Jihad vs. McWorld

'Jihad vs. McWorld'

All information is extracted from Jihad vs. McWorld unless usually noted.

In his book, Jihad vs. McWorld, Benjamin Barber requires a view of the new monetary world as it relates to those ethnicities that are suspending to traditional values. There's a basic conflict between both of these ideologies: tribal control vs. technological and economic upward mobility. Barber describes each these two colleges of thought, and how they benefit and against each other.

"Jihad" refers to the cultures that focus more on traditional values. It generally does not simply refer to the Islamic idea of the term, but includes anyone who's against the new modern western. Jihad is slow, personal, and stagnant. However, Jihad is less worried about individual individuals' privileges within the machine. Participants within Jihad generally have little civil liberties and have a tendency to become violent when their life-style is challenged.

"McWorld" is the over-all notion of the consumeristic west. McWorld is fast-paced, information-based and ever changing. Members within McWorld are in favor of individual rights and personal progress in the culture as a whole. McWorld leaves many behind, if people cannot keep up with the changing system, they are simply spit out and overlooked.

Barber is not the only real person considering along these lines. Thomas Friedman's e book, The Lexus and the Olive Tree, discussed very similar issues. The "Lexus" is comparable to McWorld and the "Olive Tree" comes even close to Jihad (Friedman 31-34). The dialogue is similar and the ideas almost identical. The thought that multiple authors are agreeing upon this tends to boost the validity of the theory in my own mind.

Barber breaks his book into three parts: "THE BRAND NEW World of McWorld, " where he identifies advantages and hazards of McWorld, "The Old World of Jihad" where he describes the principles and volatility of the Jihad, and "Jihad vs. McWorld" where he tries to describe the difficulties between your two and opportunities for taking them collectively.

In "THE BRAND NEW World of McWorld, " Barber explains how McWorld has shifted from a "hard goods" to "soft goods" system. Further, he contends that we are moving towards a "softer service" system. Hard goods refer to the products produced out of need, such as food, clothing, etc. When a hard good becomes a soft good, the move comes from, say, Nike or Levi's making a need through product development, marketing, and slapping a brand or logo all around the product. "Soft" simply means that the merchandise changes, instead of a "hard" product that is regular over time. Soft goods also require a large part of the product being information-based. Due to the amount of information and technology, were moving away from a delicate goods system, to a "soft service" system where in fact the product is the service provided (59-87).

Within the thought of delicate goods, Barber coined the word "infotainment telesector. " As what imply, the merging of information, entertainment and mass circulation through telecommunications technology are the cornerstones of this idea (60). A good example might be observing a professional baseball player on the play a game internet or television while using a Nike company logo on his jersey or running in front of a large signal that says, "Buy Gatorade. "

Lastly, Barber comments on the pass on of business into global markets. Many companies, even so-called "American" companies are making large helpings of their gains from sources in foreign countries. Marketplaces are merging into an individual global economy where country of origins is either impossible to find out or inconsequential to the life or success of the good.

"The Old World of Jihad" argues a global society will need to have some kind of cultural and nationalistic influences. Humankind relies on certain parts to self, nature, and other folks, that McWorld results in. Having some sort of culture, tribe, land, family, etc. is very important for people to flourish.

A major proven fact that Barber presents is the concept of "Transitional Democracies. " These are countries, government authorities, or ethnicities that are headed in direction of democracy, and eventually McWorld, but Jihad is struggling to keep the old system of federal government or commerce. In these countries, China is an example; assault has surged or is coming. These Jihad people are willing to fight against whatever force is wanting to improve their life-style. The problem for these people is this: McWorld is money, money is a powerful motivator, people want money, and Jihad doesn't stand a chance.

In the previous portion of the book, "Jihad vs. McWorld", Barber reveals this offer, ". . . laissez-faire ideology assumes an infinite "struggle between collectivism and individualism" in which "any extension of federal government". . . is "collectivist" and therefore. . . an assault on liberty. " (237) fundamentally, any change to a governmental system is an issue to the privileges of the member people all together.

Due to this, Jihad has an essential place in the world. Despite the fact that McWorld is like a "theme park" that is thinking about improvement and development, there still must be considered a place for specific and cultural values. Both ideologies need not maintain opposition, they can actually compliment one another.

Can they work together? After reading the reserve, I am inclined to say, "They need to. " McWorld without Jihad makes me think of a global comparable to Huxley's Brave New World. No personal liberties for several people, and an impersonal relationship with individuals. But there will be a lot of progress, and success for those individuals who can keep up. Alternatively, Jihad without McWorld would condemn us all to a global that will not improve or move forward. People would be controlled by large, oppressive government authorities or small, tribal counsels, either way, always fighting to perpetuate their own principles and customs.

It is unacceptable to reside in totally one way or another. A mixture of the two is where we need to be. Barber seems to be from the purely financial standpoint on the distinction between Jihad and McWorld's geography. America is meant to be the maximum of McWorld, maybe, but what about the strong bottom of American citizens who are customers of a religion, civic group, or volunteer and charity organizations? These are all Jihad in nature, but these people go to work and rip into McWorld for 40 (or even more) hours a week. I believe that even in America, Jihad still holds strong and lives fairly perfectly with McWorld.

Works Cited

Barber, Benjamin. Jihad vs. McWorld: Terrorism's Concern to Democracy (1995). Ballantine Catalogs, NY.

Friedman, Thomas. The Lexus and the Olive Tree: Understanding Globalization (2000). Anchor Books, New York.

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