Professional Documents
Culture Documents
Canclini, Globalization and Citizenship
Canclini, Globalization and Citizenship
For Canclini, this is not the depoliticization of liberal democracy but marks a shift in
the political notion of citizenship, which now includes rights to housing, health,
education, and other goods through consumption (5). These shifts in the modes of
consumption lead Canclini to conclude that consumption is "a site that is good for
thinking" (5). According to Canclini,
[c]onsumption is good for thinking, but not only in keeping with modem
rationality. Not even parties and social movements have succeeded working
exclusively this way. We might conclude, then, that the problems entailed in
the transition from public to the citizen are not very different from those
experienced by party or union militants ... when they attempt to act as rational citizens. (160)
-I
6
01
130
~
expenditures and
Canclini claims that consumption is not merely a setting f o "useless
irrational impulses" (5), though he never outlines why consumption is good for
thinking or how the rationality of consumption is linked to the constitution of identity
and altered forms of citizenship. While globalization has changed the modes of
consumption, consumption has not become fully rational either. Such an assumption
neglects the multiple social dynamics of consumption (see du Gay 1996; Edgell et al.
1996; Miller 1998; Slater 1997). Though Canclini does mention the social interaction
of commodities found in symbolic distinction and rituals (4042), it is a leap, in our
view, to conclude that the "symbolic and aesthetic aspects of the rationality of
consumption" (40), or that consumption contributes to the "integrative and
communicative rationality of a society" (40).
Canclini cites Renato Ortiz's findings that "the intellectuals of corporate globalization
foster universalization by exploiting the coincidences in thought and taste in all societies" (93). According to Ortiz, "Coca-Colawas only able to make profits in the Spanish market when it shortened its bottles to the size of other soft drinks in the country
..."(qtd. in Canclini 94). This prompts Canclini to conclude "that a recognition of multicultural differences does not disappear ..." under corporate globalization, and that
"Nations and ethnic formations continue to exist" through "cultural leveling" (94).
Such assertions are not only reminiscent of earlier "sovereign consumption" arguments (see Fiske 1987, 1989, 1991; Willis 1990), but leave us asking whether subtle
regional differences accommodated by Euro-American corporatism are actually multicultural and a form of cultural levelling.
Canclini's emphasis on the rational virtues of consumption is juxtaposed with his criticism of postmodern accounts that see consumption as the dispersion of signs and the
destabilization of shared codes (4043). Canclini does not advocate the erratic eruption of desire (41) but rather, sees consumption as a means of redirecting practices of
citizenship, what he calls interpretive communities of consumers (159). Canclini
observes that civil societies are no longer national communities based on territorial,
linguistic, and political unity, but atomized communities based on symbolic consumption, which provides the basis for shared identities (159). While it is not possible to
generalize the consequences for citizenship through increased consumption, Canclini
suggests that apocalyptic criticisms of consumption are only partially correct:
0)
-
131
-.
-.
1993. Power plays, power works. London and New York: Verso.
0
-
,32
Grossberg, Lawrence, Cary Nelson, and Paula Treichler, eds. 1992. Cultural studies. New York
and London: Routledge.
Isin, Engin F. and Patrica K. Wood. 1999. Citizenship and identity. London: Sage.
Miller, Daniel. 1998. A theory of shopping. Ithaca: Cornell University Press.
Slater, Don R. 1997. Consumer culture and modernity. London: Polity Press.
Willis, Paul. 1990. Common culture. Milton Keynes: Open University Press.