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The forces of cultural gravity seemed always to pull away from the formation of large-scale ecumenes, whether religious, commercial or political, towards smaller-scale accretions of intimacy and interest. Thus, the curiosity which recently drove Pico Iyer to Asia is in some ways the product of a confusion between some ineffable McDonaldization of the world and the much subtler play of indigenous trajectories of desire and fear with global flows of people and things. The new global cultural economy has to be seen as a complex, overlapping, disjunctive order, which cannot any longer be understood in terms of existing center-periphery models. The task of cultural reproduction, even in its most intimate arenas, such as husband-wife and parent-child relations, becomes both politicized and exposed to the traumas of deterritorialization as family members pool and negotiate their mutual understandings and aspirations in sometimes fractured spatial arrangements.
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