Cosmopolitanism in Practice (Global Connections)

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Individuals who embrace Western ideals are considered fully "human" and are more likely to be afforded dignity and protection than those who defend their non-Westernized cultural identities. According to those who follow Beck's reasoning, a cosmopolitan world would consist of a plurality of states, which would use global and regional consensus to gain greater bargaining power against opponents.

Free the nation - cosmopolitanism now! | Eurozine

States would also utilize the power of civil society actors such as Non-governmental organizations NGOs and consumers to strengthen their legitimacy and enlist the help of investors to pursue a cosmopolitan agenda. Other authors imagine a cosmopolitan world moving beyond today's conception of nation-states. These scholars argue that a truly cosmopolitan identity of Global Citizen will take hold, diminishing the importance of national identities. The formation of a global citizens movement would lead to the establishment of democratic global institutions, creating the space for global political discourse and decisions, would in turn reinforce the notion of citizenship at a global level.

Nested structures of governance balancing the principles of irreducibility i. Daniele Archibugi proposes a renewed model for global citizenship : [34] institutional cosmopolitanism.

3. Practice Cosmopolitanism in 10 Ways

It advocates some reforms in global governance to allow world citizens to take more directly a part into political life. A number of proposals have been made in order to make this possible. Cosmopolitan democracy, for example, suggests strengthening the United Nations and other international organizations by creating a World Parliamentary Assembly.

European Jews were frequently accused of being "rootless cosmopolitans. From Wikipedia, the free encyclopedia. For other uses, see Cosmopolitan. Further information: Global justice and Moral universalism. This section may require cleanup to meet Wikipedia's quality standards. No cleanup reason has been specified.

Please help improve this section if you can. February Learn how and when to remove this template message. Further information: Rootless cosmopolitan. Philosophy portal. Critical Inquiry. Online Etymology Dictionary. Norton, New York, , p. Globalization and Politics Vol. London: Sage Publications. The Review of Politics. Global Constitutionalism. Retrieved 16 July Kotler, Arnold ed. Being Peace. Illustrations by Mayumi Oda. Berkeley: Parallax. Scared Sacred Film. National Filmboard of Canada. New York: Verso. After Empire: Multiculture or Postcolonial Melancholia.

Cristina Magaldi

London: Routledge. The Wretched of the Earth. Translated by Farrington, Constance. New York: Grove Press. New York: Pantheon Books. Cosmopolitanism: Ethics in a World of Strangers. Issues of our time 1st ed. New York: W. Norton and Co. La cultura de la libertad in Spanish. Madrid: Espasa-Calpe. Acta Institutionis Philosophiae et Aestheticae.

In Kymlicka, Will; Walker, Kathryn eds. Rooted Cosmopolitanism. Vancouver: UBC Press. Twentieth World Congress of Philosophy. Free to Universalize or Bound by Culture? Translated by Mark Traugott. Totality and Infinity. An Essay on Exteriority. Retrieved 18 April Transactions of the Institute of British Geographers. Retrieved 21 December Retrieved 22 October Anderson, Amanda In Cheah, Pheng; Robbins, Bruce eds.

Cosmopolitics: Thinking and Feeling beyond the Nation. Cultural Politics. Minneapolis: University of Minnesota Press. Ankerl, Guy Global communication without universal civilization. INU societal research. Geneva: INU Press. Archibugi, Daniele ; Held, David , eds. Cosmopolitan Democracy. An Agenda for a New World Order. Cambridge: Polity Press. Beck, Ulrich Power in the Global Age. Billig, M. Banal Nationalism. London: Sage. Binnie, J. The Sociological Reiew, 52 1 , 39— Grounding cosmopolitan urbanism: approaches, practices and policies, in Cosmopolitan Urbanism, edited by J.

Binnie , J. Holloway , S. Millington and C. London: Routledge, 1— Bodaar, A. London: Routledge, — Bourdieu, P.

A Critical Global Perspective

London: Routledge and Kegan Paul. Brennan, T. At Home in the World: Cosmopolitanism Now. Calhoun, C. The class consciousness of frequent traellers: towards a critique of actually existing cosmopolitanism, in Conceiing Cosmopolitanism, edited by S. Oxford: Oxford Uniersity Press, 86— Chaney, D. Cosmopolitan art and cultural citizenship. Theory, Culture and Society, 19 1—2 , — Cheah, P. Introduction part II : the cosmopolitical — today, in Cosmopolitics, edited by B. Robbins and P. Minneapolis: Uniersity of Minnesota Press, 20— Fadzillah, I.

Maira and E. Philadelphia: Uniersity of Pennsylania Press. Featherstone, M. Cosmopolis: an introduction.

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Theory, Culture and Society, 19 1—2 , 1— Ferguson, J. Freeman, C. Is local: global as feminine: masculine? Rethinking the gender of globalization. Signs: Journal of Women, Culture and Society, 26 4 , — Germann Molz, J. Eating difference: the cosmopolitan mobilities of culinary tourism. Space and Culture, 10 1 , 77— Hage, G. Grace , G. Hage , L. Johnson , J. Langsworth and M. Annandale: Pluto, 99— Hannerz, U. Cosmopolitans and locals in world culture. Two Faces of Cosmopolitanism: Culture and Politics.

Harey, D. The Condition of Postmodernity. Cambridge, MA: Blackwell. Heldke, L. Exotic Appetites. Himmelmani, N. Product Red: re branding Africa? The Journal of Pan African Studies, 2 6 , 1— Black Looks: Race and Representation. London: Turnaround. Jones, C. The globalization of Asian dress: re-orienting fashion or re-orientalizing Asia? Niessen , A. Leshkowich and C. Oxford: Berg, 1— Jubas, K. Conceptual confusion in democratic societies: understandings and limitations of consumer-citizenship. Journal of Consumer Culture, 7, — Jungar, K. Kalra, V. Diaspora and Hybridity.

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Cosmopolitanism and Consumption

Kendall, G. London: Palgrae Macmillan. Kuehn, K. Accessed Noember 20, Lash, S. Economies of Signs and Space. Lutz, C. Reading National Geographic. Chicago: Uniersity of Chicago Press. Massey, D. Power-geometry and a progressie sense of place, in Mapping the Futures, edited by J. Bird , B. Curtis , T. Putnam , G. Robertson and L. London: Routledge, 59— Marx and Engels []. Manifesto of the Communist Party, trans. Moscow: Progress Press. Meijer, I. Adertising citizenship: an essay on the performatie power of consumer culture. Media, Culture and Society, 20, — Munshi, S.

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  • Global citizenship as show business: the cultural politics of Make Poerty History. Media Culture and Society, 30 2 , — Naa, M. Naa and A. London: Routledge, 38— Cosmopolitan modernity: eeryday imaginaries and the register of difference. Theory Culture Society, 19 1—2 , 81— Oxford: Berg. Ong, A. In essence, home was a multitude of places. Visegrad was her hometown, but her true mother country was the set of connections that emerged every time she withdrew to her office.

    Thus, terms such as home, identity and belonging came with overlapping meanings to Lotte as she led a cosmopolitan life in an inconsequential rural town. In the 18, century Voltaire and other Enlightenment philosophers formulated the basic tenets of a cosmopolitan politics. To them, the homeland simply meant the republic: a political community where law, freedom and sovereignty replaced the repression enforced by a corrupt monarchy and as such it was not signified by a certain culture, language or ethnicity.

    But it was the classic The eternal peace by Immanuel Kant that was to become the cosmopolitan text. If Voltaire took interest in the inner conditions of the republic, Kant focused on the relations between republics and an international legal system. To some extent, his ideas were realized through the United Nations, the declaration of human rights, and different international conventions. In time, cosmopolitans became a derogatory synonym for Jews, communists, anarchists, pacifists and anybody else who refused to accept demands for ethnic, cultural, linguistic and religious homogeneity made in the name of the nation state.

    The cold war not only effectively divided the world, but also saw to it that cosmopolitan principles were relegated to the level of private daydreaming. Following the downfall of the Berlin Wall however, these perspectives have returned to the international debate where they, as tools helping us to answer the question of what a country or a state ought to be and how quality of life in a borderless world should look like, shine a new, but strikingly familiar light on the international dis order.

    Then, a few years back, when I read a very different book, New and old wars , by the British peace — and conflict researcher Mary Kaldor I suddenly remembered Lotte and her desk. Her most important discovery however was that the cosmopolitans were not always the ones you perhaps expected them to be. As it turned out, those who defended cosmopolitan ideas often lived in small towns and villages where they hid refugees, saving them from ethnic cleansing and paving the way for continued co-existence. Many of them had never gone to university or even once left the place where they were born.

    In contrast, many of the most militant Croatian and Serbian nationalists had in many ways lead what we tend to think of as a cosmopolitan life: educated at foreign universities they felt at home in all of the major airports around the world and could converse in a relaxed manner with the global political and financial elite.

    Nonetheless, they represented ethno-fascist politics. Thus Kaldor very effectively disproved a die-hard and fundamentally false presupposition: that it is always the educated elite that represents the cosmopolitan tradition and uneducated farmers who promote a nationalistic and intolerant agenda.

    Because it so clearly demonstrated the horrific consequences of rampant nationalism and ethnification, the war in Yugoslavia proved a major eye-opener for most Europeans. Once again, the cosmopolitan tradition seemed like a possible alternative. In theory, the emergence of a racist, right-wing European nationalism hostile to Muslims, Jews, or anyone dark-skinned and against open borders and European integration may in fact create a similar effect and lead to a situation where nationalism appears less and less as a viable alternative.

    Cosmopolitanism offers a standpoint that ties together several parallel discussions: the impact of multiculturalism and globalisation; of local and global, of the self and the others. But the true strength of the return of the cosmopolitan comes from the fact that it no longer is created by theory alone, but springs from actual social conditions, from lived experiences — very much in the vein of how Lotte conducted her life at the.

    Refugees, peoples of the Diaspora, and migrants and exiles represent the spirit of the cosmopolitical community. Together with Richard Falk and Mary Kaldor , both specialists in international law, the political scientists David Held and Daniele Archibugi have continually during the s sought to elaborate a cosmopolitan reply to the political challenges of globalisation. While democracy has become the norm for domestic political conditions post, Held and Archibugi argue that multilateral relations are still largely hidden behind a camouflage of diplomacy and that international relations have been much less affected by democratic movements.

    Public access to information is limited and citizens cannot claim accountability from those in power. Held and Archibugi are concerned that authoritarian forms of governance will defeat democratic ones in a densely globalised world. To counter such tendencies, the international community has to become democratic enough to be able to force totalitarian regimes towards increased openness and democracy. Without a cosmopolitan democracy, local involvement will simply not survive. Obviously, conventions and international treaties that successively have limited the sovereignty of the nation state are an inspiration to Held and Archibugi, who still feel that these processes have to be opened up even further and made even more egalitarian.

    Such an ambition in fact challenges one basic notion: that democracy only works within the boundaries of the nation state and in an environment characterized by cultural similarity.


    And this is precisely the terrain where the core conflict between the current system of nation states and the tradition of the cosmopolitan idea is played out. For the cosmopolitans, politics, democracy, and public openness — the Greek — represents a meeting place where a collective identity for a country and solidarity between its citizens can be created.

    Cultural likeness and national community are not prerequisites for democracy. On the contrary, a democracy can consist of many nations, religions and cultures. Held and Archibugi have tried to make their concept of an international cosmopolitan democracy more specific, primarily suggesting that the UN should be reformed. Since it already offers a potential of a global political , it may be strengthened as a forum for international discussions and democratic decisions.

    Daniele Archibugi recommends that the organization should establish a second chamber, a general assembly of the people that is directly elected, and that the Security Council be reformed so that the veto-right is abolished or made harder to use.

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