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This book explores the analytical and practical value of the notion of "rooted cosmopolitanism" for the field of cultural heritage. Many concepts of present-day heritage discourses - such as World Heritage, local heritage practices, or indigenous heritage - tend to elide the complex interplay between the local and the global - entanglements that are investigated as "glocalisation" in Globalisation Studies. However, no human group ever creates more than a part of its heritage by itself. This book explores an exciting new alternative in scholarly (critical) heritage discourse, the notion of rooted cosmopolitanism, a way of making manifestations of globalised phenomena comprehensible and relevant at local levels. It develops a critical perspective on heritage and heritage practices, bringing together a highly varied yet conceptually focused set of stimulating contributions by senior and emerging scholars working on the heritage of localities across the globe. A contextualising introduction is followed by three strongly theoretical and methodological chapters which complement the second part of the book, six concrete, empirical chapters written in "response" to the more theoretical chapters. Two final reflective conclusions bring together these different levels of analysis. This book will appeal primarily to archaeologists, anthropologists, heritage professionals, and museum curators who are ready to be confronted with innovative and exciting new approaches to the complexities of cultural heritage in a globalising world.
The Affective Agency of Public Space explores the pivotal role that public spaces play in fostering social inclusion and community cohesion within various settings, including Europe and the United States. This scholarly work underscores the critical importance of developing inclusive public zones that enhance urban life and promote integration and interaction among diverse community groups. It also confronts and debunks common myths about ‘different people,’ actively addressing misconceptions while promoting the recognition of diverse identities and voices. Through a comparative lens, the book presents insightful case studies that illustrate its core themes. Serving as a timely and important academic resource, this text is indispensable for urban planners, educators, architects, designers, and sociologists committed to progressive urban planning methodologies.
The dream of a cosmopolitical utopia has been around for thousands of years. Yet the promise of being locally situated while globally connected and mobile has never seemed more possible than today. Through a classical sociological approach, this book analyses the political, technological and cultural systems underlying cosmopolitanism.
“Profound, beautifully written, and inspiring. It proves that Nussbaum deserves her reputation as one of the greatest modern philosophers.” —Globe and Mail “At a time of growing national chauvinism, Martha Nussbaum’s excellent restatement of the cosmopolitan tradition is a welcome and much-needed contribution...Illuminating and thought-provoking.” —Times Higher Education The cosmopolitan political tradition in Western thought begins with the Greek Cynic Diogenes, who, when asked where he came from, said he was a citizen of the world. Rather than declare his lineage, social class, or gender, he defined himself as a human being, implicitly asserting the equal worth of all human beings. Martha Nussbaum pursues this “noble but flawed” vision and confronts its inherent tensions. The insight that politics ought to treat human beings both as equal and as having a worth beyond price is responsible for much that is fine in the modern Western political imagination. Yet given the global prevalence of material want, the conflicting beliefs of a pluralistic society, and the challenge of mass migration and asylum seekers, what political principles should we endorse? The Cosmopolitan Tradition urges us to focus on the humanity we share rather than on what divides us. “Lucid and accessible...In an age of resurgent nationalism, a study of the idea and ideals of cosmopolitanism is remarkably timely.” —Ryan Patrick Hanley, Journal of the History of Philosophy
A bold vision of liberal humanism for navigating today’s complex world of growing identity politics and rising nationalism Collective identities such as race, nationality, religion, gender, and sexuality clamor for recognition and respect, sometimes at the expense of other things we value. To what extent do they constrain our freedom, and to what extent do they enable our individuality? Is diversity of value in itself? Has the rhetoric of human rights been overstretched? Kwame Anthony Appiah draws on thinkers through the ages and across the globe to explore such questions, developing an account of ethics that connects moral obligations with collective allegiances and that takes aim at clichés and received ideas about identity. This classic book takes seriously both the claims of individuality—the task of making a life—and the claims of identity, these large and often abstract social categories through which we define ourselves.
A compelling argument about the importance of using more than one language in today’s world In a world that has English as its global language and rapidly advancing translation technology, it’s easy to assume that the need to use more than one language will diminish—but Marek Kohn argues that plural language use is more important than ever. In a divided world, it helps us to understand ourselves and others better, to live together better, and to make the most of our various cultures. Kohn, whom the Guardian has called “one of the best science writers we have,” brings together perspectives from psychology, evolutionary thought, politics, literature, and everyday experience. He explores how people acquire languages; how they lose them; how they can regain them; how different languages may affect people’s perceptions, their senses of self, and their relationships with each other; and how to resolve the fundamental contradiction of languages, that they exist as much to prevent communication as to make it happen.
Wim Vandekerckhove and Stan van Hooft The philosopher, Diogenes the Cynic, in the fourth century BCE, was asked where he came from and where he felt he belonged. He answered that he was a “citi- 1 zen of the world” (kosmopolitês) . This made him the rst person known to have described himself as a cosmopolitan. A century later, the Stoics had developed that concept further, stating that the whole cosmos was but one polis, of which the order was logos or right reason. Living according to that right reason implied showing goodness to all of human kind. Through early Christianity, cosmopolitanism was given various interpretations, sometimes quite contrary to the inclusive notion of the Stoics. Augustine’s interpretation, for example, suggested that only those who love God can live in the universal and borderless “City of God”. Later, the red- covery of Stoic writings during the European Renaissance inspired thinkers like Erasmus, Grotius and Pufendorf to draw on cosmopolitanism to advocate world peace through religious tolerance and a society of states. That same inspiration can be noted in the American and French revolutions. In the eighteenth century, enlig- enment philosophers such as Bentham (through utilitarianism) and Kant (through universal reason) developed new and very different versions of cosmopolitanism that serve today as key sources of cosmopolitan philosophy. The nineteenth century saw the development of new forms of transnational ideals, including that of Marx’s critique of capitalism on behalf of an international working class.
How does a polyglot Jewish family from Alexandria, Egypt, get caught up in the power play of the Suez Crisis? In this fascinating ebook Egyptian-born author and Tolerance.ca Editor Victor Teboul writes about his cosmopolitan experience and his family’s ordeal following the 1956 Suez Crisis and the expulsion of Egypt’s Jewish community. Strangely enough, in Alexandria, we spoke so many languages and yet I do not remember anyone asking me to define my nationality. As if being multinational was the norm", recalls Victor Teboul as he describes in this revealing ebook the cosmopolitan flavour of his hometown and the abrupt departure of Egypt’s Jews. "When we played soccer, I admired my classmates because they were fantastic goalies or incredibly good at dribbling. I did not see them as Maltese, Italians, East Indians or Jews. So when war broke out, I was very surprised to discover that they were of this religion or of that nationality. Conflict, war, brought out these differences, but I also wonder if we had not already distanced ourselves from the Egyptians. Alexandria, for all its cosmopolitan atmosphere, was not immune to prejudice, recalls Teboul. As a pupil of a British school, had I not already been separated from Egypt’s culture?" In this intellectually and emotionally overwhelming ebook Victor Teboul revisits our age-old concepts of tolerance and multiculturalism. About the author Victor Teboul, Ph.D., was born in Alexandria, Egypt. He lives in Montreal (Quebec, Canada). Victor is a writer and the founding editor of the Tolerance.ca webzine, which he founded in 2002 to promote a critical approach on tolerance and diversity. He is the author of several books and numerous articles. He was a member of the Jury of Canada's Governor General's Literary Awards for non-fiction. Victor has also written and hosted several radio series broadcast on Radio-Canada, the French-language network of the Canadian Broadcasting Corporation (CBC). As an academic, Victor has taught literature at a college near Montreal and history at l'Université du Québec à Montreal. He was a member of the Superior Council of Education and the Quebec Press Council. He holds several diplomas and a Ph.D. from Université de Montréal. The expulsion of Egypt’s Jewish community during the Suez Canal crisis, in 1956, was at the center of his widely-read novel, "La Lente Découverte de l’étrangeté". "In his novel,” writes Nancy Snipper of The Chronicle, “Teboul introduced Maurice, a young boy totally at peace with the world. Part of the book explores this young boy's love affair with the multitude of cultures and languages swimming around him in Alexandria. He feels a part of everything - until war whisks off his father and family, and Christmas Eve becomes the last one spent in Egypt. “The novel takes place in Montreal, France and Alexandria, and it is a recollection revealed through diary form of the events leading up to this war, the aftermath and a new life in Montreal that centres on Teboul's family. It covers a period from 1950 to 1990». Victor Teboul is a regular keynote speaker at various organizations and educational institutions where he is invited to speak on diversity in a multicultural world. Author's Web Site : www.victorteboul.com Editor and Publisher at : www.tolerance.ca
An important collection, Cosmopolitan Archaeologies delves into the politics of contemporary archaeology in an increasingly complex international environment. The contributors explore the implications of applying the cosmopolitan ideals of obligation to others and respect for cultural difference to archaeological practice, showing that those ethics increasingly demand the rethinking of research agendas. While cosmopolitan archaeologies must be practiced in contextually specific ways, what unites and defines them is archaeologists’ acceptance of responsibility for the repercussions of their projects, as well as their undertaking of heritage practices attentive to the concerns of the living communities with whom they work. These concerns may require archaeologists to address the impact of war, the political and economic depredations of past regimes, the livelihoods of those living near archaeological sites, or the incursions of transnational companies and institutions. The contributors describe various forms of cosmopolitan engagement involving sites that span the globe. They take up the links between conservation, natural heritage and ecology movements, and the ways that local heritage politics are constructed through international discourses and regulations. They are attentive to how communities near heritage sites are affected by archaeological fieldwork and findings, and to the complex interactions that local communities and national bodies have with international sponsors and universities, conservation agencies, development organizations, and NGOs. Whether discussing the toll of efforts to preserve biodiversity on South Africans living near Kruger National Park, the ways that UNESCO’s global heritage project universalizes the ethic of preservation, or the Open Declaration on Cultural Heritage at Risk that the Archaeological Institute of America sent to the U.S. government before the Iraq invasion, the contributors provide nuanced assessments of the ethical implications of the discursive production, consumption, and governing of other people’s pasts. Contributors. O. Hugo Benavides, Lisa Breglia, Denis Byrne, Chip Colwell-Chanthaphonh, Alfredo González-Ruibal, Ian Hodder, Ian Lilley, Jane Lydon, Lynn Meskell, Sandra Arnold Scham
For two decades Bruce Robbins has been a theorist of and participant in the movement for a "new cosmopolitanism," an appreciation of the varieties of multiple belonging that emerge as peoples and cultures interact. In Perpetual War he takes stock of this movement, rethinking his own commitment and reflecting on the responsibilities of American intellectuals today. In this era of seemingly endless U.S. warfare, Robbins contends that the declining economic and political hegemony of the United States will tempt it into blaming other nations for its problems and lashing out against them. Under these conditions, cosmopolitanism in the traditional sense—primary loyalty to the good of humanity as a whole, even if it conflicts with loyalty to the interests of one's own nation—becomes a necessary resource in the struggle against military aggression. To what extent does the "new" cosmopolitanism also include or support this "old" cosmopolitanism? In an attempt to answer this question, Robbins engages with such thinkers as Noam Chomsky, Edward Said, Anthony Appiah, Immanuel Wallerstein, Louis Menand, W. G. Sebald, and Slavoj Zizek. The paradoxes of detachment and belonging they embody, he argues, can help define the tasks of American intellectuals in an era when the first duty of the cosmopolitan is to resist the military aggression perpetrated by his or her own country.