out by asking a simple question, what were the living conditions of women in England, in the time of Elizabeth? The author wants to understand why no woman had written any literature, unlike a man who was capable of a song or sonnet. It was as if the life of a woman was fiction. We must first start out by understanding how women were viewed in the public’s eye and then understand how they could not have been as smart as men; or could they? The author uses expressive and mimetic elements throughout the essay to support her argument. Young girls had their husbands chosen for them when they are still young by her parents. Any girl who refused to marry the man that was chosen for them was liable to be locked up and beaten without it even being looked upon as bad in the public’s eyes. Marriage was not about personal feelings; it was at the convenience of the family. Mostly taking place in the upper class societies, women were allowed to be beaten by their husbands. It was a recognized right and practiced without shame. Eventually women of upper and middle class were allowed the right to decide their husbands. When they had chosen their husband, he would become the lord and master over her. Plainly saying she was his property. Women were not wanted if they had any personality or character. This is referring to Shakespeare’s women, who were lacking of both. This is why women have no real existence saved in the fiction written by men. The author disagrees with this way of thinking; women are much more than that, â€Å"†¦ one would imagine her a person of the utmost importance; very various; heroic and mean; splendid and sordid; infinitely beautiful and hideous in the extreme; as great as a man, some think even greater† (Woolf 383). This is the author’s way of expressing that men and women think differently about the women’s role in life. Although men saw woman as a piece of property with no real value, they really are more than that. A woman is everything and nothing at the same time. A woman is of the highest importance and completely insignificant. She pervades poetry and is basically absent from history. She is a slave to any man whose parents forced her to marry. Some of the most inspired words, some of the most profound thoughts in literature fall from her lips; in real life she could hardly read, could scarcely spell, and was the property of her husband†(Woolf 383). The reality of how things were for women in this era was how a man said they were. There were plenty of women in this time that had preceded the notion of what men thought. For instance Cleopatra, Lady Macbeth, and Rosalind were strong willed women who did not follow the fictional depiction of what men said they were. Throughout history, a woman is only mentioned here and there, and normally they are all queens or great ladies. Women had the brains and character to be just as great as their male counterparts, but they would never receive a chance. A middle-class woman would never be mentioned, because of her oppression by man. According to historians, she was not allowed to write about her life or keep a diary. This leaves nothing to judge her by. Out of the many men that were all great writers, artists, and inventors only a handful of extraordinary woman do we know of equal caliber. The author is expressing emotional despair for the average woman. Her passion would be suppressed and forever unfulfilled. The author starts asking why is there nothing known about women before the eighteenth century? How can there be no such poetry produced by a woman. According to men, â€Å"†¦ it was impossible for any woman, past, present, or to come, to have the genius of Shakespeare† (Woolf 385). A stroke of genius like this would drive a woman insane and they would kill themselves. Genius like this is not something you are born with. It comes from the proper education and training. Things like this were not allowed for women. A highly gifted girl who had tried to use her gift for poetry would have been hated and punished by other people. â€Å"†¦so tortured and pulled asunder by her own contrary instincts, that she must have lost her health and sanity to a certainty† (Woolf 388). This is expressing how a smart woman will be so hated and revered that they will not have a chance for a normal life. Even if they were able to survive and actually write some poetry, it would have been twisted and deformed, coming from a strained and morbid imagination. If there was work from a woman it would have been published in a man’s name. This was the only way for a woman to get published. The women who did get published under a man’s name were still looked upon as distasteful. â€Å"Thus they did homage to the convention, which if not implanted by the other sex was liberally encouraged by them (the chief glory of a woman is not to be talked of, said Pericles, himself a much-talked-of man), that publicity in women is detestable† (p. 389). This means that women are nothing compared to men. Women do not care as much about fame as men do. What is most important is to be heard not seen. If a woman was born in the sixteenth century with a gift of poetry, their life would be unhappy and they would strife against themselves. The conditions of her life and her own instincts are what set her up for her ultimate demise. Nothing is to be expected intellectually from a woman. Any girl can read, but this lowered her vitality, and said wonders about her work. â€Å"There would always have been that assertion – you cannot do this, you are incapable of doing that – to protest against, to overcome† (Woolf 392). The author expresses how again the women are repressed and told what and how to think. Women were not encouraged to be or do anything with their lives. They were told how to think and act. They were tortured, snubbed, slapped, lectured, and exhorted. Her mind was strained and her vitality was lowered by the need of opposing and disproving stuff. The woman is inferior and the man is superior. The author uses different expressive ideas to help the audience understand the oppression against women in the eighteenth century. To make the audience feel as oppressed as the women did. Thought out the years there has been women poets and writers, but because of the oppression from the men, they used a man’s name to be able to get their point across. Any genius should be looked upon as a gift, not torn apart because it was from a woman. In conclusion, Virginia Woolf argues a strong point on how women were treated unjust and as if they were property of a man. She expresses her ideas in a clear way using vivid descriptive language that sets the audience into her state of mind. The argument is so strong; it makes the reader feel pity for the women of that era. Makes them want to stand up and take charge of their own lives.

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I always prefer writing my paper on Word document because I have a terrible handwriting. When I was young, I did learn about beautiful handwriting. However, I’m not very patient, so I don’t like spending too much time on having my handwriting pretty. Therefore, even in elementary school, my handwriting scores were usually the worst. Because of my horrible handwriting, my mother sometimes got upset but I could not improve myself with that. She always told me when I grow up, I eventually have to fill out job applications, cover letters, etc. Therefore, as the employer never interviews applicants and the first things they see are handwritten application forms, those who have good handwriting will have such an advantage. Lucky for me, now with†¦show more content†¦Fourth, I’m quite hot-tempered so whenever I do not feel good, I write what I felt there and no one knows. In my opinion, I think having a journal like that is a good way to calm myself because I c an put all my anger there and think clearer about the situation before doing something I might regret later. Besides, sometimes when I reread my journal, I can see how hot-tempered I was and I will try to think of a different solutions for that problem. I am the writer who always procrastinates to write a paper. There are many reasons for that such as I am too lazy, I have no idea what to write, or maybe I know that I will have to spend so much time on that paper. Because I’m rarely good at writing (I believe so), I usually have to spend time online finding and trying to understand different angles of that topic. For me, writing is hard work, I consider it much harder than science courses. I could understand these subjects with the given examples in the text books and relate those examples on homework problems. 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