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13.2: The Five "Scapes" of Globalization

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    As we have already established, globalization refers to the increasing pace and scope of interconnections crisscrossing the globe. Anthropologist Arjun Appadurai has discussed this in terms of five specific “scapes” or flows: ethnoscapes, technoscapes, ideoscapes, financescapes, and mediascapes. Thinking of globalization in terms of the people, things, and ideas that flow across national boundaries is a productive framework for understanding the shifting social landscapes in which contemporary people are often embedded in their daily lives. Questions about where people migrate, their reasons for migration, the pace at which they travel, the ways their lives change as a result of their travels, and how their original communities change can all be addressed within this framework. Questions about goods and ideas that travel without the accompaniment of human agents can also be answered using Appadurai’s notion of scapes.

    ETHNOSCAPE

    Ethnoscape refers to the flow of people across boundaries. While people such as labor migrants or refugees (see case study below) travel out of necessity or in search of better opportunities for themselves and their families, leisure travelers are also part of this scape. The World Tourism Organization, a specialized branch of the United Nations, argues that tourism is one of the fastest growing commercial sectors and that approximately one in eleven jobs is related to tourism in some way.[8] Tourism typically puts people from developed parts of the world in contact with people in the developing world, which creates both opportunities and challenges for all involved. While there is the potential for tourists to be positively affected by their experiences with “the Other” while travelling, the tourism industry has also received its share of criticisms. Individuals from wealthier countries like the U.S., even if they are not wealthy themselves by the standards of the United States, are able to indulge in luxuries while traveling abroad in poorer nations like those found in the Caribbean. There is a fine line between a) tourists expecting service while on vacation and b) tourists treating local people like servants. This latter scenario exemplifies the unequal power relationships that develop in these kinds of situations, and such power relationships concern responsible social scientists.[9]

    Definition: ethnoscape

    The flow of people across boundaries.

    TECHNOSCAPE

    Technoscape refers to flows of technology. Apple’s iPhone is just one example of how the movement of technologies across boundaries can radically affect day-to-day life for people all along the commodity chain. Sales records are surpassed with each release of a new iPhone, with lines of customers spilling out of Apple stores and snaking around the block. Demand for this new product drives a fast and furious pace of production. Workers who are struggling to keep up with demand are subjected to labor conditions most iPhone users would find abhorrent; some even commit suicide as a result. The revenue associated with the production and export of technological goods is drastically altering the international distribution of wealth. As the pace of technological innovation increases, so does the flow of technology. This is not, of course, an entirely new phenomenon; earlier technologies have also drastically and irrevocably changed the human experience. For example, the large-scale production and distribution of the printing press throughout Europe (and beyond) dramatically changed the ways in which people thought of themselves—as members not only of local communities, but of national communities as well.[10]

    Definition: technoscape

    The global flows of technology.

    IDEOSCAPE

    Ideoscape refers to the flow of ideas. This can be small-scale, such as an individual posting her or his personal views on Facebook for public consumption, or it can be larger and more systematic. Missionaries provide a key example. Christian missionaries to the Amazon region made it their explicit goal to spread their religious doctrines. As the experiences of missionary-turned-anthropologist Daniel Everett show, however, local people do not necessarily interpret the ideas they are brought in the way missionaries expect.[11] In addition to the fact that all people have agency to accept, reject, or adapt the ideologies that are introduced to or imposed on them (see syncretism below). The structure of the language spoken by the Pirahã makes it difficult to provide direct translations of the gospel.[12]

    Definition: ideoscape

    The global flow of ideas.

    FINANCESCAPE

    Financescape refers to the flow of money across political borders. Like the other flows discussed by Appadurai, this phenomenon has been occurring for centuries. The Spanish, for example, conscripted indigenous laborers to mine the silver veins of the Potosí mines of Bolivia. The vast riches extracted from this region were used to pay Spain’s debts in northern Europe. The pace of the global transfer of money has only accelerated and today transactions in the New York Stock Exchange, the Nikkei index, and other such finance hubs have nearly immediate effects on economies around the world.

    Definition: financescape

    The flow of money across political borders.

    MEDIASCAPE

    Mediascape refers to the flow of media across borders. In earlier historic periods, it could take weeks or even months for entertainment and education content to travel from one location to another. From the telegraph to the telephone, and now the Internet (and myriad other digital communication technologies), media are far more easily and rapidly shared regardless of geographic borders. For example, Brazilian telenovelas may provide entertainment on long-distance African bus trips, Bollywood films are shown in Canadian cinemas, and people from around the world regularly watch mega-events such as the World Cup and the Olympics from wherever they may live.

    Definition: mediascape

    The flow of media across borders.

    While the five scapes defined by Appadurai provide useful tools for thinking about these various forms of circulation, disentangling them in this way can also be misleading. Ultimately, the phenomena studied by most anthropologists will involve more than one of these scapes. Take clothing for instance. Kelsey Timmerman, an author whose undergraduate concentration was in anthropology, was inspired to find out more about the lives of the people who made his clothing.[13] In a single day, he found, the average American might be wearing clothes made in Honduras, Bangladesh, Cambodia, and China. Something as seemingly simple as a T-shirt can actually involve all five of Appadurai’s scapes. The transnational corporations responsible for the production of these shirts themselves are part of capitalism, an idea which has become part of the international ideoscape. The financescape is altered by a company in the U.S. contracting a production facility in another country where labor costs are cheaper. The equipment needed to create these T-shirts is purchased and delivered to the production facility, thus altering the technoscape. The ethnoscape is affected by individuals migrating from their homes in rural villages to city centers, often disrupting traditional residence patterns in the process. Finally, the mediascape is involved in the marketing of these T-shirts.


    NOTES

    1. United Nations World Tourism Organization, “Why Tourism,” www2.unwto.org/content/why-tourism
    2. To be fair, responsible policy makers and businesses, local communities, and travelers themselves may also be concerned with these issues.
    3. See Benedict R. Anderson, Imagined Communities: Reflections on the Origin and Spread of Nationalism (London: Verso, 1983).
    4. Daniel L. Everett, Don't Sleep, There Are Snakes: Life and Language in the Amazonian Jungle (New York: Vintage Books, 2009).
    5. Daniel L. Everett, “What Does Pirahã Grammar Have to Teach Us About Human Language and the Mind?” Wiley Interdisciplinary Reviews: Cognitive Science 3 no. 6 (2012): 555-63.
    6. Kelsey Timmerman, Where Am I Wearing? (Hoboken, New Jersey: John Wiley & Sons, Inc., 2012).

    Adapted From

    "Globalization" by Lauren Miller Griffith, Texas Tech University, and Jonathan S. Marion, University of Arkansas. In Perspectives: An Open Invitation to Cultural Anthropology, 2nd Edition, Society for Anthropology in Community Colleges, 2020, under CC BY-NC 4.0.


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