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By David Howes

Items are imbued with meanings and makes use of through their manufacturers. once they are exported, they could act as a way of verbal exchange or domination. despite the fact that, there isn't any ensure that the intentions of the manufacturer could be famous, less revered, through the patron from one other tradition. Cross-Cultural intake is an engaging advisor to the cultural implications of the globalization of a shopper society. The chapters tackle subject matters 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 identification, Howes and his individuals convey how the more and more international stream of products and pictures demanding situations the very proposal of the "cultural border" and creates new areas for cultural invention. Marian Bredin, Concordia collage, 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.

In crafting the skin, itself a symbol of chiefly office, the chief seems to have been making yet another effort to mediate the two exclusive systems of authority at war in his world, striving perhaps to fashion a power greater than the sum of its parts! Other rulers, most notably the Tshidi and Ngwaketse chiefs (Holub 1881, 1:291), took another tack, now choosing to dress themselves in highly fashionable garb, clothes whose opulence set them off from their more humble Christian subjects—missionaries included!

The fragrant scent of cane sap is replaced by the foul smoke of the tyres which the workers burn in protest outside the closed mills. For those men who do find work, wages are too low and the cost of living too high to adequately support a family. While the sugar cane fields lie fallow in the countryside, in the cities never has more sweetness been available or consumed. The cafés are filled with people stirring sugar in their coffee, drinking soft drinks, eating ice cream. The stores are full of people consuming the metaphorical sweetness of VCRs, designer jeans, motorcycles, and other delicacies of consumer culture.

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