Cultural Imperialism, a branch of expansionism, refers to the imposition of cultural structures, values, and practices on other cultures, whether intentionally or unintentionally, leading to cultural degradation in those communities. This concept is particularly crucial to understand in today’s discussions on globalization. The dominance and influence of a power are not exerted solely through military means. If a power can integrate its own cultural instruments into the practices of a society or structure over a process, cultural degradation of the integrated structure is inevitable. This action often occurs through the imposition of the upper structure, sometimes through population, sometimes through economic, and sometimes through political power factors, or a combination of all. This situation often leads to the victimization of the weaker structures in question.
The content of Cultural Imperialism has been an important part of the foreign policies of many imperialist states throughout history. The most memorable examples of these processes can be seen in the Colonization of Africa, the indiscriminate and coercive influence of the Soviet Union over its satellite states during the Cold War period, the domination of the Anglosphere (Anglo-American Culture), and the subsequent liberal-democratic world. However, the scope is certainly not limited to this. The existence of empires, the spread of religions, and colonialism can also be considered within this context.
Undoubtedly, Cultural Imperialism, seen as a major component of colonialism, has become more subtly applied and accepted by people in the modern system, especially with the influence of widespread media not allowing people the chance for critique and commentary – which it never desires. This modern process, now referred to as Westernization, was conventionally known as Europeanization in history. This process peaked in regions like South Asia, India, the Americas, and Africa, where European practices, lifestyles, and cultures were imposed, often consciously, as superior and more proper compared to those of the local populations.
A limited example of this can be seen in the Tanzimat period during the Ottoman era, which later evolved, and in the founding principles of the Republic of Turkey, seen by some as fitting for the society but debated by others regarding social harmony. This process, often referred to as Westernization, especially in the last century, has metaphorically lulled non-Western societies into a slumber. In this context, the words of Jomo Kenyatta, the founding president of Kenya, which remained under German and then British rule until its independence in 1963, are significant: “When the white man came, we had the land, and they had the Bible. They taught us to pray with our eyes closed. When we opened our eyes, we had the Bible, and they had the land.” As a result of this process, Kenya still has a predominantly Christian population of over 80%.
Even if no white man or missionary comes today, Western culture now tries to assimilate the rest of the world through mass communication tools. Nathan Gardels, editor of NPQ magazine, beautifully touches on this subject with his words: “America sends MTV or Hollywood to places where it cannot enter with the CIA or the army.” Through these means, it aims to promote and spread its life practices and culture. The Western imitation observed in Turkey, the 100% English-taught programs in universities – with the flaws in the education system playing a significant role – and the English structures used in this text despite having many Turkish equivalents can be seen as products of these processes.
This topic brings ethical debates with it. This process, which entirely serves the interests of the imposer, can also potentially benefit the imposed. The statistical evidence that liberal democratic countries are generally happier compared to others, despite their undeniable flaws and criticisms, could serve as proof of this thesis. However, it is also true that coercive practices like the aforementioned colonialism are hard to defend. In the end, each era’s dynamics naturally form through a certain progression, and the simple, self-interested beings known as humans, who play a role in the formation of these dynamics, make these processes somewhat inevitable. It is important to examine each dynamic according to its period, as the era of globalization is a completely different subject. However, the mechanics of cultural imperialism continue to progress along very similar lines
Sources:
Sparkes, Verone (1977). “TV across the Canadian border: Does it matter?” Journal of Communication. 27 (4): 40-47.
Monga, C. 1996. Anthropology of Anger: Civil Society and Democracy in Africa
Özdemir, N. Akpınar, B. (2002). Kültürel Emperyalizm ve ‘Yeni Medya’: Türk Toplumunda Kore Kültürü Örneği. Olgu Sosyoloji Dergisi, 1(1), pp. 20-26