This is a fascinating topic and some useful data is provided, but that is all. Surprisingly, this book was given quite an appropriate review in the journal, Ethnomusicology. Its style is an example of what is wrong with academic writing today. Unfortunately, the publishing establishment tends not to notice that such books are intentionally written so as to be inpenetrable to readers. Academics write this way to avoid criticism. Since nobody can tell what exactly they mean, nobody can challenge them or prove them wrong on any points. Some readers feign complete understanding of such books in order not to seem ignorant. Presses should not exascerbate the problem further by printing such things.

In what he describes as a "topography of global culture," Erlmann attempts to discet the global fictions of modern statehood, national identity, history, subjectivity, the arts etc. showing how they are not representations of fixed realities, or one sided determinations but rather processes that take form and develop through what he calls the global imagination, "the means by which people shift the contexts of their knowledge and endow phenomena with significance beyond their immediate realm of personal experience." The book examines how cross cultural interaction between different senses of modernity over the past 100 years have shaped the constitutive categories of race, class and gender. The book ultimately argues that the cultural topography of a "world that is now truly one" is based on the interdependency of people the world over. Erlmann explores the workings of this global imagination through two examples of interaction between South Africa, England, and the United States. The first of these is a tour of two African chiors in the 1890s, and the second is the work of Ladysmith Black Mambazo after 1986. Erlmann does not attempt a historical or narrative continuity between or within the two examples, but rather examines aspects of each as texts within their specific political and historical context. The author gets at the complexities of each example from many angles, examining the significance of biography, dance, composition, politics, religion etc. The diversity of focus makes the book read somewhat like a collection of articles, but Earlmann speaks authoritatively on every page. The value I find in the book is how assumptions of race, identity and authenticity (among others) are examined in context of global interaction and change with a result that is much more vialbe than many essentialist ideas of the colonial encounter and African/ African American music. Erlmann also gives emphasis to agency, a focus that is denied in too many other works in contemporary theory. The book is written for the academic audience, but should find wide interest outside of Antropology and Ethnomusicology.