Worshipping the Señor de Qoyllur Ritti in New York

Abstract

Globalization is transforming the entire world into a network of social relations through which symbols, images, goods, and people circulate freely (Castells, 1996). Today the majority of the goods and messages received in any given place are not produced there. They are not the result of a specific production relationship, nor do they convey exclusive signs binding them to a particular national community; instead, they carry signals indicating that they belong to deterritorialized, transnational systems within which a subject must constantly negotiate the process of identity construction between the local and the global, the autochthonous and the foreign-re-creating the self' amidst the ever-increasing interaction between cultures, often without being anchored to any specific region or territory (Garcia Canclini, 1990; 1995). The result of all of this is hybrid cultures or transcultural logics (Garcia Canclini, 1990)-the possibility of ever-expanding personal expression in diverse languages and contexts, moving with increasing ease from one to another in a setting in which the old cultural borders are constantly dissolving between the new seams and edges produced by globalization. All these are new contexts in which identities are being redefined while straddling several worlds or at a crossroads between them. In this sense, many scholars point out that what must be occurring is the complex process of simultaneous globalization and localization denoted by the neologisms of glocalization (Robertson, 1992), creolization (Hannerz, 1992), indigenization (Appadurai, 1996), and hybridity (Garcia Canclini, 1990)-concepts that,

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