Introduction

As we proceed into the 21st century, and with an ever growing discourse on globalization entering all areas of life the planet is now experiencing the waking of a sleeping giant, that of China and its influence within Asia. This paper will explore the new space for change within globalization that is now occurring by the lighting speed of China’s rise to power.

In order to explore this space for change within globalization, this paper examines the dynamic influence of China and Asia upon globalization and holds a position that we are now viewing a re-orientation within globalization towards an Asian centred form of globalization, thus, creating a dynamic space towards an Asian centeredness’ on America and the West, creating Asian centred forms of possible dominant capitalisms.

Will this Asian form of globalization have an affect on all consciousness of western and Asian thought? such a Neo-Realism, Neo-Liberalism, Communism and Socialism and Neo Marxism towards a fusion of the philosophical, and theological models from east and west that offer possible undiscovered freedoms or threats? For example, we could view that an Asian centered spacial affect could act as a dynamic towards creating a negative progressive shift to new aggressive forms of high competitive regional power blocks forming. What would be the future outcome?

Will these changes distort or dissolve the power flows of competition in global political economics, as social political economic thoughts clash and elements fuse as they transcend time and space, thus, capture moments within time and space that have effect of a particular model system and structure, whether political economic or social thus creating new ontological spaces?

In order to proceed, this will require a very brief examination of China and key contemporary theories, this will expose how space is used. Followed by a brief overview examination of identity, that further upholds that identities are multiple and fluid. Therefore identities are open to spacial moments of changes. Here a process of positioning of people within the temporal, material and spiritual paradigms exists. This offers changes to ontological perspectives we live in. This will require a further brief exploration of an exploration of Henri Lefebvre, his theory of space, that acts as dynamic for change, within moments and space. What this paper questions, with regards to China and Asia, is that are we now viewing a more creative process occurring, leading towards higher forms of consciousness by all for all.

China’s GDP is said by many economists to be growing at an ‘average 9% per annum, and to be second in size to the US by 2018’ (Wilton Park Conference: 31 October 2005). This statistic alone suggests that already deep changes within the global political economy are occurring.

Further statistics show an even more dynamic change and pressures to bear within the global political economy. For example:

These statistics alone give a picture of the importance of the rise of China within Asia, not just as a regional power but as a fast rising leading global player. But one needs to look behind the statistics to view how China could possibly change the orientation of globalization. For example, we are now viewing clear new fault lines occurring, the dissolving of old spaces and the creation of new spaces to occupy in a sense. The rise of China has thrown the ‘old post war configuration of Asia into disarray’. (Kees van-der-Pijl. 2006). What precise dynamics are at work within globalization and the GPE to affect these changes? It is wise to hi-light that, unlike the West, Asia has not been institutionalized regionally. The USA currently uses Japan as a constant balancing act between Asian nations.

Today within GPE China’s economic development can be seen as ‘enlarging the maneuvering space for raw material with the South in their relations to the West, from Brazil to Angola’(Kees van-der-Pijl. 2006). For example, Angola has a 2 billion US$ oil deal with China that has baled it out of debt with the World bank. Besides other social political historical points of reference, an important point of reference is that, in ‘1978 Deng Xiaoping, announced the shift to a market form of socialism’(Kees van-der-Pijl. 2006). A process to be continued from the top down. In affect it was the Chinese communist party that decided to marketise the Chinese economy. Here within China a process of calculated decision-making took shape. There was ‘no mass movement within China to change its economic direction’ (Kees van-der-Pijl. 2006). Here the issue of open door policy comes to light with regards to ‘Deng, who in 1979 announced this policy with regards to inaugurating four special economic Zones in Southern provinces of Guangdong and Fujian, a catch up logic with the term, schools, for foreign investment, labour, discipline, and technology etc’ (Kees van-der-Pijl. 2006).

What is important to note is that a process of democracy was not included. For example, in ‘1982 the right to strike was removed from the constitution’ (Kees van-der-Pijl. 2006). This created an industrial drive in the costal regions. What one reveals from this is, that within China, a dynamic had occurred within Chinese political philosophy, with a mental shift of the political economic and geological space, a mental shift occurred with regards to seeking internal and external development. Exposed is an experiment to recast and operate a living space that would act as a dynamic on all within China and externally within the global stage.

What is interesting to note is that many people view China’s open door policy, not with a US, Washington consensus of slow growth, but a ‘Chinese centered consensus as stated by Joshua Cooper Ramo, of the UK based Foreign Policy Centre’. (Wilton Park Conference: 31 October 2005). A Chinese policy in the 11^th five year plan, to develop the domestic market as a driving force for growth, through innovation and technology. With the development of the service and financial sectors and to develop further up the value chain to value added goods for export. Also here one needs to highlight the growth on consumption of energy and raw materials and how this will affect the global political economy within globalization.

China’s demand for energy can be seen as a speed of light dynamic, leading towards new debates on energy security, a highly charged global political economic policy area within all nations within the spaces of globalization. For example, ‘China’s oil use will soar from the 2 million barrels per day in 2005, to about 10 million barrels per day by 2030. Oil imports are to triple by 2030. 54% already comes from the Middle East. Here located is a new policy space, China needs stability in the region’ (Wilton Park Conference: 31 October 2005), which will include China in any US, EU, Arab, program on policy more deeply than ever. Thus creating a new dynamic and influencing the consciousness of the policymakers and that of domestic and foreign policy.

Again, on raw materials and that of steel ‘China’s demand for steel has seen unprecedented growth of 23% per annum between 2000 and 2003 (compared to GDP growth of 9%). It is now producing about one third of total world steel production, 50% of which is used for construction. Steel production is expected to reach 340 million tonnes by 2010, currently 310m tonnes’. (Wilton Park Conference: 31 October 2005).

One also must take into consideration the dynamic influence and social political economic changes that will occur through China deciding to expand and fully engage. For example, ‘China’s ‘Going out’ strategy, accelerated in 2004, China seeks to buy resource and production companies outright. Even if China’s state-owned enterprises (SOEs) manage to purchase companies, how can it transport the resources securely back to China? Eighty percent of imported oil comes through the Malacca Strait but China will not be able to fully protect sea lanes with its own blue-water navy for 10-20 years’. (Wilton Park Conference: 31 October 2005).

Here an expansion of Navy and military technology will be needed which puts physiological pressure on the United States military foreign policy. It will also have a dynamic physiological impact on the regional military space within Asia and the Pacific region with globalization. China is presently accelerating a modernization program increasing its military spending. For example, ‘In an annual report just recently presented to Congress by the Pentagon, The Pentagon report states, Chinese defense spending could be up to $90bn this year, more than twice the estimated figure given by Beijing. This would make it the largest military spender in Asia - and third in the world after the US and Russia. The US itself is thought to have an approximate annual defence budget of almost $400bn, according to World Bank figures’ ‘BBC NEWS 2006’.

It is also worth high-lighting that the issue of open door policy, the Chinese way, highlights a ‘rival of Japan, hitherto an Asian vassal of the US’. (Kees van-der-Pijl. 2006).

At the Toronto Bilderberg Conference in May-June 1996, for example, ‘former US assistant secretary of defence, C.W. Freeman, Jr., delivered a paper entitled (Let China Awake and Join the World) Freeman identifies China’s rise as the linchpin of the displacement of the Atlantic Community by an Asia-Pacific one’. (Kees van-der-Pijl. 2006). Freeman further stated that;

Here, looking at other dimensions that have a dynamic invisible influence on globalization is that of the cultural and social spheres, also the Chinese Diaspora and the transnational capitalist class. For example, the Asian social network of Chinese power-holders in the political economy are most important to the dynamics of social political economic relations globally and ‘act as an influencing power within the heartland of China. The overseas Chinese have become strategic partners of the Chinese state class acting as a reservoir of talent, capital that expresses nationalism rather than communism’. (Kees van-der-Pijl. 2006).

Taking into account the social historical content of identity, for example, ‘81 per cent of quoted capital in Thailand is owned by ethnic Chinese, who form 10 per cent of the population. In Indonesia, the percentages are 73/3.5; Malaysia, 61/29; the Philippines, 50 to 60, and 1.8, respectively, along, with the Chinese societies of Hong Kong, Taiwan, Macau, and Singapore 77per cent Chinese’. (Kees van-der-Pijl. 2006).

Within the notion of space and time and the bonding of space, the issue of new spaces occurring with the ‘Chinese elites, with their transnational connections, are the cutting edge for the outflow of national capital… Asian [TNCs] are based primarily in Chinese-dominant countries—Hong Kong, Singapore, and Taiwan’. (Kees van-der-Pijl. 2006).

One must also take account of the issue of traditional ties to family networks and linquistical ties that act as transmitters to a new business for example, ‘clan and especially linguistic ties continue to reinforce business interests among ethnic Chinese, traditional family linkages are increasingly integrated with professional management practices’. (Kees van-der-Pijl. 2006).

When discussing the issue of creating new spaces for change, one must also highlight key issue such as the transnational Chinese business class organizing itself as such. ‘They have formed a common platform in the World Chinese Entrepreneurs Convention, which meets annually, a Chinese equivalent of the likes of Bilderberg and the Trilateral Commission. Already in its meeting at Vancouver in August 1979, the first time outside Asia, prominent figures from the communist Chinese state class joined the overseas Chinese business elite to discuss matters of common concern—in the first year of ‘reform’. (Kees van-der-Pijl. 2006).

Here, this offers a dynamic conduit change to the spatial constraints to globalization by offering new areas of creative development in the political economic and social paradigms. For example, a sense of renewed bonding and the strengthening of social and psychological bonds in all areas, thus, distorting the old power-flows of the old political economic models, offering new moments or spaces that act as conduits for circumnavigations.

But what of the invisible areas of globalization and spaces for change that are occurring? When viewing the above, one also has to take note that all this political economic and social activity is having a dynamic effect upon globalization and Western thought. On education, within the USA, two thirds of foreign students in 1992 were from Asia. Also with the rise of Japan and Asian tigers, it is wise to take note of the psychological reorientation that has taken place within US and European thinking, ‘this shift from an Atlantic view to an Asian Pacific Ocean signifies a decline of the West’(Kees van-der-Pijl. 2006).

Here some academics view this notion of centring on the concept of the ‘Pacific’, according to Manuel Castells, he reflects, ‘the psychological and political shock suffered by North America and Europe when confronted with the developmental experiences of Japan first, of the so-called Asian "tigers" next, of the "new industrializing periphery" (for example, Thailand) later, and finally, of China, with India now looming on the horizon.’ (Kees van-der-Pijl. 2006). This now brings to the forefront an examination of the invisible dynamics at work that can be viewed as the sedimentary layers creating dynamic paradigms that act further to reshape ontological identities of Globalization and GPE. Here one has to examine the moments and spaces of change within a process of positioning of people within the temporal, material and spiritual paradigms, which offers changes to ontological perspectives we live in. This brings to the forefront the exploration of Henri Lefebvre, his theory of space, that acts as unseen core dynamics for a space for change within globalization.

Regarding the issue of the lighting speed rise of China, in the global political economy and globalization and that of China and Asia, one must also highlight the importance of Japan for the US and China. Will Japan also seek to look towards Asia and weaken its ties with the USA? What would be the affects? Here, French academic, Henri Lefebvre’s works on space as an important factor to bring alive. He seeks how space is perceived, used and ruled and that ‘lived space, the space for imagination and moments are kept alive by the arts & literature and can reconfigure’ (Rob Shield: 2000: 4) and change other spheres of space. Again, he states ‘conceived space as the place of capitalists’ (Rob shields: 2000: 4). In his critique, Lefebvre further examines this dimension and sees ‘capitalist societies geographical space is spacialized into lots’ (Rob Shields: 2000:4) and so in effect a separation of space in the philosophical sense, and by this process space can be a ‘medium’ (Rob Shields: 2000: 4) and give way to a notion of ‘spaces to be dominated and then overlaid in the physical material world.’(Rob Shields: 2000:4). Henri Lefebvre, views moments within a spacial context as ‘[a] moment of revelation, emotional clarity and self aware’ (Rob Shields: 2000:4). Exposed is that a moment can then also be an awareness of a higher consciousness beyond the planetary process, a fusion with the universe and its invisible connections. For example, at imperial college, London, an experiment on atoms has been tested. One atom was tweaked and in an instant another atom elsewhere was recorded to react. So in affect the irrational and the rational can be a part of the whole space and live in moments as one. Here within moments one has the chance to be ‘emancipated, through revelations and deja-vu and love.’ (Rob Shields: 2000:4). Here a moment can be placed, ‘based in the timelessness and instantaneity of moments’. (Rob Shields: 2000:4). A moment cannot be codified, they are escape hatches within spacial paradigms for change and exist within globalization.

So, in this sense our individual and collective mental perception, of the concept of globalization can be shaped by the spaces within and outside of structures and systems, that are in turn constructed by the philosophy of the organizations and governmental policies mentioned above. These, in turn are underpinned by embedded social, cultural and spiritual beliefs. For example, the issue of religious beliefs and theology of Western Christianity, Chinese Confucianism and that of Buddhism and all other faiths, that are invisible embedded forms of deep spaces of influence shaping ones culture, political and economic structures. For example, over 1O Bishops sit in the House of Lords within the UK. Here also faith, spirituality has transcended time and space and is deeply embedded. Latin is known, in some quarters, as a dead language, but has, and is carried across time and space by certain people, within deep knowledge systems, in social theory using linguistic and semiotic symbolism.

Again this process and the different spheres of space and how it transcends into our mental and physical world show that spacial exclusion exists within the ownerships of space. Space is under forms of control in the spiritual, mental and physical world of integration. This further exposes a complex multi dimensional concept of globalization. Not just the sterile world of economics. The concept of globalization within the field of global political economy, for example, Giddens states ‘that globalization thus can be defined as the intensification of worldwide social relations which link distant localities’ (M Waters: 1995:50). Here, the process of globalization achieves this, meaning the ‘disembedding, lifting out local contexts of interaction’ (P.Cassel: 1993:28). Giddens further views the process of the ‘restructuring of interactions across indefinite spans of time-space’ (P.Cassel: 1993:28) created by the process of institutions and systems. In effect the view of our local world has changed. In this sense, the ‘binding of time-space’ (Giddens: 1984:17) Giddens sees globalization being achieved by the process of knowledge based systems. This can be seen as ‘expert knowledge systems’ (P.Cassel: 1993:28), which acts as a ‘portable’ (P.Cassel: 1993:28) operational platform. In affect a theory that acts as a planetary flexible elastic structure of social interactions. But what of identity? Here within this process of political economic interaction taking place within and outside of China as mentioned, is the issue of the mainland and the issue of Chinese Diaspora and identity.

Identity and Globalization

According to Mlinar Zdravko, to have a successful nation, the national identity dynamic links the individual, with her or his mass fellow citizen, though a shared experience of national identity. Power political economics create a state, but its endurance is guaranteed only by ‘social physiological nation, by socializing of politics, and building spaces acting as conduits for the fluidity of power and the process between the cultural and political spectrum’. (Mlinar Zdravko 1992.)

National identity describes the condition in which a mass of people have made the same identification with national symbols. Semiotics plays a role of how signs and signals of symbols are codified with that of mythology. ‘Political manipulation, internalise the symbols of the nation, so that they act as one physiological group, when there is the possibility of a threat to these symbols or national identity’. (Mlinar, Zdravko 1992). Here exposed is the role of cultural identity upon globalization.

Cultural identity & Globalization

In examining culture identity, an important factor is the, ‘flexibility’ (James C Mayor: 1984:35) of the configuration of cultural identity that is motivated by the images of the self by the external dominant culture. This now opens up the idea that there is no one true fixed cultural identity. Here, this exposes that within globalization and the statistical geographical makeup of Asian ethnicity, the Chinese Diaspora in Asia and that of the US and EU, a space can occur, thus changing Western identity and that of Asian identity. This would create a different Asian centred globalized identity, if China and Asian thought dissolves with Western thought within globalization. The issue of spacial moments and the fluidity of identities are now exposed. For example, investigating Stewart Hall, who states two forms of cultural identity exists, ‘One shared or seen as a shared culture and one true self hiding in the many forms of the shared culture’ (Stewart Hall: 1997:110). Shared culture being the togetherness experiences based on historical events and one being located in geographical space or hidden ‘centre piece’ (Stewart Hall: 1997:112). Identities can be fragmented globally but refused on the mother nation.

Together ethnic communities across the geographical space of the globe identify a loss of ‘shared identity’ (Stewart Hall: 1997:112). Through this image brings together the hidden and ‘forgotten connections’ (Stewart Hall: 1997:112) of the past. It is possible to restore an image of wholeness, which then as Stewart Hall states, acts as a new areas of ‘resource of resistance and identity’ (Stewart Hall: 1997:112). It is important to examine this area as these images, set the cultural tone of how ethnic societies see themselves and seen in by the dominant cultural society. Stewart Hall further identifies a ‘second form’ (Stewart Hall: 1997:112) of cultural identity that not only connects to the shared cultural identity, but also seeks to looks at ‘what have I become’(Stewart Hall: 1997:112), within societies, through destruction of the past and living space of today. This second identity is subjected to a fluidity of ‘positioning’ (Stewart Hall: 1997:112) with the flow of history and time, by using power and knowledge. People are subjected to construction as the ‘other’ and then positioned to see themselves as the ‘other’ (Stewart Hall: 1997:112). The ‘positioning’ (Stewart Hall: 1997:112) of the second form of cultural identity being image of ‘rupture and difference’ Stewart Hall: 1997:112) works in harmony with the first form of cultural identity, this being the similarities, by a negotiation of the images of where one is located, how one is seen and how sees oneself within a nation.

This leads to the argument that by, the positioning of social, political and cultural identity of people through motivated dominate ideologies and policies, in turn leads to cultural identity being repositioned within dominated societies. This then acts as a reflective identity dynamic on the dominant social political spectrum, leading to the image that within the compression of time and space and that of Chinese social political relations across time and space all can be reconfigured, thus having a dynamic effect on globalization. Another important factor is the process of dissolving, synthesizing, dominating, monuments’ of spaces and the affect this will have on all areas of theology and philosophy that exists today. Whilst globalization is a planetary process, it does seem that embedded spiritual beliefs can cross time and space. For example, regarding the Tsunami in the Indian Ocean, on television was a report of a tribal community who survived this natural disaster, through ancient beliefs and knowledge, they saw the signs and predicted the outcome and took advanced actions, thus saving themselves, then this occurrence virtually transported to television viewers in a moment. Another example, people of the same faith, organisation or nationality being motivated to act together for the same ideology across time and space around the globe for the same cause, purpose or outcome. Here we can observe that in-fact knowledge, identity, culture, faith and spiritual systems can be transferred across time and space physically, thus offering a perspective for us to consider, spacial moments occurring.

Conclusion.

Here I have exposed that in-fact globalization is planetary and is in fact a process of fluidity with a non logic and logic process that can encompass the unseen and unexplainable with the rational and explainable. Spiritual beliefs, faiths, identity and the world of the social cultural sphere does not just belong to the world of economics. All is unpredicted in spacial moments of all forms of consciousness. The USA and the Western world now have various choices to make. They can look at China and Asia as a part of the integration towards new possible, new forms of ways of living, thus dissolving old theories, with a different sense of theory or that in fact, China, like other contender states to the US and the West will be exposed internally, thus, open to economic attack and can shaped and forced into a Western mode, thus creating occurrences that could rupture and collapse the Global Political Economy, leading to a hot war. It is possible the US will adopt a realist Hobbsian process, as in the secret X file written by a US Diplomat, G. Kennan, in Russia 1947, the USA will use a process of ‘containment’ and hopefully will not feel it has to use military force, or a policy of MAD, which will dramatically bring in a possible new cold war program. I must stress my paper exposes that China is dramatically changing very fast, Asia will change the US and the West in unseen ways, but how much is unpredictable. Possibly what one needs is policies of long term organic fluidity to capture the moments for a space for change in globalization, created to offer non violent transitions that will affect us all.