In almost all countries and cultures around the world, global media and advertising agents are becoming increasingly dominant in the modern era as media globalisation occurs in partnership with visual networking. Globalisation is the process by which worldwide flows and interconnections are intensified, thereby having a large effect on social and cultural transformation (Ampuja 2012, p. 39). Visual networking explains the connection between globalisation of media and how society can be affected by it, as individuals engage with ever-changing digital screen and communication technologies (Cinque 2015, p. 5). This inherently suggests that with the growth of technology that culture and societies will also grow, change, and have to adapt.
America and the UK are the two main sources of Western culture, and now minority cultures which were once isolated from the influence of modern technologies are over-powered with the dominant medias from the Western world in a process called digitalisation. Digitalisation occurs when the processing of information through technology uses a universal language called the binary code, allowing for easily compressed messages to be sent by the communications network (Cinque 2015, p. 17). This essay will first examine the over-arching effects of media globalisation on minority cultures. Culture is defined as ‘the social life… attending to the totality a way of life as meaningful and as materially practised' (Highmore 2016, p. 3). Then specifically consider the considerable effect that Western culture is having on Aboriginal cultures in Australia. Australian Aboriginal culture being considerably affected due to past policies of extreme assimilation and current policies of repentance (Pickering 2001, p. 54).
Through globalisation, the process of glocalisation can begin to occur. In Australia, the glocalisation of culture can potentially present a negative impact, by which various forms of media will sell ideas and products to the minority Aborigine groups, in the same manner, creating a cultural hegemony by which cultures of the Western world overpower all minority cultures (Cinque 2015, p. 45). Dominic Strinati states that cultural hegemony involves the dominant group within a society exerting its power over subordinate groups, and obtaining their spontaneous consent through use of political and ideological consensus (Strinati 1995, p. 165). Aboriginal people have tried to fight for the protection of their traditional cultural and intellectual property rights (Cinque 2015, p. 37). But it has been found that Western intellectual property protection systems have been unable to protect cultures and traditions – as they are created with Western ideals of physical and tangible cultural artefacts in mind (Royer 2007, para. 17). However, media globalisation does not have to exist as only a negative force, and can instead enrich cultures by creating a world engaged in the rapid exchange of information which surpasses physical barriers.
Globalisation creates an openness to foreign media which can begin to damage the traditional ideals and cultural identities of a community. By replacing the traditional cultural experience with Western practices, the cultural identity of a country is reduced (Pickering 2001, p. 53). As Western countries undergo technological advancements at a faster rate it is this cultural set of ideas which are modern. Minority cultures due to globalisation have increasing access to modern technology and forms of communication, but this is also met with the anxiety of losing their own culture in the process of modernisation. Seductive advertising and new forms of entertainment such as television, the internet, and gaming consoles are noted to be drawing the new generation of Aboriginal children away from traditional games and mindsets (Royer 2007, para. 15). This prevents aboriginal heritage from being passed down to their young. Loss of language and the domination of English on a global scale is a way in which culture is altered or overwhelmed. Wole Akande states that:
“The aggressive spread of market economics and communication technologies – often under the control of Western multinationals – brings new challenges to local cultures and values […] Sometimes it seems as if a tidal wave of the worst Western culture is creeping across the globe” (Akande 2002, para. 1).
This reflects the loss of indigenous cultures and the view indigenous people have developed of Western cultures. In Australia specifically, since white settlement and the integration of Western technologies of the estimated 250 Aboriginal languages once spoken, only 145 remain and 110 of these are highly endangered (AUSTLANG 2008). The continued aggression of Western consumerism continues to overpower many local indigenous cultures and could result in a hegemonic society.
A driving factor of this change is the constant advertising and consumerism promoted by Western cultures. As noted by Cinque (2015, p. 32) and Devereux (2006, p. 9) consumerism and globalisation are factors which drive each other and advertising to a certain extent promote the same culture and lifestyle on a global scale. This is as globalisation forms a global marketplace, through which multinational corporations aim to create as much uniformity as possible to increase the outreach of advertising to the consumer. Resulting in the erosion of individual cultures through the flow of mass media products (Croteau and Hoynes 2003, p. 335). Aboriginal cultures in Australia have both benefited and been negatively influenced by the global marketplace. Initially, it is recognized that the global marketplace has allowed many Aboriginal people to share and spread their culture for profit; selling items such as traditional art (Royer 2007, para. 16). Thus, strengthening their culture and securing its place for future generations. However, Royer also states that “Aboriginal people’s traditional knowledge and skills are used for commercial ends without their consent. Misappropriation, illicit reproduction and unauthorized adaptation of Aboriginal culture are nowadays common practices” (Royer 2007, para. 16). This not only negatively affects the potential livelihoods of Aborigines trying to support themselves through the sharing of their culture but can also misinform and create damaging stereotypes which can last for generations. Therefore, as visual networking increases within minority cultures, a heightened risk of influence by foreign mass media is apparent, especially that from the constantly globalising Western nations.
Media and society’s progression are considered to be interlinked; mediatization is the name given to this interrelationship between historical changes in media communication and processes of change, particularly this theory suggests that societies and bodies are shaped by mass media (Cinque 2015, p. 6). Mass media, as its name states, is made to directly appeal to the masses. For it to perform its function the media created must be accessible and appealing to the largest percentage of people possible (Cinque 2015, p. 92). Mediation allows for rapid communication through various communication technologies and media platforms, the organisation of these networks providing the platforms through which immediate communication and exchange of information can take place; also, a constant flow of cultural information. This process is slowly degenerating the pre-existing social structures, land-based boundaries, and ideologies. (Ampuja 2012, p. 232). Minority cultures, such as those of the aborigines in Australia are particularly affected as the continuation of their cultural practice relies upon few individuals to teach their practices and conserve their individual traditions (Royer 2007, para. 18). However, as the virtual world is disengaged from spatial location and instead, forms online communities. An individual's consciousness can exist through the internet and various digital communication technologies in singular online world – people now expect to have knowledge of overseas politics, economics, and everyday life (Ampuja 2012, pp. 258-259). This effect is believed to be having a positive influence on Australia’s indigenous communities and also those elsewhere.
As the digital global culture grows, as does the speed and immediacy of transmission with it, providing the potential to create a new, global culture of rapid information exchange. Royer states that Aboriginal Australians “…through their most literate people, and via educational institutions and community organisations, they have successfully projected their culture onto the world and got their socio-political messages out” (Royer 2007, para. 18). This view is aligned with digital positivism, the idea that existing social issues can be solved through technological advance, closing the digital divide (Cinque 2015, p. 206). Australian indigenous communities not only have a voice but can reach out to other indigenous communities throughout the world (Pickering 2001, p. 56). Inuit in Canada have had success in negotiating recognition of their cultural and their political entitlements are valuable models of advancing the Aboriginal Australian process of reconciliation (Pickering 2001, p. 56). In today’s internet society, this is possible due to the widespread use of digital technologies and telecommunications for a variety of purposes ranging from economic, to leisure (Cinque 2015, p. 17). As the widespread use of technology will allow those voiceless minorities to be heard by millions of people over the internet who can help enact change.
Continuing this viewpoint, media globalisation can be seen to also offer new potential to cultures which are struggling to find relevance in today’s modern society. It can allow for them to adapt, spread, and develop new facets to the culture – strengthening its presence in society. Terhi Rantanen (2004, p. 90) in his studies points out that people seek through media communication technology that which is relatable and identifiable to their own social background. Theories of visual networking support this as it suggests that culture is strengthened by those individuals who find pleasure and seek out representation in media which reflects their culture (Cinque 2015, p. 5). Lull (2000) supports this perspective and provides examples of how individual cultures become “synchronised”, this is the process of hybridisation. Hybridisation can be defined as “the ways in which forms become separated from existing practices and recombine with new forms in new practices” (Rowe and Schelling 1991, p. 231). Some many argue that hybridisation is harmful in its impact on culture, but it can also be argued that the ability to change and adapt quickly is a defining feature of humanity and societies themselves.
The ongoing conflict between the harm and help of hybridisation is continuously debated. Although many cultures wish to maintain their independence, hybridisation is now more readily being seen as a means by which minority cultures can battle cultural hegemony and power imbalances in media (Pickering 2001, p. 51). Pickering (2001) states that due to this process, Indigenous Australian bands performing in the rock and hip-hop genres such as NoKTuRNI and the Warumpi Band have been able to release the first ever songs to be recorded in a native Aboriginal language. In this instance, Western and Aboriginal cultures have become intertwined to share information with each other and allow for the preservation of cultural identity to occur. Lull (2000, p. 233) does not perceive hybridisation as a threat to individual cultures, as people throughout the world enjoy celebrating both their own cultures and experiencing cultural diversity and new cultural practices. Isolated cultures may begin to become integrated with Western ideology as media globalisation continues to take place, not necessarily causing the destruction of all individual cultures, informing the beginning of glocalisation – the process by which mutual influences occur between the local and global community (Cinque 2015, p. 45). This suggests that the unstoppable information exchange which occurs between modern technology users is not entirely negative, and can lead to new cultural possibilities for growth and recognition.
As information continues to be spread at a rapid rate and media globalisation continues to influence different cultures of the world, change is imminent in all cultures that currently exist. Depending on the viewpoint, this change can be argued to be positive as it drives the sharing of information and forces adaptation to occur. But it can also be seen as negative by those who wish to solely preserve individual cultures and ideologies. Aboriginal cultures are uniquely affected in Australia due to present policies, that have divided Western and Indigenous communities but also aimed to share create an inclusive and culturally responsible Australian society. The continued domination of Western mass media is a powerful force that has the potential to overwhelm the cultures of less powerful communities. However, it cannot be disregarded that there is a potential for cultures to share and preserve their individual belief system through visual networking and convergence of different media and technologies.