Criticisms Of World-Systems Theory

World-systems theory has attracted criticisms from its rivals; notably for being too focused on economy and not enough on culture and for being too core-centric and state-centric......
William I. Robinson has criticized world-systems theory for its nation-state centrism, state-structuralist approach, and its inability to conceptualize the rise of globalization.  Robinson suggests that world-systems theory doesn't account for emerging transnational social forces and the relationships forged between them and global institutions serving their interests.These forces operate on a global, rather than state system and cannot be understood by Wallerstein's nation-centered approach.

According to Wallerstein himself, critique of the world-systems approach comes from four directions: the positivists, the orthodox Marxists, the state autonomists, and the culturalists. The positivists criticize the approach as too prone to generalization, lacking quantitative data and failing to put forth a falsifiable proposition.

Orthodox Marxists find the world-systems approach deviating too far from orthodox Marxist principles, such as by not giving enough weight to the concept of social class. The state autonomists criticize the theory for blurring the boundaries between state and businesses. Further, the positivists and the state autonomists argue that state should be the central unit of analysis. Finally, the culturalists argue that world-systems theory puts too much importance on the economy and not enough on the culture. In Wallerstein's own words:

In short, most of the criticisms of world-systems analysis criticize it for what it explicitly proclaims as its perspective. World-systems analysis views these other modes of analysis as defective and/or limiting in scope and calls for unthinking them.

One of the fundamental conceptual problems of the world-system theory is that the assumptions that define its actual conceptual units are social systems. The assumptions, which define them, need to be examined as well as how they are related to each other and how one changes into another. The essential argument of the world-system theory is that in the 16th century a capitalist world economy developed, which could be described as a world system. The following is a theoretical critique concerned with the basic claims of world-system theory: "There are today no socialist systems in the world-economy any more than there are feudal systems because there is only one world system. It is a world-economy and it is by definition capitalist in form."


Robert Brenner has pointed out that the prioritization of the world market means the neglect of local class structures and class struggles: "They fail to take into account either the way in which these class structures themselves emerge as the outcome of class struggles whose results are incomprehensible in terms merely of market forces."

Another criticism is that of reductionism made by Theda Skocpol: she believes the interstate system is far from being a simple superstructure of the capitalist world economy: "The international states system as a transnational structure of military competition was not originally created by capitalism. Throughout modern world history, it represents an analytically autonomous level [... of] world capitalism, but [is] not reducible to it."

A concept that we can perceive as critique and mostly as renewal is the concept of coloniality (Anibal Quijano, 2000, Nepantla, Coloniality of power, eurocentrism and Latin America ). Issued from the think tank of the group "modernity/coloniality" (es:Grupo modernidad/colonialidad) in Latin America, it re-uses the concept of world working division and core/periphery system in its system of coloniality. But criticizing the "core-centric" origin of World-system and its only economical development, "coloniality" allows further conception of how power still processes in a colonial way over worldwide populations (Ramon Grosfogel, "the epistemic decolonial turn" 2007 ):" by "colonial situations" 

I mean the cultural, political, sexual, spiritual, epistemic and economic oppression/exploitation of subordinate racialized/ethnic groups by dominant racialized/ethnic groups with or without the existence of colonial administration". Coloniality covers, so far, several fields such as coloniality of gender (Maria Lugones), coloniality of "being" (Maldonado Torres), coloniality of knowledge (Walter Mignolo) and Coloniality of power (Anibal Quijano).