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Disjuncture and Difference in the Global Cultural Economy
Ar jun Appadurai
The central problem of today's global interactions is the tension between cultural homogenization and cultural heterogenization. A vast array of empirical facts could be brought to bear on the side of the 'homogenization' argument, and much of it has come from the left end of the spectrum of media studies (Hamelink, 1983; Mattelart, 1983; Schiller, 1976), and some from other, less appealing, perspectives (Gans, 1985; Iyer, 1988). Most often, the homogenization argument subspeciates into either an argument about Americanization, or an argument about 'commoditization', and very often the two arguments are closely linked. What these arguments fail to consider is that at least as rapidly as forces from various metropolises are brought into new societies they tend to become indigenized in one or other way: this is true of music and housing styles as much as it is true of science and terrorism, spectacles and constitutions. The dynamics of such indigenization have just begun to be explored in a sophisticated manner (Barber, 1987; Feld, 1988; Hannerz, 1987, 1989; Ivy, 1988; Nicoll, 1989; Yoshimoto, 1989), and much more needs to be done. But it is worth noticing that for the people of Irian Jaya, Indonesianization may be more worrisome than Americanization, as Japanization may be for Koreans, Indianization for Sri Lankans, Vietnamization for the Cambodians, Russianization for the people of Soviet Armenia and the Baltic Republics. Such a list of alternative fears to Americanization could be greatly expanded, but it is not a shapeless inventory: for polities of smaller scale, there is always a fear of cultural absorption by polities of larger scale, especially those that are near by. One man's imagined community (Anderson, 1983) is another man's political prison.
This scalar dynamic, which has widespread global manifestations, is also tied to the relationship between nations and states, to
Theory, Culture & Society (SAGE, London, Newbury Park and New Delhi), Vol. 7 (1990), 295-310
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which I shall return later in this essay. For the moment let us note that the simplification of these many forces (and fears) of homogen-ization can also be exploited by nation-states in relation to their own minorities, by posing global commoditization (or capitalism, or some other such external enemy) as more 'real' than the threat of its own hegemonic strategies,
The new global cultural economy has to be understood as a complex, overlapping, disjunctive order, which cannot any longer be understood in terms of existing center-periphery models (even those that might account for multiple centers and peripheries). Nor is it susceptible to simple models of push and puli (in terms of migration theory) or of surpluses and deficits (as in traditional models of balance of trade), or of consumers and producers (as in most neoMarxist theories of development). Even the most complex and flexible theories of global development which have come out of the Marxist tradition (Amin, 1980; Mandel, 1978; Wallerstein, 1974; Wolf, 1982) are inadequately quirky, and they have not come to terms with what Lash and Urry (1987) have recently called 'disorganized capitalism'. The complexity of the current global economy has to do with certain fundamental disjunctures between economy, culture and politics which we have barely begun to theorize.'
I propose that an elementary framework for exploring such disjunctures is to look at the relationship between five dimensions of global cultural flow which can be termed: (a) ethnoscapes; (b) mediascapes; (c) technoscapes; (d) finanscapes; and (e) ideoscapes.2 I use terms with the common suffix scape to indicate first of all that these are not objectively given relations which look the same from every angle of vision, but rather that they are deeply perspectival constructs, inflected very much by the historical, linguistic and political situatedness of different sorts of actors: nation-states, multinationals, diasporic communities, as well as sub-national groupings and movements (whether religious, political or economic), and even intimate face-to-face groups, such as villages, neighborhoods and families. Indeed, the individual actor is the last locus of this perspectival set of landscapes, for these landscapes are eventually navigated by agents who both experience and constitute larger formations, in part by their own sense of what these landscapes offer. These landscapes thus, are the building blocks of what, extending Benedict Anderson, 1 would like to call 'imagined worlds', that is, the multiple worlds which are constituted by the historically situated
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imaginations of persons and groups spread around the globe (Appadurai, 1989). An important fact of the world we live in today is that many persons on the globe live in such imagined 'worlds' and not just in imagined communities, and thus are able to contest and sometimes even subvert the 'imagined worlds' of the official mind and of the entrepreneurial mentality that surround them. The suffix scape also allows us to point to the fluid, irregular shapes of these landscapes, shapes which characterize international capital as deeply as they do international clothing styles.
By 'ethnoscape', I mean the landscape of persons who constitute the shifting world in which we live: tourists, immigrants, refugees, exiles, guestworkers and other moving groups and persons constitute an essential feature of the world, and appear to affect the politics of and between nations to a hitherto unprecedented degree. This is not to say that there are not anywhere relatively stable communities and networks, of kinship, of friendship, of work and of leisure, as well as of birth, residence and other filiative forms. But it is to say that the warp of these stabilities is everywhere shot through with the woof of human motion, as more persons and groups deal with the realities of having to move, or the fantasies of wanting to move. What is more, both these realities as well as these fantasies now function on larger scales, as men and women from villages in India think not just of moving to Poona or Madras, but of moving to Dubai and Houston, and refugees from Sri Lanka find themselves in South India as well as in Canada, just as the Hmong are driven to London as well as to Philadelphia. And as international capital shifts its needs, as production and technology generate different needs, as nation-states shift their policies on refugee populations, these moving groups can never afford to let their imaginations rest too long, even if they wished to.
By 'technoscape', I mean the global configuration, also ever fluid, of technology, and of the fact that technology, both high and low, both mechanical and informational, now moves at high speeds across various kinds of previously impervious boundaries. Many countries now are the roots of multinational enterprise: a huge steel complex in Libya may involve interests from India, China, Russia and Japan, providing different components of new technological configurations. The odd distribution of technologies, and thus the peculiarities of these technoscapes, are increasingly driven not by any obvious economies of scale, of political control, or of market rationality,   but of increasingly complex relationships  between
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money flows, political possibilities and the availability of both low and highly-skilled labor. So, while India exports waiters and chauffeurs to Dubai and Sharjah, it also exports software engineers to the United States (indentured briefly to Tata-Burroughs or the World Bank), then laundered through the State Department to become wealthy 'resident aliens', who are in turn objects of seductive messages to invest their money and know-how in federal and state projects in India. The global economy can still be described in terms of traditional 'indicators' (as the World Bank continues to do) and studied in terms of traditional comparisions (as in Project Link at the University of Pennsylvania), but the complicated technoscapes (and the shifting ethnoscapes), which underlie these 'indicators' and 'comparisions' are further out of the reach of the 'queen of the social sciences' than ever before. How is one to make a meaningful comparision of wages in Japan and the United States, or of real estate costs in New York and Tokyo, without taking sophisticated account of the very complex fiscal and investment flows that link the two economies through a global grid of currency speculation and capital transfer?
Thus it is useful to speak as well of 'finanscapes', since the disposition of global capital is now a more mysterious, rapid and difficult landscape to follow than ever before, as currency markets, national stock exchanges, and commodity speculations move mega-monies through national turnstiles at blinding speed, with vast absolute implications for small differences in percentage points and time units. But the critical point is that the global relationship between ethnoscapes, technoscapes and finanscapes is deeply disjunctive and profoundly unpredictable, since each of these landscapes is subject to its own constraints and incentives (some political, some informational and some techno-environmental), at the same time as each . acts as a constraint and a parameter for movements in the other. Thus, even an elementary model of global political economy must take into account the shifting relationship between perspectives on human movement, technological flow, and financial transfers, which can accommodate their deeply disjunctive relationships with
one another.
Built upon these disjunctures (which hardly form a simple, mechanical global 'infrastructure* in any case) are what I have called 'mediascapes' and 'ideoscapes', though the latter two are closely related landscapes of images. 'Mediascapes' refer both to the distribution of the electronic capabilities to produce and disseminate
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information (newspapers, magazines, television stations, film production studios, etc.), which are now available to a growing number of private and public interests throughout the world; and to the images of the world created by these media. These images of the world involve many complicated inflections, depending on their mode (documentary or entertainment), their hardware (electronic or pre-electronic), their audiences (local, national or transnational) and the interests of those who own and control them. What is most important about these mediascapes is that they provide (especially in their television, film and cassette forms) large and complex repertoires of images, narratives and 'ethnoscapes' to viewers throughout the world, in which the world of commodities and the world of 'news' and politics are profoundly mixed. What this means is that many audiences throughout the world experience the media themselves as a complicated and interconnected repertoire of print, celluloid, electronic screens and billboards. The lines between the 'realistic' and the fictional landscapes they see are blurred, so that the further away these audiences are from the direct experiences of metropolitan life, the more likely they are to construct 'imagined worlds' which are chimerical, aesthetic, even fantastic objects, particularly if assessed by the criteria of some other perspective, some other 'imagined world'.
'Mediascapes', whether produced by private or state interests, tend to be image-centered, narrative-based accounts of strips of reality, and what they offer to those who experience and transform them is a series of elements (such as characters, plots and textual forms) out of which scripts can be formed of imagined lives, their own as well as those of others living in other places. These scripts can and do get disaggregated into complex sets of metaphors by which people live (Lakoff and Johnson, 1980) as they help to constitute narratives of the 'other' and proto-narratives of possible lives, fantasies which could become prologemena to the desire for acquisition and movement.
'Ideoscsapes' are also concatenations of images, but they are often directly political and frequently have to do with the ideologies of states and the counter-ideologies of movements explicitly oriented to capturing state power or a piece of it. These ideoscapes are composed of elements of the Enlightenment world-view, which consists of a concatenation of ideas, terms and images, including 'freedom', 'welfare', 'rights', 'sovereignty', 'representation' and the . master-term   'democracy'.   The   master-narrative   of   the
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Enlightenment (and its many variants in England, France and the United States) was constructed with a certain internal logic and presupposed a certain relationship between reading, representation and the public sphere (for the dynamics of this process in the early history of the United States, see Warner, 1990). But their diaspora across the world, especially since the nineteenth century, has loosened the internal coherence which held these terms and images together in a Euro-American master-narrative, and provided ^instead a loosely structured synopticon of politics, in which different nation-states, as part of their evolution, have organized their political cultures around different 'keywords' (Williams, 1976).
As a result of the differential diaspora of these keywords, the political narratives that govern communication between elites and followings in different parts of the world involve problems of both a semantic and a pragmatic nature: semantic to the extent that words (and their lexical equivalents) require careful translation from context to context in their global movements; and pragmatic to the extent that the use of these words by political actors and their audiences may be subject to very different sets of contextual conventions that mediate their translation into public politics. Such conventions are not only matters of the nature of political rhetoric (viz. what does the aging Chinese leadership mean when it refers to the dangers of hooliganism? What does the South Korean leadership mean when it speaks of 'discipline' as the key to democratic industrial growth?).
These conventions also involve the far more subtle question of what sets of communicative genres are valued in what way (newspapers versus cinema for example) and what sorts of pragmatic genre conventions govern the collective 'readings' of different kinds of text. So, while an Indian audience may be attentive to the resonances of a political speech in terms of some key words and phrases reminiscent of Hindi cinema, a Korean audience may respond to the subtle codings of Buddhist or neo-Confucian rhetorical strategy encoded in a political document. The very relationship of reading to hearing and seeing may vary in important ways that determine the morphology of these different 'ideoscapes' as they shape themselves in different national and transnational contexts. This globally variable synaesthesia has hardly even been noted, but it demands urgent analysis. Thus 'democracy' has clearly become a master-term, with powerful echoes from Haiti and Poland to the Soviet Union and China, but it sits at the center of a variety
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of ideoscapes (composed of distinctive pragmatic configurations of rough 'translations' of other central terms from the vocabulary of the Enlightenment). This creates ever new terminological kaleidoscopes, as states (and the groups that seek to capture them) seek to pacify populations whose own ethnoscapes are in motion, and whose mediascapes may create severe problems for the ideoscapes with which they are presented. The fluidity of ideoscapes is complicated in particular by the growing diasporas (both voluntary and involuntary) of intellectuals who continuously inject new meaning-streams into the discourse of democracy in different parts of the world.
This extended terminological discussion of the five terms í have coined sets the basis for a tentative formulation about the conditions under which current global flows occur: they occur in and through the growing disjunctures between ethnoscapes, technoscapes, finan-scapes, mediascapes and ideoscapes. This formulation, the core of my model of global cultural flow, needs some explanation. First, people, machinery, money, images, and ideas now follow increasingly non-isomorphic paths: of course, at all periods in human history, there have been some disjunctures between the flows of these things, but the sheer speed, scale and volume of each of these flows is now so great that the disjunctures have become central to the politics of global culture. The Japanese are notoriously hospitable to ideas and are stereotyped as inclined to export (all) and import (some) goods, but they are also notoriously closed to immigration, like the Swiss, the Swedes and the Saudis. Yet the Swiss and Saudis accept populations of guestworkers, thus creating labor diasporas of Turks, Italians and other circum-mediterranean groups. Some such guestworker groups maintain continuous contact with their home-nations, like the Turks, but others, like high-level South Asian migrants tend to desire lives in their new homes, raising anew the problem of reproduction in a deterritorialized context.
Deterritorialization, in general, is one of the central forces of the modern world, since it brings laboring populations into the lower class sectors and spaces of relatively wealthy societies, while sometimes creating exaggerated and intensified senses of criticism or attachment to politics in the home-state. Deterritorialization, whether of Hindus, Sikhs, Palestinians or Ukranians, is now at the core of a variety of global fundamentalisms, including Islamic and Hindu fundamentalism. In the Hindu case for example (Appadurai and Breckenridge, forthcoming) it is clear that the overseas
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movement of Indians has been exploited by a variety of interests both within and outside India to create a complicated network of finances and religious identifications, in which the problems of cultural reproduction for Hindus abroad has become tied to the politics of Hindu fundamentalism at home,
At the same time, deterritorialization creates new markets for film companies, art impressarios and travel agencies, who thrive on the need of the deterritorialized population for contact with its homeland. Naturally, these invented homelands, which constitute the mediascapes of deterritorialized groups, can often become sufficiently fantastic and one-sided that they provide the material for new ideoscapes in which ethnic conflicts can begin to erupt. The creation of 'Khalistan', an invented homeland of the deterritorialized Sikh population of England, Canada and the United States, is one example of the bloody potential in such mediascapes, as they interact with the 'internal colonialisms' (Hechter, 1974) of the nation-state. The West Bank, Namibia and Eritrea are other theaters for the enactment of the bloody negotiation between existing nation-states and various deterritorialized groupings.
The idea of deterritorialization may also be applied to money and finance, as money managers seek the best markets for their investments, independent of national boundaries. In turn, these movements of monies are the basis of new kinds of conflict, as Los Angelenos worry about the Japanese buying up their city, and people in Bombay worry about the rich Arabs from the Gulf States who have not only transformed the prices of mangoes in Bombay, but have also substantially altered the profile of hotels, restaurants and other services in the eyes of the local population, just as they continue to do in London. Yet, most residents of Bombay are ambivalent about the Arab presence there, for the flip side of their presence is the absence of friends and kinsmen earning big money in the Middle East and bringing back both money and luxury commodities to Bombay and other cities in India. Such commodities transform consumer taste in these cities, and also often end up smuggled through air and sea ports and peddled in the gray markets of Bombay's streets. In these gray markets, some members of Bombay's middle-classes and of its lumpenproletariat can buy some of these goods, ranging from cartons of Marlboro cigarettes, to Old Spice shaving cream and tapes of Madonna. Similarly gray routes, often subsidized by the moonlighting activities of sailors, diplomats, and airline stewardesses who get to move in and out of the country
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regularly, keep the gray markets of Bombay, Madras and Calcutta filled with goods not only from the West, but also from the Middle East, Hong Kong and Singapore.
It is this fertile ground of deterritorialization, in which money, commodities and persons are involved in ceaselessly chasing each other around the world, that the mediascapes and ideoscapes of the modern world find their fractured and fragmented counterpart. For the ideas and images produced by mass media often are only partial guides to the goods and experiences that deterritorialized populations transfer to one another. In Mira Nair's brilliant film, India Cabaret, we see the multiple loops of this fractured deterritorialization as young women, barely competent in Bombay's metropolitan glitz, come to seek their fortunes as cabaret dancers and prostitutes in Bombay, entertaining men in clubs with dance formats derived wholly from the prurient dance sequences of Hindi films. These scenes cater in turn to ideas about Western and foreign women and their 'looseness', while they provide tawdry career alibis for these women. Some of these women come from Kerala, where cabaret clubs and the pornograpic film industry have blossomed, partly in response to the purses and tastes of Keralites returned from the Middle East, where their diasporic lives away from women distort their very sense of what the relations between men and women might be. These tragedies of displacement could certainly be replayed in a more detailed analysis of the relations between the Japanese and German sex tours to Thailand and the tragedies of the sex trade in Bangkok, and in other similar loops which tie together fantasies about the other, the conveniences and seductions of travel, the economics of global trade and the brutal mobility fantasies that dominate gender politics in many parts of Asia and the world at large.
While far more could be said about the cultural politics of deterritorialization and the larger sociology of displacement that it expresses, it is appropriate at this juncture to bring in the role of the nation-state in the disjunctive global economy of culture today. The relationship between states and nations is everywhere an embattled one. It is possible to say that in many societies, the nation and the state have become one another's projects. That is, while nations (or more properly groups with ideas about nationhood) seek to capture or co-opt states and state power, states simultaneously seek to capture and monopolize ideas about nationhood (Baruah, 1986; Chatterjee, 1986; Nandy, 1989), In general, separatist, transna-
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tional movements, including those which have included terror in their methods, exemplify nations in search of states: Sikhs, Tamil Sri Lankans, Basques, Moros, Quebecois, each of these represent imagined communities which seek to create states of their own or carve pieces out of existing states. States, on the other hand, are everywhere seeking to monopolize the moral resources of community, either by flatly claiming perfect coevality between nation and state, or by systematically museumizing and representing all the groups within them in a variety of heritage politics that seems remarkably uniform throughout the world (Handler, 1988; Herzfeld, 1982; McQueen, 1988). Here, national and international mediascapes are exploited by nation-states to pacify separatists or even the potential fissiparousness of all ideas of difference, Typically, contemporary nation-states do this by exercising taxo-nomical control over difference; by creating various kinds of international spectacle to domesticate difference; and by seducing small groups with the fantasy of self-display on some sort of global or cosmopolitan stage. One important new feature of global cultural politics, tied to the disjunctive relationships between the various landscapes discussed earlier, is that state and nation are at each's throats, and the hyphen that links them is now less an icon of conjuncture than an index of disjuncture. This disjunctive relationship between nation and state has two levels: at the level of any given nation-state, it means that there is a battle of the imagination, with state and nation seeking to cannibalize one another. Here is the seedbed of brutal separatisms, majoritarianisms that seem to have appeared from nowhere, and micro-identities that have become political projects within the nation-state. At another level, this disjunctive relationship is deeply entangled with the global disjunc-tures discussed throughout this essay: ideas of nationhood appear to be steadily increasing in scale and regularly crossing existing state boundaries: sometimes, as with the Kurds, because previous identities stretched across vast national spaces, or, as with the Tamils in Sri Lanka, the dormant threads of a transnational diaspora have been activated to ignite the micro-politics of a nation-state.
In discussing the cultural politics that have subverted the hyphen that links the nation to the state, it is especially important not to forget its mooring in the irregularities that now characterize 'disorganized capital' (Lash and Urry, 1987; Kothari, 1989). It is because labor, finance and technology are now so widely separated
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that the volatilities that underlie movements for nationhood (as large as transnational Islam on the one hand, or as small as the movement of the Gurkhas for a separate state in the North-East of India) grind against the vulnerabilitities which characterize the relationships between states. States find themselves pressed to stay 'open' by the forces of media, technology, and travel which had fueled consumerism throughout the world and have increased the craving, even in the non-Western world, for new commodities and spectacles. On the other hand, these very cravings can become caught up in new ethnoscapes, mediascapes, and eventually, ideo-scapes, such as 'democracy' in China, that the state cannot tolerate as threats to its own control over ideas of nationhood and 'people-hood'. States throughout the world are under siege, especially where contests over the ideoscapes of democracy are fierce and fundamental, and where there are radical disjunctures between ideoscapes and technoscapeš (as in the case of very small countries that lack contemporary technologies of production and information); or between ideoscapes and fmanscapes (as in countries, such as Mexico or Brazil where international lending influences national politics to a very large degree); or between ideoscapes and ethnoscapes (as in Beirut, where diasporic, local and translocal filiations are suicidally at battle); or between ideoscapes and mediascapes (as in many countries  in  the  Middle  East  and  Asia)  where  the lifestyles represented on both national and international TV and cinema completely overwhelm and undermine the rhetoric of national politics: in the Indian case, the myth of the law-breaking hero has emerged to mediate this naked struggle between the pieties and the realities of Indian politics, which has grown increasingly brutalized and corrupt (Vachani, 1989).
The transnational movement of the martial-arts, particularly through Asia, as mediated by the Hollywood and Hongkong film industries (Zarilli, forthcoming) is a rich illustration of the ways in which long-standing martial arts traditions, reformulated to meet the fantasies of contemporary (sometimes lumpen) youth populations, create new cultures of masculinity and violence, which are in turn the fuel for increased violence in national and international politics. Such violence is in turn the spur to an increasingly rapid and amoral arms trade which penetrates the entire world. The worldwide spread of the AK-47 and the Uzi, in films, in corporate and state security, in terror, and in police and military activity, is a reminder   that   apparently   simple   technical   uniformities   often
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conceal an increasingly complex set of loops, linking images of violence to aspirations for community in some 'imagined world'.
Returning then to the 'ethnoscapes' with which I began, the central paradox of ethnic politics in today's world is that primordia, (whether of language or skin color or neighborhood or of kinship) have become globalized. That is, sentiments whose greatest force is in their ability to ignite intimacy into a political sentiment and turn locality into a staging ground for identity, have become spread over vast and irregular spaces, as groups move, yet stay linked to one another through sophisticated media capabilities. This is not to deny that such primordia are often the product of invented traditions (Hobsbawm and Ranger, 1983) or retrospective affiliations, but to emphasize that because of the disjunctive and unstable interplay of commerce, media, national policies and consumer fantasies, ethnicity, once a genie contained in the bottle of some sort of locality (however large) has now become a global force, forever slipping in and through the cracks between states and borders.
But the relationship between the cultural and economic levels of this new set of global disjunctures is not a simple one-way street in which the terms of global cultural politics are set wholly by, or confined wholly within, the vicissitudes of international flows of technology, labor and finance, demanding only a modest modification of existing neo-Marxist models of uneven development and state-formation. There is a deeper change, itself driven by the disjunctures between all the landscapes I have discussed, and constituted by their continuously fluid and uncertain interplay, which concerns the relationship between production and consumption in today's global economy. Here I begin with Marx's famous (and often mined) view of the fetishism of the commodity, and suggest that this fetishism has been replaced in the world at large (now seeing the world as one, large, interactive system, composed of many complex sub-systems) by two mutually supportive descendants, the first of which I call production fetishism, and the second of which I call the fetishism of the consumer.
By production fetishism J mean an illusion created by contemporary transnational production loci, which masks translocal capital, transnational earning-flows, global management and often faraway workers (engaged in various kinds of high-tech putting out operations) in the idiom and spectacle of local (sometimes even worker) control, national productivity and territorial sovereignty. To the extent that various kinds of Free Trade Zone have become
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the models for production at large, especially of high-tech commodities, production has itself become a fetish, masking not social relations as such, but the relations of production, which are increasingly transnational. The locality (both in the sense of the local factory or site of production and in the extended sense of the nation-state) becomes a fetish which disguises the globally dispersed forces that actually drive the production process. This generates alienation (in Marx's sense) twice intensified, for its social sense is now compounded by a complicated spatial dynamic which is increasingly global.
As for the fetishism of the consumer, I mean to indicate here that the consumer has been transformed, through commodity flows (and the mediascapes, especially of advertising, that accompany them) into a sign, both in Baudrillard's sense of a simulacrum which only asymptotically approaches the form of a real social agent; and in the sense of a mask for the real seat of agency, which is not the consumer but the producer and the many forces that constitute production. Global advertising is the key technology for the worldwide dissemination of a plethora of creative, and culturally well-chosen, ideas of consumer agency. These images of agency are increasingly distortions of a world of merchandising so subtle that the consumer is consistently helped to believe that he or she is an actor, where in fact he or she is at best a chooser.
The globalization of culture is not the same as its homogeniza-tion, but globalization involves the use of a variety of instruments of homogenization (armaments, advertising techniques, language hegemonies, clothing styles and the like), which are absorbed into local political and cultural economies, only to be repatriated as heterogeneous dialogues of national sovereignty, free enterprise, fundamentalism, etc. in which the state plays an increasingly delicate role: too much openness to global flows and the nation-state is threatened by revolt — the China syndrome; too Httle, and the state exits the international stage, as Burma, Albania and North Korea, in various ways have done. In general, the state has become the arbiter of this repatriation of difference (in the form of goods, signs, slogans, styles, etc.). But this repatriation or export of the designs and commodities of difference continuously exacerbates the 'internal' politics of majoritarianism and homogenization, which is most frequently played out in debates over heritage.
Thus the central feature of global culture today is the politics of the mutual effort of sameness and difference to cannibalize one
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another and thus to proclaim their succesful hijacking of the twin Enlightenment ideas of the triumphantly universal and the resil-iently particular. This mutual cannibalization shows its ugly face in riots, in refugee-flows, in state-sponsored torture and in ethnocide (with or without state support). Its brighter side is in the expansion of many individual horizons of hope and fantasy, in the global spread of oral rehydration therapy and other low-tech instruments of well-being, in the susceptibility even of South Africa to the force of global opinion, in the inability of the Polish state to repress its own working-classes, and in the growth of a wide range of progressive, transnational alliances. Examples of both sorts could be multiplied. The critical point is that both sides of the coin of global cultural process today are products of the infinitely varied mutual contest of sameness and difference on a stage characterized by radical disjunctures between different sorts of global flows and the uncertain landscapes created in and through these disjunctures.
Notes
A longer version of this essay appears in Public Culture 2 (2), Spring 1990. This longer version sets the present formulation in the context of global cultural traffic in earlier historical periods, and draws out some of its implications for the study of cultural forms more generally.
1.   One major exception is Fredric Jameson, whose (1984) essay on the relationship between postmodernism and late capitalism has in many ways, inspired this essay. However, the debate between Jameson (1986) and Ahmad (1987) in Social Text shows that the creation of a globalizing Marxist narrative, in cultural matters, is difficult territory indeed. My own effort, in this context, is to begin a restructuring of the Marxist narrative (by stressing lags and disjunctures) that many Marxists might find abhorrent. Such a restrucluring has to avoid the dangers of obliterating difference within the 'third world', of eliding the social referent (as some French postmodernists seem inclined to do) and of retaining the narrative authority of the Marxist tradition, in favor of greater attention to global fragmentation, uncertainty and difference.
2.   These ideas are argued more fully in a book 1 am currently working on, tentatively entitled Imploding Worlds: Imagination and Disjuncture in the Global Cultural Economy.
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Arjun Appadurai teaches Anthropology and South Asian Studies at the University of Pennsylvania. He is author of Worship and Conflict Under Colonial Rule (1981) and editor of The Social Life of Things (Cambridge University Press, 1986).
Being in the World: Globalization and Localization
Jonathan Friedman
Introduction
From 1970 to 1980 the population of North American Indians increased from 700,000 to 1.4 million including the creation of several new tribes. The world network of stockmarkets are overcapitalized and lodged on the fluctuating brink of the threatening crash of 1990. The governments are there to stem disaster, by means of massive credit, whatever problem that may solve. In the Eastern bloc, large scale ethnic mobilization threatens the monolithic face of empire while presenting new and even less manageable problems. The same T-shirt designs from Acapulco, Mallorca or Hawaii; the same watch and computer clones with different names, even Gucci clones, the nostalgic turn in the tourist trade, catering to a search for roots, even if largely simulacra, and the western search for the experience of otherness. Ethnic and cultural fragmentation and modernist homogenization are not two arguments, two opposing views of what is happening in the world today, but two constitutive trends of global reality. The dualist centralized world of the double East-West hegemony is fragmenting, politically, and culturally, but the homogeneity of capitalism remains as intact and as systematic as ever. The cultural and by implication intellectual fragmentation of the world has undermined any attempt at a single interpretation of the current situation. We have been served everything from post-industrialism, late capitalism and post-modernism (as a purely cultural phenomenon expressive of an evolution of western capitalist society), to more sinister traditionalist representations of the decline of western civilization, of creeping narcissism, moral decay etc. For years there has been a rampaging battle among intellectuals concerning the pros and cons of postmodernity, while imperialism theorists have become addicted admirers of all sorts of social movements, and the development elites have shifted interests,
Theory, Culture & Society (SAGE, London, Newbury Park and New Delhi), Vol. 7
(1990), 311-328