Cultural imperialism in the context of "Gran Chaco"

Imperialism is the maintaining and extending of power over foreign nations, particularly through expansionism, employing both hard power (military and economic power) and soft power (diplomatic power and cultural imperialism). Imperialism focuses on establishing or maintaining hegemony and a more formal empire.

While related to the concept of colonialism, imperialism is a distinct concept that can apply to other forms of expansion and many forms of government.

Neocolonialism is the control by a state (usually, a former colonial power) over another nominally independent state (usually, a former colony) through indirect means. The term neocolonialism was first used after World War II to refer to the continuing dependence of former colonies on foreign countries, but its meaning soon broadened to apply, more generally, to places where the power of developed countries was used to produce a colonial-like exploitation.

Neocolonialism takes the form of economic imperialism, globalization, cultural imperialism and conditional aid to influence or control a developing country instead of the previous colonial methods of direct military control or indirect political control (hegemony). Neocolonialism differs from standard globalisation and development aid in that it typically results in a relationship of dependence, subservience, or financial obligation towards the neocolonialist nation.

The intelligentsia is a status class composed of the university-educated people of a society who engage in the complex mental labours by which they critique, shape, and lead in the politics, policies, and culture of their society; as such, the intelligentsia consists of scholars, academics, teachers, journalists, and literary writers. Conceptually, the intelligentsia status class arose in the late 18th century, during the Partitions of Poland (1772–1795). Etymologically, the 19th-century Polish intellectual Bronisław Trentowski coined the term inteligencja (intellectuals) to identify and describe the university-educated and professionally active social stratum of the patriotic bourgeoisie; men and women whose intellectualism would provide moral and political leadership to Poland in opposing the cultural hegemony of the Russian Empire.

Before the Russian Revolution, the term intelligentsiya (Russian: интеллигенция) identified and described the status class of university-educated people whose cultural capital (schooling, education, and intellectual enlightenment) allowed them to assume the moral initiative and the practical leadership required in Russian national, regional, and local politics. In practice, the status and social function of the intelligentsia varied by society. In Eastern Europe, the intellectuals were at the periphery of their societies and thus were deprived of political influence and access to the effective levers of political power and of economic development. In Western Europe, the intellectuals were in the mainstream of their societies and thus exercised cultural and political influence that granted access to the power of government office, such as the Bildungsbürgertum, the cultured bourgeoisie of Germany, as well as the professionals of Great Britain.

Javanisation is the process in which Javanese culture dominates, assimilates, or influences other cultures in general (Indonesian: Jawanisasi/Penjawaan). The term "Javanise" means "to make or to become Javanese in form, idiom, style, or character". This domination could take place in various aspects; such as cultural, language, politics, and social.

In its modern sense within Indonesian social, cultural and politics perspective; Javanization simply means the spreading of rural Javanese population of densely populated Java to less populated parts of the archipelago. While to others it could also mean the conscious or unconscious imposition of Javanese patterns of thought and behavior throughout Indonesia, in the sense of cultural imperialism. In previous sense it is more focused on thinking and practice of those in power.

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. As the universal dominant ideology, the ruling-class worldview misrepresents the social, political, and economic status quo as natural and inevitable, and that it perpetuates social conditions that benefit every social class, rather than as artificial social constructs that benefit only the ruling class.When the social control is carried out by another society, it is known as cultural imperialism.

In philosophy and in sociology, the denotations and the connotations of term cultural hegemony derive from the Ancient Greek word hegemonia (ἡγεμονία), which indicates the leadership and the régime of the hegemon. In political science, hegemony is the geopolitical dominance exercised by an empire, the hegemon (leader state) that rules the subordinate states of the empire by the threat of intervention, an implied means of power, rather than by threat of direct rule—military invasion, occupation, and territorial annexation.

Linguistic imperialism or language imperialism is defined as "the transfer of a dominant language to other people".

This language transfer, or more accurately, unilateral imposition, is a consequence of imperialism. The transfer signifies power, traditionally associated with military power but in the modern context, also encompassing economic power. Typically, aspects of the dominant culture are transferred alongside the language. Geographically, while hundreds of Europe's indigenous languages function as official (state) languages in Eurasia, non-indigenous imperial (European) languages serve this role almost exclusively in the "Rest of the World". In contemporary discourse, linguistic imperialism may also be examined within the framework of international development. It influences the criteria by which organizations such as the International Monetary Fund and the World Bank assess the reliability and value of structural adjustment loans, often reflecting perspectives commonly emphasized in English-language discourse rather than a neutral stance (linguistic relativism).

Cultural globalization refers to the transmission of ideas, meanings and values around the world in such a way as to extend and intensify social relations. This process is marked by the common consumption of cultures that have been diffused by the Internet, popular culture media, and international travel. This has added to processes of commodity exchange and colonization which have a longer history of carrying cultural meaning around the globe. The circulation of cultures enables individuals to partake in extended social relations that cross national and regional borders.

The creation and expansion of such social relations is not merely observed on a material level. Cultural globalization involves the formation of shared norms and knowledge with which people associate their individual and collective cultural identities. It brings increasing interconnectedness among different populations and cultures. The idea of cultural globalization emerged in the late 1980s, but was diffused widely by Western academics throughout the 1990s and early 2000s. For some researchers, the idea of cultural globalization is reaction to the claims made by critics of cultural imperialism in the 1970s and 1980s.