By Kate Barclay
The japanese, and different Asians, are more and more taking on many of the roles formerly performed by means of Europeans within the Pacific islands, that is giving upward push to attention-grabbing new financial relationships, and engaging new interactions among nationalities. This booklet considers the function of the japanese within the Solomon Islands, focusing particularly on a three way partnership among the japanese multinational Maruha company and the Solomon Islands executive, which controlled a tuna fishing and processing firm which was once a mainstay of the Solomon Islands economic climate from the Seventies to 2000. It considers more than a few vital issues including the altering nature of colonialism, the measure to which people's ethnic experience of self, and for that reason their courting with others, is tormented by how sleek (or primitive) their kingdom is gave the impression to be, and the way all this pertains to the improvement of capitalism, nationalism, and modernity.
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Extra info for A Japanese Joint Venture in the Pacific (Routledge Contemporary Japan)
Bourdieu’s ‘symbolic violence’ can also explain how subordinate groups may come to accept their subordination, at least on some levels. Symbolic violence is perpetrated through a multitude of social practices, which act in concert. Symbolically violent practices are generally not recognized as violent or even as being based in power differentials. Particular cultural tastes are used in class identifications and so even something as apparently apolitical as preferences in music may act to hierarchically demarcate socio-economic groups (Bourdieu 1993).
I refer to the identity and cultural capital aspects of modernity as ‘modernness’ (like ‘Whiteness’ in Ghassan Hage’s White Nation) rather than ‘modernity’, so as to distinguish the identity aspects from modernity as an ideal and as social condition. In the world political economy modernness is cultural capital, a prestigious identity, something to accumulate for status. Identification as modern is based on a combination of criteria such as particular kinds of technical skills, cultural competencies, values, and the size and growth rate of one’s national economy.
Progress’ and ‘development’ are needed to attain modernity. Francis Fukuyama very clearly expounded a modernist view of history when he wrote [t]he notion that mankind has progressed through a series of primitive stages of consciousness on his path to the present, and that these stages corresponded to concrete forms of social organization, such as tribal, slaveowning, theocratic, and finally democratic-egalitarian societies, has become inseparable from the modern understanding of man [sic]. (1989: 4) Anthropological modernism was manifest as functionalist evolutionism as typified in the premise that societies developed strata, and evolved from bands to tribes to chiefdoms to feudal societies to modernity, in order to most efficiently meet their material needs (Friedman 1996).
A Japanese Joint Venture in the Pacific (Routledge Contemporary Japan) by Kate Barclay