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208 Chapter 9 Postmodernism

exported by the West and its cultural industries themselves turn out to be of cul-
turally mixed character if we examine their cultural lineages (53).

Moreover, the idea of globalization as the imposition of a singular and monolithic
American culture (a middle-class culture of whiteness) begins to look very different,
less monolithic, when we consider, for example, the fact that America has the third
largest Hispanic population in the world. In addition, it is estimated that by 2076, the
tricentennial of the American Revolution, people of Native American, African, Asian or
Latin descent, will make up the majority of its population.
Hall (1996b) has written that postmodernism ‘is about how the world dreams itself
to be American’ (132). If this is the case, we may be all dreaming of many different
Americas, depending on which bits of America we choose to consume. For example,
if the material for our dreams is gathered from American popular music, the geo-
graphy and geometry, the values, images, myths, styles, will be different depending on
whether, for example, it is blues, country, dance, folk, heavy metal, jazz, rap, rock-
’n’roll, sixties rock, or soul. At the very least, each genre of music would produce
different political articulations, in terms of class, gender, race, ethnicity, sexuality,
and generation. To recognize this is to recognize that cultures, even powerful cultures
like that of the USA, are never monolithic. As Said (1993) observes, ‘[A]ll cultures are
involved in one another; none is single and pure, all are hybrid, heterogeneous,
extraordinarily differentiated, and unmonolithic’ (xxix). Moreover,

[n]o one today is purely one thing. Labels like Indian, or woman, or Muslim, or
American are now [no] more than starting points, which if followed into actual
experience for only a moment are quickly left behind. Imperialism consolidated
the mixture of cultures and identities on a global scale. But its worst and most para-
doxical gift was to allow people to believe that they were only, mainly exclusively,
White, or Black, or Western, or Oriental (407–8).

Globalization is much more complex and contradictory than the simple imposition
of, say, American culture. It is certainly true that we can travel around the world while
never being too far from signs of American commodities. What is not true, however,
is that commodities equal culture. Globalization involves the ebb and flow of both
homogenizing and heterogenizing forces, the meeting and the mingling of the ‘local’
and the ‘global’. To understand this in a different way: what is exported always finds
itself in the context of what already exists. That is, exports become imports, as they are
incorporated into the indigenous culture. This can in turn impact on the cultural pro-
duction of the ‘local’. Ien Ang (1996) gives the example of the Cantonese Kung Fu
movies that revitalized the declining Hong Kong film industry. The films are a mixture
of ‘Western’ narratives and Cantonese values. As she explains:

Culturally speaking, it is hard to distinguish here between the ‘foreign’ and the
‘indigenous’, the ‘imperialist’ and the ‘authentic’: what has emerged is a highly dis-
tinctive and economically viable hybrid cultural form in which the global and the