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Critics of scholars who discuss cultural imperialism have a number of critiques. Cultural imperialism is a term that is only used in discussions where cultural relativism and constructivism are generally taken as true. (One cannot critique promoting Western values if one believes that said values are good.
Culture and Imperialism was hailed as long-awaited and seen as a direct successor to his main work, Orientalism. While The New York Times review notes the book's heavy resemblance to a collection of lectures, it concludes that "Yet that telegraphic style does not finally mar either the usefulness of 'Culture and Imperialism' or its importance."
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."
In his work, Said frequently researches the term and concept of the cultural archive, especially in his book Culture and Imperialism (1993). He states the cultural archive is a major site where investments in imperial conquest are developed, and that these archives include "narratives, histories, and travel tales."
Postcolonialism (also post-colonial theory) is the critical academic study of the cultural, political and economic consequences of colonialism and imperialism, focusing on the impact of human control and exploitation of colonized people and their lands.
Kautsky's idea is often best remembered for Lenin's frequent criticism of the concept. In an introduction to Bukharin's Imperialism and World Economy for example, Lenin contended that "in the abstract one can think of such a phase. In practice, however, he who denies the sharp tasks of to-day in the name of dreams about soft tasks of the future ...
Hybrid talk, the rhetoric of hybridity, is fundamentally associated with the emergence of post-colonial discourse and its critiques of cultural imperialism. It is the second stage in the history of hybridity, characterized by literature and theory that study the effects of mixture (hybridity) upon identity and culture.
It critiques the perceived universality of Western knowledge and the superiority of Western culture, including the systems and institutions that reinforce these perceptions. Decolonial perspectives understand colonialism as the basis for the everyday function of capitalist modernity and imperialism. [3]: 168-174