CHAP 3 4 GROUP COLLAB OUTLINE 2003

Participants:
Francesca Staunch – [e-mail]
Stephanie Rodriguez – [e-mail]
Ebonee Rosario
Tanny Cruz – [e-mail]
Ericka Suarez – [e-mail]
Chapter Title:
Chapter 3: A Universal Civilization? Modernization and Westernization
Chapter 4: The fading of the West: Power, Culture, and Indigenization
What is the author’s claim?

The author claims that the notion of universal civilization that occurred directed itself to a result of dominance of the western civilization.
He looks at the rise of languages and religions, but more for Islam. He also shows the difference between westernization and modernization.
Universal civilization could emerge through modernization.
Through increased interaction and a focus on industry rather than agriculture, whose dependence on geography creates borders, modern society will be more homogenous than traditional society.
Distinguishing characteristics of the West include Classic Civilization’s legacy, Christianity, separation/clash of church and state, the rule of law, representative bodies, and individualism.
Non-Western societies have responded by either both rejecting modernization and Westernization, embracing both, or embracing modernization while rejecting Westernization.
Japan is rejectionist until they are forced to abandon their isolationist policies.
Deeply-rooted Chinese rejectionism ends by British arms in the Opium War.
Attitude of reform develops. At the end of China’s Qing Dynasty their slogan is “Chinese learning for the fundamental principles, Western learning for practical use.”
Western civilization not only went through a period of triumph, power, and dominance, but decline.
The decline of the West has three major characteristics: 1.) it is a slow process 2.) decline does not proceed in a straight line 3.) power is the ability of one person or group to change the behavior of another person or group.
Shifts in literacy, education, and urbanization created socially mobilized populations with enhanced capabilities and higher expectations who could not be activated for political purpose in ways in which illiterate peasants could not.
It appears probable that for the most of history China has the largest economy.
Overall, the West will remain the most powerful civilization well into the early decades of the twenty-first centuries.
Expansion of power of a civilization has occurred with the flowering of its culture also used to extend its values, practices, and institutions to other societies.
Hard power Increases in hard economic and military power produce enhanced self-confidence, arrogance, and belief in the superiority of ones own culture. Decreases in economic and military power lead to self-doubt, crisis in identity, and efforts to find in often cultures the keys to economic, military, and political capacity.
Western values and institutions have appealed to people from other cultures because they are seen as the source of western power and wealth.
Non-Western societies felt weak in relation to the west; they invoked western values of self-determination, liberalism, democracy, and independence to justify their opposition to western domination.
First generation leaders indigenize themselves. Three notable cases are Mohammed Ali Jinnah, Harry Lee, and Solomon Bandaranaike
Indigenization has been the order of the day throughout the non-western world in the 1980s and 1990s:
Muslim Societies: resurgence of Islam and “re-Islamization”
India: “Hinduization” of politics and society
East Asia: Confucianism and Asianization
Japan: Nihonjinron
-Indigenization is furthered by democracy paradox
-Electoral competition stimulated the people to show what they believe will be the most popular appeals, and those are usually ethnic, nationalist, and religious in character.
“The end of the progressive era” dominated by western ideologies and are moving into an era in which multiple and diverse civilizations will interact, compete, coexist, and accommodate each other.
That modernism had failed, so instead of modernize Islam religion they should "Islamize modernity"
People finding identity through religion
How modernisms is making changes not only in religion but also in the life-style of society.
How does the author support this claim?
Looks at the different perspective that society responds to westernization and modernization.
Shows graphs.
Shows data with percentages of shares of World Gross Economic Product
Contrasting the pros and cons religion, politics and technology has brought to society
Showing percentages on how many people change their religion because of the confusing message some of it has.
Analyzing how the West wants to be modern but under their own conditions and making true the "Westoxification"
Does the author make any assumptions that we should challenge?
“Modernization and Westernization reinforce each other and have to go together.”
“The world is becoming more modern and less western.”
“Precisely because people want to preserve their own culture they use English to communicate with peoples of other cultures.”
“A non-Western civilization undergoing modernization without “abandoning their own culture and adopting wholesale Western values, institutions, and practices […] may be almost impossible” (78).
"They accept modernization and the inevitability of science and technology and the change in the life-style they bring but are unreceptive to the idea that they be Westernized
"Religion is the motor of development"
"We'll be modern but we won't be you"

Key Vocabulary:
Universal Civilization – the idea implies in general the cultural coming together of humanity, and the increasing acceptance of common values, beliefs, orientations, practices, and institutions by peoples throughout the world.
Davos Culture – that the term ‘universal civilization’ is refered to as the assumptions, values, and doctrines currently held by many people in the Western civilization and by some in other civilizations.
Language – “English”
Religion - an organized collection of beliefs, cultural systems, and world views that relate humanity to an order of existence.
Westernization – assimilation of Western culture; the social process of becoming familiar with or converting to the customs and practices of Western civilization
Modernization – industrialization, urbanization, increased levels of literacy, education, wealth, social mobilization, complex and diversified occupational structures.
Rule of law – influence of law within society
Rejectionism – attitude of rejection towards an objective, e.g. Palestine opposition to the State of Israel.
Opium War – triggered by disputes over trade and diplomacy between China’s Qing Dynasty and the British Empire, including the British introducing large quantities of opium to the Chinese population.
Herodianism – embracing both modernization and Westernization, with the belief that modernization is desirable and incompatible with indigenous culture.
Decline – a gradual and continuous loss of strength, numbers, quality, or value.
Dominance – power and influence over others.
S Curve – when it comes to decline: slow start, than rapid acceleration, followed by reduced rates of expansion and leveling off
Reverse S Curve – when it comes to decline: moderate at first, then rapidly accelerating before bottoming out.
Economic Product – The total market value of all the goods and services produced within the borders of a nation during a specified period.
Hard power - the power to command resting on economic and military strength
Soft power - the ability of a state to get other countries to want what it wants through the appeal of its culture and ideology
Culture & Ideology - rooted in material success and influence
Democracy Paradox - adoption by non-Western societies of western democratic institutions encourages and gives access and power to nativist and anti-western political movements
Orthodox Church - derived from the Byzantine Church and adhering to Byzantine rites
Re-Islamization - the revival of Islam in already Muslim communities.
Evangelization - is the preaching of the Christian Gospel or the practice of relaying information about a particular set of beliefs to others with the object of conversion
Key Places:
Islam
Japan
China
India
France
Egypt
Turkey
British Empire
East Asia
Muslim Societies
Western Societies
South Korea
Latin America
Europe

Key People:
V.S Naipaul – noted the Modernization and Westernization era as an emergence of a “universal civilization.”
Davos people – those who follow the Davos culture, who usually hold degrees in physical sciences, social sciences, business, or law, and meet at a world Economic Forum in Davos, Switzerland.
Ronald Dore – comes to a highly qualified conclusion concerning the impact of intensified communications; also stated that an increasing density of communication should ensure an increasing basis for fellow-feeling between the nations, or at least the middle classes.
Michael Vlahos – states that entertainment does not equate to cultural conversion.
Kishore Mahbubani – observes trigger opposing perceptions.
Hedley Bull – argued that an international system exists.
Joshua Fishman – leading linguistic scholar; observed that language is more likely to be accepted as a lingua franca if it is not identified with a particular ethnic group, religion, or ideology.
Commodore Perry – forcibly opened Japan, and the rejectionist stance came to an end.
Rainer Baum – concludes that the continuing quest of man’s search for meaningful authority and meaningful personal autonomy occurs in culturally distinct fashions.
Commodore Perry – prominent figure in the opening of Japan to the West in 1854.
Mustafa Kemal Ataturk – founder of the Republic of Turkey. The principals behind his reforms that formed the basis for modern Turkey are called Kemalism.
Muhammad Ali – regarded as the founder of modern Egypt, attempts modernization of Egypt until Britain intervenes. Later reconciles Islam and modernity with al Afghani, Muhammad Abduh, and others.
Paul Bairoch – points out that the industrializations of the West led to the deindustrialization of the rest of the world.
Woodrow Wilson, Lloyd George, and Georges Clemenceau – together virtually controlled the world in 1919.
Joseph Nye - he has argued between hard power and soft power. Nye recognizes a diffusion of hard power is occurring in the world and the major nations are less able to use their traditional power resources to achieve their purposes than in the past.
Muhammad Ali Jinnah - graduate of oxford, committed secularist. Reverted to his ancestral cultures, and in the process at times changed identities, names, dress, and beliefs. Jinnah became an English lawyer names M. A. Jinnah who later became Pakistan’s Quaod-i-Azam. He then became the fervent apostle of Islam.
Harry Lee - graduate of Cambridge, superb lawyer, westernized member of the elites, “the best bloody Englishman east of Suez.” He reverted to his ancestral cultures, and in the process at times changed identities, names, dress, and beliefs. Harry Lee became Lee Kuan Yew. He then learned Mandarin and became an articulate promoter of Confucianism.
Solomon Bandaranaike - graduate from Lincolns Inn, superb lawyer, westernized member of the elites of his society. He was raised a Christian. He indigenized by reverting to his ancestral cultures, and in the process at times changed, identities, names, dress, and beliefs. He then converted to Buddhism and appealed to Sinhalese nationalism.
Gilles Kepel – claimed that The Revival has pervaded every continent, every civilization, and virtually every country.
Bernard Lewis – in the Muslim world, argues that there has been a “recurring tendency, in times of emergency, for Muslims to find their basic identity and loyalty in the religious community…”