Where "here" and "there" become blurred in this way, the cultural certainties and fixities of the metropole are upset as surely, if not in the same way, as those of the colonized periphery. In this sense, it is not only the displaced who experience a displacement (cf. Bhabha 1989:66). For even people remaining in familiar and ancestral places find the nature of their relation to place ineluctably changed, and the illusion of a natural and essential connection between the place and the culture broken. "Englishness," for instance, in contemporary, internationalized England is just as complicated and nearly as deterritorialized a notion as Palestinian-ness or Armenianness, since "England" ("the real England") refers less to a bounded place than to an imagined state of being or moral location. Consider, for instance, the following quote from a young white reggae fan in the ethnically chaotic neighborhood of Balsall Heath in Birmingham:
there's no such thing as "England" any more . . . welcome to India brothers! This is the Caribbean!...Nigeria!...There is no England, man. This is what is coming. Balsall Heath is the center of the melting pot, 'cos all I ever see when I go out is half-Arab, half-Pakistani, half-Jamaican, half-Scottish, half-Irish. I know 'cos I am [half Scottish/half Irish]...who am I?...Tell me who I belong to? They criticize me, the good old England. Alright, where do I belong? You know, I was brought up with blacks, Pakistanis, Africans, Asians, everything, you name it...who do I belong to?...I'm just a broad person. The earth is mine...you know we was not born in Jamaica ... we was not born in "England." We were born here, man. It's our right. That's the way I see it. That's the way I deal with it. [Hebdige 1987:158- 159]

(Akhil Gupta, James Ferguson "Beyond "Culture": Space, Identity, and the Politics of Difference")