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Journal articles on the topic 'Cosmopolitanism'
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1
Akhter, Yasmin. "Cosmopolitanism." Victorian Literature and Culture 51, no. 3 (2023): 375–78. http://dx.doi.org/10.1017/s1060150323000189.
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This article argues that the field of Victorian cosmopolitanisms has largely neglected accounts of migrants, exiles, and nomads in explorations of the nineteenth-century cosmopolitan world of empires. A focus on these hypermobile figures draws attention to the ways in which mobility, in all forms, disrupts our understandings of place, home, and world as they are conceived in cosmopolitan thought. These examples of displaced subjectivities reveal how cosmopolitanism travels along space, disregarding borders of region, nation, or empire and conjuring new ideas about how we belong to the world. By thinking about how different cosmopolitanisms contend or coexist with one another, the article reconsiders a question that persistently reappears in debates about cosmopolitanism across time and space: Is it an ideal of sameness and commonality or an orientation toward difference and plurality?
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Georgiou, Myria. "Is London open? Mediating and ordering cosmopolitanism in crisis." International Communication Gazette 79, no. 6-7 (September 25, 2017): 636–55. http://dx.doi.org/10.1177/1748048517727175.
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This article analyses cosmopolitan imagination and ambivalent morality at times of urban crisis. It focuses on #LondonIsOpen – the city’s media campaign in response to the nation’s Brexit vote. In this case, cosmopolitanism’s discursive tools – especially the ideals of the Open city and hospitality – are mobilised to summon a range of actors in defence of the city. The article analyses the mediation of cosmopolitanism in a campaign film and in Londoners’ online and offline responses to it. These responses reveal #LondonIsOpen as a compelling example of cosmopolitan imagination, but also of cosmopolitanism’s moral fragility in the neoliberal city. As shown, urban dwellers overwhelmingly embrace the cosmopolitan value of openness. Yet, their visions are divided between neoliberal cosmopolitanism and vernacular cosmopolitanism. By analysing the moral space of mediated cosmopolitanism, I argue that, unlike the nation, representational struggles in the city increasingly take place within, rather than against, cosmopolitanism.
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Cheah, Pheng. "Cosmopolitanism." Theory, Culture & Society 23, no. 2-3 (May 2006): 486–96. http://dx.doi.org/10.1177/026327640602300290.
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In modernity, the concept of cosmopolitanism has changed from an intellectual ethos to a vision of an institutionally embedded global political consciousness. The central problem that troubles cosmopolitanism from its moment of inception in 18th-century philosophy to the globalized present is whether we live in a world that is interconnected enough to generate institutions that have a global regulatory reach and a global form of solidarity that can influence their functioning. Examination of Kant's pre-nationalist cosmopolitanism, Marx's postnationalist cosmopolitanism, and decolonizing socialist nationalism indicates the normative attraction of the nation as a mode of solidarity. Contemporary arguments about new cosmopolitanisms focusing on the rise of transnational networks of global cities, postnational social formations created by migrant and diasporic flows and Habermas's recent revival of Kant's project of cosmopolitan democracy have likewise failed to address the persistence of nationalism as a normative force within the field of uneven globalization.
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Baker, Gideon. "Cosmopolitanism as Hospitality: Revisiting Identity and Difference in Cosmopolitanism." Alternatives: Global, Local, Political 34, no. 2 (April 2009): 107–28. http://dx.doi.org/10.1177/030437540903400201.
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For many cosmopolitans, an emergent global civil society is re-framing the relationship between the universal and particular in world politics in ways that do justice to both. This article disputes this claim, finding that the concept of global civil society shares the same fundamental problem as state sovereignty, namely that it is better at articulating global identity than difference because it reproduces in different form statist attempts to describe a universal structure of particularity. It then argues that to avoid reducing difference to identity while remaining true to the cosmopolitan impulse to ethical universality, that is, to recognition of moral obligations to foreigners, it is necessary to take cosmopolitanism as synonymous with an ethics of hospitality enabling a nondialectical account of identity and difference in cosmopolitanism. As Derrida affirms, hospitality deconstructs the binary of identity and difference in our ethical relations with strangers. This dialectic-defying quality of cosmopolitanism-as-hospitality requires a greater decisionism than dialectical liberal-cosmopolitanism, turning cosmopolitanism away from the pure ethics of its liberal variants and transforming it into an ethicopolitics.
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Basnett, Caleb J. "Adorno’s Cosmopolitan Solidarity." New German Critique 50, no. 1 (February 1, 2023): 31–58. http://dx.doi.org/10.1215/0094033x-10140719.
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Dominant approaches to cosmopolitanism have been criticized for failing to sufficiently account for how power and privilege have entwined with cosmopolitan proposals, and cosmopolitanism itself has been accused of being the ideology of global capitalism. Taking seriously cosmopolitanism’s complicity in domination, this article draws on the work of Theodor W. Adorno to sketch a theory of cosmopolitanism as solidarity. It argues that prominent approaches to cosmopolitanism understand solidarity as an identification of particular with universal, with pernicious political consequences. The article examines three concepts from Adorno’s philosophy that challenge contemporary cosmopolitanism: his concept of “constellations” offers a different way of relating particular to universal; his claim to solidarity with “tormentable bodies” reimagines moral action informed by this transformed relation; and his concept of a “global subject” offers a way to theorize the relation between this moral action and political intervention at the global level.
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Gizatova, Gulnaz K., Olga G. Ivanova, and Kirill N. Gedz. "Cosmopolitanism as a Concept and a Social Phenomenon." Journal of History Culture and Art Research 6, no. 5 (November 28, 2017): 25. http://dx.doi.org/10.7596/taksad.v6i5.1294.
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<p>The article is devoted to cosmopolitanism as a concept and a social phenomenon. The authors believe that cosmopolitan ideas and mentality are a necessary manifestation of modern globalization processes. Cosmopolitanism as a pattern of public consciousness reflects the essential features of modern social processes. At the same time, the very idea of cosmopolitanism is contradictory, multifaceted, and therefore it cannot be considered only within the framework of categorical opposition "local - global". That is why this research is carried out dialectically: from the point of view of the contradictory unity of the cosmopolitanism's objective manifestations and the diverse interpretations of this phenomenon. Considering a wide range of approaches in studies of the cosmopolitanism phenomenon prevailing in modern social theory, the authors emphasize the need for its comprehensive philosophical interpretation. In addition, referring to the historical overview of cosmopolitan ideas, the authors come to the conclusion that further studies of cosmopolitanism should be based on an interdisciplinary approach. Particular attention in this article is paid to a couple of "cosmopolitanism" and "patriotism" categories. The main conclusion of the article is that it is cultural cosmopolitanism as a concept and social phenomenon that can clarify the essential contradictions in modern social processes.</p>
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Hadi, Mahfudz Syamsul, and M. Hasan Muammar. "Dampak Kosmopolitanisme Islam terhadap Pendidikan Islam di Dunia Global." Dirasat: Jurnal Manajemen dan Pendidikan Islam 8, no. 1 (June 23, 2022): 48–70. http://dx.doi.org/10.26594/dirasat.v8i1.2832.
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Currently, Islamic Cosmopolitanism is quite diverse. Cosmopolitanism encompasses a wide range of topics, ideas, and practices that represent various interpretations and expressions of Islam. Among the varieties of Cosmopolitanism, there are those that are divisive and controversial. Here the author will analyze the potential consequences of Islamic immigration. In a global society, Cosmopolitanism is important for Islamic education. Islamic teachings are claimed to be quite interpretable to support various Islamic Cosmopolitanisms. Islamic education is always colored by change. The exchange of information and ideas democratizes and complicates Islamic hermeneutics and practice. In such an atmosphere, the author argues that the Cosmopolitan discourse of Islam has become a necessity, and that the results of this discourse will have a significant impact on Islamic education in the future. Given the historical antecedents, the author believes that if this discourse contributes to or increases polarization, the orthodoxy of Islamic education will triumph.
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Lenard, Patti Tamara. "Motivating Cosmopolitanism? A Skeptical View." Journal of Moral Philosophy 7, no. 3 (2010): 346–71. http://dx.doi.org/10.1163/174552410x511437.
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AbstractWe are not cosmopolitans, if by cosmopolitan we mean that we are willing to prioritize equally the needs of those near and far. Here, I argue that cosmopolitanism has yet to wrestle with the motivational challenges it faces: any good moral theory must be one that well-meaning people will be motivated to adopt. Some cosmopolitans suggest that the principles of cosmopolitanism are themselves sufficient to motivate compliance with them. This argument is flawed, for precisely the reasons that motivate this paper – we are cosmopolitan neither in our attitudes nor in our behaviors towards others. Other cosmopolitans suggest that 'global solidarity' is sufficient to generate a commitment to carrying out duties towards others. These latter efforts implicitly rely on insights best captured by the nationalist thesis, that is, that national communities are the best vehicles, morally speaking, through which individuals can carry out their obligations to others. I consider, and refute, two objections to my argument: first, that it is guilty of a 'time-lag fallacy' and, second, that it ignores an emergent cosmopolitan attitude among global citizens.
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Giri, Pradeep Kumar. "Salman Rushdie's Midnight’s Children: Cultural Cosmopolitan Reflection." Batuk 7, no. 1 (March 1, 2021): 74–79. http://dx.doi.org/10.3126/batuk.v7i1.35349.
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This article aims to prove Salman Rushdie's Midnight’s Children as a cultural cosmopolitan novel through the lance of cosmopolitanism. Out of various types, cultural cosmopolitanism is my focus in this paper. Culturally, cosmopolitanism means openness to different cultures. Cosmopolitanism is a kind of cultural outlook involving an intellectual and aesthetic attitude of openness towards peoples, places and experiences from different cultures, especially from different nations. This type of cosmopolitanism refers to an ideal about culture or identity. Cultural cosmopolitans view that membership in a particular community is not essential for one’s social identity. It stresses that such cultural membership is irrelevant. It refers to partiality for cultures besides one’s own culture of origin as with a traveler or globally conscious person. The parochial feeling of nation and nationalism is, sometimes, an obstacle to the unity and humanitarian feeling. After the outbreak of pandemic Covid 19, people living in any corner of the world have realized- to a great extent- that the feeling of cosmopolitanism and humanism should be at the center of every human. Salman Rushdie’s Midnight’s Children evokes people, in this cosmos, cannot be confined within the boundary of limited nationalism.
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Humphrey, Caroline. "Cosmopolitanism and kosmopolitizm in the political life of Soviet citizens." Focaal 2004, no. 44 (December 1, 2004): 138–52. http://dx.doi.org/10.3167/092012904782311245.
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In the rethinking of cosmopolitanism that has been under way in anthropology the emphasis in the European tradition of thought, pertaining to humanity in general and universal values, has been replaced by focus on specific and new cosmopolitan peoples and sites. Cosmopolitanism ceases to be only a political idea, or an ideal, and is conceptualized also in terms of practice or process. A vocabulary of 'rooted cosmopolitanism', 'vernacular cosmopolitanism' and 'actually existing cosmopolitanisms' has emerged from the characteristically anthropological acknowledgment of diversity and inevitable attachments to place. This article accepts such an approach, but argues that it has neglected the presence and intense salience of the ideas of cosmopolitanism held by nation states. Such ideologies, especially those promulgated by authoritarian states, penetrate deep into the lives and thoughts of citizens. The article draws attention to the binary and contradictory character of nation state discourse on cosmopolitanism, and to the way this creates structures of affect and desire. The Soviet concept of kosmopolitizm is analyzed. It is contextualized historically in relation to the state discourse on mobility and the practice of socialist internationalism. The article argues that although the Stalinist version of kosmopolitizm became a poisonous and anti-Semitic accusation, indeed an instrument of repression, it could not control the desire created by its own negativity. Indeed, it played a creative and integral part in the emergence of a distinctive everyday cosmopolitanism among Soviet people.
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Piwoni, Eunike. "Giving Back to the World, the Nation and the Family: Cosmopolitan Meaning-making and Notions of Solidarity Among Young Elite Students." YOUNG 27, no. 5 (February 10, 2019): 520–36. http://dx.doi.org/10.1177/1103308818817633.
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This article addresses debates on the relationship between elite cosmopolitanism and localism through the study of young elite cosmopolitans’ rationales in the context of talking about their future lives. Drawing on interviews with 24 students at an elite university, the article delineates three types of cosmopolitan meaning-making. Students embracing the first type talked about their cosmopolitanism in terms of individually chosen actions. They said they did not feel obliged to their nation but to their family; most of them had sought a career abroad. Students embracing the idea of ‘rooted cosmopolitanism’ (second type) stated that they wanted to make their home country a better place, not least because of their family’s mediating influence. They said they wanted to return home, as did those students who combined a sense of solidarity with humans around the globe with a longing for familiarity (third type). Implications for cosmopolitanism and youth studies are discussed.
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Faulkner, Nicholas. "Motivating cosmopolitan helping: Thick cosmopolitanism, responsibility for harm, and collective guilt." International Political Science Review 38, no. 3 (May 31, 2016): 316–31. http://dx.doi.org/10.1177/0192512116630750.
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Political theorists and philosophers have recently directed their attention to understanding how individuals may become motivated to act as ethical cosmopolitans. A prominent theory – termed “thick cosmopolitanism” – argues that the realization one’s ingroup is responsible for causing harm to people in distant nations will increase cosmopolitan helping behavior. Additionally, thick cosmopolitanism suggests that guilt may explain this effect. This article presents the first experimental tests of these claims, and is the first research to use experiments to investigate cosmopolitan helping. Results demonstrate a substantial, but previously unrecognized, limitation to thick cosmopolitanism. Specifically, reminders of ingroup responsibility for causing harm not only increased individuals’ acceptance of responsibility and collective guilt, which indirectly enhanced cosmopolitan helping (Studies 1 and 2), but simultaneously increased dehumanization of the harmed outgroup, which indirectly diminished helping (Study 2). These conflicting processes resulted in no overall increase in cosmopolitan helping, contrary to the predictions of thick cosmopolitanism.
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Olaniyan, Tejumola. "Cosmopolitan Interest Rates." Nka Journal of Contemporary African Art 2020, no. 46 (May 1, 2020): 126–35. http://dx.doi.org/10.1215/10757163-8308246.
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Much scholarly effort over the last two to three decades has been spent debating cosmopolitanism and attacking or refurbishing its older understanding as something owned by the West and a marker of civilization that others should strive for. The criticisms, however, have tended to emphasize the Eurocentric origins and constitutive cultural exclusionism of cosmopolitanism more than anything else. A second and newer origin of cosmopolitanism that is more commonly referenced today as cosmopolitanism’s modern foundation is one in which we find an inextricable imbrication of three Cs: conquest, commerce, and cosmopolitanism. Global commerce was the condition of possibility of cosmopolitanism, but what had long structured global commerce was a composite of rapacity, enslavement, violence, domination, and some good. The author proposes that the contemporary study of cosmopolitanism reacquaint itself with what continues to make it possible as aspiration, if not reality for all: global commerce and its conditions. To make commerce legible in cosmopolitanism, he asserts, is to accommodate the talk of profit, loss, assets, accumulation, interests, interest rates, and the likes in our theorizations. Using this analogy, the author speculates on what sort of “cosmopolitan interest rates” might be assigned to the social and economic debts owed to the descendants of slaves who suffered great loss at the hands of cosmopolitan global commerce. He concludes that it is a rate of interest that says to live as a social being is to be obligated in any number of ways to one another and the overall optimal health of that sociality.
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Doostdar, Alireza. "Hollywood Cosmopolitanisms and the Occult Resonance of Cinema." Comparative Islamic Studies 13, no. 1-2 (October 23, 2019): 121–49. http://dx.doi.org/10.1558/cis.32526.
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This article examines various circulations of Hollywood productions in Iran and the ways in which audiences, critics, cultural administrators, and activists relate to them. I am particularly concerned with what I call “Hollywood cosmopolitanisms,” forms of receptivity to religious and cultural others as mediated by the U.S. film industry. Rather than dividing attitudes toward Hollywood in terms of openness and refusal, or cosmopolitanism and counter-cosmopolitanism, I suggest that we attend to different modes of openness: those that are overtly acknowledged, those that are concealed, and those that pass altogether unrecognized but make their mark in the form of “occult resonance.”
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Christopher, Stephen. "Divergent Refugee and Tribal Cosmopolitanism in Dharamshala." Copenhagen Journal of Asian Studies 38, no. 1 (September 23, 2020): 33–56. http://dx.doi.org/10.22439/cjas.v38i1.6058.
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This article analyses the divergent, and occasionally overlapping, trajectories of Tibetan refugee and Gaddi tribal cosmopolitanism in Dharamshala, North India. In a place self-consciously branded as cosmopolitan, where Tibetan ethnocommodification is the primary symbolic currency, practices of inclusivity can broadly give way to Gaddi exclusions. Cosmopolitanism as an ordering ideology and set of intercultural competencies, often predicated on the dyadic relationship between Tibetan refugees and international tourists, propels Gaddi resentments and coarsens intergroup sociality. This does not mean, however, that Gaddis are forever consigned to tribal backwardness and reactionary forms of communal aspiration. Gaddis have forged an alternate, grounded cosmopolitanism based on cultural skills fostered through pastoral transhumance, seasonal labour migration corresponding with foreign tourists and ongoingethnopolitical redefinition of what it means to be tribal itself. By seeing past utopian propaganda and dystopian exaggerations about Dharamshala, a richer tapestry of group relations emerges which reveals divergent cosmopolitanisms in the promotion of shared struggles for state recognition and cultural preservation.
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Bookman, Sonia, and Tiffany Hall. "Global Brands, Youth, and Cosmopolitan Consumption: Instagram Performances of Branded Moral Cosmopolitanism." Youth and Globalization 1, no. 1 (May 24, 2019): 107–37. http://dx.doi.org/10.1163/25895745-00101006.
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In this paper, we consider how global brands, through their growing involvement with corporate social responsibility, facilitate expressions of everyday, moral cosmopolitanism among youth. Focusing on the brands toms and H&M, we use a case study approach to examine how the brands establish contexts of consumption that support cosmopolitan performances – ways of being, feeling, or acting cosmopolitan with the brand. We also use Instagram research to explore how young people activate such cosmopolitan affordances through online activity. Focusing on the moral dimensions of cosmopolitan consumption, we contribute to existing work on aesthetic cosmopolitanism among youth by charting the different ways in which young people also express moral cosmopolitan ideals through their engagement with global brands. The paper provides a critical reflection on branded moral cosmopolitanism, outlining its contradictions, while drawing attention to the complexity of young people’s moral consumer cosmopolitanisms, as they emerge through entanglements of global brands, csr, consumption, and young people’s existing and aspirational orientations, interests, and lifestyles.
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Jones, Charles. "Institutions with Global Scope: Moral Cosmopolitanism and Political Practice." Canadian Journal of Philosophy Supplementary Volume 31 (2005): 1–27. http://dx.doi.org/10.1080/00455091.2005.10716848.
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This paper attempts to evaluate two arguments dealing with the nature and form of global political institutions. In each case I assume the general plausibility of moral cosmopolitanism, the view that every person in the world is entitled to equal moral consideration regardless of their various memberships in states, classes, nations, religious groups, and the like. The first argument is designed to show that moral cosmopolitans should be committed to the idea that core justice-promoting social, political, and economic institutions must have global scope. It purports to show this by appealing to both the universality constitutive of moral cosmopolitanism and the prima facieplausibility of uniform protections for the basic rights of persons everywhere. These premises are subjected to critical scrutiny, and a qualified version of institutional cosmopolitanism is defended. The second argument considers the case for requiring institutions with global scope to be democratic.
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McBratney, John. "RELUCTANT COSMOPOLITANISM IN DICKENS'SGREAT EXPECTATIONS." Victorian Literature and Culture 38, no. 2 (May 6, 2010): 529–46. http://dx.doi.org/10.1017/s106015031000015x.
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It has recently been suggested, in various quarters, that cosmopolitanism, a concept that has proved broadly useful and popular in Victorian studies in the last several years, may have entered its critical senescence. The reports of its decline are, I believe, greatly exaggerated. I would like to prove the continuing vigor of the concept by using it in a reading of Dickens'sGreat Expectations(1860–61). Conceiving of the cosmopolitan figure as a mediator between native English and colonial subjectivities, I will argue that Pip and Magwitch are reluctant cosmopolitans of indeterminate national identity. Although their final lack of a home country represents a psychological loss, the sympathy they learn to feel for each other – a fellow-feeling between gentleman and convict produced by a transnational irony enacted across class and cultural divides – represents a clear ethical gain, the attainment of a partial universalism that goes to the heart of the moral vision of the novel. Throughout this study, I will seek to extend that “rigorous genealogy of cosmopolitanism” that Amanda Anderson has urged (“Cosmopolitanism” 266).
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Harrison, Klisala. "Indigenous Cosmopolitanisms of Music in Sámi Theatre." Etnomusikologian vuosikirja 33 (December 8, 2021): 119–46. http://dx.doi.org/10.23985/evk.102997.
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Which kinds of Sáminess are expressed and engaged with music in Sámi theatre? Through descriptions of the kinds of musical genres and sounds presented, the article argue that the music of Sámi theatre can typically be described as cosmopolitan. As the musical expressions and engagements convey what is Sáminess, they present cosmopolitan versions of Sáminess. The author interprets performance moments as presenting types of Indigenous cosmopolitanism, in other words, Indigenous cosmopolitanisms. The article approaches music as musicking, which refers to all of the social interactions that go into creating a musical experience. Because this is theatre, this includes the social processes of staging other theatre values that relate with the music during theatrical performances. Other theatre values include costumes, set design, props, lighting, sound effects beyond music and movement such as dance and blocking. Overall, the productions perform a dynamic and fluid Sáminess that incorporates sounds, sights and movements from around the world, while often being “rooted” in what it is to be Sámi today and historically. Although most productions include identifiably Sámi music genres such as joik, it is worthwhile to note that some don’t. In these productions, the author identifies specific varieties of cosmopolitanism, such as vernacular cosmopolitanism, different forms of rooted cosmopolitanism and pan-Indigenous cosmopolitanism. The article examines case studies from Sámi theatre companies in Norway, Beaivváš Sámi Našunálateáhter and Åarjelhsaemien Teatere. The cases, among other productions, are the joik operas The Frost Haired and the Dream Seer and Allaq; the dance theatre productions Eatnemen Vuelieh and Gïeje; and the stage plays Silbajárviand Almmiriika.
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Nowicka, Magdalena. "Cosmopolitans, Spatial Mobility and the Alternative Geographies." International Review of Social Research 2, no. 3 (October 1, 2012): 1–16. http://dx.doi.org/10.1515/irsr-2012-0024.
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Abstract: This paper seeks to reframe the debates on cosmopolitanism and mobile cosmopolitan subjects by focusing its analysis on a multidimensional character of sociospatial relations. In particular, it critically engages with these works which too often see subjects as social categories and distinguish cosmopolitans from others, and which are silent about how people relate to space. The paper makes use of the study of mobile professionals working an international organization belonging to the United Nation family of organizations and argues that mobility in space creates a condition for emerging of sites of diversity and of new spatial imaginaries. It asks how these two aspects are related to each other. While the first aspect is addressed in the empirical studies, the paper makes a claim that cosmopolitanism is about challenging the latent spatial imaginaries and creating alternative geographies. Grounding this claim in empirical research, the paper complements the theoretical works on normative cosmopolitanism.
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Goodlad, Lauren M. E. "Trollopian “Foreign Policy”: Rootedness and Cosmopolitanism in the Mid-Victorian Global Imaginary." PMLA/Publications of the Modern Language Association of America 124, no. 2 (March 2009): 437–54. http://dx.doi.org/10.1632/pmla.2009.124.2.437.
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Focusing on the prolific mid-Victorian writing of Anthony Trollope, this essay takes present-day theoretical interest in “actually existing cosmopolitanism” for its cue. Trollope's works remind us that from a Victorian perspective, the word cosmopolitan was more likely to evoke the impersonal structures of capitalism and imperialism than an ethos of tolerance, world citizenship, or multiculturalism. Trollope wrote novels eulogizing England's rootedness alongside first-person accounts of colonial travel, making him the arch exemplar of a two-party foreign policy discourse. Whereas Barsetshire novels such as The Warden are archetypes of autoethnographic fiction, Trollope's travel writings construct a transportable mode of racialized Anglo-Saxonness. Evoking the asymmetrical play between two notions of property—heirloom “rootedness” and capitalist “cosmopolitanism”—Trollope's foreign policy imaginary illuminates the difficulties of a genuinely negotiated rooted cosmopolitanism. Exploration of the nineteenth century's actually existing cosmopolitanisms offers the opportunity to historicize the transnational contexts and experiences of an era in which capitalist and imperial expansion was as dynamic as the globalizing processes of our own day.
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Lindell, Johan. "A Methodological Intervention in Cosmopolitanism Research: Cosmopolitan Dispositions Amongst Digital Natives." Sociological Research Online 19, no. 3 (September 2014): 79–92. http://dx.doi.org/10.5153/sro.3418.
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The concept cosmopolitanism has the potential of becoming one of the most interesting social scientific tools for understanding contemporary social life. Operationalising it however, has proved a difficult task. Here, researchers utilise different single indicators while making claims towards the same theoretical concept. This not only undermines the theoretical complexity immanent in the term cosmopolitanism, but also creates a false intersubjectivity in the field of cosmopolitanism studies. In order to ‘save’ cosmopolitanism from the risk of becoming an ‘empty signifier’ (Skrbis et al. 2004) or a ‘“free-floating” discursive geist’ ( Holton 2009 ), in an attempt to address the ‘muddy’ ( Calhoun 2008 ) nature of the concept, this paper presents a methodological blueprint that locates the process of definition in the intersection of the theoretical and the empirical. As such, the proposed methodological way of conduct starts on the conceptual level in order to define the central theoretical tenets included in the cosmopolitan disposition. It then operationalises these claims into indicators that are included in an exploratory analysis of the data set. In conducting a minor quantitative study on ‘digital natives’ in Sweden the method is illustrated as being able to discern manifestations of ‘actually existing cosmopolitanisms’ ( Malcomson 1998 ) and thus avoid the risk of reductionism involved with the use of one-dimensional indicators or pre-existing, less-than-adequate variables in secondary data.
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Lawrence, Bruce B. "Muslim Cosmopolitanism." American Journal of Islam and Society 35, no. 2 (April 1, 2018): 99–103. http://dx.doi.org/10.35632/ajis.v35i2.837.
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Does cosmopolitanism exist in the Muslim world? Does it reflect a distinctambience in Muslim societies that links to other expressions of cosmopolitanismbeyond Islam?
This deftly-crafted book amounts to a manifesto that answers bothquestions with a resounding: YES! Yes, there is a cosmopolitan trajectorywith Muslim overtones and undertones, and yes, it can be found in placesand persons identified with Islam, especially but not solely in SoutheastAsia. There it becomes part of what the author labels, following AzyumardiAzra, Islam Nusantara (86-91).The author begins by reviewing several previous efforts to locate, thendescribe, and interpret or explain what is cosmopolitanism and who areMuslim cosmopolitans. He correctly notes that “as a concept, Muslim cosmopolitanismsuffers from being used too loosely and too indiscriminatelyto describe anything that Muslims say and do which points towards somedegree of inclusivity” (xix). He then looks to forms of everyday expression—“a style of thought, a habit of seeing the world, and a way of living”—all linked to Islam in its broadest formulation as maqāṣid al-sharīʿa, that is,the purposes of Islamic law defined in five mandates that apply to Muslimsbut also to all humankind: to preserve self, to preserve mind, to propagatevia marriage, to preserve society, including property, and also to preserveand defend belief in God ...
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Bai, Xuechunzi, Varun Gauri, and Susan T. Fiske. "Cosmopolitan morality trades off in-group for the world, separating benefits and protection." Proceedings of the National Academy of Sciences 118, no. 40 (September 27, 2021): e2100991118. http://dx.doi.org/10.1073/pnas.2100991118.
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Global cooperation rests on popular endorsement of cosmopolitan values—putting all humanity equal to or ahead of conationals. Despite being comparative judgments that may trade off, even sacrifice, the in-group’s interests for the rest of the world, moral cosmopolitanism finds support in large, nationally representative surveys from Spain, the United Kingdom, Germany, China, Japan, the United States, Colombia, and Guatemala. A series of studies probe this trading off of the in-group’s interests against the world’s interests. Respondents everywhere distinguish preventing harm to foreign citizens, which almost all support, from redistributing resources, which only about half support. These two dimensions of moral cosmopolitanism, equitable security (preventing harm) and equitable benefits (redistributing resources), predict attitudes toward contested international policies, actual charitable donations, and preferences for mask and vaccine allocations in the COVID-19 response. The dimensions do not reflect several demographic variables and only weakly reflect political ideology. Moral cosmopolitanism also differs from related psychological constructs such as group identity. Finally, to understand the underlying thought structures, natural language processing reveals cognitive associations underlying moral cosmopolitanism (e.g., world, both) versus the alternative, parochial moral mindset (e.g., USA, first). Making these global or local terms accessible introduces an effective intervention that at least temporarily leads more people to behave like moral cosmopolitans.
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Holton, Robert John. "Cosmopolitanism or cosmopolitanisms? The Universal Races Congress of 1911." Global Networks 2, no. 2 (April 2002): 153–70. http://dx.doi.org/10.1111/1471-0374.00033.
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Lamont, Michèle, and Sada Aksartova. "Ordinary Cosmopolitanisms." Theory, Culture & Society 19, no. 4 (August 2002): 1–25. http://dx.doi.org/10.1177/0263276402019004001.
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In contrast to most literature on cosmopolitanism, which focuses on its elite forms, this article analyzes how ordinary people bridge racial boundaries in everyday life. It is based on interviews with 150 non-college-educated white and black workers in the United States and white and North African workers in France. The comparison of the four groups shows how differences in cultural repertoires across national context and structural location shape distinct anti-racist rhetorics. Market-based arguments are salient among American workers, while arguments based on solidarity and egalitarianism are used by French, but not by American, workers. Minority workers in both countries employ a more extensive toolkit of anti-racist rhetoric as compared to whites. The interviewed men privilege evidence grounded in everyday experience, and their claims of human equality are articulated in terms of universal human nature and, in the case of blacks and North Africans, universal morality. Workers' conceptual frameworks have little in common with multiculturalism that occupies a central place in the literature on cosmopolitanism. We argue that for the discussion and practice of cosmopolitanism to move forward we should shift our attention to the study of multiple ordinary cosmopolitanisms.
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Dufek, Pavel. "Why strong moral cosmopolitanism requires a world-state." International Theory 5, no. 2 (June 4, 2013): 177–212. http://dx.doi.org/10.1017/s1752971913000171.
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The article deals with a pivotal conceptual distinction used in philosophical discussions about global justice. Cosmopolitans claim that arguing from the perspective of moral cosmopolitanism does not necessarily entail defending a global coercive political authority, or a ‘world-state’, and suggest that ambitious political and economic (social) goals implied in moral cosmopolitanism may be achieved via some kind of non-hierarchical, dispersed and/or decentralized institutional arrangements. I argue that insofar as moral cosmopolitans retain ‘strong’ moral claims, this is an untenable position, and that the goals of cosmopolitan justice, as explicated by its major proponents, require nothing less than a global state-like entity with coercive powers. My background ambition is to supplement some existing works questioning the notion of ‘governance without government’ with an argument that goes right to the conceptual heart of cosmopolitan thought. To embed my central theoretical argument in real-world developments, I draw on some recent scholarship regarding the nature of international organizations, European Union, or transnational democratization. Finally, I suggest that only after curbing moral aspirations in the first place can a more self-consciously moderate position be constructed, one that will carry practical and feasible implications for institutional design.
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Nielsen, Kai. "Cosmopolitanism." South African Journal of Philosophy 24, no. 4 (January 2005): 273–88. http://dx.doi.org/10.4314/sajpem.v24i4.31428.
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Platt, Alex. "Cosmopolitanism." Contemporary Sociology: A Journal of Reviews 38, no. 1 (January 2009): 78–79. http://dx.doi.org/10.1177/009430610903800148.
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Dallmayr, Fred. "Cosmopolitanism." Political Theory 31, no. 3 (June 2003): 421–42. http://dx.doi.org/10.1177/0090591703031003004.
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Ostby, Marie. "Cosmopolitanism." New Literary History 49, no. 2 (2018): 261–66. http://dx.doi.org/10.1353/nlh.2018.0015.
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Beck, Ulrich, and Edgar Grande. "Cosmopolitanism." European Journal of Social Theory 10, no. 1 (February 2007): 67–85. http://dx.doi.org/10.1177/1368431006068758.
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Foster, Stephen William. "Cosmopolitanism." American Ethnologist 30, no. 3 (August 2003): 457–58. http://dx.doi.org/10.1525/ae.2003.30.3.457.
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Domínguez, César. "What Does the Comparative Do for Cosmopolitanism?" PMLA/Publications of the Modern Language Association of America 128, no. 3 (May 2013): 629–35. http://dx.doi.org/10.1632/pmla.2013.128.3.629.
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A conventional definition of cosmopolitanism stressesrelationships to a plurality of cultures understood as distinctive entities. (And the more the better; cosmopolitans should ideally be foxes rather than hedgehogs.) But furthermore cosmopolitanism in a stricter sense includes a stance toward diversity itself, toward the coexistence of cultures in the individual experience…. It is an intellectual and aesthetic stance of openness toward divergent cultural experiences. (Hannerz 239)In the foundation of comparative literature as a distinctive discipline, cosmopolitanism was valued for its “exoticism”—namely, the feeling of being “a citizen ‘of every nation,’ not to belong to one's ‘native country’” (Texte 79), which in (French) literature translated as the openness toward other (northern European) literatures (xi).Defining cosmopolitanism in relation to national loyalties, multilingualism, and mobility overlooks the fact that the cosmopolitan is much older than the nation and that not all multilingual abilities and mobilities are accepted as cosmopolitan, especially when they lack “sophistication.” Since I have partially discussed these issues elsewhere, I will not pursue them here but will restrict myself to Hannah Arendt's future-oriented concept of cosmopolitanism as global citizenship. My aim is to stress the elitism in many theories of cosmopolitanism and to show how comparative literature can challenge this elitism by looking at “hidden traditions.” To do so, I will draw on two essays by Arendt—“The Jew as Pariah: A Hidden Tradition” and “Karl Jaspers: Citizen of the World?” As for the first essay, I will introduce Gypsy next to Jew, the latter being Arendt's exclusive interest despite the implications of her use of the concept of the pariah. In the second essay, Arendt discusses acting qua human, the rights granted by membership in a (cosmo)polis, and what “citizen of the world” (cosmopolitan?) means in relation to the public space, and she stresses the value of communication, with the living and the dead. Furthermore, Arendt differentiates between cosmopolitan and European. I argue that postwar European integration challenges in unexpected ways Arendt's view both on rights as linked to nationality and on citizenship in a cosmopolitan polity.
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Moroşanu, Laura. "Researching migrants’ diverse social relationships: From ethnic to cosmopolitan sociability?" Sociological Review 66, no. 1 (April 12, 2017): 155–73. http://dx.doi.org/10.1177/0038026117703905.
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This article critically examines ‘everyday’ cosmopolitanist approaches to migrants’ social relationships to call for a more nuanced understanding of how ethnicity may inform cosmopolitan ties and aspirations. Research on migrants’ everyday cosmopolitanism tends to either focus on individuals’ engagement with ethnic difference, or highlight commonalities that unite people across ethnic boundaries, treating ethnicity as a coexisting form of identity or solidarity. This article challenges this divide, proposing a framework for a more systematic examination of how ethnicity may facilitate, fragment or fade in cosmopolitan encounters or aspirations, starting from migrants’ perspective. Using examples from empirical research with Romanians in London, and other studies of everyday cosmopolitanism, the analysis illustrates the multiple ways in which ethnicity may shape the development and management of cosmopolitan ties, beyond the celebration of ethnic difference or recognition of persisting ethnic identities that predominate in extant research. Furthermore, it problematises the notion of ‘rooted’ cosmopolitanism, exposing some of the difficulties to achieve this in practice. Whilst expanding our understanding of ethnicity within cosmopolitan sociability, the article thus calls for further reflection on how different participants imagine and negotiate cosmopolitan ventures, ethnic difference and boundaries, instead of assuming, as often done, that they can simply reconcile them.
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Pellerano, Joana A., and Viviane Riegel. "Food and cultural omnivorism: a reflexive discussion on otherness, interculturality and cosmopolitanism." International Review of Social Research 7, no. 1 (May 24, 2017): 13–21. http://dx.doi.org/10.1515/irsr-2017-0003.
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AbstractThis paper is part of the research project “Cosmopolitismos juvenis no Brasil” (Youth Cosmopolitanisms in Brazil), partner of the international research project “Cultures Juveniles à l’ ère de la globalization”. Our aim for this paper is to understand the connection between food and cosmopolitan experiences, discussing two main perspectives of omnivorism studies - (1) that cultural omnivorism cause long-term indifference for cultural diversity; and (2) that this omnivorism indicates only intercultural curiosity translated into specific distinctive capital in fields of power - and the possibility of these visions of cultural omnivorism turn into a reflexive view of the Other. We applied empirical and bibliographic research, including qualitative research with Brazilians aged between 18 and 24 years who are living in the city of São Paulo, and theoretical reflections related to the fields of food and cultural studies, covering omnivorism, otherness and cosmopolitanism. In the case of the first perspective, there is no possibility of connection to otherness, hence, to cosmopolitanism. The analysis of the second perspective shows that it is possible to find threats of distinction connected to cultural and food omnivorism. Therefore, it is still necessary to develop further studies to understand the reflexive dimension of cosmopolitanism within cultural and food consumption.
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Larsen, Mads. "Historicist Cosmopolitanism from Scandinavia’s First Novel." Comparative Literature 74, no. 3 (September 1, 2022): 345–72. http://dx.doi.org/10.1215/00104124-9722389.
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Abstract Today’s political despondency is informed by how Western populations no longer believe in the cosmopolitan stories that underpinned the modern world. Before Kantian universalism became hegemonic, the eighteenth century offered a variety of perspectives, like those of outpost philosophers Giambattista Vico and Johann Gottfried Herder. The scholarly and dramatic works of another thinker from the European periphery, Ludvig Holberg, have recently received new attention for their historicist themes. The ornery Norwegian polymath is praised for having anticipated the transnational cosmopolitanism that has reemerged in the past decades. Holberg was Scandinavia’s preeminent Enlightenment figure and is still beloved for his stage comedies. His only European success, Niels Klim’s Underground Travels (1741), argues for a cosmopolitanism situated in history, geography, and local culture. This article analyzes how the novel subverts its conte philosophique form to criticize common Enlightenment views on reason, universalism, and colonialism. Holberg’s philosophical “agonism of difference,” inferred from Niels Klim’s themes, is then used to evaluate four contemporary cosmopolitanisms: Appiah’s “universality plus difference” (2006), Tully’s “agonistic dialogue” (2008), and Habermas’s “legal order” (1997) and “postmetaphysical reason” (2019). What emerges suggests that Holberg anticipated a cultural collapse similar to what we experience today.
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Hosseini, S. A. Hamed. "Transversality in Diversity: Experiencing Networks of Confusion and Convergence in the World Social Forum." International and Multidisciplinary Journal of Social Sciences 4, no. 1 (March 30, 2015): 54. http://dx.doi.org/10.17583/rimcis.2015.03.
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Drawing on the World Social Forum as an exemplary case study, this article shows how an emerging mode of cosmopolitanist vision (‘transversalism’) can be explained in terms of activists’ experiences of both complexity and contradiction in their networks. The paper questions the idea that the transnationalization of networks of solidarity and interconnection can uncomplicatedly encourage the growth of cosmopolitanism among global justice activists. Activists’ experiences of dissonances between their ideals, the complexity of power relations and the structural uncertainties in their global justice networks can provide them with a base for self-reflexive ideation and deliberation, and thereby encourage agendas for accommodating differences. Underpinning the accommodating measures which arise for dealing with such a cognitive-practical dissonance is a new mode of cosmopolitanism, coined here as ‘transversalism’. The article proposes a new conceptual framework and an analytical model to investigate the complexity of this process more inclusively and systematically.
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Hosseini, S. A. Hamed. "Transversality in Diversity: Experiencing Networks of Confusion and Convergence in the World Social Forum." International and Multidisciplinary Journal of Social Sciences 4, no. 1 (March 30, 2015): 54. http://dx.doi.org/10.17583/rimcis.2015.1465.
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Drawing on the World Social Forum as an exemplary case study, this article shows how an emerging mode of cosmopolitanist vision (‘transversalism’) can be explained in terms of activists’ experiences of both complexity and contradiction in their networks. The paper questions the idea that the transnationalization of networks of solidarity and interconnection can uncomplicatedly encourage the growth of cosmopolitanism among global justice activists. Activists’ experiences of dissonances between their ideals, the complexity of power relations and the structural uncertainties in their global justice networks can provide them with a base for self-reflexive ideation and deliberation, and thereby encourage agendas for accommodating differences. Underpinning the accommodating measures which arise for dealing with such a cognitive-practical dissonance is a new mode of cosmopolitanism, coined here as ‘transversalism’. The article proposes a new conceptual framework and an analytical model to investigate the complexity of this process more inclusively and systematically.
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Campbell, Ben. "Environmental Cosmopolitans." Nature and Culture 3, no. 1 (March 1, 2008): 9–24. http://dx.doi.org/10.3167/nc.2008.030102.
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Cosmopolitanism has become a rediscovered conceptual frontier within the social sciences. It has emerged in the space for relational thinking about contemporary movements of people and ideas beyond old societal boundaries, as an alternative to the homogenizing implications carried by globalization. It forefronts new cross-territorial contexts of encounter attending to samenesses and differences among people, places, and the nonhuman, presenting new kinds of translocal issues for anthropologists of the environment. While cosmopolitanism draws historically on aspects of Enlightenment universalist rationalism, current applications of the term forefront an empathy and respect for other people’s cultures and values. This is frequently drawn into a distinction between “normative” and “cultural” cosmopolitanisms. The first Kantian sense involves a context-transcendent level of ethical principles with general validity, while the second is about taking cognizance of difference and invokes some positive tolerance of multiplicity and appreciation of others. In both cases there is a sense of a projected “ethical horizon” (Werbner 2008).
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SCHEUERMAN, WILLIAM E. "Cosmopolitanism and the world state." Review of International Studies 40, no. 3 (October 29, 2013): 419–41. http://dx.doi.org/10.1017/s0260210513000417.
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AbstractPolitical cosmopolitanism comes in many different shapes and sizes. Despite its intellectual diversity, cosmopolitanism typically agrees on one crucial matter: any prospective global democracy is best envisioned not in terms of a hierarchical world state, but instead as a multilayered system of global governance resting on an unprecedented dispersion of decision-making authority. In discarding traditional ideas of world government, cosmopolitans typically succumb to a series of mistakes. First, they presuppose unfairly dismissive accounts of world government. Second, they misleadingly contrast their own multilayered and (allegedly) institutionally novel vision to early modern (for example, Hobbesian) ideas of sovereignty, or to Max Weber's influential definition of the modern state. They thus obscure the fact that the modern state's diverse manifestations can only be partly grasped by ideal-types drawn from either Hobbes or Weber. Consequently, they depend on straw person accounts of the modern state. Third, envisioning their proposals as building on the familiar ideal of institutional checks and balances, they misconstrue the contribution that checks and balances can make to global-level democracy. Their hostility to statist ideas about global democracy notwithstanding, their proposals sometimes mimic core attributes of traditional statehood, and they tend inadvertently to ‘bring the state back in’ to global democracy.
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Erez, Lior. "Pro Mundo Mori? The Problem of Cosmopolitan Motivation in War." Ethics & International Affairs 31, no. 2 (2017): 143–65. http://dx.doi.org/10.1017/s0892679417000053.
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This article presents a new understanding of the problem of cosmopolitan motivation in war, comparing it to the motivational critique of social justice cosmopolitanism. The problem of cosmopolitanism's “motivational gap” is best interpreted as a political one, not a meta-ethical or ethical one. That is, the salient issue is not whether an individual soldier is able to be motivated by cosmopolitan concerns, nor is it whether being motivated by cosmopolitanism would be too demanding. Rather, given considerations of legitimacy in the use of political power, a democratic army has to be able to motivate its soldiers to take on the necessary risks without relying on coercion alone. Patriotic identification offers a way to achieve this in wars of national defense, but less so in armed humanitarian interventions (AHIs). Two potential implications are that either AHIs should be privatized or that national armies should be transformed to become more cosmopolitan.
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Inglis, David. "Cosmopolitans and cosmopolitanism: Between and beyond sociology and political philosophy." Journal of Sociology 50, no. 2 (February 29, 2012): 99–114. http://dx.doi.org/10.1177/1440783312438788.
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Agathocleous, Tanya, and Jason R. Rudy. "VICTORIAN COSMOPOLITANISMS: INTRODUCTION." Victorian Literature and Culture 38, no. 2 (May 6, 2010): 389–97. http://dx.doi.org/10.1017/s1060150310000069.
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Though it has become conventionalto refer to the “new cosmopolitanisms” when discussing the resurgence of the term in the 1990s, current debates about cosmopolitanism can be traced back to its usages in the nineteenth century. In both its Victorian and contemporary contexts,cosmopolitanismranges in connotation from the pejorative to the progressive and in denotation from a phenomenon to an ideal. This constitutive ambivalence helps to explain the controversy that has attended the term, both then and now.
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Kumar, Santosh. "Gandhi’s Compassionate Cosmopolitan Ethics and Global Poverty." International Journal of Research in Social Sciences and Humanities 13, no. 02 (2023): 98–108. http://dx.doi.org/10.37648/ijrssh.v13i02.008.
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In the post-Rawlsian world many liberal cosmopolitan philosopher and theorists have been trying to argue that love, emotion, sentiments and empathy are needed to ensure justice in this broken world. Some of them like Martha Nussbaum, Graham Long etc. have attempted to theorise on Emotion and sentiments within cosmopolitan traditions. I argue that empathy, love and sentiments are European ideas and sometimes become problematic for the reason that they do not get out of the problems of “binaries”----primarily the binary of the self and others. In my view, liberal cosmopolitans have failed to understand the ontological and metaphysical significance of the non-duality which was central to the Gandhi’s understanding of cosmopolitanism. In Gandhi’s theory of cosmology there is no difference between the self and other, they are not placed in tension with each other rather they complement each other and are essentially interdependent. This article humbly attempts to explore the possibilities of an alternative conception of cosmopolitanism based on universal morality through Gandhi’s idea of non-violence and compassion. It probes into the possibility of universal morality of Ahimsa (non- violence) and Karuna (compassion) and argues that it is not plausible to think of it without any metaphysical supposition that we all have the same Atman. It also examines and criticizes the Western notion of cosmopolitan morality based on human fellowship without any metaphysical principle. Unlike moral cosmopolitanism, compassionate cosmopolitanism does not focus primarily on the duty rather it goes deeply into understanding the human nature and virtue--what kind of person we are and how we feel about other fellow human? It enquires into the kind of emotional attachment exists or required between fellow humans.
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Drałus, Dorota. "Reciprocal Cosmopolitanism." Problemos 97 (April 21, 2020): 8–23. http://dx.doi.org/10.15388/problemos.97.1.
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In the paper I analyse Daniele Archibugi’s conception of the new cosmopolitanism, aimed at formulation of a theory of cosmopolitan democracy capable of facing contemporary global problems that go beyond the competences of nation-states. My claim is that the advocates of the new cosmopolitanism have yet to come up with a theoretical minimum to which all parties of the cosmopolitan debate would subscribe. I argue that the main obstacle in formulation of a viable cosmopolitanism are attempts at imposition of the universalist uniformity inscribed in the traditional cosmopolitanism or, at best, a straightforward acceptance of cultural differences. In opposition to this, I outline the idea of reciprocal cosmopolitanism which, I believe, should proceed from the acknowledgement of human diversity, thus becoming a more inclusive project than its existing alternatives.
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Zakin. "Crisscrossing Cosmopolitanism:." Journal of Speculative Philosophy 29, no. 1 (2015): 58. http://dx.doi.org/10.5325/jspecphil.29.1.0058.
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Somek, Alexander. "Accidental Cosmopolitanism." Transnational Legal Theory 3, no. 4 (April 15, 2012): 371–93. http://dx.doi.org/10.5235/20414005.3.4.371.
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Koshy, Susan. "Minority Cosmopolitanism." PMLA/Publications of the Modern Language Association of America 126, no. 3 (May 2011): 592–609. http://dx.doi.org/10.1632/pmla.2011.126.3.592.
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The topography of literary production and consumption has been transformed as writers and texts travel, ethnic literature is taught and translated in multiple national venues, and writers’ locations, audiences, and subject matter resist ready alignment. he growing internationalization of ethnic literary production has produced a heterogeneous range of texts, which challenge the established boundaries of ethnic and world literature. Because they focus on minorities, these texts have been slow to win recognition as world literature even though they depict transnational movements and identifications that diverge from those in canonical ethnic narratives. I develop the analytic of minority cosmopolitanism to examine the ways in which these literary narratives of worlding contest contemporary economic and political processes of globalization and Eurocentric accounts of globality. This essay considers how the gendered figure of the diasporic citizen serves as a vehicle for minority cosmopolitanism in Jhumpa Lahiri's Interpreter of Maladies (1999).
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Willoughby, Jay. "Muslim Cosmopolitanism." American Journal of Islam and Society 31, no. 1 (January 1, 2014): 161–63. http://dx.doi.org/10.35632/ajis.v31i1.1034.
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On November 8, 2013, Syed Muhd Khairudin Aljunied (National Universityof Singapore; Fulbright Fellow, Columbia University) addressed the topic of“Muslim Cosmopolitanism.” The event was held at the IIIT headquarters inHerndon, Virginia.He began his talk with a personal example: He is the child of an Arab fatherand an Indian mother, his culture is Malay, he prefers to talk in eitherMalay or English, and he understands Chinese. Thus, he is a living exampleof his assertion that “being Muslim is part and parcel of being able to appreciate many cultures … We are all hybrids,” and therefore it is only natural forMuslims to embrace diversity. While this was true for the first millennium ofIslamic civilization, it is, unfortunately, “not the case today.”Aljunied cited several examples of how contemporary Muslims have putthis reality aside. For example, he raised the question of why, when a Muslimengages in something that is clearly wrong, do Muslims apologize by sayingthat he/she is a “bad Muslim,” instead of a “bad person,” or become offensiveby saying that the action was somehow justified. He noted that this is “an unhealthydevelopment in the world in general, and especially in the UnitedStates” – one that Muslims should abandon. Instead, Muslims need to studytheir history and understand exactly who they are. With this goal in mind, hepraised AbdulHamid AbuSulayman’s Crisis in the Muslim Mind (IIIT: 1993)for its analysis of such concerns ...