Cultural Conflict in Global Expansion - Part II Distraction or Survival Medium? by Michael Mifsud, Artist,
Entrepreneur Malaga, Spain The Duke of Edinburgh, the British Queen’s
consort and an international campaigner for wildlife and the environment, was
not very happy about me using the term primitive in terms of some of the
communities we, as part of the press corps, had visited. “Not primitive
- just different!” Culture, however, not only goes well with
Royalty but provides an instrument of expression that little else can bridge so
skillfully and effectively. Culture, as the force that identifies a people, can
stretch unchanged for as many centuries or millennia as it does its job. It
functions as long as it defines an identity and keeps the bonds between its
members as fresh as the day it first started to unite the individual family
units within the group. It functions for as long as the neighboring family
heads expressed their common interests in play, song and dance. The movement
and the sounds sublimated the forces of the defensive mechanism that enables
nature to protect itself against the designs of others within their species. It
does, of course, not function beyond creating a common defense against an
outsider, but serves as a safety valve which blunts the edges of individual
misfortunes, shared in some way through association. As we shall see, however, provided the
mechanism is respected and responded to, it also enables the outsider to come
in too, if only initially, in the periphery. Outside forces can only complement – never
detract. International intruders into
the lives of most of the present inhabitants of the world today would
therefore be warned when it comes to altering or influencing change in the very
cultures they are trying to befriend and do business in. Royalty endorses and
achieves. The institution would become apprehensive in changes which broke
those moments of sharing of traditional expressions and common activity. In
fact, if ignored, it could signal the breakdown of years of association.
The ingredients of the cultural force In the first paper on the subject, I concentrated
on the question of the nature of the cultural force with respect to its
contribution towards a cohesive, better controlled society. This implies of
course, for good or bad, since sincerely or craftily handled cultures use the
advantage of the relative inability of the societies to resist its instinctive
urges, to keep them firmly in place. In fact, unless the resistance is
practically generalized, it would be impossible even for a majority to halt the
direction of the manipulative force without facing severe aggression and or
dismissal by the rest. Political propaganda is usually geared to underlining
the cultural identity, and cynical dictators are often playing with words and
gestures to imply wholehearted dedication to the cultural force from a distant
balcony and from which they could, and often do, say practically anything and
get the same results. This study is a closer look at the very basics
of cultural adhesion and its formation to determine just how difficult
succeeding generations find the challenge of modern lucrative implantations
within their societies that threaten traditional behavior and beliefs. Some
so-called modern societies with a high degree of peasant life are often wrongly
accused of despotic undemocratic behavior on the part of its leaders, when in fact, the cultural resistance to change divides the country
into distinct groups, each with its own aspirations, that bar every access to
change in their traditional methods of survival. In a book I purchased by curiosity rather than
by my usual line of search, called Origins
of the Sacred, I was particularly struck by an interpretation of the
origins of human sacrifice. The writer described the likely incident of an
anonymous killing in the melee of frenzied ritual dancing as the prototype for
sacrificial events. I thought it a possibility, but perhaps I would rather go
for the selfish demands of a jealous shaman eager to remove a hapless
individual from his territory who stood in his way. He would have invoked the
wrath of God in the face of so-called wicked people in their midst and singled
out his opponent as a gift for the renewal of the grace. Given the fear
syndrome and the likelihood of genuine respect of the magic of the shaman, the
surrounding forces would have, without doubt, driven the poor victim to his end
and thus gained the support, not of the God, but of the evil priest who was the
accepted tribal leader or religious advisor. The layering effect. Whilst not wanting to be too dogmatic about it (in
view of the complexity of the subject), like all organic things, in both a
physical and psychological context, the initial phase of the emerging
traditional trait could be as simple as the raising of an arm with a thumbs-up
gesture to signify triumph or acceptance. In an evolving society with ever
increasing tendencies to fragment when the forces of control lose their
original grip, culture starts to evolve within a layering of memorized body
behavior as it writes itself into the system in response to the need to
consolidate. Old mannerisms are enforced by added gestures and these in turn,
often driven by mass hysteria, lead to frenzy and dancing that eventually
becomes the commonplace. Watching excited mobs is a revelation all to itself as
cries turn to gestures which turn to gyrations and eventual arms linked
dancing. I have noticed in modern societies with generally apathetic inhabitants
under stress, a movement towards demonstrations which portray evolving
characteristics of general significance such as showing and wagging hands (to
signify transparency) and in later displays the addition of white paint or
gloves to increase the impact. Governments which shun formal education
encourage bread and circus in an attempt to distract from pressing issues, but
curiously it needs little prompting and organizers begin to emerge and add
further color to displays and inherited formats. This of course is the genuine
thing, as opposed to the bread and circus that arena events attempt to supplant
it with. However it is interesting to note that despite its falseness,
politicians copy the cultural need in this plastic way. In It is not difficult to capture the warming and
enjoyable effect that ritual acts provoke in a festive crowd as songs and
youthful associated games come to the surface. Joining in by even the most
timid is instinctive and expresses the essentially comforting nature of what in
many cases appears to be ridiculously primitive to outsiders. The layering over
centuries, and in many cases millennia, would be extremely difficult for any
invading culture to penetrate without seeking to closely adapt their own. Finding the key elements of contact that can produce a respected
and “followable” hybrid as happens with Christian traditions in touch with
native ones, is a task of some magnitude. All ancient countries with
their own diehard traditions have met with their own hard, relentless aversion
to change and modernization of its attitudes to work and economic progress.
Most have failed without central oppression. The most immediately obvious hybrids of
Christianity are the South American and African religious interpretation.
Watching these rituals leaves no doubt that the character of the interpretation
is as unimportant as the expression of each individual contributing
culture. What matters, it would seem, is that the handles of the emerging reorganized,
cultural expressions still retain the respect and fear that enables the ruling
authorities to exercise control. No amount of education over a narrow period of
generations would even remotely change the characteristics of the people in a
cultural context. The culture itself, however, can – with patience and rewards
– be altered beyond recognition if the same key elements are retained. The
Constantinian use of the Christian faith and its formal propagation in an
“alien” context is proof itself. In this case, the message remained intact even
if the covering was altered. It was done by exalting the founder to new heights
to rally the followers, but changing the structure to maintain the allegiance
of those of much older religious pursuits within the social platforms of the
day, which could be brought into the fold. Like the brain itself, and indeed the whole of
nature, the underlying layers of cultural development conditions the one above
and so on. The result is the completely indivisible nature of evolved
established tradition which is so often taken for granted and wrongly assumed
easy prey for sublimation, if not annihilation. Traditional conduct may
disappear from view under attack, but without doubt it will emerge in private
and often secret cults. The ever-recurring heretical rituals of ancient faiths
that so aggravated and provoked Musical instruments produce bands and each
group could be as different to others as distance and regional isolation may
allow, but they can also be geared to intimidate or merely entertain
collectively as in war and peace. The rhythms and mode of expression however,
as if by some sort of instinctive recognition deep in all of us, tell the
difference and prompt the players. When the playing becomes an important
function in the welcoming or ceremonial entertaining process however, it is not
just a source of individual entertainment as we see it today, but a demand for
respect which could accompany other ritual acts to drag out any unwelcome
characteristics of the visitor or guest. Without doubt, someone somewhere is
watching studiously for those facial expressions that will determine what the
rest of the treatment will be. Going back to the accidental death of the liana
jumpers, it is curious that during the previous week, press attention had been
given to the forbidding by British and Maori authorities of the finishing
touches being given to a replica of an ancient temple structure which in its
day had formed part of ritual killing during religious celebrations. The
structure, it was understood, was a call in itself to the God to come to his
abode and this in itself was linked to the customary welcome with human blood
sacrifice. Perhaps the visit should have been planned before the structure had
reached such a late stage of development or the religious context analyzed to
ensure that the instinctive responses would not be demanded by association. In
my mind however, the death and the situation were directly associated. Entertainment instead of cultural expression. Bread and circus however, although classified
as cultural and traditional, is not what it seems and is in reality an attempt
to keep those basic cultural instincts contained within innocuous displays of national
or competitive support. The direct challenge to family security is the
political nightmare and, as can be seen today, death and destruction from
otherwise apathetic people is the profound response by those stripped of their
identity. It is therefore important to differentiate bread and circus, (when it
is an applied distraction with no real need for cultural reference) and that
which is produced by the people themselves, aided and perhaps shaped by the
artistic and visionary elements among them. It is perhaps a point to remember
that, under totalitarian rulers, the creative visionaries are the first to
taste the threatening dungeons and the sharp edge of the executioner’s sword. Anything
that feeds into the cultural force is an enemy of the blanketing powers which
clumsily extract and deprive a society of its basics in pursuit of power and
ultimately (unknowingly) destruction of the people themselves. If however, as
some forces do give in to the cultural forces, as has always happened in places
like The meaning of life in cultural deterioration It is now quite clear, according to those
aspects of life which are easy to quantify, that the natural state of all
living creatures is found in sleep. It may sound like the most negative
evaluation of life that anyone could arrive at, yet it is there for all to see
in the context of needs. A recently well-fed, secure person or animal will
drift into sleep for as long as nature does not make further demands on them. Toilet
needs, if not new hunger pangs, will ensure the mobility required to keep the
system in a state of challenge and growth. It is as simple as that. Animals,
however, can enter into a form of hibernation at any time, which only a threat
to life will cause to break. This brings us to the concept of life as we know
it and the realization of its progressive sequence of events. It enables us to
understand how the very basic elements of all living units depend on
stimulation to take them to the next step of feed, evacuation and needful
activity. At cellular level it might just be intake of a chemical substance
which creates the move that sparks off the move in another cycle-related unit. In fact – The domino effect. Conversely, at the other end of
the macro scale, a composed individual or community of interacting cells will
need a similar form of provocation to the survival factor through the sensory
centers to harness the idling internal activity. This poses the question of the
chicken or the egg. Is the birth and the living
process really a product of the need to survive? Or is the need to survive
created from the very basic units interacting to create a system for its own
feed? Whichever, all living creatures need something more than just mere
survival. Some theorists call it design or motivation, but whatever it may be
there is no greater builder of illusions and sense of direction than cultural
values which take one from stage to stage of initiatory milestones. They, as
can be observed, require the stimulation of will, and this comes from the fear
of alienation and loss of identity by default. Deprivation of all sensory
stimulation the system, as happens with depressed individuals, is as close to
shutting down into a permanent sleep as any mechanically malfunctioning living
creature. The subject is too broad and complex to enter into now, as any
biologist will attest, but what matters is that culture and its almost
nonsensical rigmaroles are a very useful source of community stimulation that
can and does provide a great zest for living and consequently, the quality of
life. Humans, unlike animals caught in a vortex of depression, do not just lie
down and die, simply because their family and friends usually take it upon
themselves to ensure that will and the spark of challenge and hope are put back
in place. It is the cause and effect of a misunderstood society taken from its
roots and subjected to organized beliefs (religious or political) that do not
strike the right chords, The more complex the cultural
patterns in a society, the more sophisticated the life expressions become. Institutions, like marriage, religious ritual,
competitive sport and social calibration with honors and achievement – all play
a part to keep the mind or senses from reducing survival to basics where sleep
becomes the natural tranquilizer. It goes without saying that this is clearly
seen in its different grades throughout the world with attendant prosperity or
poverty in direct relation to the quality of access to the cultural expression
which individual governments permit or encourage. Weather, particularly heat,
may be one of the culprits of lethargy, but only one among many. Loss of
interest through cultural alienation, as happened to the American Indians and
Aborigines of Australia, is usually the crucial factor. Where this is the case,
the lethargy (even in modern highly sophisticated societies) becomes evident as
cultural links break down through disuse until they emerge as a survival
element in its most primitive forms, and usually under cover of darkness and in
the relative safety of secret, organized venues. Unfortunately, they are
usually exclusive, but always, an attempt to restore the dynamism of the
neglected cultural forces. The hysterical and overly exaggerated release of nervous energy created by, say football, in some
of countries may well be the result of the erosion of the cultural force caused
by economic degradation and the resultant search for ritual, undemanding,
communal activity. Global expansion therefore has a very important role to
play, by fair means, with respect to encouraging, researching and supplementing
appropriately where cultural links have faded and communication is both
unreliable and possibly ineffective. In other words, preparing
and nurturing cultural platforms could save time and introduce a quality of
exchange that can only be mutually beneficial. The Japanese know all
about these things as culture looms high above the tedious day to day
productivity that it sanctifies. Perhaps it is even safe to say that without
the organized cultural activity which marks and paces the life of the
inhabitants of the different societies, we would be looking at a scale of
social disintegration worldwide that would not take long to render democratic
government impossible to exercise. This has already happened in areas where
outside forces have drastically displaced local expression – via innovations
such as television and mobile phones – to the point of the extinction of
periodic folkloric events and the eventual isolation of individual family
units. Despite what appears to be obvious, crash modernization programs
sponsored by ill-conceived socialistic principles often end up causing internal
chaos. Mass immigration into highly-developed countries is also starting to
show us that the consequent erosion of social values held by the majority can
have the same effect. Economically-vested political interests, which reduce
cultural expression to the lowest common denominator, play with fire by
diluting the force that drives the society forward. A case in point is a recent
comment made by former British Prime Minister Tony Blair regarding the student
revolt in Spain – “It is all very well to listen to the people, but the
Government must govern” This an example of a Socialist leader supporting
another kindred governing system while remaining totally oblivious to the fact
that one (people’s basic needs) precedes the other in relative importance. Displacements (and often in the form of
death-defying journeys by illegal immigrants) are leaving their painful mark on
vulnerable, highly organized but culturally neglected destinations. The social
backlashes which are driving normally apathetic citizens to violent
nationalistic demonstrations are immediately obvious. If all this is to find
the real balance, we might have to ask ourselves whether institutional religion
is but a displacement of the cultural base and whether institutional government
is not just a manipulation of the cultural force? In
fact, would order emerge or indeed exist, we might ask, if there was no
cultural base there in the first place? If the answer is no, then we might take
it a bit further and wonder whether the life force itself would survive in the
darkness of lack of social and family stimulation. The time has come to look
critically at the intrinsic value of cultural expression and note that when we
talk of culture, we speak of a very powerful and misunderstood set of
behavioral patterns. It seems also that without its preservation and
encouragement, a community lacks the necessary springboard to go forward to the
new and increasingly stimulating challenges that will forge the rudiments of a
continuously stimulating future. [ BWW Society Home Page ] © 2011 The Bibliotheque: World Wide Society |