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In some places today, women are still marginalized from executive positions and continue to earn less than men in upper management positions. [20] Another example of individual marginalization is the exclusion of individuals with disabilities from the labor force.
Social invisibility refers to a group of people in the society who have been separated or systematically ignored by the majority of the public. As a result, those who are marginalized feel neglected or being invisible in the society.
Media imperialism (sometimes referred to as cultural imperialism) is an area in the international political economy of communications research tradition that focuses on how "all Empires, in territorial or nonterritorial forms, rely upon communications technologies and mass media industries to expand and shore up their economic, geopolitical, and cultural influence."
But the dramatic findings of the academic studies showed that the issue in Mexico was bigger than just the marginalization of historic communities. It was a "pigmentocracy," in the words of ...
An extreme example of a situation in which the power role was explicitly clear was the treatment of Jewish people by the Nazis. On the other hand, an example of a situation in which individuals of a stigmatized group have "stigma-related processes" [clarification needed] occurring would be the inmates of a prison.
In Marxist philosophy, cultural hegemony is the dominance of a culturally diverse society by the ruling class who shape the culture of that society—the beliefs and explanations, perceptions, values, and mores—so that the worldview of the ruling class becomes the accepted cultural norm. [1]
Today, Indigenous peoples can react to cultural processes in various ways, including acculturation, transculturation, assimilation, and cultural loss, while some remain separated from the dominant culture or marginalized from any group, including their own.
The concept of global cultural flows was introduced by anthropologist Arjun Appadurai in his essay "Disjuncture and difference in the global cultural economy" (1990), in which he argues that people ought to reconsider the Binary oppositions that were imposed through colonialism, such as those of ‘global’ vs. ‘local’, south vs. north, and metropolitan vs. non-metropolitan.