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This article discusses the concept of cosmopolitan nationalism and its intersection with education policy. It challenges the binary view of nationalism and cosmopolitanism, arguing that education has been influenced by globalization and the pressure to internationalize curricula. The concept of cosmopolitan nationalism recognizes the conflicting pressures within national education structures that promote both internationalization and local relevance. The article calls for theoretical and empirical contributions to further explore and understand the role of cosmopolitan nationalism in education policy and its impact on global and local imperatives. [Extracted from the article]

By thinking with and through Buddhist cosmology, this paper explores the emergence of an ethical sensibility—what we call planetary cosmopolitanism—that is based on not just a spatially expanded ethic of care to ecological worlds, but also a temporally extended sense of justice to the future Earth. This transtemporal sense of ethical becoming reflects how the possibility of future 'rebirth' and accountability for past actions can motivate new ecological consciousness in the present. We forge these ideas through an empirical focus on popular Buddhist ecological practices in Singapore, where green recovery visions have primarily been driven by a secular and technocratic ethos. In negotiating the prevailing modernist ecological discourses, many Buddhists tap into an alternative imagining of cosmological time that regards Earth not simply as a place to be left behind at the end of one's life, but a permanent home for all future beings. This reading of human–ecology relations emphasises a causal responsibility to secure planetary well‐being, moving the making of cosmopolitan sensibilities from the realm of beneficence into justice. Yet, this renewed cosmopolitan sensibility to Earth is not simply a prescriptive ethical framework articulated on an abstract level, but materially performed and negotiated at the level of everyday life. Recycling becomes a site of rapprochement that allows Buddhists in Singapore to promote and negotiate their ecological consciousness within the strictures of the secular state. In doing so, it opens up new spaces of postcapitalist possibility that enable Buddhists, alongside people of other or no faith, to imagine alternative ways of inhabiting the planet. By developing an alternative account of cosmopolitanism grounded in Buddhist cosmology, we identify Buddhism as a decolonial lens through which we can critically reimagine human–ecology relations, and illuminate diverse modes and practices of ethical becoming in this age of ecological crisis. This paper develops an alternative account of cosmopolitanism ‐ 'planetary cosmopolitanism' ‐ that is grounded in Buddhist cosmology. This account is based on not just a spatially expanded ethic of care for ecological worlds, but also a temporally extended sense of justice to the future Earth, thus moving the making of cosmopolitan sensibilities from the realm of beneficence into that of justice. Overall, the paper advances Buddhism as a decolonial lens from and through which human–ecology relations could be reimagined to illuminate diverse modes and practices of ethical becoming in this age of ecological crisis. [ABSTRACT FROM AUTHOR]

Following his introduction, Marcocci surveys several examples of these Renaissance era world histories over the course of five chapters. By the early seventeenth century, Marcocci maintains, blinkered nationalist histories sponsored by rulers and religious histories extolling Christianity over other beliefs replaces the cosmopolitan world histories. Marcocci believes that the last major example of a history of the world was Walter Raleigh's I History of the World i (1614), which used multiple world histories as its base and compared recent history and rulers to those of ancient empires. [Extracted from the article]

Martha Nussbaum has an impressive list of books to her credit, including the great I Not for Profit: Why Democracy Needs the Humanities i (2016), and her latest, I Citadels of Pride: Sexual Abuse, Accountability, and Reconciliation i (2021). Nussbaum's critical inclusion of economic need is a useful correction to the cosmopolitan course, but her treatment of the subject can only go so far as it makes the following assumptions. Lastly, Nussbaum's treatment of the influence of religion is sparing, but religion is a powerful force around the world that can either support cosmopolitan aspirations or drive separation and division. [Extracted from the article]

The potentiality of converting capitals in new national fields following migration has been the focus of a number of studies. Another, much smaller, literature examines experiences of return migration. In this paper, we follow 15 Israeli families (where both mothers and children have been interviewed) who have been globally mobile for professional reasons. We examine cultural capital accumulation strategies for the children and how these facilitate the occupation of advantageous social positions while abroad. Having returned to Israel, partly due to the COVID pandemic, the national cultural capital the families have so actively cultivated in their children is evaluated as not authentic enough. Meanwhile, the cosmopolitan cultural capital that has been so valorised abroad, is not recognised as something the children can draw on to position themselves either. The paper contributes to the study of return migration, with a unique focus on globally mobile families returning ‘home’. We also examine how national cultural capital is conceived and differentially assessed as families move from a more transnational space to that of their home country. [ABSTRACT FROM AUTHOR]

This paper examines the sea as a metonym for visualising the Caribbean island experience. This paper argues that islanders' relations with the sea are maintained through a double condition of connection and isolation, alienation and familiarity. This paper's theoretical position is informed by 'transinsularism', an approach that addresses how insular identities are constituted in relation to other island spaces. This paper's argument is contextualised with historical and ethnographic material on the island of Culebra, an offshore municipality of Puerto Rico. The historical material addresses the colonisation of Culebra in the 1880s by interests of the Spanish Crown, the occupation of the island by the US Navy and its liberation. The sea features at the foreground of these processes. This paper concludes that islanders maintain a sense of specific insular regard while self-consciously engaged in multiple network-generating networks. [ABSTRACT FROM AUTHOR]

In this paper, we explore what the travel restrictions during the COVID-19 pandemic reveal about the changing geographies of mobilities and the making of homo sacer, the latter constituted through differentiated control of mobilities. Implemented to protect U.S. public health, travel restrictions imposed on travelers from Mainland China during the early days of the pandemic exemplify how sovereign power that declares a state of emergency and creates bare life can be readily applied to groups of people who previously had privileged access to global mobility. In this sense, bare life does not refer to fixed and disadvantaged social categories but is rather contingently and contextually constituted, through the works of hybrid sovereign regimes. At the same time, however, these travelers are not reduced to a state of zero-agency but reside within a liminal space between soft and hard cosmopolitanisms, as they can still deploy agency and cosmopolitan capital to achieve certain degrees of mobility. By examining how Chinese travelers navigated various travel restrictions and the constantly changing policies to travel to the U.S., this paper explores new spaces of exception and forms of bare life, and argues that homo sacer is dynamically, relationally and recursively constructed, both through apparatus of control and the agency of travelers. [ABSTRACT FROM AUTHOR]

This paper provides a historical analysis of the peak and demise of the international view on cultural heritage. In the 1980s, cultural internationalism emerged as a conservative reaction against the adoption of the 1970 UNESCO Convention, which organises the restitution and return of stolen cultural properties. Internationalist and cosmopolitan scholars who have claimed that cultural heritage 'belongs to humanity', generally condemned restitution, and pushed back against the ratification of the Convention. The international view on cultural property became traditionally dominant in milieus such as universal museums, antiquity markets and some academic disciplines. However, over the past half-decade, the growing importance of research on provenance has challenged cultural internationalism in two areas. Firstly, research on provenance focused on art and archaeological crime has shown that artefacts allegedly excavated in the past are often the proceeds of recent looting, especially in conflict zones. Secondly, recent studies on historical provenance have revealed that many objects were collected using colonial violence. As a result, developments in criminology, postcolonial history, and indigenous peoples' rights have generally led to the retreat of cosmopolitan narratives on cultural property. Ultimately, this paper highlights that cosmopolitanism in cultural heritage has historically hinged on the imperialist past. [ABSTRACT FROM AUTHOR]

Written nearly forty years after Stuer's monograph, I French Connection i goes beyond Stuer's essentially demographic and migratory viewpoints to take on a cultural studies perspective, focusing on the period from the 1850s to pre-World War I, a pivotal nation-building time in Australia's history. Alexis Bergantz's I French Connection i constitutes an important contribution to the historical landscape of the French in Australia. Bergantz displays impressive scholarly and anecdotal knowledge of the story of the French in Australia, with a deep knowledge of French, British, and Australian histories. [Extracted from the article]

Afropolitanism has become a very contentious keyword in the lexicon of current African cultural and literary studies. This is evident in several essays written on it which emerged in the 21st century. Two streams of Afropolitanism serve as take-off points for the debate and essays on the concept. The first is the perspective on the New African diaspora of Selasi. The second is Africa's rhizomatic cultural 'unity-in-diversity' in the continent from Achille Mbembe. Both streams share commonalities in terms of transnational human mobility, socio-cultural pluralism and Africanised hybridity they espouse. Critical responses to the concept of Afropolitanism are also divergent. They border on what is Afropolitanism and what it is not. Thus, drawing from the foregoing, this paper within a descriptive and analytical approach mediates on the debates on Afropolitanism by reviewing its extant literature. It mapped the possible kinship and differences which Afropolitanism shares with Afropolitan, cosmopolitanism, and Afrocentrism. It closed with a brief commentary on notable Afropolitan literature and a modest suggestion towards the need for what it calls 'Critical Afropolitanism'. [ABSTRACT FROM AUTHOR]

This article explores the concept of security from a political perspective, arguing that it is often seen as a basic right and fundamental requirement of a legitimate state. The author discusses the expansion of the definition of security to include vulnerabilities beyond physical safety, such as poverty, but raises concerns about the lack of oversight in this expansion. The text also examines different perspectives on security, including the proposals of Jeremy Waldron and Jessica Wolfendale to include elements like the maintenance of a way of life and moral recognition. However, the author argues that these proposals are not successful in justifying why these elements should be considered essential to security. The article also discusses the relationship between coercion, autonomy, and the justification of the state, emphasizing the role of the state in ensuring autonomy. It explores different dimensions of security, including objective and subjective security, and concludes that security should protect the necessary preconditions for autonomy. The text proposes modifications to the traditional understanding of security, suggesting that it should focus not only on physical safety but also on the absence of external coercion that limits individual choices. It also explores the idea that security can be linked to recognition and self-worth, emphasizing the importance of international cooperation and the establishment of laws against aggression. The article concludes by discussing the implications of these ideas for national security policies and the potential benefits of preventative approaches that require international cooperation. It also highlights the need for collaborative efforts and an internationalist approach to security to protect the autonomy of states and their populations. The paper acknowledges that security can factor into [Extracted from the article]

As the processes of market liberalization and globalization increase the confidence of international actors involved in national third sectors, there exists a cosmopolitan tension between 'mobile elites' and 'locked in' nationals. This paper explores the impact of these tensions on the social enterprise ecosystem in the Republic of Poland and the Socialist Republic of Vietnam. Focused on the internationalized mechanisms of support, the relationship between the social enterprise incubators and international stakeholders, and power distance inherent to the global versus local debate, the findings suggest that normative isomorphic pressures are causing a fundamental ecosystem shift. The monopolization of support and terms of reference have led to entrepreneurs detrimentally being treated as 'organizational heroes' risking burnout, the primacy of international voices within the local context, and the transference of nationals from being 'locked in' to national processes to being 'locked out' of national support. The research suggests the cosmopolitan‐led transformation of activists into entrepreneurs needs to be more carefully considered, to ensure that enforced alignment to international system does not alienate them from other sources and means of sustainability. [ABSTRACT FROM AUTHOR]

While the division between the people and the elite created by populism is typically understood within a national framework, the aim of this article is to analyse how the understanding of the people and the elite is constructed by the use of interwoven scales. By focusing on the scalar politics of the Spanish party Vox, the discursive articulation of space through scales are analysed. By means of a qualitative discourse analysis of six Twitter (now X) accounts of the most prominent leaders, we argue that the use of political spaces is strictly connected to the party’s broader political narrative. Concretely, the analysis of the spatial imaginaries evoked by Vox on Twitter shows the importance of different scales – local, regional, national and global – to organize its populist antagonism spatially. In so doing, this paper makes a contribution to the literature on ‘scalar politics’ of radical right parties, which has recently focused on different geographical constituencies. We argue that the national scale maintains its predominance in opposition to the global scale (dominated by the cosmopolitan elites), the regional one (where separatism represents a threat against Spain's unity), the local scale which is nationalized against migrants and people who do not feel as Spaniards. [ABSTRACT FROM AUTHOR]

Transnational European identities influence public debates and electoral dynamics across Europe, with sociodemographic factors strongly associated with these identities. Meanwhile, little attention has been paid to how people's perceptions of a political group's sociodemographic profile relate to their identification with Europe. I argue that such perceptions, in combination with social identities, are significantly associated with the strength of individuals' identification with political groups. An individual is more likely to have a robust European identity if they perceive that social groups they like share the same pro-European opinion. In contrast, if they perceive that groups they like align with the anti-European camp, they are likely to have a weaker European identity. By employing novel survey data from Italy and Austria, I find empirical support for my argument. This paper contributes to the debate on the mechanisms that connect social and political identities and explains how cleavages emerge in the mass public. [ABSTRACT FROM AUTHOR]

This article provides a summary of a special issue on urban encounters in the context of migration. The papers in the issue examine the experiences, creation, and theorization of encounters in diverse urban settings. The articles emphasize the role of socio-economic inequalities in shaping encounters and highlight the importance of considering factors such as space, materiality, and power dynamics. The authors call for a reevaluation of how social interactions are perceived and evaluated in diverse urban landscapes and stress the need for epistemic justice and recognition of diverse perspectives. The special issue aims to contribute to the field of migration studies and inform policy-making. [Extracted from the article]

This study focuses on Chinese football fans' reactions to the Japanese national team and their fans' behaviour during the World Cup 2022. Despite the historical and contemporary problems that make friendly relations with Japan difficult to achieve, football fans in China largely welcomed the good performance of the Japanese national team. This attitude may be described as 'thin cosmopolitanism' because Chinese fans' major frame of reference was still nationalistic. For them, the impressive performance of the Japanese national team means that Asians and the 'yellow race people' can also play good football. However, the Japanese fans, whose cleaning up of stadia received wide coverage during the World Cup, were criticized by the Chinese fans who interpreted the Japanese fans' action as reinforcing the existing global racial order. The findings of this paper help reveal the limits regarding football's role in contributing to a more cosmopolitan worldview. [ABSTRACT FROM AUTHOR]

The aim of this paper is to consider the relationship between sport and identity formation by examining testimonies of 24 British women who attended the Solheim Cup golf tournament in 2019 to support a transnational team made up of professional European women players. Relatively little is known about the effects of transnational sports teams on identity formation, not least because such teams are themselves rare. The Solheim Cup, contested by teams of female professional golfers representing the United States and Europe, is one such example. The data set consists of interviews with women who attended the competition that took place in a period of political uncertainty between the UK electorate voting to leave the European Union and Brexit actually taking place. The paper analyses the women's views in relation to national identity, European identity and cosmopolitanism. Although it emerges that most of the women felt more European in the context of a competition involving a team representing Europe and were opposed to the United Kingdom leaving the European Union, they could also be described as cosmopolitan as a result of their educational level, social class and experience of living in or regularly visiting foreign countries. [ABSTRACT FROM AUTHOR]

Originated in southern China, nanyin (南音) is regarded as 'the sound of motherland' (乡音) performed and loved by the Hokkien dialect speakers in Mainland China, Taiwan, Hong Kong, Macau, and diasporic populations living in Southeast Asia. Having thrived in transnational spaces, nanyin is now celebrated as a shared heritage in China and Southeast Asian countries, such as Singapore. This paper explores the process of heritage‐making, that is, the ways in which the art form and cultural practice of nanyin have been re‐shaped and re‐appropriated by the diasporic communities and the native place to articulate different understandings of the Chinese identity in their distinct nation‐state frameworks. In this ambivalent entanglement, China has re‐appropriated the diasporic history of nanyin to gain international recognition and build soft power through United Nations Educational, Scientific and Cultural Organization. In Singapore, the Siong Leng Music Association has actively engaged in the heritage‐making of nanyin, leading to the creation of a unique Singapore brand that speaks to hybridity and cosmopolitanism, in the same way as the re‐construction of their Chinese identity. Examining the two processes of heritagisation of nanyin along the China‐Singapore 'heritage corridors', the paper argues that the two ends are connected in important ways but always seek to maintain distance to articulate their own cultural representations at international stages. Thus, nanyin through a comparative perspective enables a critical examination of issues of centre versus periphery, authenticity, and hybridity in the Sinophone world. [ABSTRACT FROM AUTHOR]

Sports mega-events, like the Rugby World Cup, are often considered as a major platform for the celebration and reinforcement of nationalism. However, there is an emerging strand of research which contends that the host nations are increasingly presenting themselves with diverse, inclusive and cosmopolitan characteristics and, in turn, forms of nationalism have undergone some noticeable changes in more recent times. In this paper, we pursue an argument that Japan as the host of the 2019 Rugby World Cup projected the nation with a cosmopolitan outlook ultimately to sustain or even strengthen national interest and identity through the process of 'cosmopolitan nationalism'. Methodologically, the research deployed critical discourse analysis to examine media representations of Japan as the host nation in general, and its national team in particular, within one of the leading Japanese newspapers as well as a range of other publicly available resources and materials in relation to the Rugby World Cup. In result, the study reveals the ways in which the discourse of 'One Team', embracement of foreignness and incidents of international exchanges during the event were mobilised to generate 'thin' cosmopolitan moments and, at the same time, were incorporated into the narratives of Japan's success on the world stage through conditional acceptance of foreignness and diversity. Consequently, this paper offers both a theoretical underpinning for and empirical evidence of the emerging linkage between sports mega-events and cosmopolitan nationalism. [ABSTRACT FROM AUTHOR]

In this paper, the endeavour to understand how to think of education 'after progress', viz. in an age in which progress has become problematic, is undertaken by focusing on the theme of time. Dovetailing Klaus Mollenhauer's reflections on the rise of the Bildungszeit at the dawn of modernity with Thomas Popkewitz's analyses of 'cosmopolitan time' presiding over pedagogical reform from the 19th century to the present, I shall, first, explore this temporal configuration of modern schooling (which goes hand in hand with a specific understanding of the child). Against this backdrop, I shall, second, advance an interpretive hypothesis, that of substituting what will be called the 'child-as-migrant' for the 'cosmopolitan child', by appropriating, in an educational key, some insights of Thomas Nail's 'migrant cosmopolitanism'. I shall thereby suggest an alternative view of 'progressivity', construed not along modern-developmentalist lines but as a form of non-conservativeness, linked with a recognition of the ekstatikon (that is, destabilizing) character of time. This will require a revisiting of some Aristotelian intuitions about time as the rhythm of movement , reinterpreted as the affective experience of that ek-statikon without which there is no potential for the new. Accordingly, 'progressive' education (in the different interpretation investigated here) is the concern to allow all of us as 'migrants' to live actively in the abode of our ek-static and unpredictable condition and, therefore, to be vulnerable to the new, without merely remaining in a taken-for-granted ethos, cosmopolitan, inclusive, and progress-oriented though it may be. (Editor's note: This paper forms part of the suite entitled 'Education After Progress'.) [ABSTRACT FROM AUTHOR]

AbstractInternational students’ contact and engagement with various cultures has received increased scholarly attention. This scholarship tends to either celebrate students’ cosmopolitanism or highlight their difficulties ‘adapting’ in their receiving countries. In this paper, we examine students’ own perceptions of and engagement with their sending and receiving countries’ cultures through the dialectic of distance and proximity, gleaned from mobilities studies. Based on 20 in-depth online interviews with Vietnamese nationals studying in Vancouver and Paris, our analysis highlights how these students construct or deconstruct notions of distance and proximity between Vietnam and their receiving countries (i.e. France and Canada), as well as between themselves and each of these countries. First, we examine how, before their departure, students cultivate a sense of cultural proximity to their geographically distant countries of destination, through studying and consuming media in French or English. Second, we address students’ rapport with French and Canadian societies as well as their sense of proximity to or distance from Vietnamese culture while studying in France and Canada. We examine how these (de-)constructions of distance can be related to students’ cosmopolitanism. We argue that notions of distance and proximity help foster a nuanced understanding of international students’ mobilities and cosmopolitanism. [ABSTRACT FROM AUTHOR]

Human beings can be found everywhere (Piette) and the true subject of anthropology is anyone (Rapport). What do we need to do to our epistemology and practice to reframe anthropology in existential and cosmopolitan terms? This paper explores processes of cosmology- and society-making through an existential and cosmopolitan epistemology and axiology. We can reenlist classic anthropological discussions on magic to understand how subjects generate a Society into which they insert themselves as creative agents. Magical practice shows how Society is uniquely biographical and personal, and that subjectivity is an irreducible and 'in-additive' source of social and cosmological structure. Cosmopolitan anthropology describes, then, encounters of 'non-interchangeable' (Kneubuhler) biographical selves meeting in and constructing world-space; different selves on diverse cosmopolitanizing trajectories engage in divergent biographical worldmaking practices. In this light, cosmopolitan anthropology takes the form of analytic biography, tracing and retracing these unfoldings of self-orienting structure. Two radically distinct examples of subject-oriented cosmology-making are enlisted: Rastafari I-Yaric and Arrernte tjurunga knowledge. [ABSTRACT FROM AUTHOR]

The paper offers a mutliscalar appreciation of vernacular cosmopolitanism as changing across space, time, and networks of relations. Drawing on observations from the UK and Greece, I argue for an expanded understanding of vernacular cosmopolitanism to incorporate everyday appreciations of multiculturalism, tolerance, and social liberalism that are produced within specific socio-historical contexts. Proposing a theory of 'timespace' where epochs are structured by networks of potential relations, affects, bureaucracies, and prevailing ideologies that guide individual and collective actions, I argue that vernacular cosmopolitanism is no longer a prominent worldview in Western democracies. Freedoms to fully realise cosmopolitan ideals are intimately entwined with the structures and affects of a timespace, which gives momentum to, provides guidance, and inherently opens and closes doors to the types of life that can be pursued. In the UK and Greece, current affective structures present people with vastly different projects, recommended paths, and futures to aspire to. With the sharp turn to the right in the post-truth age, vernacular cosmopolitanism has receded at the grassroots level. I thus propose that vernacular cosmopolitanism is under attack as epochal change offers alternate prevailing worldviews. [ABSTRACT FROM AUTHOR]

Cosmopolitanism, which is often defined as openness to other cultures and individuals, is significant for understanding processes of stratification in contemporary, globalised societies that are home to increasingly diverse populations. In this paper, we broaden the perspective on cosmopolitanism to include cultural, interpersonal, and political dimensions. We test the associations between these types of cosmopolitanism and three types of correlates: socio-demographic characteristics, personal exposure to other cultures, and exposure to other cultures via various media. We analyse data from nine European countries that differ in the characteristics of their population, cultural traditions, and political models. Results indicate that differences between respondents in the nine countries are better explained by individual characteristics than by country characteristics. Furthermore, it is mainly personal and mediated exposure to other cultures, rather than socio-demographic variables, that play a significant role in influencing respondents' cosmopolitan tendencies. [ABSTRACT FROM AUTHOR]

Cross-border regions are seen as specific spaces where both cosmopolitanism and nationalistic attitudes can spread. It is commonly argued that due to the physical proximity to a neighbouring country, the development of cross-border encounters and interactions among contiguous populations can both favour the emergence of shared supranational identifications and reinvigorate nationalistic sentiments. Based on a series of semi-structured interviews with inhabitants, this paper investigates common patterns of belonging in three European cross-border regions. The relatively dispassionate way in which the differences created around the border are experienced and communicated by the interviewees reveals that although the border continues to significantly structure the feelings of belonging of the inhabitants of these regions, its centrality and capacity for social polarisation are limited. In the context of the European integration process, the analysis shows that despite the persistence of the border, it is frequently transcended, imbricated with other borders and scales of belonging, and increasingly banalised. These findings suggest that border societies are not necessarily overdetermined by their geography either towards cosmopolitan or nationalistic attitudes. [ABSTRACT FROM AUTHOR]

The focus on geographical mobility is consolidating within youth studies. Mobility now increasingly characterises contemporary youth, and seems to play a crucial role in marking the transition to adulthood, conveying the complexity of youth cultures. Moving abroad represents an opportunity that fuels the transition to adulthood, by enabling young people to experience cultural diversity, experiment with practices of cosmopolitanism and reframe their sense of belonging in terms of places, times and relationships. The paper draws on a qualitative study of young Italians who have recently moved to Berlin, and explores the relationships between the transition to adulthood, mobility, cosmopolitanism and sense of belonging. It highlights the deep structural and cultural roots of their mobility practices: mobility is present from an early age in their desires, regardless of their class of origin or educational qualifications. Their mobility practices also involve a daily reworking of their sense of belonging, which sees them navigating family and friendship bonds, and new relationships of intimacy that 'make home' and often arise in the context of a cosmopolitan generation on the move. The paper shows how these young cosmopolitans piece together this mosaic of belonging and explores its link with the coming of age process. [ABSTRACT FROM AUTHOR]

This paper examines attempts by colonial authorities in nineteenth-century Singapore and Batavia (now Jakarta) to employ ceremonial processions to manage the ethnic diversity of these two major colonial capitals. Public spectacles formed a key forum for the reinforcement of ethnic categories and the negotiation of inter-community relations in the context of the colonial city. The paper looks at two case studies: the procession on the occasion of the arrival of governor-general Jan Jacob Rochussen in Batavia in 1845, and a second one celebrating the Duke of Edinburgh's visit in Singapore in 1869. The analysis shows how these events attempted to fix ethnic categories spatially on the maps of the respective cities. Comparing the two events to a Malay account of the 1864 Muharram celebrations, the article also analyses the different ways that official and community-led processions employed mobility, visuality and sound to represent ethnicity and inter-community relations or hierarchies. [ABSTRACT FROM AUTHOR]

The Kiski Kahani project in Pune, India, is a not-for-profit program that compiles stories of the Ramayana, a South Asian epic, and publishes them in English. Kiski Kahani's ideology rejects the Hindu nationalist master narrative of the Ramayana, and privileges an emerging genre that consists of fragmentary, improvised stories of the epics. As a socially-grounded language practice, Kiski Kahani's retellings are rooted in pan-Indian, cosmopolitan modalities that index a sense of belonging to a pluricultural nation: the use of English rather than Hindi or Marathi, and a curation of stories from diverse Indian regions and languages. [ABSTRACT FROM AUTHOR]

This paper contributes to the debate on cosmopolitanism by examining the spread of the Bahá'í Faith in Singapore and Malaya (1950–1975). The Bahá'í Faith is a significant case as its followers came to span the globe in 150 years. This paper probes into the relationship between the faith's transnational spread and its religious cosmopolitanism in three parts. First, I outline the inseparability of 'world citizenship' from Bahá'í teachings. Second, I trace its spread in Singapore and Malaya – a process that initially relied on serendipitous encounters between travellers and migrants, one that I call 'cosmopolitan convergences'. Third, I explore the expansion of the Bahá'í Faith among Malaya's Semai tribe. Here, Bahá'í world citizenship became grounded in collective cultural practices, facilitating what I call 'situated religious cosmopolitanism'. The connection between the contrasting populations discussed in this paper demonstrates the potential of grounding religious networks within normative cosmopolitan ideals and practices. [ABSTRACT FROM AUTHOR]

This article investigates the special funeral ceremony of contemporary Ga people in Ghana. It unpacks the culturally controversial practice that are referred to as yala jama and yala paatey (a coined word for party). Today's Ga communities, during funeral ceremonies of persons who used to be popular, as well as societal public figures, practice what is largely termed yala jama (literally meaning funeral processional praise singing and dancing) and yala paatey (meaning funeral party). While the two practices would have been considered as cultural aberrations within the context of traditional funeral rites in the past, they are, to a large extent, accepted norms in the contemporary Ga society. The Ga people are a very interesting ethnic group who occupy part of the coastal boundary of Ghana, specifically the Greater Accra Region (habours the capital city Accra). The Ga communities, by virtue of their location in the capital of Ghana are susceptible to other cultures, because of the cosmopolitan tendencies of the region. The Ga, therefore, comes across as an eclectic society but have strong traditional roots. How has the funeral rites and ceremonies metamorphosed from sadness and moderately joyous after-burial-celebrations to vibrant jama and vivacious after-burial popular dance patterns? How have the traditional gate keepers embraced the conflict between sadness and buoyant celebrations during funeral and after burial rites? These and many more questions have instigated this paper. The research is predominantly qualitative including ethnographic approaches. Data gathered is in the form of ethnographic interviews, focus group discussions, study of online videos and archival materials for analysis. The paper argues that the Ghanaian society today is made up of ethnic groups whose changing behavioural patterns can be attributed to the nuanced and complex interactions, between the people and environment based on homogeneity, cosmopolitanism, enculturation and influences of new media practices. [ABSTRACT FROM AUTHOR]

The domestic analogy is an old but persistent problem in theories of international politics. This paper examines the problem in the work of Immanuel Kant, whose political writings are often cited as a paradigmatic example of the analogy between individuals and states. Attention to Kant's own conception of analogy, however, shows that the political writings are structured by another "domestic analogy"—between international and cosmopolitan right. This analogy, I argue, is based on a correspondence between the systematic unity of the international and the spherical globe, the figure that for Kant represents the boundaries of world order. International and cosmopolitan right are thus distinguished on the basis of a geopolitical criterion: the global scope of international order. This analogy of order, the paper argues, thus works to domesticate world politics through the structural form of international order. To the extent that contemporary theories of international relations rely on this conception of order, they accept Kant's answer to the problem of perpetual peace. The paper concludes by drawing broader conclusions from the analysis about the domestic analogy, international order, and world politics. [ABSTRACT FROM AUTHOR]

This paper introduces the concept of 'cosmopolitan atmosphere' as the medium that translates individual acts of ethnic solidarity into more sustained structures such as a cosmopolitan canopy. Using ethnographic data from an international choir in South Korea, the paper demonstrates how the organisation creates a cosmopolitan atmosphere by removing barriers to entry and filling up the rehearsal space with a positive affect. The findings reveal that this process relies on effective engagement with people's sensory experiences, either by directly stimulating their senses or by verbally evoking cosmopolitan sensory images, defined as reproducible sensory experiences that arouse similar affects across ethnicities and nationalities. On the receiving end, other participants assess this constructed cosmopolitan atmosphere in comparison to their experience of the wider society. In a society that is less favourable to cosmopolitanism, this contextual nature allows participants to envision as cosmopolitan some unexpected elements, such as jokes based on national stereotypes and references to American popular culture. [ABSTRACT FROM AUTHOR]

What are the most important conceptions of 'sanctuary' in relation to citizenship and community, and how do today's sanctuary cities engage with such lines of thinking? This paper examines the moral visions underlying and animating many of today's sanctuary cities in the United States in order to illustrate how local communities have adopted a combination of liberal, communitarian and cosmopolitan perspectives in social and political philosophy. By tracing the recent history of the sanctuary cities movement and examining current public discourses among community leaders and activists in several leading sanctuary cities, the analysis shows how the idea of 'sanctuary' works across principles of individual freedom and human rights as emblematic within liberalism, notions of solidarity, social trust and local self-determination in communitarianism, and aspirations for shared responsibility and the advancement of human dignity as found in cosmopolitanism. [ABSTRACT FROM AUTHOR]

The deliberate targeting and violent destruction of cultural heritage in Iraq's ancient city of Mosul by the Islamic State (2014–17) has recently given way to the emergence of heritage initiatives aimed at restoring its urban character and reviving its cosmopolitan spirit. Such restoration projects invariably stir debates over timing, funding and local consultation, as well as their potential to contribute to post-war social cohesion and communal healing. This article argues that in post-conflict settings heritage restoration is always an ambivalent and contingent process, involving the selective use of emotive historic symbols to create new realities. Based on 50 in-depth interviews with a diverse section of Moslawi society and site observations from Mosul (2022–23), the article explores local perspectives and the ongoing dynamic negotiation of heritage restoration. Amidst conflicting communal perceptions of large-scale internationally funded reconstruction projects, the article highlights the potential for grassroots heritage initiatives to offer a new impetus towards communal rehabilitation. The paper focuses on three less examined but locally championed Moslawi heritage sites—the souqs, Qila'yat district and heritage homes. These civic spaces may offer greater opportunity for social recovery through economic development, cultural exchange and everyday co-existence. [ABSTRACT FROM AUTHOR]

This paper aims to present Derrida's reflections on Europe, which criticizes Europe's actuality while recognizing its promise to-come. Europe in modernity has been conceptualized as sovereign heading, the only one capable of governing the world. Derrida hopes for a Europe other than a super-state, closed within its borders, and an economic alliance. He works on today's Enlightenment, that is, on a new shape of Europe as a shoreline fit to welcome the other, following in the footsteps of Kant, who redefined the right of hospitality and drafted a cosmopolitan order, but going beyond his sketch. In the global age Europe must exemplarily assume The law of hospitality as its key principle, constantly seeking to translate it into political and legal acts. [ABSTRACT FROM AUTHOR]

This paper explores English schools' engagement with 'internationalisation' in the context of funding cuts and a highly pressured audit culture. The broader literature suggests two reasons why schools might partake in 'internationalisation'. The first concerns the 'strategic cosmopolitan' – schools are complicit in facilitating cosmopolitanism amongst the pupil body so that young people may attain 'positional advantage' in a crowded international or global labour market. The second invokes a deeper sense of ethics and a more equal 'exchange' of ideas. We use 'art' as a lens to explore this latter conception: proposing that artistic pursuits enable a more dialogic notion of internationalisation to develop. Focussing on international exchanges between schools in the Global North and Global South that foreground specifically artistic projects (involving drama, literature, fashion, textiles, art, creative writing, film making, dance and music), we illustrate a potentially more ethical, rich and meaningful form of 'internationalisation', which does not obviously conform to the notion of inherent and demonstrable (capitalised) value. We propose that educational value might be understood differently: in non-strategic, intrinsic and more essential ways, and that, furthermore, internationalisation can be fun. [ABSTRACT FROM AUTHOR]

This article posits and defends an argument that a cosmopolitan common mind approach is essential for resolving global challenges that cannot be resolved by individuals working independently from one another, such as achieving global peace, cleaning the environment, and improving public health. A 'cosmopolitan common mind' refers to an intersubjective recognition across states, cultures, or continents. This argument of the cosmopolitan common mind is centred on Philip Pettit's theory of the common mind and ethical cosmopolitanism. Pettit argues that a common mind is a shared mind. The standard account of cosmopolitanism claims all human beings are members of the human community. This account is based on three key ideals: individualism, egalitarianism, and universalism. Cosmopolitanism considers individuals rather than nations or states, giving them equal moral status across the world without any discrimination. A cosmopolitan common mind can direct collective action across cultures or continents to resolve global problems. Terrorism and climate change are global problems that are not the products of individual actions but collective actions. For instance, pollution is created by many people working together. If people all together create pollution, they all together can stop it. The problems of establishing global peace and clean ecology are similar to preventing pollution because they are beyond the ability of any lone individual to solve. If it is not impossible, there is a need to develop a cosmopolitan common mind to acquire the common good. The research concludes that the cosmopolitan common mind approach can be a promising framework for resolving contemporary challenges. In qualitative research methodology, I use empirically informed philosophical analysis to critically evaluate documentary resources, including journal papers, academic books, and the proceedings of conferences and congresses. [ABSTRACT FROM AUTHOR]

Planetary defense (PD) is a well-established program that refers to activities and actions to predict and mitigate a potential impact by an asteroid or comet on the Earth. States are discussing possible deflection scenarios based on their scientific knowledge and technology capacities at the UN-endorsed Space Mission Planning Advisory Group (SMPAG) and at the General Assembly. Even though PD is being formally recognized as an inherently global challenge requiring international cooperation at the level of UN COPUOS, the current state of the global PD governance depends on particular space-faring states and their willingness to fund and execute planetary defense missions. Political representatives consider PD mostly as scientific efforts, respectively efforts conducted mostly by the community of scientists. However, this would change the day an asteroid on a collision course is detected and without solid PD governance in place, behavior of decision-makers could be contingent leading to the possibly unpredictable supranational policy above national security agendas but with inherent implications to the national security of sovereign states. This situation has historical reasons. This paper, firstly, studies the evolution of PD governance from the 80s up to today, to identify the reasons for the current state-oriented (or inter-governmental in the case of ESA) PD governance. Then, secondly, I propose a multilateral PD security regime as an answer to the current state of PD governance. As the threat of being hit by an asteroid is a low probability, high impact natural phenomenon involving the whole Earth, it requires a multigenerational, financially sustainable, and scientifically beneficial planetary-wide program that covers all without exception and does not cause national security concerns of any sovereign state. As asteroids do not discriminate, the planet Earth should consider establishing a multilateral planetary defense security regime to provide security assurances to all, develop trust in the related technology development that all can oversee, and provide an environment to which all entities contribute with their scientific and industrial capacities. • Study of the last 30 years of planetary defense governance development. • Should serve as a guide for policy discussions given the detailed historical insight. • Identifies policy bottlenecks for future policy discussions. • Proposes core multilateral principles for planetary defense governance. • That is a multigenerational, financially sustainable, and scientifically beneficial policy. [ABSTRACT FROM AUTHOR]

This contribution engages with the idea of cosmopolitanism critically and tries to present cosmopolitanism as a process that designates the inner dimension of globalization in the name of cosmopolitanization. The first step in this treatment is to examine the relationship between globalization and cosmopolitanism. Then the second step is to define a new cosmopolitanism, "cosmopolitanism at home." This paper aims to develop a proper conception of cosmopolitanism with its relation to borders - crossing borders - and home. I argue that if cosmopolitanism exists, there should be a home as a form of unity with its idealized borders. [ABSTRACT FROM AUTHOR]

This article introduces the discipline of International Relations (IR) to the ideas of Che Guevara and their legacy in world politics. As one of the most famous revolutionaries of all time, Che's legacy is complex, multifaceted, and deeply political. His thought carries across many concerns central to IR theory, especially decolonialism and anti-imperialism, offering a unique radical Marxist-humanism focused on revolutionary praxis. This paper explores Che's writing and speeches, arguing that the most important aspects of Che's legacy do not reside in his contemporary romanticization but in Che's emphasis on class analysis as a means to interrogate neo-imperialism in world order and thereby expose the possibilities for a genuinely internationalist (or cosmopolitan) politics of emancipation leading to a decolonized, self-determining world. [ABSTRACT FROM AUTHOR]

This paper draws on previous work in the fields of conflict studies and journalism studies, as well as empirical work by the authors on the normative language of conflict journalism to argue that this subfield of journalism appears to have increasingly 'moved house' from the normative universe of institutional journalism to that of professional humanitarianism. We describe three shifts that are taking (or have taken) place whose effects may include a transformation of ideas around 'what conflict journalism is for' and how it understands its presence in armed conflict. [ABSTRACT FROM AUTHOR]

In the paper, we sociologically thematize the phenomena of cultural contact, contact areas and (trans)cultural identity through the prism of metatheoretical positions of social sciences that problematize them in different ways. The frame of reference is a sociological analysis of interrelationships, interconnections as well as conditioning of acculturation, transacculturation and (trans)cultural identity, and their temporal reflection in sociocultural reality. As a kind of social complex, the mentioned cultural triptych has a discursive interpretation tradition which, to some extent, is opposed by posterior interpretations whose starting points are found in modern scientific discourses. Therefore, primarily due to the transparency of the scientific text, we have included in the sublogical framework a theoretical analysis of the main components of the concept from which the indicated processes derive, namely culture. Namely, social synchronicity and potential, and the dialectic unity of these components are the priority goal of acculturation and transacculturation, and later the means by which these processes are realized in a certain sociocultural space, forming new identities. Through the application of the static-dynamic backbone of culture, we had to touch on mega-processes such as modernization, globalization, postmodernization in the sense of the colloquial and linguistic extinction of some of them, and the direction of science towards "theoretical neologism" and "scientific intermezzo" that describe the current state society in totality, and which finds its origins in history, that is, in already existing thought concepts. [ABSTRACT FROM AUTHOR]

This paper aims to divert from the conventional understanding of diplomacy and foreign policy, which is conditioned by postmodern realities. These emerging realities, which transcend national borders, strongly consider science, technology, climate, environment, and security. Thus, the postmodern age, characterized by fragmentation, uncertainty and risk, requires a shift from conventional multilateral and/or bilateral diplomacy to cosmopolitan diplomacy and foreign policy. This paper will apply Ulrich Beck's theory of cosmopolitanism, reflexivity and risk on Türkiye's diplomatic relations with the Western Balkans countries. A brief analysis of Turkish relations with the Western Balkans countries shall expand to the common questions of climate, environment, digitalization, and security. What could be the role of involuntary enlightenment, enforced communication across different borders, political catharsis, enforced cosmopolitanism, global system of governance, international legalism, and digitalization in framing Türkiye's cosmopolitan diplomacy towards the Western Balkans? How the focus on environmental diplomacy, health diplomacy, migration diplomacy, reconciliation diplomacy, digital diplomacy, youth diplomacy and education diplomacy could encounter an exclusive Western Balkans focus on emancipatory politics, ethnonationalism, narratives and ideologies? [ABSTRACT FROM AUTHOR]

In recent years, fans of the internationally renowned K-pop group, BTS, (affectionately known as "ARMY"), has achieved global renown with their social political engagement, both online and offline, in different locales, epitomizing the best marriage between globalized popular culture as agent of universal humanitarian ideals, and participatory fandom. On the other hand, the K-pop group has caught backlash from mainland Chinese fen (fans), sparking controversy between transnationalized (pop) fandom (which supposedly could allude to a sense of cosmopolitanism) and (local) nationalism. In this paper, I wish to address, through the case of some Hong Kong BTS fan clubs, the subjectivity of some Asian fans and their complex (layers of) affective and tactical negotiation with competing forces, which are intertwined with (their coping with) the local political juncture. Through in-depth interviews with different fan page organizers of BTS fans/ fan clubs, I will critically discuss how they (resort to) performing "rationality" to balance these forces on the one hand, while inadvertently asserting the boundaries in the seamlessly global flows of popular culture (in the increasingly turbulent Asian context). [ABSTRACT FROM AUTHOR]

Cultural intelligence represents a set of competencies and skills that enable a person to adapt in situations that are multicultural in nature. It consists of four basic factors, namely the metacognitive, cognitive, motivational and behavioural factors. The main goal of this paper is to examine the influence of the motivational factor of cultural intelligence on the decision of consumers from the Republic of Serbia to accept foreign brands. Empirical research was carried out using the survey method, the total number of respondents in the sample is 122, their answers were analysed using statistical software SPSS, and the statistical analyses used were reliability analysis, correlation analysis, simple regression analysis, the ANOVA test, and the T-test for two independent samples. The results of the research show that the motivational factor of cultural intelligence achieves a positive influence on the decision of consumers to accept foreign brands, that the degree of cultural intelligence is equally pronounced among people belonging to Generations X, Y and Z, as well as that the degree of cultural intelligence is more pronounced among people with a university level education compared to people with a high school education. The existing research gap in scientific literature is filled by the results of this research, while the managerial implications of the study are reflected in the provision of information to marketers about the importance of the cultural intelligence of consumers. In other words, it is emphasised that this group of consumers has cosmopolitan views, that they are part of a global consumer culture, that they are innovative, and that they buy foreign brands, which should be taken into account when formulating a marketing strategy. [ABSTRACT FROM AUTHOR]

The central concern of this paper is to examine intersectionalities between the ideals of cosmopolitanism, patriotism, ethnocentrism and nationalism in general, and their changing facets and interfaces in India. It argues that being a multiethnic and plural society, the civilisational ethos of India is conventionally founded on cosmopolitanism. The practice of patriotism and its accommodative principle of unity in diversity have provided the building blocks to this cosmopolitanism. During India's independence struggle these ideals encountered the forces of modernism, ethnocentrism, communalism and ethno-nationalism. In contemporary India the forces of economic neoliberalism, developmental imbalances and persisting social and economic inequalities, post modernism, hyper modernism, populism, and cultural politics have become part of social reality. Notwithstanding the prevalence of the ideals of cosmopolitanism and civilisational interactive processes, these encounters have brought cumulative fluidity in the social, economic and political orientations in contemporary society, and have created further space for the influence of ethnocentrism and cultural politics as a means to remain rooted in society. [ABSTRACT FROM AUTHOR]

In this globalized cosmopolitan world, the concept of home has become one of the most crucial socio-cultural perceptions, playing a significant role in establishing community and transnational relationships both at the local and the global level. Amitav Ghosh's alternative ideas of cosmopolitanism are committed to criticizing the neo-imperial characteristic of the contemporary capitalist cosmopolitan world. This paper argues that Amitav Ghosh through his selected fiction - The Shadow Lines (1988) and The Hungry Tide (2004) - has shown how breaking away from the conventional, constrictive ideas and established definitions of home, that often run the risk of becoming the birthplace of many of the communal, regional or national fanatic ideologies, contributes to forming alternative ideas of home and family that are more mobile and flexible in nature and how they are instrumental in shaping individuals as true cosmopolitans. [ABSTRACT FROM AUTHOR]

Though patriotism has traditionally been considered a virtue, in many countries of the world today, the status of patriotism as a virtue has been challenged. Philosopher John Hare has recently defended patriotism as a virtue. Kierkegaard, with his suspicion of "the crowd" and attack on "Christendom" has sometimes been thought to be one of the critics of patriotism. This paper argues that Kierkegaard's view is actually close to Hare's. Kierkegaard does believe that patriotism can be a virtue, though it is perhaps especially susceptible to distortion and corruption. Patriotism, like other natural forms of "preferential love", must be infused with the love of the neighbor to be a genuine virtue. [ABSTRACT FROM AUTHOR]

This paper develops the notion of "platform placemaking", describing how platforms mobilize user data to remake urban spatial imaginaries in their interests. Using Airbnb as a case, the paper studies the digital urban culture of "Airbnbification" – examining how Airbnb's reviews and descriptions become part of reshaping urban place, while contributing to the place alienation of long-term residents. Airbnb feeds a surge in urban tourists on the hunt for "real urban experiences": off-the-beaten-track, everyday and mundane urban life, seen as representing something "real" and "authentic". This paper situates Airbnb in the literature on postmodern consumption, and examines the way hosts and guests on Airbnb stage, perform and construct cosmopolitanism and "authentic" urban place to cater to the values of new urban tourism. The paper introduces an approach to studying digital urban culture through platform data, using computational discourse analysis to examine Airbnb in New York City. By linking narratives in reviews and neighborhood descriptions to census data, we examine how authenticity and cosmopolitanism is staged and marketed. The paper argues that Airbnb serves to promote a value system that devalues the cultural and spatial capital of long-term residents, implying that the new tourists' cosmopolitan longing to belong may thus come at the cost of the locals' own sense of belonging. The platform placemaking of Airbnb thus emphasizes urban place as a consumption experience, while depressing other ways of experiencing the city. [ABSTRACT FROM AUTHOR]

A growing number of studies on students' intercultural interactions and learning in higher education contexts have placed cosmopolitanism and agency at the centre of conceptual and empirical inquiry. The concept of 'cosmopolitan agency' has been proposed as a hallmark of intercultural relationships, such as friendships, between international and domestic university students, which are found difficult to develop in many countries. However, the literature has not established the conditions necessary for the (non-)emergence of this student agency. This paper fills this knowledge gap by presenting an ecological and person-in-context conceptual framework of cosmopolitan agency in intercultural student interactions on campus and beyond. Drawing on multidisciplinary literature (e.g. higher education, psychology, sociology, cosmopolitanism, urban and disability studies), the paper submits a theoretical proposal that cosmopolitan agency (as present practice) emerges at the dynamic experiential interface between cosmopolitan capital (as an individual resource built on past experience) and affordances in convivial proximity (as the environment triggering future projection). This proposal is elaborated through the empirical illustration of four (i.e. amicable, critical, latent and inactive) states of cosmopolitan agency that manifest different forms of intercultural interactions. The paper is expected to advance theoretical inquiry into the issues of power, privilege, morality and reflexivity in students' engagement in intercultural interactions, and to support a third option for interactions between passive presence and fully-fledged relationships. The directions for future conceptual and empirical research that are ultimately expected to serve for the improvement of student experience are also provided. [ABSTRACT FROM AUTHOR]