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Journal articles on the topic 'Western values'

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Published: 4 June 2021
Last updated: 20 February 2023

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1

Mazrui, Ali A. "Islamic and Western Values." Foreign Affairs 76, no. 5 (1997): 118. http://dx.doi.org/10.2307/20048203.

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Brittain, Victoria. "Western ‘values’ in ‘postcolonial’ Africa." Political Quarterly 93, no. 1 (December 20, 2021): 180–82. http://dx.doi.org/10.1111/1467-923x.13094.

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3

Ordzhonikidze, Mariia. "Russians' Perceptions of Western Values." Russian Politics & Law 46, no. 3 (May 2008): 43–68. http://dx.doi.org/10.2753/rup1061-1940460303.

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4

Brown, Richard Maxwell. "Western Violence: Structure, Values, Myth." Western Historical Quarterly 24, no. 1 (February 1993): 4. http://dx.doi.org/10.2307/970005.

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5

Angle, S. C. "Western, Chinese, and Universal Values." Telos 2015, no. 171 (June 1, 2015): 112–17. http://dx.doi.org/10.3817/0615171112.

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6

Ming, Cheng Kai. "Traditional Values and Western Ideas." Asian Journal of Public Administration 8, no. 2 (December 1986): 195–213. http://dx.doi.org/10.1080/02598272.1986.10800177.

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7

Saha, Arunoday. "Technological innovation and Western values." Technology in Society 20, no. 4 (November 1998): 499–520. http://dx.doi.org/10.1016/s0160-791x(98)00030-x.

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8

Ordzhonikidze, Mariia. "Russians' Perceptions of Western Values." Russian Social Science Review 49, no. 6 (November 2008): 4–29. http://dx.doi.org/10.1080/10611428.2008.11065308.

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9

MAHBUBANI, KISHORE. "When Western Interests Trump Values." New Perspectives Quarterly 25, no. 3 (June 2008): 23–28. http://dx.doi.org/10.1111/j.1540-5842.2008.00997.x.

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10

Sapio, F. "The "Four Nevers," Socialist Core Values, and "Western Values"." Telos 2015, no. 171 (June 1, 2015): 99–106. http://dx.doi.org/10.3817/0615171099.

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Ordzhonikidze, Mariia. "Western Values as Perceived by Russians." Sociological Research 47, no. 5 (September 2008): 6–35. http://dx.doi.org/10.2753/sor1061-0154470501.

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12

Zhou, M. "Under Non-Western Eyes: Chinese Values and Western Values in a Twenty-First-Century Media Ecology." Telos 2015, no. 171 (June 1, 2015): 124–30. http://dx.doi.org/10.3817/0615171124.

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13

Cochran, Adrienne. "Teaching Non-Western Students about Western Culture: Western Values Considered within a Global Context." Networks: An Online Journal for Teacher Research 5, no. 2 (April 1, 2002): 48. http://dx.doi.org/10.4148/2470-6353.1189.

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14

Lynch, A. J. J., D. G. Fell, and S. McIntyre-Tamwoy. "Incorporating Indigenous values with ‘Western’ conservation values in sustainable biodiversity management." Australasian Journal of Environmental Management 17, no. 3 (December 2010): 244–55. http://dx.doi.org/10.1080/14486563.2010.9693706.

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15

Lynch, A. J. J., D. G. Fell, and S. McIntyre-Tamwoy. "Incorporating Indigenous values with ‘Western’ conservation values in sustainable biodiversity management." Australasian Journal of Environmental Management 17, no. 4 (December 2010): 244–55. http://dx.doi.org/10.1080/14486563.2010.9725272.

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16

Verza, Annalisa. "Western and Islamic Values: A “False” Contraposition." Archiv für Rechts- und Sozialphilosophie 99, no. 2 (2013): 173–85. http://dx.doi.org/10.25162/arsp-2013-0016.

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17

Freitas, Ka'ipo B., and Paul W. Dixon. "A COSMOLOGY OF HAWAIIAN AND WESTERN VALUES." Social Behavior and Personality: an international journal 25, no. 1 (January 1, 1997): 59–75. http://dx.doi.org/10.2224/sbp.1997.25.1.59.

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A value study was conducted using a modified form of Rokeach's Value Schedule (D) on a research sample of 96 divided into four groups of 24, with an equal number of men and women. This sample included incarcerated men and women and non-incarcerated men and women. As this study was conducted in Hawaii, it was hypothesized that the now dominant, competitive corporate societal model would give rise to societal pressures which would force those holding the traditional Aloha or love-oriented model of societal values into a conflicting role in this current society. This hypothesis was borne out in these transgenerational observations which showed that when using a Varimax orthogonal rotation on eighteen values, both the incarcerated men and women had factors which showed retention of the traditional family-oriented system of values. The non-incarcerated men had a very subordinate factor which included love-oriented values while the non-incarcerated women had no family-oriented value factor. This last group's absence of Aloha was interpreted as showing a non-conflicting integration into the now dominant, materialistic corporate value structure of Hawaiian society.
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18

Wallace, Tom. "Mainstreaming Values in Schooling in Western Australia." Journal of Christian Education os-42, no. 1 (April 1999): 51–58. http://dx.doi.org/10.1177/002196579904200107.

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19

Guidotti, Tee L. "Environmental sciences, reality television, and western values." Archives of Environmental & Occupational Health 72, no. 6 (October 2, 2017): 311–12. http://dx.doi.org/10.1080/19338244.2017.1360104.

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20

Cottee, Simon. "The Western Jihadi Subculture and Subterranean Values." British Journal of Criminology 60, no. 3 (December 9, 2019): 762–81. http://dx.doi.org/10.1093/bjc/azz081.

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Abstract This article draws on the criminological work of Gresham Sykes and David Matza as a starting point for theorizing the nature and appeal of the western jihadi subculture, defined here as a hybrid and heavily digitized global imaginary that extols and justifies violent jihad as a way of life and being. It suggests that at the centre of this subculture are three focal concerns: (1) Violence and Machismo; (2) Death and Martyrdom; and (3) Disdain of the Dunya. More critically, it argues that these three focal concerns have immediate counterparts in the shadow values of the wider society with which western jihadists are in contention. This argument has important implications for debates over radicalization and the attractions of jihadist activism.
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21

SEN, AMARTYA. "Turkey: Not About Islamic vs. Western Values." New Perspectives Quarterly 24, no. 3 (June 2007): 24–27. http://dx.doi.org/10.1111/j.1540-5842.2007.00896.x.

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22

Metzger, Philip C. "Protecting Social Values in Western Water Transfers." Journal - American Water Works Association 80, no. 3 (March 1988): 58–65. http://dx.doi.org/10.1002/j.1551-8833.1988.tb03009.x.

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23

shin,ju-shick. "A Study upon China’s Global Values as an Alternative to the Western Values : Focusing on the Western Values of Liberty, Equality and Democracy." China Studies 50, no. ll (November 2010): 427–54. http://dx.doi.org/10.18077/chss.2010.50..021.

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24

Wenyu, Xie. "Competing Paradigms in the Dialogue Among Civilizations: Core Values vs. Universal Values." Journal of Chinese Humanities 1, no. 2 (May 27, 2015): 267–79. http://dx.doi.org/10.1163/23521341-01010015.

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The model of universal values and civilizational transformation, on the one hand, and the model of core values and self awareness, on the other, represent two fundamentally opposing paradigms of dialogue among civilizations. In practice, the former represents an attempt to present the core values of Western civilization as universal values and to demand that non-Western civilizations assimilate to these so-called universal values. Thus the promotion of universal values runs the risk of exacerbating intercivilizational conflict and preventing non-Western civilizations from achieving a deep understanding of the core values of their cultures, even concealing the shortcomings of their own value systems. The paradigm of core values and self awareness, by contrast, emphasizes the importance of retaining innate values and ethics, allowing civilizations to evaluate and update their own value systems as needed. We would therefore do well to adopt core values and self-awareness as the dominant model for dialogue among civilizations.
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25

Nguyen, Quynh Thi Nhu. "The Vietnamese Values System: A Blend of Oriental, Western and Socialist Values." International Education Studies 9, no. 12 (November 28, 2016): 32. http://dx.doi.org/10.5539/ies.v9n12p32.

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<p class="apa">Values education has been discussed extensively in many parts of the world in the context of the dramatic changes associated with globalization which directly affects the set of human values. Vietnam is a developing country with an intermixture of cultural heritage and social-economic transformation. In order to achieve the goal of becoming a modernized and industrialized country, the Vietnamese government is setting the development of human resources as priority. In line with the enhancement of advanced industrial knowledge and skills, Vietnamese should be fulfilled with value codes to meet the requirements of the international labour market, to keep the specific ‘Vietnamese’ characters and to develop sustainably. The content of values education should be addressed to be promoted in families, schools and society. It is thus the aim of this paper to explore the Vietnamese values system. The first section of this paper discusses the notions of values and values education. The following section presents a brief outline of the Vietnamese cultural and historical context. It suggests that irrespective of the changes of historical flows, Vietnamese values still retain traditional values. Holding the same cultural features with other Asian countries, the Vietnamese values system is impacted by the thoughts of Confucianism, Taoism and Buddhism. Additionally, Vietnamese adapt Western values from the French and American. Under the management of the Vietnamese government, socialist values are promoted as key rulers of social well-being and prosperousness.</p>
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26

Peetush, Ashwani. "Global Ethics, Human Rights and Non-Western Values." Global Studies Journal 1, no. 2 (2008): 63–70. http://dx.doi.org/10.18848/1835-4432/cgp/v01i02/40833.

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27

al-Hibri, Azizah. "ISLAM AND “WESTERN VALUES”: TOWARD A NEW CONVERSATION." Brandywine Review of Faith & International Affairs 1, no. 2 (September 2003): 45–48. http://dx.doi.org/10.1080/15435725.2003.9523163.

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28

Coombes, Rebecca. "Relative values: the words about ‘non-western’ art." Art Libraries Journal 20, no. 3 (1995): 19–25. http://dx.doi.org/10.1017/s0307472200009469.

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A survey of holdings of non-Western art in British, and some North American, art libraries has by and large confirmed that it is poorly represented, and that contemporary non-Western art is especially neglected. Libraries’ freedom to acquire material in this broad area may be restricted or defined by curricula, the interests of clients, and the availability of material, yet libraries which allow themselves to be thus constrained present a distorted and impoverished view of world art. Library classification schemes tend to favour Western art, with non-Western art sometimes being relegated to ‘crafts’ or ‘anthropology’, while subject descriptors sometimes employ inappropriate terminology.
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29

Charles, Michael B., W. Martin de Jong, and Neal Ryan. "Public Values in Western Europe: A Temporal Perspective." American Review of Public Administration 41, no. 1 (May 18, 2010): 75–91. http://dx.doi.org/10.1177/0275074010361529.

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30

Wibisono, G., and H. R. Nikraz. "Resilient modulus values of Western Australia asphalt pavement." IOP Conference Series: Materials Science and Engineering 615 (October 15, 2019): 012129. http://dx.doi.org/10.1088/1757-899x/615/1/012129.

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31

WELZEL, CHRISTIAN. "The Asian Values Thesis Revisited: Evidence from the World Values Surveys." Japanese Journal of Political Science 12, no. 1 (February 21, 2011): 1–31. http://dx.doi.org/10.1017/s1468109910000277.

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AbstractThe thesis that ‘Asian’ cultures oppose the ‘Western’ emphasis on emancipative values and liberal democracy has mostly been criticized for its political instrumentality. By contrast, the empirical claim about most Asians’ dismissal of emancipative values and liberal democracy has not been tested on a broadly cross-cultural basis. Filling this gap, this article uses data from the World Values Surveys to put the values of Asian populations into global perspective. As a result, the differences between Asian and Western populations over emancipative values and liberal democracy appear to be gradual, not categorical. What is more, the forces of modernization that gave rise to emancipative values and a liberal notion of democracy in the ‘West’, are doing the same in the ‘East’, confirming a universal model of human development rather than Asian exceptionalism, or any other form of cultural exceptionalism.
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32

Dermer, Anthony. "Imperial values, national identity." History of Education Review 47, no. 1 (June 4, 2018): 25–39. http://dx.doi.org/10.1108/her-03-2017-0003.

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Purpose The purpose of this paper is to explore the concept of national identity, as imparted to students by the Western Australia Education Department, in the early part of the twentieth century. By specifically examining The School Paper, as a part of a broader investigation into the teaching of English, this paper interrogates the role “school papers” played in the formation of the citizen subject. Design/methodology/approach This paper draws on all available editions of Western Australia’s Education Department school reader, The School Paper, between 1909 and 1911, and on the Department’s Education Circular publication between the years 1899 and 1911. These are read within the context of the prevailing education philosophy, internationally and domestically, and the extent to which it was shaped by Australia’s cultural heritage and the desire to establish a national identity in the years post-federation. Findings The School Paper featured stories, poems, songs and articles that complimented the goals of the new education. Used in supplement to a revised curriculum weighted towards English classics, The School Paper, provided an important site for citizenship training. This publication pursued dual projects of constructing a specific Australian identity while defining a British imperial identity from which it is informed. Originality/value This research builds on scholarship on the role of school readers in other states in the construction of national identity and the formation of the citizen subject. It is the first research conducted into Western Australia’s school paper, the school reader, and provides a new lens through which to view how the processes of national/imperial identities are carried out and influenced by state-sanctioned study of English.
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33

Morris-Suzuki, Tessa. "Europe in the making of Japanese values." European Review 6, no. 1 (February 1998): 63–74. http://dx.doi.org/10.1017/s106279870000301x.

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With the Meiji Restoration the first steps were taken in the third quarter of the 19th century to set up a national system of education in Japan. European educational theories were influential. Samuel Smiles became a reference for moral principles and Western heroes from Socrates to Florence Nightingale were exemplars. The articles explores the complex relationship of Western ideas with indigenous Japanese culture.
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34

Taplin, Ruth. "Islamic Values and the New Technology: are they Compatible?" Journal of Interdisciplinary Economics 2, no. 3 (January 1988): 179–98. http://dx.doi.org/10.1177/02601079x8800200303.

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In this paper theories concerning the compatability of Islamic religious cultural ideology with Western capitalist technology are reviewed and criticised. Some theorists argue that Islam is antithetical to the requirements of a modern industrialised society, while others view Islam as compatible with the demands of Western technical change and point to its flexibility in shaping the various states where it is the national religion. We suggest that arguments should be focussed on internal weakness in terms of contradictions between the unity facilitated by the Islamic religion’s cultural-ideology at the level of the cultural ideology and the disunity caused by separate family units that fight among themselves for scarce resource, these contradictions between unity and disunity, touched upon by the Orientalists have not prevented the adoption of Western capitalist technology, but have allowed Western manipulation of Arab Islamic economies. Disunity on the level of the family, which has caused disunity among different classes of Islamic Arab society has allowed two conflicting internal dynamics to exist. One dynamic at the level of the family is weak, which allows Western technology and economic structures to be absorbed while Islamic religious cultural-ideology is so strong that a reaction is formed against Western cultural-ideology, which strengthens Islamic cultural-ideology and therefore the structure of the family. Palestinian Arabs are used as an example of this phenomenon because of their dramatic contact with Western technology.
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35

Brown, Ella. "Reactions to Western Values as Reflected in African Novels." Phylon (1960-) 48, no. 3 (1987): 216. http://dx.doi.org/10.2307/274382.

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36

Lumun, Abanyam, Noah. "The Effects of Western Technology on African Cultural Values." IOSR Journal of Humanities and Social Science 8, no. 4 (2013): 26–28. http://dx.doi.org/10.9790/0837-0842628.

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37

Cox, Andrew. "Contrasting values in Western Europe: unity, diversity and change." International Affairs 63, no. 4 (1987): 680. http://dx.doi.org/10.2307/2619704.

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38

Haron, Hasnah, Nurul Nazlia Jamil, and Nathasa Mazna Ramli. "WESTERN AND ISLAMIC VALUES AND ETHICS: ARE THEY DIFFERENT?" Journal of Governance and Integrity 4, no. 1 (November 27, 2020): 12–28. http://dx.doi.org/10.15282/jgi.4.1.2020.5609.

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Values are fundamental paradigms that shape attitudes and guide behaviour of human. Values shape morals, where morals help in shaping ethics. The first objective of this paper is to reviews values and ethics based on western and Islamic perspectives. The second objective specifically compares western and Islamic values. For comparison purposes, western values are represented by Schwartz values, while Islamic values are based on a study from Ghoniyah and Hartono (2014) and Ebrahimi and Yusoff (2017). Quran and Sunnah were referred to in highlighting the difference between the western and Islamic values. The analysis is done based on four dimensions, namely self-enhancement, openness to change, self-transcendence and conservation. The study finds that there are a lot of similarities between western and Islamic values. Both values have the same intention of nurturing better mankind. However, there are two western values, namely “Power” and “Hedonism” that has no direct link with Islamic values. This is because, in Islam, Muslims believe that only Allah SWT has the ultimate will and power over life and death. Besides that, Islam encourages the attitude of promoting mashlahah rather than focusing on worldly pleasures. This paper adds to the literature and provides a comparison of values that would be beneficial to organizations and academic institutions in instilling values in their own setting
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39

Shoesmith, Brian. "Technology Transfer or Technology Dialogue: Rethinking Western Communication Values." Media Asia 20, no. 3 (January 1993): 152–72. http://dx.doi.org/10.1080/01296612.1993.11726417.

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40

Almutairi, Sattam Eid. "The Islamic and Western Cultures and Values of Privacy." Muslim World Journal of Human Rights 16, no. 1 (October 25, 2019): 51–80. http://dx.doi.org/10.1515/mwjhr-2019-0004.

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AbstractThe paper provides valuable accounts of the general concepts underlying privacy law in both cultures, and great detail about the impact of criminal procedure and evidence rules on privacy in reality rather than legal theory. It is, in this sense, a “realist” approach to privacy, particularly but not exclusively in relation to sexual activity. The distinction which the article draws between the frameworks within which privacy is conceived broadly, self-determination and limited government in the USA, protection of one’s persona in Europe, and reputation in Islamic law. However, the paper argues that Western and Islamic traditions share many of the same concepts about the tests to be applied when deciding how far an intrusion on privacy is justified and value many of the same interests in doing so. At the same time, it will highlight those areas where they differ which are not ones of crucial importance when deciding, for example, what are the proper limits on mass surveillance. Indirectly, this shows that even though there may be stark differences between the cultures on some points, there is enough agreement on some aspects of privacy to make comparisons in relation to issues such as mass surveillance.
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Akama, John S. "Western environmental values and nature-based tourism in Kenya." Tourism Management 17, no. 8 (December 1996): 567–74. http://dx.doi.org/10.1016/s0261-5177(96)00077-5.

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42

Inglehart, Ronald F. "Changing Values among Western Publics from 1970 to 2006." West European Politics 31, no. 1-2 (January 2008): 130–46. http://dx.doi.org/10.1080/01402380701834747.

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43

Chakraborty, Debangshu, and S. K. Chakraborty. "Corporate Values, Personal Values, Cultural Congruence and Ethics: A Critical Exploration." Metamorphosis: A Journal of Management Research 4, no. 2 (July 2005): 138–56. http://dx.doi.org/10.1177/0972622520050205.

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This paper attempts to explore critically, some differences between ‘corporate values’ and ‘personal values’, as indicated by the values statements of a few well-known companies, both in the West and the East. It appears that values choices by Western companies tend to represent primarily ‘corporate values’, which emphasize the objective character of the organization. Indian companies seem to follow this lead. But most companies in other Asian countries appear to select values in terms of subjective character of individuals that should augment the performance effectiveness of organizations. ‘Corporate values’ tend implicitly to accord priority to objective or doing skills over subjective or being values. But in ‘personal values’ the subjective values dimension receives greater accent than the objective. This is because decisions and actions taken by ‘high skills’ persons may become unethical if their driving values originate from questionable subjective motives (values). Values are the cause, ethicality or unethicality the effect. Moreover, in the ultimate analysis ‘personal values’ at the very top have a pronounced influence on the tone of ‘corporate values’ for the organization as a whole. Besides, both Western and non-Indian Asian companies show close alignment of corporate or personal values with the values of the wider society to which they belong.
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44

Gamble, Andrew. "The Western Ideology." Government and Opposition 44, no. 1 (2009): 1–19. http://dx.doi.org/10.1111/j.1477-7053.2008.01273.x.

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AbstractAfter the fall of communism the ascendancy of neoliberalism seemed assured. Democratic government and free market capitalism had been universalized and any serious alternatives to them had disappeared. Rather than the end of ideology, neoliberalism is the latest version of the western ideology, proclaiming universal values and modernity, in the form of the liberal global order and globalization. Critics argue that neoliberalism is chiefly associated with the United States and Britain, and is best understood as a form of hegemony, concerned with the projection of Anglo-American values, policies and institutions around the world, including a particular model of capitalism and military interventions, and a particular conception of the West.
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Ivanova, Ekaterina Aleksandrovna. "IDEOLOGEME “WESTERN VALUES” IN THE ASPECT OF CORPUS-BASED STUDIES (BY THE MATERIAL OF THE ENGLISH LANGUAGE)." Philological Sciences. Issues of Theory and Practice, no. 11 (November 2019): 299–303. http://dx.doi.org/10.30853/filnauki.2019.11.63.

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46

Iversen, G. A. "Values Dissonance." Aboriginal Child at School 13, no. 2 (May 1985): 12–20. http://dx.doi.org/10.1017/s0310582200013705.

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Within the North-west Aboriginal reserve of South Australia a traditional system of tribal Aboriginal culture is currently maintained and reproduced. The observable culture of the Aboriginal people of this region retains distinct traditional elements and a life-style very different from that of the dominant white Australian society. Within this socio-cultural setting, schools which have been operational in some form since the establishment of the settlements face a unique challenge. Unfortunately, the challenge has, in most cases, not been successfully met, since the lack of success of Aboriginal students in the school situation is a damning indictment of the introduced Western system of schooling. Success is measured by the achievement of the set goals of the school, but frequently these reflect a white Australian value system.
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47

Mohan, Kamlesh. "Cultural values and globalization: India’s dilemma." Current Sociology 59, no. 2 (March 2011): 214–28. http://dx.doi.org/10.1177/0011392110391156.

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The argument in this article is twofold. First, the Euro-American project of creating a world market is underpinned by its hegemonic agenda. Second, this has serious implications for the preservation of India’s composite cultural tradition and religious identities. Related to this is the commoditization of women and gender relations. The crucial relevance of grafting the ideals of western modernity for the success of the project of globalization is demonstrated. However, the argument regarding the inevitability of globalization and by implication of western modernity must be contested. The paradigm of modernity for India neither ignores the material aspects of human existence, nor advocates rejection of its rich cultural heritage or withdrawal from community-based social life.
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48

Sieck, Winston R., Jennifer L. Smith, and Anna P. McHugh. "Cross-National Comparison of Team Competency Values." Proceedings of the Human Factors and Ergonomics Society Annual Meeting 51, no. 4 (October 2007): 268–72. http://dx.doi.org/10.1177/154193120705100426.

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The current study examined cultural differences in beliefs about the competencies required for effective team functioning. Participants (n = 163) with professional experience from four nations completed a web-based survey about team competencies. Overall, the results indicated that notions of competent team behavior rooted in Western scholarship are valued across a diverse set of countries. Surprisingly, these differences held even for team-focused competencies that would appear to run counter to Western independence and individualism, such as putting team goals before personal goals. Implications are discussed.
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Ghiat, Boufeldja. "Conflicting Values in Organizations: Local Versus Intruder Managerial Values." Journal of Emerging Economies and Islamic Research 8, no. 2 (May 31, 2020): 24. http://dx.doi.org/10.24191/jeeir.v8i2.8352.

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Developing countries are making great efforts to break out the cycle of underdevelopment, relying on a strategy of importing technology and management methods from Western countries. However, this did not produce the desired results, which pushed for the study of the reasons for this problem. The researcher has relied on collecting data for this paper, on his experience over the years, as a manager in some production and service enterprises. Several visits were carried out to enterprises and interviews were carried out with workers, supervisors, and managers, which led to the conclusion of the importance of cultural values in organizations. The divergence between imported management methods and the lack of training about managing cultural values are among the most important obstacles to effective human resources management.
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50

IsaatusSa’ada and Budik Kusworo. "POSTCOLONIAL VALUES ANALYSIS OF ENGLISH TEXTBOOKS IN SECOND GRADES SENIOR HIGH SCHOOL." English Language Teaching Journal 1, no. 1 (August 8, 2021): 1–15. http://dx.doi.org/10.35897/eltj.v1i1.569.

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The aims of this study are to find out some postcolonial values in English textbooks second grades, they are: (1) Western Superiority, (2) Eastern Subordination, and (3) Mimicry.This research is a qualitative descriptive study focusing on library research. The object of research is an English textbook which includes: (1) Pathway to English by Erlangga Publisher, (2) Talk Active by Yudhistira Publisher, and (3) Bahasa Inggris by the Ministry of Education and Culture (Kemendikbud). The results of this study are found Western Superiority, Eastern Subordination and Mimicry (as postcolonial forms) of English Textbooks. The forms are Western Superiority, Eastern Subordination, and Mimicry. The forms Postcolonial most found in this research are Western Superiority and Cultural Mimicry. Western superiority tends to bring out the advantages that the Western has had. While the cultural mimicry is impersonation and immitation (which is expected by English learners) to Western culture. Thus, it can be concluded that the western influences in the books are seen from the description of the positive edges and the omission of the negative sides of the West. Keywords: postkolonial, English Text Book, analysis
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