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In conversation, and in the company of a new generation of scholars working in the field, Nigel Rapport and Huon Wardle re-explore the terrain and meaning of cosmopolitan studies now. This book offers a new survey and theorisation of cosmopolitan research, a burgeoning topic responding to increasingly complex patterns of human interaction in world society. It considers the question of cosmopolitan methodology: What are the methods needed for, or elicited by, studying cosmopolitan situations? And how are we to remain faithful to the heteronomous human interiority and intentionality from which cosmopolitan moments are constructed? The volume focuses on the open-ended moment of ethnographic fieldwork that generates the concepts and methods needed to understand contemporary cosmopolitanisation. The chapters cover a wide range of ethnographic situations and open up debate on what are the opportunities and responsibilities of a cosmopolitan anthropology in its exploration of human difference and commonality.
In conversation, and in the company of a new generation of scholars working in the field, Nigel Rapport and Huon Wardle re-explore the terrain and meaning of cosmopolitan studies now. This book offers a new survey and theorisation of cosmopolitan research, a burgeoning topic responding to increasingly complex patterns of human interaction in world society. It considers the question of cosmopolitan methodology: what are the methods needed for, or elicited by, studying cosmopolitan situations? and how are we to remain faithful to the heteronomous human interiority and intentionality from which cosmopolitan moments are constructed? The volume focuses on the open-ended moment of ethnographic fieldwork that generates the concepts and methods needed to understand contemporary cosmopolitanization. The chapters cover a wide range of ethnographic situations and open up debate on what are the opportunities and responsibilities of a cosmopolitan anthropology in its exploration of human difference and commonality.
The sesquicentennial of the birth of John Dewey is in 2009. In recognition of this occasion, John Dewey at One Hundred-Fifty: Reflections for a New Century, with contributors drawn from the members of the John Dewey Society, will be published as both a journal issue and a book. The papers will appear as an issue of the Society's journal, Education and Culture, in late fall 2009, and as a book by Purdue University Press.
This cross-disciplinary approach to literary reading of any provenance based on an “experimental cosmopolitan” epistemology de- and recontextualizes the texts from the points of view of multiple cultures and historical moments, enriching interpretation and aesthetic experience beyond the backgrounds of the present reader and the origin of a particular literary discourse. Trusting the authority of an author or an “original” text and ignoring the fundamental plurilingualism of the literary experience obstructs the wealth of cosmopolitan reading in a globalized and fragmented world. A thorough critique of both local and overarching theories in clear dissent from the binaries of “decolonial theory” and the overextension of “nomadic theory” supports a precise research and teaching methodology at variance with past trends of Comparative and World Literature. Considering literature as the aestheticized use of language, which is universal, the many analyses provided can be extrapolated to other genres, eras, and cultural areas.
Cosmopolitan Political Thought asks the question of what it might mean for the very practices of political theorizing to be cosmopolitan. It suggests that such a vision of political theory is intimately linked to methodological questions about what is commonly called comparative political theory--namely, the turn beyond ideas and modes of inquiry determined by traditional Western scholarship. It is therefore an argument for applying the idea of cosmopolitanism--understood in a particular way--to the discipline of political theory itself. As Farah Godrej argues, there are four crucial components of this cosmopolitan intervention: the texts under analysis, the methods for interpreting non-Western texts and ideas, the application of these ideas across geographical and cultural boundaries, and the deconstruction of Eurocentrism. In order to be genuinely cosmopolitan, Godrej states, political theorists must reflect on their perspectives inside and outside various traditions and immerse themselves in foreign ideas, languages, histories, and cultures--ultimately relocating themselves within their disciplinary homes. The result will be a serious challenge to accepted solutions to political life.
This book analyses anthropological debates on “relationism” (referring to methodological and theoretical issues) and sets out to reconsider these discussions with regards to the notion of “substance” (generally associated with the body). Reflecting on the philosophical origins and implications of these two concepts, the author aims to bring them to the heart of contemporary anthropological discourse and addresses the erasure (or blurring) of “substance” in favour of “relation.” The argument put forward is that the conceptual pairing of “substance-relation” should be substituted for the “nature-culture” dualism that has been dominant in structural anthropology. The chapters engage with the work of scholars such as Philippe Descola, Eduardo Viveiros de Castro and Wang Mingming as part of a decentring and questioning of the tradition in which anthropology is rooted. The book also considers the role that the anthropology of China plays in the re-evaluation of the relationship between relation and substance. The concept of “submutance” is introduced with Chinese ethnographic material to explore the possibility of moving beyond the relation-substance dualism of Western heritage. This is valuable reading for scholars interested in the theory and history of anthropology.
Art troubles anthropology. Anthropologists have often taken a philistine, sceptical position of distance towards art and aesthetics as a predominantly Western bourgeois institution. But art, not only as a Western institution, generated its own philistine and iconoclastic revisions and undoings, its anti-art, that have engaged anthropology into its theory and practice. Anthropology is thus part of the trouble with art. But trouble doesn’t necessarily obfuscate, it can also reveal and render visible fault lines and problems; troubles can be assemblages of disparate and even contradictory parts that paradoxically do work together. This volume proposes an anthropology that moves beyond philistinism and the contradictions between critical anthropologies of art and collaborative and experimental anthropologies with art.
This book offers an ethnographic and conceptual analysis of contemporary UFO phenomena, focusing specifically on Chilean ufology and the ufological “absurd”, nonsensical instances for their experiencers in which there is no conceptual way out. It asks how anthropology can come to terms with what is not said, what is not known, what is in the dark, or even with what both “is” and “is not”. The work draws on three years of participant observation with empirical ufologists, amateur sky watchers, and contactees of varying kinds in Chile. The chapters mobilize three main bodies of literature to elucidate the ufological absurd: negative theology, anthropology of play and deceit, and the physics of dark matter. They explore notions of parallax, paradox, and trickster anthropology. The author takes UFO phenomena, specifically the absurd aspects, as a heuristic with which to posit a conversation between domains; a conversation which highlights darknesses, finiteness, and the limits of representation and media in anthropology, one that could perhaps signal the route to a new language. Consideration is given to how not-knowing can be a space of extreme productiveness for the discipline. The argument put forward is that only by doing an anthropology that looks outside of itself for conceptual inspiration can we come to terms with the non-representable, the un-conceptualizable, the fully paradoxical. This innovative book will be of particular interest to scholars of anthropological theory and religion.
This book provides an ethnographic examination of the everyday lives and struggles of street-involved youth in Canada. Based on fieldwork conducted throughout downtown London, Ontario, it features rich ethnographic data as well as theoretical insights informed by continental philosophy. The chapters highlight informants’ experiences of poverty, addiction and poor mental health, and reflect on their relation to the state – including participation in the provincial government’s programme of social assistance provision (Ontario Works). The author considers how social, cultural, political, economic and existential factors influence and shape human subjectivity. They explore the notion of becoming and offer a re-evaluation of individual agency and action, specifically related to the lived experience of informants who are seen as wounded bricoleurs. The study is relevant to anthropologists, sociologists, geographers and others with an interest in homelessness.
The term cosmopolitan is increasingly used within different social, cultural and political settings, including academia, popular media and national politics. However those who invoke the cosmopolitan project rarely ask whose experience, understanding, or vision of cosmopolitanism is being described and for whose purposes? In response, this volume assembles contributors from different disciplines and theoretical backgrounds to examine cosmopolitanism’s possibilities, aspirations and applications—as well as its tensions, contradictions, and discontents—so as to offer a critical commentary on the vital but often neglected question: whose cosmopolitanism? The book investigates when, where, and how cosmopolitanism emerges as a contemporary social process, global aspiration or emancipatory political project and asks whether it can serve as a political or methodological framework for action in a world of conflict and difference.