written as a reflection for my Global & Multicultural Audiences and Stakeholders course
Globalization seems difficult to define, and yet it’s a buzzword that’s been inundating my coursework since my undergraduate years. I equate the textbook definition of globalization to integration and the interdependence of the world’s politics, economies, and cultures. It’s a result of cross-border trade and the rapid rise and development of technology. That makes it sound simple and almost clinical, but I find it incredible just how pervasive this phenomenon is in our lives.
As we’ve learned from Friedman and Florida, our actions in our part of the world do not end at our borders and vice versa. Because of the web reinforced by globalization, it is almost impossible to be truly isolated from the effects of world events. We’ve all felt this in our everyday lives, especially last year with a new virus appearing in seemingly-distant China or even something as bizarre as the Ever Given (the gift that kept on giving on Twitter) container ship becoming stuck in the Suez Canal (Shackelford, 2021). While those could be considered major events, globalization does not always have an immediate or serious magnitude.
My mind wanders to my family’s hometown, Augustów. Poland overall is somewhat regarded as a success story, at least economically, among the former Soviet-bloc countries. It did well after officially doing away with communism in 1989, and “while the rest of Europe fell into recession following the start of the global crisis in 2008, Poland kept growing” (Cienski, 2019). Augustów, however, is a bit of a different story. It is in the less-industrialized Podlaskie region, not too far from the borders of Belarus, Lithuania, and the Kaliningrad exclave. While the popular resort town, surrounded by lakes and forests, boasts around 30,000 residents, it can often feel like a village, especially in mentality and in terms of economic development. The day Augustów opened up its first and only McDonald’s in 2019, my relatives joked that we may become a destination in the world just yet.
Reading Wojtczak’s article specifically, I thought of the experience of watching foreign television shows while in Poland. There have been many examples throughout the years, but the most recent that stands out in my mind are my older female relatives and their love for soap operas, especially Turkish ones. The canon of Polish telenovelas is already well-established and many series have incredibly long runs, but lately, Turkish soaps have dominated Polish public television, so much so that my babcia (grandmother) and ciocia (aunt) unceremoniously kicked me out of our small living room from an afternoon international soccer friendly match to watch an episode of Elif.
I didn’t find myself baffled about their fervor, as I’d been used to sacrificing the screen to many a soap, including a dubbed version of The Bold and the Beautiful; what took me by surprise was seeing them so interested in a Turkish production. It had puzzled me, and almost seemed hypocritical, just given the anti-immigrant and anti-Islamic rhetoric from the far-right ruling Law and Justice party, which many folks from rural regions align themselves with. As a reference, a study was done regarding the attitude of Poles towards refugees from the 2015 crisis in Europe and there was a striking opposition for entry of refugees, specifically from the Middle East and Africa and the sentiment has not changed drastically since (Dudzińska, Kotnarowski 2019). From personal experience, I know people who joked about the McDonald’s opening that balked at the opening of doner kebab shops in our town because the owners were Arab (although I will note, younger generations of Poles enjoy the food especially in the early hours of the mornings).
These brief notes oversimplify the situation, but the hypocritical cultural paradox does reveal “complex and hidden ongoing cultural processes” as Wojtczak discusses (Wojtczak, 2020). Poles don’t view the shows as an invasion of Turkish or Arabic culture; instead, they enjoy the shows because of the handsome cast, the intrigue, the costumes (if the show is a period piece), and the way they conservatively approach romance, rather than show nudity or wild sex scenes. Despite many liberal changes that came with the fall of communism, the people in power in Poland are strong proponents of Catholic, conservative values. Something that Wojtczak iterates is that culture is dynamic (Wojtczak, 2020). This reading and my reflections on my own experiences had me thinking- does culture change because of globalization, or is globalization propelled by shifts within a culture? Perhaps even something as seemingly inconsequential as a soap opera may make closed-minded Poles think twice in the future… it may just need a bit more time. Tune in sometime in the future.
Works Cited
Cienski, J. (2019, January 8). Poland’s transformation is a story worth telling. POLITICO. https://www.politico.eu/article/poland-transformation-economic-success/
Dudzińska, Kotnarowski. (2019, July 24). Imaginary Muslims: How the Polish right frames Islam. Brookings. https://www.brookings.edu/research/imaginary-muslims-how-polands-populists-frame-islam/
Shackelford, E. (2021, April 9). What a stranded container ship showed us about globalization. Chicago Tribune, Section 1, p. 19.Wojtczak, R. & Venter, B. (2020). Understanding globalization through cultural paradoxes: Chinese youth and “2 Broke Girls.” China Media Research, 16(1), 18-29.
Ola Wysocki 