Changes in tele communications, transportation, and monetary ties are connecting our

welfare and prosperity to various events and forces in far off grounds. Rising social, cultural,

political, and environmental issues over the world are forcing extreme and complex demands on

individual and collective psyches, testing our sense of identity, control, and prosperity. The

global community is currently upon us. International relation theories can help with tending to

and settling these issues, particularly on the off chance that it is happy to reevaluate a portion of

its basic premises, techniques, and practices that are established inside Western cultural

traditions and to grow its appreciation. Vaclav Havel said that " Without a global revolution in

the sphere of human consciousness, nothing will change for the better in the sphere of our being

as humans, and the catastrophe toward which we are headed, will be unavoidable”.”. [1]

As indicated by global community, human survival and prosperity is presently installed

in a trapped snare of global financial, political, social, and ecological events and forces. Global

events, occasions and forces are presently local events and forces! Willingly or unwillingly, the

world has become the “global town" (McLuhan, 1968, 1989), and this global town is

multicultural, multi-national, and multiethnic. The scale, intricacy, and effect of these occasions

and forces establish an imposing test for international relations and profession. They request a

significant disciplinary reaction, including a reevaluating of presumptions, techniques, and

intervention, and a re-examination of international relations duties in comprehending and settling

the difficulties now before us. [2]

For global community, culture is viewed as a basic variable for understanding human

activity. Culture must be given a new priority in theories and assumptions of international

relations, research, and services endeavors. Such a large number of theories neglect to talk about

cultural varieties in conduct and experience e.g., advancement, comprehension, motivation and,
personality on a global level. At the core of global community, the concerns for knowing,

recognizing, and prizing diversity and that diversity generates and promotes. Cultural

homogenization of well-known culture around the globe that is being molded by Western

qualities, products, and institutions. This worry likewise offers ascend to the issue of rising

worldwide subcultures (e.g., cyber culture) and to inquiries regarding ideal human qualities and

preferred behavior patterns. [3]

The financial, political, and military predominance of Western culture is quickly

spreading Western cultural ways of life, qualities, and priorities over the world, making a

Westernized global community. This procedure can be viewed as a colonization of the mind. The

key to the processes of cultural changes process is the interest and power of the various groups.

The West's monetary, political, and military power helps make its products and ways of life

appealing. The lives of practically all the world's residents have been opened to Western values,

lifestyle, and products through invitations, need, or power. Albeit numerous individuals are

daunted by the plausibility of a world focused on industrialism, realism, individualism, rivalry,

and boundless and fast change a portion of the major cultural themes of famous Western culture

(particularly American culture) the Westernization of a significant number of the world's cultures

are happening at an unhinged pace. [4]

Despite the fact that the facts demonstrate that in the global community, cultures are

dynamic and that cultural change regularly speaks to an amalgamation or combination process, it

can't be denied that those cultures lacking solid authentic and institutional bases are especially

helpless to dislocation, decay, and obliteration in line with Western cultural assimilation

pressures. The cultural homogenization of worldwide culture raises genuine worries about the

value of ethno cultural diversity. In spite of the fact that there is a lot of that is commendable and
laudable about Western culture, particularly its expressed commitments to human rights,

democratic norms, and intellectual and social advancement, genuine inquiries can be raised about

the wisdom of building up a Westernized global culture as the all-inclusive standard. [5]

Culture is the qualities, knowledge and information of a specific group of individuals,

enveloping language, religion, cooking, social propensities, music and artistic expressions.

"Culture includes religion, food, what we wear, how we wear it, our language, marriage, music,

what we accept is correct or wrong, how we sit at the table, how we welcome guests, how we

carry on with friends and family, and a million different things," Cristina De Rossi, an

anthropologist at Barnet and Southgate College in London, disclosed to Live Science.

UNESCO's interdisciplinary order which incorporates the natural and social sciences and culture

makes it remarkably ready to investigate the different values of nature. Biodiversity is integral to

numerous cultures and culture itself assumes an urgent job in how biodiversity is seen. UNESCO

is the main UN organization with an order in the field of culture. UNESCO's Culture Sector,

through its way of life shows and projects, assumes a novel job in advancing human creativity

and shielding culture and heritage around the world. [6]

Bernard Lewis (1990), the British orientalist, was the first to guarantee that there was a

'conflict between civilizations in a discourse at Johns Hopkins University in 1957. Lewis

contended that Islam and the West had contrasting qualities which would just be settled after

clash. At first, be that as it may, Lewis' dispute didn't make quite a bit of a mix. This was not

really astonishing given that the primary foreign policy issue facing the West in the late 1950s

was managing what was broadly seen as an expansionist Soviet Union. After four decades,

Lewis' clash between civilization had become a clash of civilization. This was the case of Samuel

Huntington, who fought that a conflict between the West and the 'Muslim world' would be the
key international strategy issue for the US (and the West more by and large) after the 1991

breakup of the Soviet Union. Like Lewis, 40 years sooner, Huntington contended that one of the

two sides was ideationally bound to beat the over. Due to their contrasting qualities, it would not

be workable for them to join to overcome humankind's heap normal issues, (for example,

environmental change, destitution, and gender in equality). [7]

In a perspective on cultural nationalism, nations wealthy in cultural heritage typically

assign their national law which carefully disallows the export of movable cultural property and

furthermore vested cultural property found inside their own region in the state or public

authorities, control though, as far as cultural internationalism, a few nations support the free

progression of cultural property and grant cultural property to be exclusive and exercised.

Clearly, cultural nationalism is in opposition to cultural internationalism on the grounds that the

previous likes to maintain the intensity of state to control its cultural property situated inside the

region while the last perceives cultural property as normal human culture which is autonomous

of one’s nation property rights or national jurisdiction or national control and ought to be shared

for humankind. This contention isn't just embroiled to the assignment of cultural property law at

national legal system, yet it additionally incites international questions with respect to the

assurance and compensation of cultural property when cultural property is wrongfully exported

in violation of a nation's export law and the importing nation’s aims to hold such cultural

property by guaranteeing the thought of cultural internationalism. [8]

Metanarrative in the humanities is characteristically rationalistic, something that weights

probably a portion of its advocates who live inside a Postmodern world perspective. The

humanities are represented by the possibility that human reason, guided by settled upon

interpretive standards, can analyze the essential assets available to them, and go to a
comprehension of them. Thus, it is normal that others, utilizing the equivalent interpretive

standards, may take fluctuating positions, and that the researchers in the different ways of

thinking will utilize agreed upon standards and conventions to banter with each other, with the

desire for finding a resolution. [9]

Eurocentrism is commonly characterized as a cultural order that interpret the histories

and cultures of non-Western social orders from a European or Western point of view. Europe, all

the more explicitly Western Europe or "the West," acts as a global signifier in that it expects the

prevalence of European social qualities over those of non-European social orders. Despite the

fact that Eurocentrism is against universalist in nature, it presents itself as a universalist and

promoters for the impersonation of a Western model dependent on "Western qualities" –

individuality, human rights, correspondence, democracy, free markets, secularism, and social

equity – as a fix to a wide range of issues, regardless of how extraordinary different social orders

are distinct culturally, socially, and generally. [10]

Orientalism" is a method for seeing that envisions, emphasizes, exaggerates and contrasts

of Arab people and societies when contrasted with that of Europe and the U.S. It frequently

includes seeing Arab culture as intriguing, backward, uncouth, and now and again dangerous.

Edward W. Stated, in his famous book, Orientalism, characterized it as the acknowledgment in

the West of "the fundamental difference between East and West as the beginning stage for

expound theories, stories, novels, social portrayals, and political records concerning the Orient,

its kin, customs, 'mind,' destiny and so on. [11]

Post colonialism, the recorded period or situation speaking to the outcome of Western

colonialism; the term can likewise be utilized to portray the simultaneous task to reclaim and
reexamine the history and agency of individuals subjected under different types of colonialism.

Post colonialism flag a potential eventual fate of overcoming imperialism, yet new types of

control or subjection can come in the wake of such changes, including new types of global

empire. Post colonialism ought not be mistaken for the case that the world we live in now is

really without colonialism. [12]

As per Anderson's hypothesis of imagined communities, the primary driver of

nationalism are the declining significance of privileged access to specific script languages, (for

example, Latin) in view of mass vernacular literacy the development to cancel the ideas of rule

by divine right and hereditary monarchy; and the rise of printing press capitalism "the

intermingling of capitalism and print technology standardization of national schedules, clocks

and language was encapsulated in books and the production of daily newspapers “all marvels

happening with the beginning of the Industrial Revolution. [13]

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a changing world. American psychologist, 53(12), 1282.

2. McDermott, R. (2000). Knowing in community. IHRIM journal, 1-12.

3. Boyle, E. H. (2005). Female genital cutting: Cultural conflict in the global community.

JHU Press.

4. Lash, S., & Lury, C. (2007). Global culture industry: The mediation of things (p. 4).

Cambridge: Polity.

5. Featherstone, M. (1990). Global culture: An introduction. Theory, Culture &

Society, 7(2-3), 1-14.

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Introduction. Journal of language, identity, and education, 2(4), 241-249.