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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 way of verbal exchange or domination. despite the fact that, there isn't any make sure that the intentions of the manufacturer could be well-known, less revered, through the shopper from one other tradition. Cross-Cultural intake is an engaging consultant to the cultural implications of the globalization of a shopper society. The chapters handle issues starting from the garments of colonial matters in South Africa and the increase of the "hypermarket" in Argentina, to the presentation of tradition in foreign vacationer motels. via their exam of cultural imperialism and cultural appropriation of the illustration of "otherness" and identification, Howes and his members express how the more and more international move of products and pictures demanding situations the very proposal of the "cultural border" and creates new areas for cultural invention. Marian Bredin, Concordia college, Constance Classen, Jean Comaroff, college of Chicago, Mary Crain, college of Barcelona, Carol Handrickson, Marlboro Colleg

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Up until the mid-twentieth century, many of the workers in the cane fields of the Northwest were kept in bondage to the plantation owners either by debt or by force. One of the most horrifying of local legends was that the plantation owners, in league with the Devil, secretly fed troublesome peons to a demonic black dog. The situation of the sugar workers—often migrants—was alleviated by legal and social reforms introduced in the 1940s. With luck and careful economy a cane cutter could earn enough in the harvest months to keep his family fed for the rest of the year.

Comaroff 1985:114). It is tempting to suggest that blue—so clearly the colour of the mission and its materials (as well, in Tswana poetics, of the pale, piercing eyes of whites)—was the pigment of exogenous powers and substances. The Christians would certainly wield the blues in their effort to counter ‘heathenism’, for when it came to heathens, they saw red. CIVILITY, CLOTH AND CONSUMPTION Above all, the evangelists would try to force Tswana bodies into the straitjacket of Protestant personhood.

34 FASHIONING THE COLONIAL SUBJECT Indeed, women became icons of a ‘tribal’ home centred beyond the reaches of modern economy, society and history. Is it to be wondered then, that in the signifying economy of such ‘modernizing’ processes, ‘native’ women should so often come to embody ‘tradition’—the latter often rooted in a newly nuanced sense of the rural? Made by colonizing forces into pre-modern counterparts of European females, they were set apart from the centres of production and ‘progress’ in devalued, ‘domestic’ enclaves.

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