Title:Mapping Meaning, Denoting Difference, Imagining Identity: Dialectical Images and Postmodern Geographies
Author:Michael J. Watts
Source:Geografiska Annaler. Series B, Human Geography, Vol. 73, No. 1, Meaning

Summary,
Watts has taken Muslim in Nigeria as example to explain how an traditional African group to face the globalization and modernity. The local group doesn't accept the globalization but to incoprate it into their polical, economic and historical structure. He have not agreed with the the opinion of "placeless power and powerless place" and he have cited Stuart Hall(1989)'s "bus ticket" ideal to claim people would buy a ticket(localization) in order to get from here(the local) to there(the globe).

Critical, Accoding to Watts, the globalization is rooted into the local culture geography and the local identity will be strengthened to maintain their political and economic structure. But he has isolated the local from the globe and over-emphasized the social boundaries in the geography. Wi-Fi identity study can review his points through universal technology, a transnational bus ticket which is sold by a local kiosk, and users' behavior, covering from the high class to low class.

Notes,
The globalization have been incoprated into the local culture. Behavior is important->buying a ticket in order to get from here to there.
work in cultural studies sees human worlds as constructed through historical and political processes, and not as brute timeless facts of nature (1989, 7).
Culture is, in this sense, a form of symbolic creativity, and a part of necessary work as Willis himself says (1990), which contains its own 'grounded aesthetic'!
Broadly speaking, I think that Aronowitz (1991) is quite correct in his assessment that cultural studies in this expanded sense contributed to, and radically challenged, three primary domains: epistemic (including forms of knowledge and facticity, and the constitution and limits of conventional disciplines), discursive (how social identity is constructed by communities and how communities are constructed discursively), and aesthetic (the historic context of the aesthetics of everyday life).
I would like to now turn to difference of another sort, a concern with difference that emanates from geographical interrogations of postmodernity and globalization.
One account is provided by Ed Soja in his brilliant Borgesian narrative on the internationalization of Los Angeles, in which he argues that there is not so much a global duplication of Los Angeles as much as the appropriation and reproduction of other urban experiences within the metropolitan fabric; in short a city of simulacra (1989, p. 221).
I use the term identity.. .precisely to try to identify that meeting point where the processes that constitute and continuously reform the subject have to act and speak in the social and cultural worlds.. ..I understand identities therefore as points of suture, points of attachment, points of temporary identification.. .[O]ne only discovers who one is because of the identities which one has to take on in order to act. ..always knowing that they are always representations
[which] can never be adequate to the subjective processes which are temporarily invested in them ....I think identities is sort of. ..like a bus, you just have to get from here tothere, the whole of you can never be represented in the ticket you carry but you just have to buy a ticket in order to get from here to there (Hall, 1989, no pagination, emphasis mine).