Such perceptions suggest that national identity has been a persistent problem for recent English cartooning. Even Gravett, surely one of the most cosmopolitan and informed editors and critics in comics, can only speak in tones of lamentation about the
Canada and Airport Refugee Claimants in the 1980s
cosmopolitan populations. In response, Canadian authorities erected an enforcement regime largely centered on the country’s international airports, which transformed them into contested entry points to national space and normative citizenship where links
The Caucasus was a zone of encounters for centuries, generating images of regional cosmopolitanism in the past. This vision creates expectations for the present, when it is included in the wider discussion about the meanings of cosmopolitanism today, its relation to modern geopolitics, and issues of social and political co-existence and recognition. This essay focuses on two different photographs that belong to different Greek families in Georgia. These photographs represent two different historical experiences of migration and pinpoint different understandings of cosmopolitanism. However, they both seem to stem from specific discourses about diasporas and their cosmopolitan character. The role of language in the construction of these discourses is fundamental. The essay compares photographic representations of the 'Greek Diaspora' in order to trace the perceptions of cosmopolitanism they generate, the cultural capital they carry, and its outcome in relation to Greek diaspora politics.
Kudzai P. Matereke
This paper urges readers to rethink the notions "mobility" and "travel" with an eye to how they may help us craft a more supple discourse of cosmopolitanism. The majority of cosmopolitanism discourses privilege mobility and travel experiences of subjects in the metropolis and sideline and downplay those of the postcolonial (and especially rural) subjects. The paper attempts to broaden the discourses of cosmopolitanism by a critical interrogation of Kant's cosmopolitan ideal and its implications for postcolonial societies. It identifies a "postcolonial moment" of cosmopolitanism that is largely ignored in mainstream analyses. This moment can be glimpsed by exploring two narratives of rural villagers who break free from their epistemic enclosures. This moment can only be fully appreciated by deploying broader conceptions of "mobility" and "travel" which capture not only these concepts' corporeal connotations, but their imaginative and virtual connotations as well.
Consensus-Building, Party-less Politics and a Culturalist Critique of Elections in Northeast India
Jelle J. P. Wouters
rustic ‘arcadian space’ ( Shah 2010: 190 ), but a cosmopolitan culturalist critique against the universalization of a particular and provincial moral and democratic sense. To do so, I situate Phugwumi villagers’ political reasoning and attempt to
Pegida’s Community Building and Discursive Strategies
awareness of the rapidity with which virtual communities can mutate and evolve. Pegida plays upon the intersectionality of popular discontent in its outrage against cosmopolitan political elites. As the historian Geoff Eley puts it “[t]he right’s new
This Screen Shot section includes three texts—an interview and two articles—that, together, occasion an unsettling movement in the development of an Indigenous phenomenology staged upon Screen Bodies’ concern for the critical tryptic experience, perception, and display. Such phenomenology, moreover, takes shape in the spirit of an enduring and persistent Indigenous cosmopolitanism, one organized by an appeal to a pan-tribal solidarity that is also not shy about drawing from efficacious sources of critique internal to European critical traditions. Together, these texts—and the source materials that inspire them—build rich ecumenical perspectives in the service of decolonial justice and pedagogy. And while the texts included here are composed in English, each draws from and references Indigenous languages, articulating one kind of Indigenous cosmopolitanism that makes use of English as a kind of “trade language.” To stage an Indigenous phenomenology by appeal to an Indigenous cosmopolitanism, in our contemporary political moment, thus calls for critical attention attuned to the perspectives, traditions, and imaginations of what Tlingit poet and author Ernestine Hayes describes as “Indigenous intellectual authority.” In this spirit, Indigenous cosmopolitanism occasions a decolonial-critical cosmopolitanism rooted not in the secular, Habermasian cosmopolitanism of Europe but in the modalities of consciousness, the literary genius and acumen, of Indigenous oral literary traditions. In the context of such a cosmopolitanism in which everyone is variably situated, across the spectrum that divides descendants of perpetrators and victims of settler colonialism, the critical imperative becomes a decolonial one, and non-Indigenous readers are called to shed the epistemological, ontological, and political priorities that broadly characterize European analytical and continental traditions, whatever their internal debates may be. Such an imperative forces phenomenological attention not only on the macrological instantiations of settler-colonial power but also against the “micrological textures of power” that ultimately shape the inner contours of self and, thus, what becomes phenomenologically legible to individuals situated in their cultural contexts.
This article considers debates concerning the contribution of anthropology to an understanding of vernacular and marginal forms of cosmopolitanism in relation to the environmental cosmopolitics of zoning practices in and around the Maya Biosphere Reserve (MBR), Petén, Guatemala. Zoning practices realize political and economic restructuring, integration, and fragmentation through conditionality and exceptionalism. The rationale for zoning of MBR territories evident in UNESCO's Man and the Biosphere Programme and USAID MAYAREMA Resource Management Project have combined the instrumentalism of aid-tied development with a cosmopolitan appeal to the protection of the global environment in the interests of “humanity” imagined as an internally differentiated, and yet singular entity. As zoning practices have emerged as forms of conditionality placed on a range of human activities, they have been called into question by “Other” discrepant and cosmopolitan constituencies advancing different imagined relations between cosmos and polis, “environment” and “society.” The article considers discrepant zoning practices and related imaginings adopted by the Communities of Population in Resistance. Q'eqchi' perspectives are also addressed, notably with reference to the environmental cosmopolitics of indigenous religious practice. By exploring the environmental cosmopolitics of the MBR, the article argues that through anthropological knowledge practices, plural and over lapping cosmovisions and related vernacular and discrepant forms of environmental cosmopolitanism are brought into view. The task lies in grappling with relativization, pluralization, and complexity as these follow on from anthropological knowledge practices and environmental cosmopolitan zoning practices alike.
Imagining a Cosmopolitan Museology
In recent years it has been asked whether it is time to move ‘beyond the national museum’. This article takes issue with this assertion on the grounds that it misunderstands not only museums as cultural phenomenon but also the ways in which globalization, nationalism, and localism are always enmeshed and co-constitutive. The article begins by considering theories of globalization, postnationalism, and cosmopolitanism and their relevance for national museums in the European context. Specific theories of cosmopolitanism are subsequently further explored in relation to two museum examples drawn from the National Museum of Scotland in Edinburgh and the Museum of European Cultures in Berlin. In different ways both examples demonstrate the potential for museums to engage visitors with ideas of cosmopolitanism, globalization, and postnationalism by revisiting, reframing, and reinterpreting existing national collections and displays. In the process the article makes the case for the merits of a nationally situated approach to cosmopolitanism in European museums. At the same time it acknowledges some of the potential limits to such endeavors. The article concludes by imagining what a ‘cosmopolitan museology’ would offer in terms of practice, politics, and ethics.
Cosmopolitan Learning through Hospitality in Siberia
This article focuses on the process of cosmopolitan learning among hosts in a hospitality couchsurfing network in Siberia. The data making up the empirical basis for the study were collected during fieldwork in Siberia: between 2007 and 2011 in Krasnoiarsk and Novosibirsk and from 2010 to 2012 in Irkutsk and Vladivostok. The article argues that the interactional dynamics between hosts and guests in cosmopolitan learning are determined by the combination of emotive and cognitive rewards. The primary emotional charge occurs as a result of the first interaction with the visitor, while a cognitive “bonus“ is represented by the opportunity to practice a foreign language in the home environment. In addition, hosts reflect on such aspects as the exchange of lifestyle ideas, the exposure to everyday habitual practices, and the realization of commonality and difference. These reflections leading to self-discovery in the comfort of one's own home constitute an important element in the process of cosmopolitan learning.