Cultural Politics in a Global Age: Uncertainty, Solidarity by David Held, Henrietta L. Moore

By David Held, Henrietta L. Moore

What's the way forward for tradition within the twenty first century?A compendium of a few of the world's so much sought after and various thinkers, this quantity gathers jointly a wide variety of solutions from the views of academia, enterprise, coverage making, cultural associations, artists, and their audiences. those different views signify a tremendous theoretical and methodological problem to the social sciences, and lift attention-grabbing questions about the character of tradition and the tradition of swap.

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But, all three players are engaged in seeking to reassert claims to monopoly rights. qxd 28 7/27/2007 11:53 AM Page 28 The Problem of Culture of communities cannot be modelled along the lines of individual private property and it is true that not all forms of intellectual property in law provide for absolute rights of exclusion,14 but what is crucial is an emerging idiom of culture as a form of property over which it is possible and desirable to exercise monopoly rights. 15 The irony is that culture has become the idiom through which capitalists and anti-globalisation supporters, nation states and the communities who seek self-determination within them, corporations and the guardians of traditional lifeways all make their claims to uniqueness and authenticity.

Free file sharing makes music available without paying for the costs of production or distribution, and without regard for profit. What is at issue ultimately here is the question of property, who owns the music so produced? It’s not just a matter of using material without permission and distributing it for free, but it is also a question of who owns hybrid compositions made up of many elements from different cultural contexts and backgrounds. Is this an enhancement of cultural creativity or the theft of authentic material?

Thus, in strengthening the capacity to aspire, conceived as a cultural capacity, especially among the poor, the future-oriented logic of development could find a natural ally, and the poor could find the resources required to contest and alter the conditions of their own poverty. This argument runs against the grain of many deep-seated images of the opposition of culture to economy. But it offers a new foundation on which policy makers can base answers to two basic questions: why is culture a capacity (worth building and strengthening), and what are the concrete ways in which it can be strengthened?

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