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common interpretation of globalization is that it is an 'exogenous' autonomies - a force to be resisted, through the pursuit of autarchic or separatist strategies to protect the domestic heartland. Another interpretation is that globalization offers the opportunity for local or national renewal - the promise of new ideas, new people, new investment, new opportunities for embarking upon a different development parts of the world consider a wider set of possible lives than they ever did before. One important source of this change is the mass media, which present a rich, ever-changing store of possible lives...Until recently […] traditions provided a relatively finite set of possible lives, and fantasy and imagination were residual practices, confied to special persons or domains, restricted to spcial moments or places. In general, imagination and fantasy were antidotes to the finitude of social experience… More persons throughout the world see their lives through the prisms of the possible lives offered by mass media in all their forms. That is, fantasy is now a social practice, it enters, in a host of ways, into the fabrication of social lives for many people in many societies. (Appadurai, 16 5-54)
Ud fra ovenstående citater kan man altså tolke, at folk ikke mindst via massemedierne får indblik i andre levemåder, i andre former for tilværelser end deres egen. Tilværelser de kan drømme om. Her er det værd at påpege, at Appadurai skelner mellem 'fantasy' og 'imagination', idet 'fantasy' ofte blot forbliver en fantasi, en drøm, hvorimod 'imagination' ofte er et skridt på vejen til fysisk handling. Altså at man rent faktisk før en indsats for at opnå det man drømmer om, det man forestiller sig kunne blive en del af ens egen tilværelse. Samtidig er det vigtigt at have sig for øje, at disse forestillinger om et andet liv, et bedre liv nødvendigvis er et positivt aspekt for alle. Som Apparudai påpeger, så betyder det ikke, at verdenen pludselig er et bedre sted med langt flere muligheder for den enkelte, derimod giver det selv den mest fattig og forarmede sjæl mulighed for at lege med tanken om et bedre liv, en bedre tilværelse ligesom det vedkommende har set eller hørt gennem massemedierne.
Appardurai har højst sandsynligt haft forarmede børnearbejdere eller lignende i tankere når han skriver om de mennesker, der blot kan lege med tanken om et andet og bedre liv, men i kraft af min beskæftigelse med det japanske samfund og ikke mindst de unge japanere, mener jeg at kunne se en rød tråd mellem Appardurai's refleksioner om de drømme og fantasier det globale samfund medfører hos det
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