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2006 the Rhetoric of Globalisation_The Europeanisation of Human Ideas

2006 the Rhetoric of Globalisation_The Europeanisation of Human Ideas

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2006 the Rhetoric of Globalisation_The Europeanisation of Human Ideas
2006 the Rhetoric of Globalisation_The Europeanisation of Human Ideas
2006 the Rhetoric of Globalisation_The Europeanisation of Human Ideas
2006 the Rhetoric of Globalisation_The Europeanisation of Human Ideas

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This article was downloaded by: [University of Bristol] On: 19 February 2013, At: 17:18 Publisher: Routledge Informa Ltd Registered in England and

Wales Registered Number: 1072954 Registered office: Mortimer House, 37-41 Mortimer Street, London W1T 3JH, UK

Journal of Multicultural Discourses
Publication details, including instructions for authors and subscription information: http://www.tandfonline.com/loi/rmmd20

The Rhetoric of Globalisation: The Europeanisation of Human Ideas
Molefi Kete Asante
a a

Department of African American Studies, Temple University, Philadelphia, PA, USA Version of record first published: 22 Dec 2008.

To cite this article: Molefi Kete Asante (2006): The Rhetoric of Globalisation: The Europeanisation of Human Ideas, Journal of Multicultural Discourses, 1:2, 152-158 To link to this article: http://dx.doi.org/10.2167/md054.0

PLEASE SCROLL DOWN FOR ARTICLE Full terms and conditions of use: http://www.tandfonline.com/page/terms-and-conditions This article may be used for research, teaching, and private study purposes. Any substantial or systematic reproduction, redistribution, reselling, loan, sub-licensing, systematic supply, or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. The accuracy of any instructions, formulae, and drug doses should be independently verified with primary sources. The publisher shall not be liable for any loss, actions, claims, proceedings, demand, or costs or damages whatsoever or howsoever caused arising directly or indirectly in connection with or arising out of the use of this material.

it is much more rooted and grounded in the practical conceptualisations of the Yoruba philosophers of the Orisha Age. It is in the recovery of a multiplicity of discourses that we entangle the Western assertion of dominance. Yemanja. In effect. 1.00/0 Journal of Multicultural Discourses – 2006 M. Kete Asante Vol. Shango. for example. This means for me. No. Afrocentricity. the West has taken some of the most revolutionary concepts of Africans and Asians and turned them into something supportive of the Western hegemony (Cummings. 2. who always seem to know more about Europe than they do their own traditions. written by Narcisa Paredes-Canilao and published in the inaugural issue of this journal. Eshu. The conceptualisers of the Ifa documents and the creators of the concepts of iwa . In fact. or 1744-7143/06/02 152-07 $20. PA. that we cannot speak of ‘non-Western discourses’ because in the very statement of such ‘non-Westernity’ we have given a privileged position to the West. When an idea is seen as challenging the imperialising forms of Western thought then an entire cadre of writers is brought out to attempt to destroy the idea. nothing valuable seems to escape the grasp of Western intellectualism. of course. what is produced in the literature is an imperialistic iconography supportive of the Europeanisation of all human ideas. It is a military. Like a black hole. is often referred to as philosophically a part of the Hegelian notion of ideas when. Oshun and so forth are more directly related to Afrocentricity as an intellectual idea than Hegel.0 Downloaded by [University of Bristol] at 17:18 19 February 2013 Rationale One of the abiding problems confronting world scholars is the totalising capacity of the West to reduce almost every human achievement or behaviour to the particular experience of the West. Such a condition has been emphasised in the brilliant analysis ‘Decolonizing subjects from the discourse of difference’. in fact. 2006 152 . Temple University. Obatala. Yet European totalisers and their African or Asian interpreters. Philadelphia. USA doi: 10.2167/md054. Ogun. insist in casting Afrocentricity as a subset of some European ideal.The Rhetoric of Globalisation: The Europeanisation of Human Ideas Molefi Kete Asante Department of African American Studies. The ultimate example of this reduction to European particularism is when concepts derived from the historical experiences of Africans or Asians are interpreted in the context of one European movement or another. 2006).

or the Eurocentric interpretation of all political and cultural phenomena. education or architecture with Westernisation. not marginalising one’s own culture. we must challenge this construction of reality to reveal its dirty underside as a hierarchical calculation of white supremacy. the European explanation of the conquest of the indigenous people of New Zealand and Australia. Therefore. that is. There will only be the death of culture. urbanisation. on the linguistic battlefield that activates European globalisation. Japanese believe that European renaissance art is more important than Japanese classics. us against them. missionaries and militaries of these Europeans whose idea of capital privilege was also the grounds for imperialism (Chinweizu. Only in the sharing of cultures can we have multicultural discourses. A rhetoric of globalisation promoted by Western interests is not a discourse. it is a construction for good and evil. we and the others. English music more ‘classical’ than African music and Italian dance more ‘classical’ than Indian dance. but control. Although the totalising experience of Europe as a phenomenon has become more aggressive in this era. in an antagonistic position of one culture to another. it is a monologue. A globalisation that seeks to have Chinese adopt French architecture. it becomes impossible for us to truly understand cultural communication. superiority and inferiority in the minds of Europeans. To paraphrase a British colonial official speaking of the British role in India in the 19th century. The West’s idea becomes binary. the political bulldog had been unleashed. it would by virtue of the authority Europe claimed make Asia vulnerable to the same aggression. There can be no trans-historical religion of Westernism that suits the entire world. Before long African states were engaged in wars against the merchants. Alongside this aggression against Africa was the rhetoric of spheres of influence which meant that each European nation involved in the ‘scramble’ for Africa could exercise its rights over a part of the territory if it had a trading post on the coastline. It was not only something that would activate Europe against Africa. prediction and subjection. The European idea takes the concept of the centre and the margin and plays with it in a different way than it is constructed by those who see culture as important in every human cultural centre. art. 1975). the destruction of ways of life. The ultimate objective is not dialogue. It is obvious that when history becomes the undifferentiated subject of the European perspective on everything in the USA.Rhetoric of Globalisation 153 perhaps military configuration. It is more about a culture’s own sense of centring. When the German Chancellor Otto Von Bismarck held a conference in Berlin in l884 Á 1885 with 14 European nations to divide up the African continent among them. and so forth. remains a bad idea. In effect. it has been a characteristic of Western political and social life for more than one hundred years. Such an idea is fundamentally more about humanity than materialism. the assault on information about societies. winning and domination. I contend that it is necessary for radically new intellectuals to speak of centredness as a way people own or assume agency within their own contexts. but claiming it as a valuable part of humanity. the idea behind globalisation is to make of all people Europeans Downloaded by [University of Bristol] at 17:18 19 February 2013 . and the attempt to equate modernisation.

The only method of resistance is through the assertion of our own agency as actors and not mere spectators to history. The West and the Rest . otherwise we have a monocultural projection of Europe as the only culture worthy of discussion. in a radically democratic society. This is the expectation of the globalising ideology. We accept that there can be. Europe reacts to this notion of centring by eschewing it because what is seen in the European’s mind when one discusses cultural centres and concepts other than Europe is the displacement of Europe. In effect. If the elites say that Europe is better than their own culture. Already in the 21st century the Western pharmaceutical interests are literally attacking the core of African rural societies by recording traditional African medicines and remedies for diseases and turning them into computer files to be aggressively captured as patented medicines by Western pharmaceutical companies who will then market those medicines as their own. it is made abundantly clear by a number of insightful writers that the West owes far more to these ‘others’ than is generally acknowledged. This is the real meaning of multicultural interaction. pluralism without hierarchy. which might be examined and adapted in a spirit of sharing and dialogue. The Nigerian intellectual Chinweizu (1975) wrote the penetrating book. Downloaded by [University of Bristol] at 17:18 19 February 2013 Abandon the Other Scholars of Western civilisation speak of the West and Others. Thus. the . The masses of people will follow the lead of those who are declared elites by virtue of political or economic power. for all practical purposes the medicines become European medicines.154 Journal of Multicultural Discourses in taste. This is in line with the general thought of the West about rankings. the masses will follow. Our intellectual acquiescence is much of the problem because our intellectuals have often granted Europe the right to assert itself without challenge. edited by Silvia Frederici (2005). opinions. expressions. As creators of our own societies we have valuable experiences to share. attitudes. not to impose. In this way the world will become globalised but the medicines that thousands of years of study. the Eurocentric centre will have a place in a normal world but it cannot promote itself as an abnormality where others are victimised by an intellectual aggression that seeks to dislodge the legitimate ideas and concepts of other people. In a book. and in some cases. economic or cultural space. Participation or Not? To a large extent the Asian and African worlds have participated in this dramatic phenomenon because it is impossible for others to impose upon you without some acceptance on the part of the elites. and must be. to demonstrate the inability of the West to share intellectual. while maintaining only the outer shell of their own origins. desires. behaviours and dress. in the markets out of which they originated. as patented medicines of these Western companies with no possibility of the originators receiving any compensation. experience and observation have brought to African and Asian people will be turned into a commodity to be bought and sold in Western markets. Enduring Western Civilization .

Rhetoric of Globalisation 155 pattern of the West appears to be domination. Chinweizu’s critique remains one of the classic works on domination because he understands that we must abandon the notion of the ‘other’ in order to assert a common human view. As Hegel understood it. the idea was to deny the people who had been ruthlessly enslaved by Europe a connection to their classical past in the Nile Valley civilisations. This was a hoax played upon the world for several centuries but has now been eradicated in the minds of leading historians and Afrocentrists. chauvinistic rationalism and ruthless culturalism (Ani. Speaking their own special truths. Once dominance has been established then the globalising rhetoric declares the need to maintain standards as a way to create the impossibility of revolt. There are few examples in the world where Westerners live side by side with other cultures. with the Germanic people possessing the greatest gift of the divine spirit. not to be spoken of in polite company. I am not saying that other nations and peoples have not expressed these same tendencies at certain times in their . One maintains dominance by controlling access to privilege. Africa and Asia challenge the Western idea of individualism by offering forms of collectivism and respect for humanity that re-centres the world’s thinking on humanity rather than materialism. 1994. resources and open channels of communication. China and India. stagnant cultures and they could not compete with the active. Components of Western Triumphalism A general survey of the political rhetoric of the West demonstrates several principles that are responsible for some of the attitudes expressed by the political leaders. The Europeans said there was civilisation in those ancient countries. Enshrined in the discourse between nations or between different peoples is suspicion based on the degree to which Western influences have been accepted or not. Cummings. without seeking to impose the West. Downloaded by [University of Bristol] at 17:18 19 February 2013 Triumphal Westernism The rhetoric of globalisation is about triumphalism. A parade of scholars has seen Asian and African ideals as possible rescuers of the fatigue of the West. Among the Western attitudes that have been identified in the literature are aggressive individualism . it is a celebration of Western conquest. 2006). Africa was outside of history. Europe is the beginning and end of history. but they just were not as high as European civilisation. In so doing. dynamic West. Attempt to Appropriate Classical Africa The racialisation of the term Western occurred after the colonisation of Egypt. Perhaps nothing was so blatant in European thought as the attempt to cut off ancient Egypt and Nubia from the rest of Africa to declare them parts of the West. India and China were static. It is possible that an erosion of credibility can occur if this totalising rhetoric of the West becomes wedged between nations. even in African or Asian lands.

I am simply underscoring the extent of these ideas on Western political rhetoric. autonomy. in Singapore. Arabs and Asians in the past five years. it has not been obliterated. In the USA and Brazil. the political and social ideology of aggressive individualism celebrates self-reliance. ideas. chauvinistic rationalism and ruthless culturalism as mechanisms for operating a system of Western globalisation. Key to this view is that . but the grossest form of aggressive individualism threatens the idea of human cooperation. Europe has become once again a source of concern because while Europeans are making a case for globalisation the European countries are practising intense forms of racism and discrimination against people of African and Asian backgrounds. European intellectuals have not made their voices heard over the din of the political leaders who have played to the fears of the Europeans. In a self-interested sense this is seen when the local people are intended to serve the interests of the European as background for leisure activities. Self-interest becomes the overriding goal. it is profoundly the result of European promotion of a way of life that has affected the psychological wellbeing of other people. I am not against self-reliance because I think it is a good thing. One sees this throughout Asia and Africa and it shows up in the strangest behaviours and practices of Asians and Africans. individual liberty and triumphalism over others. Yet I sense that there is a tyrannical discourse let loose when political leaders assert a superior attitude toward others in the world. Now let’s turn to a discussion of aggressive individualism . New Delhi and Tokyo I have seen extensive advertisements for products that would remove melanin from one’s skin in order to produce a desired whiteness. A great deal of the rhetoric in self-interest is about how the European is the embodiment of power and influence and is therefore above other human beings. The philosophical concept of individualism relies on the belief that the individual is the primary unit of society. They have introduced a theology of white supremacy over other people in their rhetoric. This is not a health issue. Aggressive individualism The concept of aggressive individualism is derived from the notion that the standard of value can be reduced to an individual. civilisation and how one approaches reality.156 Journal of Multicultural Discourses Downloaded by [University of Bristol] at 17:18 19 February 2013 development. What has been advanced is a value system that imperils the idea of mutual benefits and mutual respect. Although we have seen the retreat of the most overt forms of this discourse in recent years. In the American context it is seen in the rhetoric of political leaders who claim that America is a civilised nation as a way to suggest that some nations are not civilised. For example. there is resistant and persistent domination although there have been successes. In sum. the two largest nations in the Americas. Chauvinistic rationalism One finds chauvinistic rationalism in the notion that Europeans are so different from the rest of the world that they define issues. Almost every European country has seen a rise in physical assaults against Africans. personal independence.

Of course we must insist that chauvinistic rationalism should not be imposed and the West cannot impose Greece as some universal culture that developed full-blown out of nothing without the foundations it received from Africa. Although this view has been hotly contested and disproved. Several years ago in the USA a book was published by Mary Lefkowitz (1995) entitled Not Out of Africa . Philosophy and logic are declared as the foundation of civilisation and they are given a Greek origin. 2003). Islamic. politics. They defend this construct with numerous machinations of science. Black Athena . Diop. statistics and literature. Any assault on this ideal is considered emotional. the source of many Greek ideas. medicine and philosophy originated in Egypt and was passed to the Greek students of the Africans beginning with Thales in 600 BC (Asante. economic and cultural domination in most sectors of the society. 1993: 26).Rhetoric of Globalisation 157 Downloaded by [University of Bristol] at 17:18 19 February 2013 rationalism is a Western phenomenon. By the time of the Greeks it had been nearly 1500 years since the people in Africa had built the pyramids. was false. Latin American. author of the book. Her ideas were contended and shown to be irrational and unsupported because the arguments laid out in her book were based on an Aryan idea that civilisation came first through the Greeks. in fact. Samuel Huntington (1993: 22). The very structure of the knowledge system in the West kept one from opening doors to Africa or Asia. boldly asserted that there was an Afro-Asiatic base to Greek thought. In another study it would be easy to demonstrate that astronomy. The Afrocentrists showed that this was false. Asa Hilliard. These mechanisms allow many ruthless culturalists to maintain their hegemonic imposition by creating symbolic. Greece did not arrive in human history with any voice until the time of Homer around 900 BC. Lefkowitz sought to demonstrate that the Afrocentrist claim that the ancient African civilisation of Egypt predated Greece and was. This was totally unreasonable and yet it had become the dominant ideology of Western education. An ancient Greek was behind every scientific or humanistic door. Martin Bernal’s (l996) book. Huntington’s thesis claims ‘great divisions among humankind and the dominating source of conflict will be cultural’. In her work. sculpture. Most of the pyramids in Egypt were completed by 2500 BC. Theophile Obenga and Clyde Winters wrote brilliant essays contesting Lefkowitz’s opinions (Asante & Mazama. Hindu and Slavic-Orthodox (Huntington. 1974). politics. Funded by a group of conservative foundations the objective of this book was to discredit the progressive and transformative Afrocentric school of thought that articulated the view that all humans have a right to their own agency (Asante. Confucian. presents an extensive account of this discourse. irrational and immoral. Japanese. 1998). In several debates with Lefkowitz I argued that her opinions were a part of the chauvinism of the West where there was a Greek for every door of knowledge. He argues that the world is divided into seven civilisations: Western. Furthermore. 2001. Ruthless culturalism Ruthless culturalism is the promotion of the European Á American political ideal as the most correct form of human society. The Clash of Civilization . geometry. Indeed. In addition Africa was . it remains the view of the West.

(2002) Egypt vs.) (2005) Enduring Western Civilization . References Ani. Foreign Affairs 72 (3). Temple University. (1974) The African Origin of Civilization. M. Cummings. C. (1995) Not Out of Africa . (2003) Erasing Racism: The Survival of the American Nation . Asante. Lefkowitz. and Ama Mazama. Huntington. Amherst. M.A. It is impossible for the rhetoric of globalisation to transform cultures into puppets of Eurocentricity where there is an active campaign of linguistic. Department of African American Studies. Berks Mall. M. both are anti-Platonic and both are directly related to the subordination of the political to the natural. J. S. Tokyo: Blue Ocean. PA 19122. New York: Oxford University Press. Downloaded by [University of Bristol] at 17:18 19 February 2013 . Chicago: AA Images. Thus. Chinweizu (1975) The West and the Rest of Us . bringing into the discourse arena a tireless will to resist all forms of oppressive aggression and domination by an active ritualising of humanity and acceptance of natural intuition to fight for a common human future is the most positive approach to globalisation that seeks to institutionalise European domination. Greece and the American Academy. Buffalo: Vintage. CT: Praeger. Lawrenceville: Africa World Press. S. Correspondence Any correspondence should be directed to Dr Molefi Kete Asante. The two elements that work together to assure diverse and reliable discourse leading to the appreciation of human cultures are intuition and ritual. Asante. (1994) Yurugu. Diop.158 Journal of Multicultural Discourses only viewed as a possible civilisation if an African consciousness was developed. NJ: Africa World Press. Philadelphia. (2006) How to Rule The World . 1115 W. Frederici. M. NY: Prometheus Books. Chicago: Lawrence Hill. USA (masante@temple. (ed.F. Resisting and Asserting What is necessary for fullness in human society is the constant value of resisting domination while asserting common humanity. (2001) The Painful Demise of Eurocentrism.edu). By asserting a common humanity we struggle against delusional and paranoid societies that seek domination. Asante. M. (1993) The clash of civilization. philosophical and conceptual resistance. Lawrenceville. Westport.

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