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In the last part, we give a brief overview of the reader and point out some of its limitations. David Harvey (1989) conceptualizes globalization primarily as a manifestation of the changing experience of time and space. In short, the world is witnessing an intensification of the compression of time and space.

INTRODUCTION: A WORLD IN MOTION 1 1

20 JONATHAN XAVIER INDA AND RENATO ROSALDO

INTRODUCTION: A WORLD IN MOTION 23

36 THINKING THE GLOBAL

38 ULF HANNERZ

40 ULF HANNERZ

42 ULF HANNERZ

44 ULF HANNERZ

It requires only the slightest acquaintance with the facts of the modern world to notice it. Where there have been sustained cultural transactions across large parts of the globe, they have usually involved long-distance journeys for goods (and for the traders most concerned with them) and for travelers and explorers of all kinds (Helms 1988; Schafer 1963). The curiosity that recently drove Pico Iyer to Asia (1988) is thus in some ways the product of a confusion between some indescribable McDonaldization of the world and.

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66 AKHIL GUPTA AND JAMES FERGUSON

SPACE, IDENTITY, AND THE POLITICS OF DIFFERENCE 67

SPACE, IDENTITY, AND THE POLITICS OF DIFFERENCE 7 1

SPACE, I DENTITY, AND THE POLITICS OF DIFFERENCE 77

82 ITINERANT CAPITAL

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CORPORATE DISCIPLINE IN BARBADOS 85

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CORPORATE DISCIPLINE IN BARBADOS 99

Its representatives are found on every continent except Australia and Antarctica, and they are generally small, from two to four inches long. Commonly known as "killifish," from the Dutch for "fish of the creek," they are known among tropical fish hobbyists for their bright colors. They are therefore relatively unusual among vertebrates in that their embryos "enter stages of developmental arrest (diapause) when subjected to adverse environmental conditions" (Murphy and Collier 1997: 790).

RETHINKING GLOBALIZATION ON VIRGIN GORDA 1 01

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In a recently completed book, Expectations of Modernity (1 999), I explore how miners in the town of Kitwe in the Zambian copper belt have faced a long period of economic hardship. The book addresses a number of ethnographic questions: changing forms of migration for employment reasons; new models of urban-rural movement. In all these areas, I have been less interested in constructing a developmental sequence of social and cultural forms than in exploring their temporal coexistence; less interested in a "typical" continuum.

Here my aim is not only the explicit Eurocentrism that allowed the Rhodes-Livingstone Institute anthropol. From Expectations of Modernity: Myths and Meanings of Urban Life on the Zambian Copperbelt, pp. The period since the mid-1970s or so in Zambia poses a formidable challenge to such conventional ways of understanding the meaning of urban Africa.

Also, the long-documented flow of migrants to Copperbelt cities is now running backwards, with urban-to-rural migration now outstripping rural areas. The seemingly inevitable process of proletarianization, meanwhile, is now replaced by mass redundancies and "back to the land" exercises: the "uncreation" rather than the creation of a working class. But the other was a vision of historical progress through a process of connecting citizens into a national – and ultimately universal – network of modernity.

This paper will specifically discuss the "network" of electric service, and the idea of a universal participation in modernity via copper connection as a metaphor for this.

1 38 JAMES FERGUSON

1 40 JAMES FERGUSON

142 JAMES FERGUSON

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1 46 JAMES FERGUSON

1 48 JAMES FERGUSON

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1 52 JAMES FERGUSON

One of the basic arguments of these essays is that when migrants travel across national borders. A related argument is that, as community boundaries are less confined to the boundaries of a single territorial national space, the nation-state has come to operate less as a self-contained entity and more as a way station through which an increasing number of people commute. For example, Ong's essay discusses how mobile Chinese executives, technocrats, and professionals try to circumvent and take advantage of various nation-state regimes by selecting multiple investment sites.

And the third important argument of these essays is that the process of displacement made it extremely difficult for the technologies of nationality to form culturally monolithic national communities. The national spaces of the West have thus turned into places of enormous cultural heterosexuality. Their piece focuses on how Franco-Maghreb people and their expressive culture have become crucial to understanding modern French identity.

1 56 MOBILE SUBJECTS

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THE SOCIAL SPACE OF POSTMODERNISM 1 59

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162 ROGER ROUSE

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During one weekend last summer in Ukraine, an angry mob dragging a statue of Lenin brought back the political collapse of the Soviet Union, while vendors selling Bolshevik trinkets reinvented the economy. I'm a 'computer widow' who's never asked how I'm doing, or what's happened to the family lately." 2. Much scholarship on Chinese subjects is shaped by an Orientalist concern with presenting the other as a timeless and timeless culture. immutable..

Recent attempts to revise the static image of Chineseness, however, still limit the analysis of ways of "being Chinese" within clearly defined Chinese contexts of nation-state and culture.3 An essentializing notion of Chineseness continues to plague scholars. I suspect that the legacy of the grand orient list continues to lurk in a field dominated by historians convinced of the uniqueness of this great inscrutable other. How discordant images reflect the changing social, economic and political relations in which Chinese subjects are important participants.

Today, overseas Chinese are key players in the booming economies of the Asia-Pacific region. This chapter examines how the flexible positioning of diasporan Chinese nationals on the edge of political and capitalist realms affects their family relationships, their self-representation and the ways in which they negotiate the political and cultural rules of different countries on their itineraries. In contrast to Edward Said's depiction of the objects of Orientalism as silent participants in Western hegemonic projects, I trace the agency of Asian subjects as they selectively engage Orientalist discourses encountered on journeys through the shifting cultural terrains of the global economy. .

Yet their countercultural production should not be interpreted as a simple rendering of "the ways we are positioned by the West," but as complex maneuvers that undermine the prevailing notions of the national self and the transnational other.

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34;Transnational Subjects: Constituting the Cultural Citizen in an Era of Pacific Rim Capital." In Ungrounded Empires, ed. 34;Shifting Identities, Positioned Imaginaries: Transnational Traversals and Reversals by Malaysian Chinese." In Ungrounded Empires, ed. Aren't the Iranian Mujahideen descendants of the Persians who were defeated at Marathon; is not the Islamic world which now strikes the borders of Europe and is slowly penetrating her, composed of the sons of the Ottoman Turks who reached Vienna and the Arabs whom Charles Martel expelled at Poitiers.

In the wake of the fall of the Berlin Wall, Western Europe has been forced to rethink its identity. If in recent times its perception of itself as a haven for democracy and civilization depended - in part - on a contrast with the evils of the communist empire, an idea of Europe as Christendom as opposed to Islam is being revived. Only this time, the Islam in question is not held back at Europe's Spanish or Balkan borders, but has penetrated into its core, in the form of new "minority" populations of Muslim background.

Questions about the nature of Europe's identity and the place of Muslim immigrants in it are now among the most contentious on the continent (Morley and Robins 1990). The Spanish novelist Juan Goytisolo brilliantly addresses this European hysteria about "foreigners" in his hilariously provocative Landscapes after the Battle. Goytisolo's forwarding of the French nightmare about immigres seems remarkably prescient today, more than a decade after its publication.

Two surveys from 1991 showed that 71 percent of the population believed that there were too many Arabs in France and that more than 30 percent of the electorate supported the platform of Jean-Marie Le Pen's far-right National Front, which called for the expulsion of immigrants (Le Monde, 22 March 1991; Riding 1991).5 And Chirac had his say in the now infamous statement.

200 JOAN GROSS, DAVID MCMURRAY, TED SWEDENBURG

RAI, RAP, AND FRANCO-MAGHREBI IDENTITIES 207

232 ROVING COMMODITIES

234 JONATHAN FRIEDMAN

GLOBALIZATION AND LOCALIZATION 235

248 BIRGIT MEYER

COMMODITIES AND THE POWER OF PRAYER 249

For both the missionaries and the Ewe converts, the possession of Western goods was a natural feature of Christian life, and their lack was regarded as a sign of "wildness." While the mission viewed trade as a civilizational strategy by which to raise Africans from their "heathen" living conditions, thus promoting the use of Western goods in Africa, it associated the pleasures of consumption with an indulgence in worldly matters that would prevent eternal salvation. Following the popular lithograph with the well-known image of 'The broad and the narrow path',6 the missionaries associated such pleasures as entertainment, beautiful clothes and good food and drink with the 'broad path', which would eventually end in hellfire. , and abstaining from these pleasures and yielding to charity with the "narrow path," which would lead to salvation in the heavenly Jerusalem.

Missionaries from this area were very suspicious of industrialization, urbanization, and the new possibilities offered by mass consumption, and the dream of a good, old, rural way of life encouraged many to go to Africa (Jenkins 1978). But ironically, while they were there, they contributed to the initiation of the very processes they sought to escape from at home. From the frequent complaints of the missionaries, it becomes clear that for the Ewe, the mission was a path to 'civilization', that is, a state of open eyes (nku vu) which implied (the desire to) possess Western goods.

These goods not only symbolized 'civilization' but also contributed to turning existing social and family structures upside down. Western goods replaced other domestic items (such as clothing) or contributed to the transformation. The emphasis of the mission on the salvation of the individual and a certain material standard of living were interconnected and contributed to the emergence of a group of people for whom consumerism became a practice of emphasizing individuality at the expense of forms of identity based on lines or clans and patterns of production, distribution.

Clearly, for Ewe converts, Western goods were the building blocks of a new type of lifestyle from which they could distinguish themselves.

COMMODITIES AND THE POWER OF PRAYER 251

Yet things that were ordinary, taken-for-granted utensils for the missionaries were new (and often luxurious) goods for the Ewe.

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COMMODITIES AND THE POWER OF PRAYER 253

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THE GLOBAL TRAFFIC IN HUMAN ORGANS 271

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Part V

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HOLLYWOOD ICONOGRAPHY: A WARLPIRI READING 323

324 ERIC MICHAELS

326 MAYFAIR MEI-HUI YANG

MASS MEDIA AND TRANSNATIONAL SUBJECTIVITY 327

MASS MEDIA AND TRANSNATIONAL SUBJECTIVITY

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INDIAN FILMS AND NIGERIAN LOVERS 353

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Part VI

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POLITICIZED BODIES AND HUMAN RIGHTS IN TIBET 383

384 VINCANNE ADAMS

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