Contemporary debates in the social sciences are marked by a plethora of different arguments on the postmodern or modern nature of the contemporary world in which we live (Harvey 1989; Lyotard 1986; Docherty 1993; Giddens 1990). Postmodernism is commonly viewed as a break from modernity and from the master narratives and holistic truths of the Enlightenment (Docherty 1993). For postmodern thinkers, postmodernism signals the end of modern beliefs and dogmas, the dark sides such as colonialism and cultural imperialism, as well as the progressive movements for national liberation and the claims for gender and racial equality (Kaplan 1998). Deconstructive explanations are deployed to destabilise bounded accounts of identities, histories, cultures and power relations. Indeed, post-structuralist deconstructivism has brought about critical changes and awareness on issues of diversity in feminist and post-colonial thinking (Fraser and Nicholson 1990; Kaplan 1998). However, the relativism embedded in postmodernism as an epistemology has raised an animated debate among those who see cultural relativism as enriching cross-cultural communication (Ahmed 1992) and those who, on the contrary, blame relativism for the distance it creates between cultures (Gellner 1992). Other scholars, however, make a distinction between postmodernism as a philosophical device which aims at deconstructing grand narratives, and postmodernity as a social and economic condition of the world which is characterised by new relations of production, globalisation, hyperconsumerism and the decline of the nation-state (B.S. Turner 1994: 14-15).