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to focus on the mediating terms whose function is to obfuscate the true lines of division. The way the term “modernization” has been used in the recent ideological offensive is exemplary here: first, an abstract opposition is constructed between “modernizers” (those who endorse global capitalism in all its aspects, from the economic to the cultural) and “traditionalists” (those who resist globalization). Into this category of those-who-resist is then thrown everyone from traditional conservatives and populists to the “Old Left” (those who continue to advocate the welfare state, trade unions, and so on). This categorization obviously does capture an aspect of social reality. Recall the coalition between the Church and trade unions in Germany in early 2003, which prevented the legalization of Sunday opening for shops. However, it is not enough to say that this “cultural difference” traverses the entire social field, cutting across different strata and classes; it is also inadequate to say that it can be combined in different ways with other oppositions (so that we get conservative “traditional values” resisting global capitalist “modernization,” or moral conservatives who fully endorse capitalist globalization). In short, it is useless to claim that this “cultural difference” is one in a series of antagonisms operative in contemporary social processes.
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