INTRODUCTION 

Globalisation can be defined as the process by which the world becomes increasingly interconnected, across several spheres, notably social, economic and political (Inda and Rosaldo, 2002; National Geographic society, 2024). The concept gained popularity and began to feature politically post-Cold war, building momentum as diplomacy became integral to protecting world order (Robertson, 2024). Globalisation can lead to homogenisation, where different cultures and practises transform to become more similar (Hassi and Storti, 2012) and are perhaps overwhelmed by dominating western forces, however a stronger argument exists suggesting globalisation can result in heterogenization, an idea characterised by increased transnational diversity (Hassi and Storti, 2012; Vaghefi 2023).  

In one respect, it can be argued that globalisation is a driving homogenising force, as Western values appear dominant across several realms, leading to an erosion of cultural diversity as the world seemingly converges to a single, overarching culture (Doyle, 1986). However in another sense, globalisation enables heterogenization, due to the intensified flow of cultural exchanges (Appadurai, 1996), facilitating the transformation and reinvention of local cultures, forcing them to look inwards and embrace their diverse roots (Kraus, 2011). Overall, it can be more strongly argued that globalisation brings increased diversity in the forms of heterogenisation and hybridisation, and whilst there are some examples of homogenisation, this is more a theoretical concern than the reality, therefore is the weaker argument about the future of the interconnectedness of the world.  

HOMOGENISATION 

The homogenisation thesis suggests globalisation creates similar cultures across the world (Machida, 2012), diminishing local livelihoods causing a loss of cultural plurality (Pagel, 2014) as western ideas have seemingly dominated, assuming a position of superiority (Strestha and Connoway, 2006).  

ECONOMIC 

Arguably, homogenisation is essential for globalisation to occur as a dominant force (Hewa, 2005). The New York times (1999) suggested ‘the goal of the global economy is that all countries are homogenised,’ as large corporations seemingly favour standardised consumers and processes to maximise profits, as there is a lack of required variation in products (Hewa, 2005). This related to Wallerstein’s world systems theory which delineates three hierarchical levels; the core, periphery and semi-periphery. The ‘core’ consists of countries such as the United States, which possess dominant capital and extensive military power, and a highly skilled labour force. ‘Core’ nations may therefore seek to outsource or offshore industry which has supercharged homogenisation and transformed Chinese and Indian economies to rising superpowers (Lui, 2008) with differing impact on ethnicity. India as a predominantly service sector has become the second largest English speaking country (Bedi, 2019) whereas China dominate by manufacturing, has retained its sense of ethnicity driven by political forces (Loh, 2017). Transnational companies (TNCs) have proliferated worldwide due to globalisation, exemplified by the expansion of Starbucks (Pagel, 2014), which poses a threat under this ‘cultural experiment,’ producing ‘near identical coffee in near identical stores from Tokyo to Buenos Aires,’ which demonstrates homogenised consumerism that occurs adjacent to this TNC expansion. This can be problematic due to the gradual erasure of cultural difference (Hewa, 2005) due to this ‘Westernisation’ dissolving cultural variation, impeding on local cultural practises, as large TNCs come become dominant, and local independent sellers struggle to compromise their place in the competitive marketplace.  

SOCIAL  

Social (cultural) globalisation is arguably the most familiar and obvious form (Hewa, 2005). The colonial processes of ‘othering’ (Said, 1977) ostracises those who appear culturally different, deviating from western expectations. Arguably these powerful Western homogenising forces have led to a socio-psychological phenomenon known as ‘white washing,’ causing culturally diverse individuals to repress their enriched and nuanced cultural backgrounds under the greater force of conformity, driven by Western norms (Raymen, 2019). I can draw upon my own experiences of ‘culture day’ at school, where students were encouraged to wear cultural dress, but most chose to wear plain casual clothes to fit with societal stereotypes. This is significant as many disregarded their varied ethnic backgrounds, exemplifying an assimilation of sorts for the sake of conformity, driven by homogenisation. Both forces (homogenisation and conformity) highlighted from this social phenomenon, engulfing individuality in their respective methods of social standardisation. 

However, the reverse, ‘counter’ flows arguably suggest the West is no longer culturally hegemonic, featuring in aspects such as fashion, leisure and cuisine (Hewa, 2005) for example, the popularity of middle-eastern kebabs or Japanese sushi in Europe and America suggest a cultural incorporation, not an assimilation. Therefore, this highlights that Western homogenisation is diminishing, and thus this weakens the argument, as the homogenising forces are not as dominant as they seem and as a result, cultures are incorporated, not overwhelmed.  

POLITICAL 

In the political sphere, the West have seemingly acted as political catalyst, spreading their own ideological values across borders (Hsu and Everuss, 2023). A notable example is the somewhat controversial push for international compliance over the UN universal declaration of human rights. Supporters argue that the declaration provides a useful template for all countries to abide by to ensure the guarantee of individual rights across the world (United Nations, 1949). What this argument fails to consider is the ethnocentric approach that the declaration takes, and that it is perhaps not as ‘universal’ as we might think (Hseih, 2023). Due to its foundations originating from modern Europe, the values held centrally and considered inalienable in this document may not be applicable to other cultures, due to its oversight on cultural variation, thus they become somewhat homogenised by Western norms. This highlights a form of political homogenisation, that would not have occurred without the driving force of globalisation enabling the spread and entrenchment of Western derived values and rights. The spread of them can perhaps be seen as a form of cultural imperialism through the albeit abstract promotion of liberal values across the world (Binder, 1999). 

HETEROGENISATION 

Pagel (2014) highlights the rapid pace at which new cultures have emerged under the consideration of our relatively short history, emphasising the importance of diversity in our psychology. Tribal identities which were previously localised and distinct, have now become synonymous with the state (Gover, 2010), forming a national identity as several millions unite under national banners labelling themselves as ‘British,’ ‘Chinese’ or ‘Australian’ for example. 

ECONOMIC 

The rise in individual micro-economies has been a particularly interesting phenomena arguably caused by globalisation (Graeber, 2014). The emergence of the Bristol pound in 2012 is an interesting example, as it was established to preserve and protect local businesses against the threat of larger TNCs, by creating a somewhat esoteric form of exchange that is unique to the city, used by many local businesses (Marshall, 2018). By creating a local economy, the Bristol pound exemplifies how globalisation can be heterogenising by promoting unique and individual forms of economic practises, maintaining and reinforcing cultural identities within a community. 

SOCIAL 

As a result of globalisation, some societies have become more multicultural, diverse and unique (Smolicz, 2005). This has become apparent across several cultural aspects of life, notably fashion industries. Large corporations have come to embrace this diversity, for example leading fashion magazine Vogue have made several inclusions of multicultural fashion, a recent example being the Dior fall collection featuring Mumbai-inspired textiles (Allaire, 2023), bringing cultural fashion to the global eye. Even more generally, culture has a significant impact on fashion trends, enabled by globalisation (Briella, 2023) as this has led to increased exposure and acceptance of diverse fashion, with cultural prints and garments such as African prints and Japanese kimonos becoming popular items of clothing across the world.  

POLITICAL 

International migration is a particularly interesting force in globalisation, as people cross international and state boundaries for the purpose either of refuge or seeking improved quality of life (Katewongsa, 2015). It can be heterogenising due to the increase in cultural diversity and exposure in recipient regions, and can improve social dynamics as the fusion of lifestyles becomes diverse due to the coexistence of multiple identities. This creates an ethnic pluralism as each migrant brings a new cultural background and experience that is increasingly becoming accommodated within societal attitudes (Rosenbaum, 2008). 

HYBRIDISATION 

As a development of heterogenization, in a post-modern era, hybridisation seeks to move the framework on. This theory suggests indigenous practises are no longer threatened (as they would be under the homogenisation thesis) or viewed in a polarised manner, but are instead incorporated (Strestha and Connoway, 2006). Robertson (1992) refers to this cultural fusion as ‘glocalisation,’ as hybrid, de-territorialised international societies are created, that transcend distinct state borders. 

This is more beneficial as polarisation and nationalism can cause large scale destruction, bringing a sense of threat to local communities (Machida, 2012) as cartographic state boundaries become integral to emotional needs, providing belonging and pride (Srestha and Connoway, 2006). In this nativist attempt to “keep immigrants out,” or “stop the boats,” for example, on their quest for sovereignty (Pagel, 2014), this creates destruction on a larger scale as it overlooks the social, political and economic benefits on both national and international levels (Amadi, 2020). 

CONCLUSION  

It is evident that aspects of both homogenisation and heterogenisation are present culturally and ethnically, and is therefore difficult to give a definitive answer, as both are occurring at a rapid rate, accelerated by technological developments, migration, tourism, etc. (Pagel, 2014). However overall, I would argue that the world is becoming more heterogenous and hybridised, as diversity is increasingly incorporated, with a shift in global attitudes to accommodate this. Ultimately, this is the stronger argument because it encapsulates the complexity and nuance of this debate, suggesting perhaps global cosmopolitan society is developing, as we seek to include and value everyone’s place and background, highlighted by the shift in generational attitudes (Shih, 2007). However perhaps the reason I draw this conclusion is due to my inherent ethnocentrism, therefore I perhaps reject the homogenisation thesis out of maintaining positive image, and my personal biases might not be reflective of the real global situation.  

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