Saturday, April 19, 2014

Final Critical Reflection

Looking back on how I used to write essays, I am baffled that I managed to get this far. My standard style of writing is basically last minute, with little room for editing and correction. I just get into the mood for writing and then write till I am done. Right before I print my work for submission, I read it once over and that’s it. This has pretty much been the routine that I adhere to whenever I have to write lengthy assignments. This method of writing essays had worked well for me during my polytechnic years. However, in University it was a totally different ballgame and I realized that I could improve my writing process. I also recognized that my haphazard way of writing has made me suffer greatly during examinations. When pressed for time and under pressure, I seem to perform horribly, often regurgitating what I had memorized with little grammatical considerations or structure to my answers. I desperately wanted to improve my standard of English and was looking forward to ES1102, as I felt it would provide the foundation I needed for writing well.

Through ES1102, I learnt how to structure my essay well and also understood the importance of writing drafts. I believe it was my first time writing multiple drafts for an essay, and it truly gave me the opportunity to review my mistakes and improve on them. Besides learning the basics of writing an essay, ES1102 also spurred my interest in improving my grammar. I went on to purchase grammar and vocabulary apps on my phone to practice whenever I had free time.

Even though I felt dreary half way through this module as other heavier modules started to take its toll on me, I am glad I managed to complete this course. There is no doubt that mastery of the English language is crucial for university students who intend to be professionals in the future. I also felt that writing modules such as these should be made compulsory for Arts students, and I would definitely benefit from such modules.

Lastly, it wasn’t just the writing skills that I took away from this module, I also met wonderful people and grew with them throughout the course. I loved how we could display our vulnerabilities in a safe space, where we were given constructive feedback on improving ourselves. For once, there was no judgment and no ridicule; there was just love, compassion and a shared desire to take our English language abilities to the next level.


So thank you Brad and all my other classmates for your effort and determination in completing this course. Hope you guys had as much fun as I did. See you around school.

Thursday, April 17, 2014

Presenting in ES1102

When I was told about the presentation, I made a mental sigh. It was not something I was expecting or looking forward to, simply because I had always been fearful about presenting. Up until my presentation day, I was overcome by a paralyzing fear about my presentation and was even thinking of bailing on that day. In order to overcome my fear, I kept repeating mentally what Ralph Waldo Emerson said, "Do the thing you fear and the death of fear is certain." This quote in addition to the tips Brad shared during class helped me to face the presentation head on and thankfully I did quite well.

 I felt that this was an extremely enlightening and encouraging learning opportunity for me. My lack of confidence in presenting has always made me revert to default ways of presenting, which is using notecards and avoiding eye contact. However, the opportunity for us to present and learn from our peers have made me realize the importance of presentation. It also dawned on me that presentation skills are actually learnable. I took away some really important insights on presentation such as the usage of stories, proper eye contact, knowing the content well and speaking from the heart not the mind. I feel that Brad gave us a safe space in which we could hone our skills in presenting and would definitely encourage him to continue this in his next year's class. However, I feel that it would have been encouraging to have the presentation graded so that the effort and time spent on preparing for the presentation is well worth it. Regardless of the grades, I still felt that this learning opportunity was worthwhile for me and would like to extend my thanks to Brad for incorporating this segment into our learning.

Friday, April 4, 2014

Essay Final Draft (Edited)

Bridging the social gap between Singaporeans and foreign workers through proactive cultural awareness
     According to Goldin (2009), rapid globalization has triggered a multiplicity of global issues that seem to plague the world today. With growing labor needs in developed countries, the demand for cheap and unskilled laborers from less developed countries continues to rise  (McKay, 2013). A cosmopolitan city like Singapore is one such place that relies heavily on foreign workers to fill in the demand for unskilled labor in the construction industry. However, the influx of foreign workers appears to have caused problems for the local community. Media reports on the unruliness of migrant workers and the lack of social integration seem to resonate among Singaporeans and this has led to the growing animosity between locals and foreign workers (Lim, 2013; Ng, 2010). Despite the government’s efforts to encourage smooth integration, there is still much to be done to alleviate the tension between the locals and foreign workers. For instance, the state could proactively inculcate cultural awareness for both parties through the use of education and mass media, narrowing the social divide.
     The resentment between locals and foreign workers can largely be attributed to the lack of cultural understanding between the two. Despite the state actively promoting multiculturalism, this only extends to the local community and fails to include the foreign workers at large (Aricat, 2013). In fact, a large segment of the society shows little understanding of foreign cultures, and tends to expect foreign workers to conform to local norms instead of trying to foster mutual understanding. On the other hand, foreign workers, who are mostly transient, are not motivated to acculturate to the host society as they are mostly motivated by economic benefits.  Furthermore, the tendency for local residents to portray a superiority-complex as well as to dually treat foreign workers by “accepting them economically and excluding them psychologically” has led to the marginalized social status of migrant workers (GuZheng & Yi, 2007, p.2). This lack of acceptance of foreign workers could in turn lead to them rejecting the host society, exacerbating the social divide. One fine example would be the riot involving migrant workers that recently broke out in Little India due to the death of their peer (Lim, 2013). Many have speculated that the underlying cause of the riot was recourse to the oppression and unfair treatment faced by foreign workers. Nevertheless, the media sensationalized the incident, which fueled widespread criticisms from Singaporeans and intensified the strained relationship between locals and foreign workers.
     The Singapore government has employed various strategies to counter the current divide by providing cultural education for foreign workers. The Migrant Workers Centre (MWC) and NTUC LearningHub jointly conducts a one-day course in the hope of empowering foreign workers with knowledge of societal norms, which might enable these foreigners to better assimilate into local society (Ng, 2010). However, not every migrant worker is entitled to the one-day program as the hefty cost of the program ($82.50 per person) deters employers from signing up (Ng, 2010). Furthermore, government efforts of social integration have been mainly focused on the “functional type” of integration and little effort has been placed on social and emotional needs (Saad, 2014).  Thus, the government has to play a more active role in enforcing more feasible means of social integration for the foreign workers. 
      In order to create social cohesion among Singaporeans and foreign workers, the state could also provide extensive cultural education for both Singaporeans and foreign workers. As mentioned earlier, it is not sufficient for workers to be integrated in a functional manner. They should be taught the norms of the local community more in-depth and such lessons should be available at an affordable rate. Singaporeans, on the other hand, should be educated on the various cultures of foreign workers and be taught to question individual undesirable behavior objectively without condemning foreign workers as a whole. One way in which the state could propagate cultural education to large masses of Singaporeans is through the usage of mass media. Advertisements on media portals such as television, radio and social media, which showcase the cultural values of migrant communities in a creative manner, may enable Singaporeans to learn more about the migrant communities. This may also aid in the debunking of stereotypes attributed to foreign workers.
     However, implementing such measures could lead to possible backlash from both the migrant workers and Singaporeans. Despite the efforts to culturally educate both groups, Singaporeans may still be unwilling to accept the differences in cultures while the foreign workers, being transientmay not be inclined to integrate with the society. Moreover, using mass media to shed a positive view of foreign cultures may invite criticisms as Singaporeans may misinterpret the state’s efforts as "pro-foreigner".  

     Despite the limitations of implementing such measures, doing nothing on the other hand could prove to be catastrophic as it would be a matter a time before the issue boiled over. Hence, proactive cultural education is an integral step that must be undertaken in order to bridge the social divide.

References
Aricat, R. (2013). Indian migrant workers rioting in Singapore: Revisiting acculturation paradigms. Economic & Political Weekly.

Goldin, I. (2009). Navigating our global future. Retrieved fromhttp://www.ted.com/talks/ian_goldin_navigating_our_global_future?language=en

Gu, S., Zheng, L., & Yi, S. (2007). Problems of rural migrant workers and policies in the new period of urbanization. China Population, Resources and Enviornment, 17(1):1-5.

Lim, Y. L. (2013, December 10). Little India Riot: Police say situation did not call for use of service revolvers. The Straits Times. Retrieved from http://www.straitstimes.com/breaking-news/singapore/story/little-india-riot-20131210

McKay, S. L. (2013). Globalization, localization and language attitudes: The case of “foreign workers” in Singapore. Multilingual Education, 3(3).

Ng, G. (2010, September 20). Helping foreign workers integrate. My Paper. Retrieved fromhttp://news.asiaone.com/News/AsiaOne+News/Singapore/Story/A1Story20100920-238037.html

Saad, I. (2014, January 20). More can be done to address foreign workers’ social, emotional needs: NGOs. Channel News Asia. Retrieved fromhttp://www.channelnewsasia.com/news/singapore/more-can-be-done-to/959986.html

Wednesday, March 26, 2014

Essay (Final draft)

Bridging the social gap between Singaporeans and foreign workers through proactive cultural awareness

     According to Goldin (2009), rapid globalization has triggered a multiplicity of global issues that seem to plague the world today. With growing labor needs in developed countries, the demand for cheap and unskilled laborers from less developed countries continues to rise  (McKay, 2013). A cosmopolitan city like Singapore is one such place that relies heavily on foreign workers to fill in the demand for unskilled labor in the construction industry. However, the influx of foreign workers appears to have caused problems for the local community. Media reports on the unruliness of migrant workers and the lack of social integration seem to resonate among Singaporeans and this has led to the growing animosity between locals and foreign workers. Despite the government’s fruitless efforts to encourage smooth integration, there is still much to be done to alleviate the tension between the locals and foreign workers (Ng, 2010; Lim, 2013). For instance, the state could proactively inculcate cultural awareness through the use of education and mass media for both parties, narrowing the social divide.

     The resentment between locals and foreign workers can largely be attributed to the lack of cultural understanding between the two. Despite the state actively promoting multiculturalism, this only extends to the local community and fails to include the foreign workers at large (Aricat, 2013). In fact, a large segment of the society shows little understanding of foreign cultures, and tends to expect foreign workers to conform to local norms instead of trying to foster mutual understanding. On the other hand, foreign workers, who are mostly transient, are not motivated to acculturate to the host society as they are mostly motivated by economic benefits.  Furthermore, the tendency for local residents to portray a superiority-complex as well as to dually treat foreign workers by “accepting them economically and excluding them psychologically” has led to the marginalized social status of migrant workers (Gu, Zheng & Yi, 2007, p.2). This lack of acceptance of foreign workers could in turn lead to them rejecting the host society, exacerbating the social divide. One fine example would be the riot involving migrant workers that broke out in Little India due to the death of their peer (Lim, 2013). Many have speculated that the underlying cause of the riot was recourse to the oppression and unfair treatment faced by foreign workers. Nevertheless, the media sensationalized the incident, which fueled widespread criticisms from Singaporeans, and intensified the strained relationship between locals and foreign workers.
    
     The Singapore government has employed various strategies to counter the current divide by providing cultural education for foreign workers. The Migrant Workers Centre (MWC) and NTUC LearningHub jointly conducts a one-day course in the hope of empowering foreign workers with knowledge of societal norms, which might enable these foreigners to better assimilate into local society (Ng, 2010). However, not every migrant worker is entitled to the one-day program as the hefty cost of the program ($82.50 per person) deters employers from signing up (Ng, 2010). Furthermore, government efforts of social integration have been mainly focused on the “functional type” of integration and little effort has been placed on social and emotional needs (Saad, 2014).  Thus, the government has to play a more active role in enforcing more feasible means of social integration for the foreign workers. 

      In order to create social cohesion among Singaporeans and foreign workers, the state could provide extensive cultural education for both Singaporeans and foreign workers. As mentioned earlier, it is not sufficient for workers to be integrated in a functional manner. They should be taught the norms of the local community more in-depth and such lessons should be available at an affordable rate. Singaporeans, on the other hand, should be educated on the various cultures of foreign workers and be taught to question individual undesirable behavior objectively without condemning foreign workers as a whole. One way in which the state could propagate cultural education to large masses of Singaporeans is through the usage of mass media. Advertisements on media portals such as television, radio and social media, which showcase the cultural values of migrant communities in a creative manner, may enable Singaporeans to learn more about the migrant communities. This may also aid in the debunking of stereotypes attributed to foreign workers.

     However, implementing such measures could lead to possible backlash from both the migrant workers and Singaporeans. Despite the efforts to culturally educate both groups, Singaporeans may still be unwilling to accept the differences in cultures while the foreign workers, being transient, may not be inclined to integrate with the society. Moreover, using mass media to shed a positive view of foreign cultures may invite criticisms as Singaporeans may misinterpret the state’s efforts as "pro-foreigner".  

     
     Despite the limitations of implementing such measures, doing nothing on the other hand could prove to be catastrophic as it would be a matter a time before the issue boils over. Hence, proactive cultural education is an integral step that must be undertaken in order to bridge the social divide.

References

Aricat, R. (2013). Indian migrant workers rioting in Singapore: Revisiting acculturation paradigms. Economic & Political Weekly.

Goldin, I. (2009). Navigating our global future. Retrieved fromhttp://www.ted.com/talks/ian_goldin_navigating_our_global_future?language=en

Gu, S., Zheng, L., & Yi, S. (2007). Problems of rural migrant workers and policies in the new period of urbanization. China Population, Resources and Enviornment, 17(1):1-5.

Lim, Y. L. (2013, December 10). Little India Riot: Police say situation did not call for use of service revolvers. The Straits Times. Retrieved from http://www.straitstimes.com/breaking-news/singapore/story/little-india-riot-20131210

McKay, S. L. (2013). Globalization, localization and language attitudes: The case of “foreign workers” in Singapore. Multilingual Education 2013 3:3

Ng, G. (2010, September 20). Helping foreign workers integrate. My Paper. Retrieved fromhttp://news.asiaone.com/News/AsiaOne+News/Singapore/Story/A1Story20100920-238037.html

Saad, I. (2014, January 20). More can be done to address foreign workers’ social, emotional needs: NGOs. Channel News Asia. Retrieved fromhttp://www.channelnewsasia.com/news/singapore/more-can-be-done-to/959986.html

Monday, March 10, 2014

Reader Response Final Draft (Edited)

In 'Globalization of Culture Through the Media' (2002), Kraidy attempts to evaluate the different perspectives of globalization, namely cultural imperialism and hybridization through media. He describes the first school of thought, cultural imperialism, to be one where Western nations are exerting their dominance by exporting their ideas through the media to developing countries. He then explores the second school of thought, cultural hybridization, to be one where the phenomenon of localization that adapts the imported ideas to one’s own culture inherently relinquishes developing countries from Western domination. He then comes to the conclusion that cultures around the world inherently amalgamate imported cultures with their own, and transnational mass media only exacerbate this process.

I agree with Kraidy’s view that mass media act as an accelerant to hybridization instead of being the root cause of it. This can be illustrated in the example of the 2011 Social Media uprising that occurred in Egypt. Dubbed as a highly conservative nation, the revolution led by urban youth has resulted in sweeping cultural changes, which depicts the adaptation of Western ideas of democracy and freedom into their lives. Thus, it is evident that the Egyptians’ dissatisfaction with the incumbent authoritative regime was already set in motion over the decades. However, social media, like Facebook and Twitter, was the spark that provided protestors with the means for the movement. Protestors were able to organize activists within Egypt and spread their message worldwide. Hence, the Egyptians’ desire for liberation from the oppressive regime was in response to a longstanding internal predicament rather than an instant reaction brought upon by transnational media. 

However, the rapidity in which, mass media influences hybridization is not one to be taken lightly. Transnational mass media have redefined the terms in which we acquire information across nations. With a click of a button, we have access to television programs, news and other events that are broadcast on the other side of the world. Social media, such as Facebook and Twitter, have enabled us to connect with people from all over the world. What used to take months or even years to reach us from the people in other nations now takes mere minutes to reach us; such is the power of mass media. I can't help but wonder then, how long will it take for our definition of Singaporean culture to evolve drastically, as constant hybridization will eventually result in a completely different culture.


References
Kraidy, M. M. (2002). Globalization of Culture Through the Media. Retrieved from http://repository.upenn.edu/cgi/viewcontent.cgi?article=1333&context=asc_papers


Bridging the social gap between Singaporeans and foreign workers through proactive cultural education.

     According to Goldin (2009), rapid globalization has triggered a multiplicity of global issues that seem to plague the world today. With growing labor needs in developed countries, the demand for cheap and unskilled laborers from less developed countries continues to grow  (McKay, 2013). A cosmopolitan city like Singapore is one such place that relies heavily on foreign workers to fill in the demand for unskilled labor in the construction industry. However, the influx of foreign workers appears to have caused problems for the local community. Media reports on the unruliness of migrant workers and the lack of social integration seem to resonate among Singaporeans. Hence, there is growing animosity between locals and foreign workers. Despite the government’s fruitless efforts to encourage smooth integration, there is still much to be done to alleviate the tension between the locals and foreign workers. For instance, proactive cultural education undertaken by the state can aid in narrowing the social gap between the two.

     The resentment between locals and foreign workers can largely be attributed to the lack of cultural understanding between the two. Despite the state actively promoting multiculturalism, this only extends to the local community and fails to include the foreign workers at large (Aricat, 2013). In fact, a large segment of the society shows little understanding of foreign cultures, and tends to expect foreign workers to conform to local norms instead of trying to foster mutual understanding. On the other hand, foreign workers, who are mostly transient, are not motivated to acculturate to host societies as they are mostly motivated by economic benefits.  Furthermore, the tendency for local residents to portray a superiority-complex as well as to dually treat foreign workers by “accepting them economically and excluding them psychologically” has led to the marginalized social status of migrant workers (Gu. Zheng & Yi, 2007, p.2). This lack of acceptance of foreign workers could in turn lead to them rejecting the host society and thus, exacerbate the social divide. One fine example would be the riot involving migrant workers that broke out in Little India due to the death of their peer (Lim, 2013). Many have speculated that the underlying cause of the riot was recourse to the oppression and unfair treatment faced by foreign workers. Nevertheless, the media sensationalized the incident, which fueled widespread criticisms from Singaporeans, and intensified the strained relationship between locals and foreign workers.

     The Singapore government has employed various strategies to counter the current divide by providing cultural education for foreign workers. The Migrant Workers Centre (MWC) and NTUC LearningHub conducts a one-day course in the hope of empowering foreign workers with knowledge of societal norms, which might enable these foreigners to better assimilate into local society (Ng, 2010). However, not every migrant worker is entitled to the one-day program as the hefty cost of the program ($82.50 per person) deters employers from signing up (Ng, 2010). Furthermore, government efforts of integration have been mainly focused on the “functional type” of integration and little effort has been placed on their social and emotional needs (Saad, 2014).  Thus, the government has to play an active role in enforcing more feasible means of social integration for the foreign workers. 

     In order to create social cohesion among Singaporeans and foreign workers, the state could provide extensive cultural education for both Singaporeans and foreign workers. As mentioned earlier, it is not sufficient for workers to be integrated in a functional manner. They should be taught the norms of the local community more in-depth and such lessons should be available at an affordable rate. Singaporeans, on the other hand, should be educated on the various cultures of foreign workers and be taught to question individual undesirable behavior objectively without condemning foreign workers as a whole. One way in which the state could propagate cultural education to large masses of Singaporeans is through the usage of mass media. Advertisements on media portals such as television, radio and social media, which showcase the cultural values of migrant communities in a creative manner, may enable Singaporeans to learn more about the migrant communities. This may also aid in the debunking of stereotypes attributed to foreign workers.

     However, implementing such measures could lead to possible backlash from both the migrant workers and Singaporeans. Despite the efforts to culturally educate both groups, Singaporeans may still be unwilling to accept the differences in cultures while the foreign workers, being transient may not be inclined to integrate with the society. Moreover, using mass media to shed a positive view of foreign cultures may invite criticisms as Singaporeans may misinterpret the state’s efforts as pro-foreigners.

     Despite the limitations of implementing such measures, doing nothing on the other hand could prove to be catastrophic as it would be a matter a time before the issue boils over. Hence, proactive cultural education is an integral step that must be undertaken in order to bridge the social divide.


814 Words

References

Aricat, R. (2013). Indian migrant workers rioting in Singapore: Revisiting acculturation paradigms. Economic & Political Weekly.

Goldin, I. (2009). Navigating our global future. Retrieved from http://www.ted.com/talks/ian_goldin_navigating_our_global_future?language=en

Gu, S., Zheng, L., & Yi, S. (2007). Problems of rural migrant workers and policies in the new period of urbanization. China Population, Resources and Enviornment, 17(1):1-5.

Lim, Y. L. (2013, December 10). Little India Riot: Police say situation did not call for use of service revolvers. The Straits Times. Retrieved from http://www.straitstimes.com/breaking-news/singapore/story/little-india-riot-20131210

McKay, S. L. (2013). Globalization, localization and language attitudes: The case of “foreign workers” in Singapore. Multilingual Education 2013 3:3

Ng, G. (2010, September 20). Helping foreign workers integrate. My Paper. Retrieved from http://news.asiaone.com/News/AsiaOne+News/Singapore/Story/A1Story20100920-238037.html

Saad, I. (2014, January 20). More can be done to address foreign workers’ social, emotional needs: NGOs. Channel News Asia. Retrieved from http://www.channelnewsasia.com/news/singapore/more-can-be-done-to/959986.html

Monday, March 3, 2014

Essay outline

Research Question: Given the growing tension between singaporeans and foreign workers, what can the government do to narrow the gap between the two?

Thesis statement: Positive media coverage coupled with cultural education can aid in narrowing the social gap between the two.

Introduction

Problem: The influx of foreign workers, largely due to globalization, seems to have caused problems for the local community. Media reports on the unruliness of foreign workers and their lack of social integration seems to resonate among the locals, as such, there is growing animosity between locals and foreign workers.

Solution: Positive media coverage in addition to cultural education could help in curbing the social divide between locals and foreign workers. 

Body Paragraph 1

Topic sentence: The animosity between locals and foreign workers can be mainly attributed to lack of cultural understanding between the two. 

Brief description: Singaporeans’ cultural ignorance as well as expectations of the foreign workers to conform to local norms seems to contribute to the problem. Furthermore foreign workers’ lack of understanding of Singaporean culture as well as the growing number of foreign workers enables them to create their own community within Singapore. This gives them lesser reasons to integrate with the locals.

Description of one existing solution: The government in Singapore has employed various strategies to counter the current divide between locals and foreign workers. One such measure is cultural education to educate foreigners on the norms in Singapore.

Effectiveness of Solution:

Possible solution 1: Cultural education for both singaporeans and foreign workers. It is not sufficient for foreign workers to have just a small briefing on singaporean norms. They should be taught in-depth the norms of the local community and the reasons behind such norms. Explain to the foreign workers how they are perceived by singaporeans and encourage them to challenge these stereotypes by putting in efforts to integrate with the local community. And for singaporeans, they should be educated on the various cultures of foreign workers. Instead of condemning the behavior, encourage them to question why such behaviors occur.

Cons: singaporeans unwilling to accept the differences in cultures and foreign workers being transient may not be inclined to integrate despite efforts to educate them.
 
Possible solution 2: Positive media coverage allows singaporeans to have a positive view of foreign workers and slowly debunk stereotypes attributed to foreign workers. This also boosts foreign workers' morales and give them a reason to try and amalgamate with the local community. When they see themselves portrayed positively they may be more inclined to behave in line with their ‘new’ image.

Cons:possible black-lash for exclusively focusing only on the positive side of foreign workers. Cannot control people from posting their own interpretations or complaints on social media like blogs, Facebook etc.  

Conclusion: 

Wednesday, February 19, 2014

Reader response (final draft)

In 'Globalization of Culture Through the Media' (2002), Kraidy attempts to evaluate the different perspectives of globalization, namely cultural imperialism and hybridization through media. He describes the first school of thought, cultural imperialism, to be one where Western nations are exerting their dominance by exporting their ideas through the media to developing countries. He then explores the second school of thought, cultural hybridization, to be one where the phenomenon of localization that adapts the imported ideas to one’s own culture inherently relinquishes developing countries from Western domination. He then comes to the conclusion that cultures around the world inherently amalgamate imported cultures with their own, and transnational mass media only exacerbate this process.

I agree with Kraidy’s view that mass media act as an accelerant to hybridization instead of being the root cause of it. This can be illustrated in the example of the 2011 Social Media uprising that occurred in Egypt. The Egyptian’s dissatisfaction with the incumbent authoritative regime was already set in motion over the decades. However, social media, like Facebook and Twitter, was the spark that provided protestors with the means for the movement. Protestors were able to round up activist within Egypt and spread their message worldwide. Hence, the Egyptians’ desire for liberation from the oppressive regime was a longstanding internal predicament rather than an instant reaction brought upon by transnational media.


However, the rapidity in which, mass media influences hybridization is not one to be taken lightly. Transnational mass media has redefined the terms in which we acquire information across nations.  With a click of a button, we have access to television programs, news and other events that are broadcasted on the other side of the world. Social media, such as Facebook and Twitter, has enabled us to connect with people from all over the world. What used to take months or even years to reach the outside nations, now takes mere minutes to reach us; such is the power of mass media. Hence, I can’t help but wonder, how long, will it take for our definition of Singaporean culture to evolve – into a completely different one.

References
Kraidy, M. M. (2002). Globalization of Culture Through the Media. Retrieved from http://repository.upenn.edu/cgi/viewcontent.cgi?article=1333&context=asc_papers

(366 words)

Sunday, February 16, 2014

Reader Response

In 'Globalization of Culture Through the Media' (2002), Kraidy attempts to evaluate the different perspectives of globalization, namely cultural imperialism and hybridization through media. He describes the first school of thought, cultural imperialism, to be one where Western nations are exerting their dominance by exporting their ideas through the media to developing countries. He then explores the second school of thought, cultural hybridization, to be one where the phenomenon of localization that adapts the imported ideas to one’s own culture inherently relinquishes developing countries from Western domination. He then comes to the conclusion that cultures around the world inherently amalgamate imported cultures with their own, and transnational mass media only exacerbate this process.

I agree with Kriady’s view that mass media act as an accelerant to hybridization instead of being the root cause of it. This can be illustrated in the example of the 2011 Social Media uprising that occurred in Egypt. The Egyptian’s dissatisfaction with the incumbent authoritative regime was already set in motion over the decades. However, social media, like Facebook and Twitter, was the spark that provided protestors with the means for the movement. Protestors were able to round up activist within Egypt and spread their message worldwide. Hence, the Egyptians’ desire for liberation from the oppressive regime was a longstanding internal predicament rather than an instant reaction brought upon by transnational media.


On the other hand, I feel that Kraidy has generalized the extent of hybridity as he fails to address that not all aspects of imported cultures are localized. This can be seen in Singapore where many partake in the celebration of Valentine’s Day and Halloween, which are of Western origins. Also, with the accessibility to American television and films in Singapore, there is a percentage of Singaporeans, predominantly the youth, who subscribe to Western cultures wholesale. For instance, there are those who embrace and identify with the Western culture they subscribe to, via transnational media, over their own. Personally, transnational mass media has provided me the platform in which I acquired Western ideologies such as the notion of freedom. This has led me to discredit the culture I was brought up in as I deem it to be infringing on the notion of freedom.  Therefore, the pervasiveness of localization is at best questionable when considering the population in its entirety.

(386 Words)

References
Kraidy, M. M. (2002). Globalization of Culture Through the Media. Retrieved from http://repository.upenn.edu/cgi/viewcontent.cgi?article=1333&context=asc_papers

Thursday, February 13, 2014

Summary

In 'Globalization of Culture Through the Media' (2002), Kraidy attempts to evaluate the different perspectives of globalization, namely cultural imperialism and hybridization through media. He describes the first school of thought, cultural imperialism, to be one where Western nations are exerting their dominance by exporting their ideas through the media to developing countries. He then explores the second school of thought, cultural hybridization, to be one where the phenomenon of localization that adapts the imported ideas to one’s own culture inherently relinquishes developing countries from Western domination. He then comes to the conclusion that cultures around the world inherently amalgamate imported cultures with their own, and transnational mass media only exacerbate this process.



Tuesday, February 4, 2014

An event that has shaped my life and the person I've become

Few months after I shaved my head:)
Pinpointing to a singular event that has shaped my life and made me who I am would be futile, as I believe that the collective experiences I’ve had thus far has made me who I am today. However, if I had to write about one particular event, I would write about the day I shaved my head.

Adolescence is a rather confusing period for most, as we battle the notions of identity and attempt to figure out who we are. Just like many, I went through a period of self-doubt and confusion, trying to piece together parts of myself that did not fit the ideal standards of society. During that period, I chanced upon an event called Hair for Hope, whereby we had to shave our heads in support of children battling cancer. This was the perfect opportunity for me to satisfy the part of me that wanted to contribute to society, as well as to challenge the societal standards of beauty.

Unable to fathom the idea of me walking around with a shaved head, most of my friends and relatives tried to talk me out of my supposed insanity. However, I pressed on and did it anyway. By far, this has been the single most liberating experience I’ve ever had in my life. I have never felt as free and alive as I did when I was walking around bald.  All the built up insecurities and unhappiness melted away as I embraced a bald and bold me.  There was no longer a need to care if my clothes looked right or if my shoes matched since the only thing that people looked at was my bare head. For the first time in my life, I did not care what people thought about me.


This experience has allowed me to love myself for who I am instead of how I look. It has also empowered me to live my life according to my own ideals rather than conforming to societal norms.  However, I am still a work in progress. Every new experience molds me into a new and better version of myself. 

352 words