Firstly, I want to raise some questions in my mind for the discussion here. Is globalization one characteristic in postmodern world? If it is a tendency of postmodern word, definitely the boundary should be evaporated though. At this point, I am thinking about the significance of the originality in the reproduction and in the representation, even in a new production.
In order to clear up my concern, I want to take an example to explain this question. Amei, is a very famous pop singer of aborigine; somehow, I wonder how much of the originality of aborigine can be observed in her--here, I probably could take her as a code. I do not mean to decode her, but I want to point out that I see none of the originality of aborigine in her, not even at the beginning when she published her first album. Indeed, in her first album, actually in only one song ©j©f, it is very obvious that she or her producer took the aboriginal identity and characteristics to be one selling point, and they succeeded.
It is very intriguing that we can see no more aboriginality (this is my own coined word for "the originality of aboriginal aracteristic") in her any other songs and albums. Sometimes she shows up in traditional aboriginal clothes in some TV programs that she was asked to do so in meeting with the programs' need, but we should be aware of that she is not a representative nor even a representation of aboriginal culture for her tribe. It must be funny, at least for me, that the audience is conscious, or not, of this aboriginality is only a reproduction, which is no longer pure aboriginal characteristic and quality. And then, I am wondering what exactly appeals to people?
I would like to argue that she is, instead, a code representing a production of late-capitablism. In this regard, she is only a tool for capitalists for their ambition to march in international marketplace or territories for a better prize. Therefore, it can be observed that
1.The aboriginality, which is very rare nowadays becomes an appealing characteristic for the public. At the beginning, there is still some aboriginality can be found, but it will be disappearing later on.
2.However, this aboriginality is not the real aboriginality at all. The real aboriginality can not have the access to for us because any aboriginality presented through public performance purposes for certain benefits or caused by some reasons. Briefly, Â×¦~²½that we can join in is not their real ritual, which is not allowed to have non-their-tribe people to join in. So, these rituals we can join in are held for tourists' needs.
3.The aboriginality for Amei is certainly not something she wants to embrace, but is certainly something for the audience tries to look for. For instance, on President Chen's inauguration, Amei was originally requested to put on her traditional aboriginal dress; somehow, she, in stead, dressed up in western full dress.
4.Continuing point 3, talking about the identity, Amei owns a multi-composition of identity depending on her hair-dress, clothes, and performance in various TV programs and activities, no matter how spectators want to label her.
5.Back to the idea of globalization, I only wonder if Amei loses all of her aboriginality that she primarily had (probably before she went to the singing contest) what is her qualification to continue her show business? Therefore, I am thinking that she will become a production merely, because she is no longer a code for this society and her show business. In this regard, she loses her advantage of being an aborigine to become a code to be modeled after or pursued after for the audience. In this regard, she is confronting the complex taste of the consumers' "the coalition of changing interests."