Cross-Cultural Consumption: Global Markets, Local Realities by David Howes

By David Howes

Items are imbued with meanings and makes use of by means of their manufacturers. after they are exported, they could act as a method of conversation or domination. despite the fact that, there's no ensure that the intentions of the manufacturer can be well-known, less revered, via the patron from one other tradition. Cross-Cultural intake is an engaging consultant to the cultural implications of the globalization of a shopper society. The chapters deal with themes starting from the garments of colonial topics in South Africa and the increase of the hypermarket in Argentina, to the presentation of tradition in foreign vacationer resorts. via their exam of cultural imperialism and cultural appropriation of the illustration of otherness and id, Howes and his participants express how the more and more worldwide circulation of products and photographs demanding situations the very suggestion of the cultural border and creates new areas for cultural invention. Marian Bredin, Concordia collage, Constance Classen, Jean Comaroff, college of Chicago, Mary Crain, collage of Barcelona, Carol Handrickson, Marlboro Colleg

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Extra resources for Cross-Cultural Consumption: Global Markets, Local Realities

Sample text

This would be the nucleus of rural ‘folk’, whose style and predicament would come to typify Tswana peasant-proletarians in modern South Africa. As the century wore on, the evangelists would devote their energies increasingly to the cultivation of a black petite bourgeoisie. But in the early years, they encouraged ‘improvement and self-reliance’ as an ideal for all; hence their attempts to bring traders and, with them, the goods needed to make Christians. Revd Archbell began to pursue merchants for his Wesleyan station among the Seleka Rolong in 1833; and by 1835, Moffat had persuaded David Hume, a factor catering to the ‘demand for British commodities’, to establish himself at Kuruman.

Dark blue Prints, or Ginghams…or in fact, any kind of dark Cottons, which will wash well—Nothing light-coloured should be worn outside… All the heathen population besmear themselves with red ochre and grease, and as the Christians must necessarily come in contact, with their friends among the heathen, they soon look miserable enough, if clothed in light-coloured things… I like them best as Gowns were made 20 or 30 years ago… For little Girls, Frocks made exactly as you would for the Children of the poor of this country, will be the best.

OTHER KINDS OF CLOTHES Above all else, it struck the evangelists as unnatural that, while Tswana women built houses, sowed, and reaped, ‘men ma[d]e the dresses for themselves and the females’ (LMS 1824). Refashioning this division of labour was integral to reforming ‘primitive’ production in all its dimensions; and this, in turn, required the creation of a distinct—feminine—domestic world centred on reproduction and consumption. In this regard, the churchmen were disturbed by the fact that, although it was marginally distinguished by rank, female attire was largely undifferentiated.

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