泽熙美文Section Ⅰ English-Chinese Translation
1. What exactly does globalization mean? Concepts related to globalization include “internationalization”, “multidomestic marketing”, and “multinational or transnational marketing”, suggesting that the basic criterion is transactions across national boundaries. In the marketing and strategic management literature, globalization is conceptualized as a means to gain competitive advantage by locating different stages of production in different geographic regions according to the particular region’s comparative advantage. This conceptualization focuses only on the economic aspects of globalization; social, cultural and political factors are only considered in the context of achieving economic advantage. Thus, being “culturally sensitive” in global markets is being able to sell one’s product with enough ingenuity to avoid possible pitfalls arising from the seller’s ignorance of local customs. International marketing textbooks discuss such cultural pitfalls in great detail; however, the cultural contest of globalization is always framed by the economy.
Broader conceptualization of globalization can be found in other disciplines such as sociology and anthropology. Waters defined globalization as “a social process in which the constraints of geography on social and cultural arrangements recede and in which people become increasingly aware that they are receding.” This conceptualization with its much broader scope, allows for the examination of a number of consequences of globalization, not jut economic but social, cultural and political ones.
While there are a few different conceptualizations of globalization, researchers seem to be in agreement that there are at least three dimensions of globalization: economic, political and cultural. The economic aspects of globalization stem from the spread of the capitalist world economy and the resulting expansion of goods and services. The need for cheap raw materials, cheap labor and new markets saw the expansion of the capitalist world economy from one that was primarily Eurocentric to one that encompassed the entire world. This process was achieved by various means and often involved overcoming political resistances in the new markets. The political aspects of globalization involved establishing control over markets and raw materials through either the use of direct military power or the establishment of international institutions that control such markets. The rise of the nation-state is an example of the political aspect of globalization, although it is argued that advances in telecommunications and information systems and the resulting constructions of institutions that transience territorial boundaries are making the nation-state obsolete.
If the economic and political aspects of globalization involve material and power exchanges, the cultural of globalization involves the expression of symbols that represents facts, meanings, beliefs, preferences, tastes and values. In fact, these symbolic exchanges are increasingly displacing economic and political exchanges in the spread of global mass culture. Traditional barriers of language pose no problems to modem means of cultural production such as satellite television and film. However, the new “global culture”, despite its manifestations through consumption of global products and symbols in different part of the globe, is essentially the culture of dominant groups centered in the West.
正确答案：
全球化到底意味着什么？与全球化有关的概念包括“国际化”“国内多国市场”以及“多国或跨国市场”意味着全球化的基本标准是跨国际的交易。在市场和策略管理文化中，全球化被定义为根据某个特定地区的具有竞争力的优势，确定不同地区的不同的生产阶段，从而获得竞争优势的一种手段。这一定义只是强调了全球化的经济性的一面；社会、文化以及政治因素只在获得经济优势的背景下才加与考虑。因此，在全球化经济中的“文化敏感”就是能够把该国的产品以一种独具匠心的方式销售出去，同时避免因不了解当地的风俗习惯而可能遭遇的风险。有关国际市场的教科书对这类文化风险进行了详细的阐述，但是全球化的文化竞争总是受到经济的限制。
全球化的更广泛的定义可以在社会学以及人类学等其他学科中找到。沃特斯把全球化定义为“一种社会的进程，在此期间，社会和文化在地域方面的限制减少了，同时人们也越来越意识到这种限制的减少。”这种更为广泛的定义可以使我们考察全球化的若干后果，不仅仅是经济方面的，也包括社会、文化和政治方面。
尽管还有一些不同的全球化的观念，研究者似乎一致认为全球化至少有三个层面：经济的、政治的和文化的。全球化的经济层面源自资本主义世界经济的扩张以及产品和服务的扩展。对廉价原材料、劳动力和新市场的需求，使得资本主义世界从最初以欧洲为中心而扩展到了全世界。这一进程是通过多种方式完成的，并经常牵涉到克服新市场的政治障碍。全球化的政治方面主要是通过直接动用军事力量或者建立能控制新市场的国际机构，从而达到对新市场和原材料的控制。民族国家的兴起便是全球化政治层面的一个例证，尽管有人认为电信、信息系统的发展和跨越领土边界的机构的建立正在使民族国家过时。
如果全球化的经济和政治层面涉及物质和权力的交换，那么全球化的文化层面则是对那些代表着事实、意义、信仰、喜好、趣味和价值的象征性的表达。事实上，在全球大众文化的传播中，这些象征性意义的交换正日益取代着经济和政治层面的交换。传统的语言的障碍对诸如卫星电视、电影等现代手段的文化产品并没有制造任何麻烦。然而，新的“全球文化”，尽管标榜的是消费全球的产品以及代表不同地区的象征意义，其本质却是以西方为中心的大国文化。
2. A report consistently brought back by visitors to the US is how friendly, courteous, and helpful most Americans were to them. To be fair, this observation is also frequently made of Canada and Canadians, and should best be considered North American. There are, of course, exceptions. Small-minded officials, rude waiters, and ill-mannered taxi drivers are hardly unknown in the US. Yet it is an observation made so frequently that it deserves comment.
For a long period of time and in many parts of the country, a traveler was a welcome break in an otherwise dull existence. Dullness and loneliness were common problems of the families who generally lived distant from one another. Strangers and travelers were welcome sources of diversion, and brought news of the outside world.
The harsh realities of the frontier also shaped this tradition of hospitality. Someone traveling alone, if hungry, injured, or ill, often had nowhere to turn except to the nearest cabin or settlement. It was not a matter of choice for the traveler or merely a charitable impulse on the part of the settlers. It reflected the harshness of daily life if you didn’t take in the stranger and take care of him, there was no one else who would. And someday, remember, you might be in the same situation.
Today there are many charitable organizations which specialize in helping the weary traveler. Yet, the old tradition of hospitality to strangers is still very strong in the US, especially in the smaller cities and towns away from the busy tourist trails. “I was just traveling through, got talking with this American, and pretty soon he invited me home for dinner—amazing.” Such observations reported by visitors to the US are not uncommon, but are not always understood properly. The casual friendliness of many Americans should be interpreted neither as superficial nor as artificial, but as the result of a historically developed cultural tradition.
As is true of any developed society, in America a complex set of cultural signals, assumptions, and conventions underlies all social interrelationships. And, of course, speaking a language does not necessarily mean that someone understands social and cultural patterns. Visitors who fail to “translate” cultural meanings properly often draw wrong conclusions. For example, when an American uses the word “friend”, the cultural implications of the word may be quite different from those it has in the visitor’s language and culture. It takes more than a brief encounter on a bus to distinguish between courteous convention and individual interest. Yet, being friendly is a virtue that many Americans value highly and expect from both neighbors and strangers.
正确答案：
去美国的参观者不断提出一种说法：美国人对他们是多么的友好，热情，并且乐于助人。公平而言，这种现象描述对加拿大和加拿大人也是存在的。并且可以认为在北美都存在。当然也有例外，小心眼的公务员，粗鲁的服务员，不礼貌的出租车司机在美国也不是不存在的。但是这种说法如此普遍，因此值得深究。
很长一段时间以来在这个国家的很多部分，一个旅行者都是一个受欢迎的“闯入者”，枯燥和孤独沉闷的生活，是那些彼此居住很遥远的家庭的通常难题。陌生人和旅行者是生活多样性的来源，并且带来外面世界的消息。
边境的艰苦现实也形成了热情好客的传统。一个人单独旅行，如果饥饿受伤或者患病，除了向最近的小屋或者居民寻求帮助以外，没有别的地方可以去。对旅行者来说这不是一个可以选择的问题，对定居者也不是一时的慈善冲动。这仅仅是反映了日常生活的艰苦，如果不收留这个陌生人并照顾他，那么就没有其他人可以这样做。而且要记住，也许有一天你也会遇到同样情况。
今天有很多慈善组织专门帮助那些有困难的旅行者。但是在美国对陌生人热情好客的老传统仍然存在，特别是在远离繁忙旅行路线的小城镇。我只是旅行经过这里，和这个美国人随便聊了聊，他竟然很快的邀请我去他家里吃晚饭——真是令人惊奇。这种说法常常被到美国的参观者提到，但是不能被正确地理解。许多美国人的友谊不应该被理解为表面的或者是虚伪的，而是文化传统历史性发展的结果。
就像在很多发达的社会一样，美国在所有社会关系下也有一套复杂的文化标识，假设和习俗。当然会讲一门语言并不意味着他就理解了这种语言所在的社会和文化模式。那些不能正确理解文化含义的参观者就会得出错误的结论。
