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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]

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]

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]

The article titled "Intercultural Dialogues: Cultures of the East - Introduction" explores various aspects of Eastern cultures from different angles. It discusses topics such as the interpretation of the Qur'an, the concept of "zuo wang" in Zhuangzi text, the notion of matriarchy in ancient Japan, the role of culture in shaping language concepts in Persian, and the reception of Eastern cultures in European painting and art during the late 19th century. The authors aim to provide a complex understanding of these cultures and challenge simplistic assumptions. The editors have carefully selected papers that focus on specific research problems, avoiding an orientalist approach. [Extracted from the article]

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]

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]

Copyright of Al-Jami'ah: Journal of Islamic Studies is the property of UIN Sunan Kalijaga, Al-Jami'ah Research Centre and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper critiques the concept of cultural translation as theorized and used in postcolonial studies. Taking contemporary Pakistani anglophone fiction as an example, the paper considers the use of the concept of cultural translation in postcolonial theory as a strategy for legitimizing and valorizing a specific kind of sensibility and literature, the 'migrant' and/or cosmopolitan sensibility and literature, produced almost exclusively in/for metropolitan locations and in European languages by postcolonial migrant writers. This literature, the paper argues, overturns and subverts the concept and practice of linguistic and textual translation proper as theorized in the discipline of translation studies in which the source culture of the translated text exercises a certain priority over the target or receiving culture and the key concern is about what transformations the target language and the receiving culture undergo in the practice and process of translation. In postcolonial literature, the paper contends, it is the source culture and text that are transformed to suit the expectations and literary taste of the readers in the target language and culture. In this sense then, postcolonial cultural translation actually signifies a transformation of the native culture of the postcolonial writer, a transformation that is manifested in the specific migrant and cosmopolitan sensibility represented in his or her work. To construct the theoretical framework for this discussion, the paper establishes two positions on the concept of cultural translation, one from Homi Bhabha and Robert Young, the other from Gayatri Spivak and Edward Said. In light of the contrasting views of these theorists and critics, the paper discusses the work of four Pakistani anglophone writers, two from the first generation, namely Ahmed Ali and Bapsi Sidhwa, and two from the second generation, namely Musharraf Ali Farooqi and Mohsin Hamid. The paper sees their work in relation to the concept of cultural translation and highlights their distinct position with regard to this concept. [ABSTRACT FROM AUTHOR]

In this paper, we consider the role of high-stakes testing in mediating access to English in two Central Asian contexts where English is increasingly important not just in terms of mobility, but in identity construction on an individual and national level. We argue that in these contexts, English is increasingly constructed not only as a global language but the global language, which also has important implications for determining what counts as an 'internationalized space' or 'internationalized person', and as part of national strategies intended to make Kazakhstan and Mongolia more international. High-stakes tests like IELTS and TOEFL act as a focal point due to the role of these tests in verifying and 'converting' English ability into a quantifiable, transportable figure. We draw on a survey about test-takers' experiences and practices concerning IELTS and TOEFL as well as interview data about the role and significance of English. Since access to knowledge and preparation for these tests is not evenly distributed across the population, our work provides evidence that some people may be in a more advantageous position to succeed on and benefit from high-stakes testing than others. Previous research on IELTS/TOEFL has largely focused on washback effects on school curriculums, test reliability, and strategies for test preparation, while research on globalization needs to continue to engage with specific mechanisms of how scales and hierarchies are created and maintained. We bridge this gap by considering how success or failure on IELTS/TOEFL becomes internalized as a quality of the individual and a reflection of their abilities, dedication and cosmopolitanism, and how testing contributes to carving out particular 'international' spaces. This paper will focus on how English comes to be conflated at least in some cases with being international, and how individuals make sense of high-stakes testing as a way of accessing an 'international' scale which may or may not involve literal movement abroad. [ABSTRACT FROM AUTHOR]

The environmental uncanny, as Amitav Ghosh proclaims in The Great Derangement, is the statistically improbable weather phenomena observed across the globe. The recent unprecedented increase in the occurrence of such events presents an onto-epistemological challenge to the global capitalist superstructure. Taking a cue from this, the paper investigates Ghosh's two powerful works, Gun Island and The Great Derangement, within the theoretical paradigm of eco-cosmopolitanism and the onto-epistemological system of Advaita. By synthesizing elements of eco-cosmopolitanism--an evolving paradigm that posits a global, interconnected approach to environmental concerns--and the ancient non-dualist philosophical system of Advaita, this paper seeks to unravel layers of ecological consciousness, resilience, and transformative potential of religious faiths and indigenous knowledge traditions inherent in Ghosh's literary tapestry. [ABSTRACT FROM AUTHOR]

This paper empirically investigates the possible relationship between cosmopolitanism and attitudes towards Syrian refugees in Türkiye. Previous research has emphasised that factors determining cosmopolitanism can also influence attitudes towards refugees and immigrants. However, no study has documented evidence of the link between these factors and the attitudes of Turkish people towards Syrian refugees. We use a unique data set covering 1031 individuals born in different provinces of Türkiye. The survey was carried out in Mersin, Adana, Mardin, Gaziantep, Şanlıurfa and Hatay, where a higher number of Syrians reside compared to other provinces of Türkiye. Attitudes towards Syrians are measured by asking their opinion on whether the Turkish government should provide citizenship and welfare benefits to Syrian refugees. Findings show that those with cosmopolitan orientations, people who have been or lived abroad in the past, and individuals who know at least one foreign language and participated in cultural activities while being in another country are more tolerant of refugees. Although government legitimates the refugee issue to the Turkish society within the religious discourse since the beginning of war, religious people are not different in tolerance towards Syrian refugees than non-religious people in Türkiye. [ABSTRACT FROM AUTHOR]

The International Colloquium of Social Sciences and Communication ACUM (NOW) took place in Brasov in between 17th and 19th of October 2019, over three sunny autumn days. The event was organized by the Faculty of Sociology and Communication of the University Transylvania and by the Society of Sociologists of Romania. The keynote speakers were: Bogdan Voicu (R.I.Q.L.) with a communication about migration as a double osmosis, Robbie Gilligan (University of Dublin), with a paper about working with vulnerable young people, Sylvie Huet, (University of Clermond), who investigated the "glass ceilings", and Mihai Burlacu, from the Bucharest Polytechnic, with a reconsideration of the anthropological space as heterotopia. The colloquium organized by SSR is already part of a local university tradition of national and international openness. Slowly but steadily, a real international character of scientific manifestations in Romania is formed, much less cosmopolitan than similar conferences in the global West, but with a constant presence of foreign guests and participants who bring a much needed diversity of perspectives and research themes. During the works, we received a very careful reception from colleagues in sessions that put together various contributions, from long-term individual research topics to recent exploratory research.The event was one that confirmed its success over the years, thus strengthening Brasov's place on the map of social sciences in Romania. [ABSTRACT FROM AUTHOR]

The vast and plural production of the woman architect, musician, activist, occasional educator and tireless researcher Anna Bofill Levi (Barcelona, 1944) is characterized by certain features that make its author a unique personality, although one hardly known and recognized in the Spanish and international circles that are the custodians of prestige in architecture. She has achieved most public recognition as a composer, the field in which she has been most productive over time and developed the furthest. Her music is characterized by the number of references, especially contemporary, she includes, the wide diversity of countries where it has been performed, and the range of people to whom she has dedicated her works, all these aspects testifying to her cosmopolitan and libertarian spirit and her commitment to equality. Her incessant writing, with all the reading it entails, has also left us with a large body of written work, extending over a number of fields, including most notably her reflections on the influence of the gender-based perspective on urban planning. A factor also reflected in her architecture, for example, in the implementation of participatory processes in her project designs. She joined the Taller de Arquitectura from the time she began her studies at the School of Architecture in Barcelona in 1964--she graduated in 1972--, and then commenced her independent career in 1981, although her first solo works date from 1977. Her work at the head of her office for almost 20 years is evidence of a tireless capacity for work and an unwavering commitment to people's welfare. This paper analyses Anna Bofill's contributions to feminist thinking through her work as an architect. Also, it addresses the study of a cultured person, a woman with great sensitivity and a strong political and personal commitment who has suffered discrimination and who hasmade rigor and determination themeans to achieve her non-negotiable freedom. [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]

Both the Cyrillic and Latin scripts are routinely used for writing in Serbian. In existing ideological discourses, using Cyrillic is associated by some with Serbian ethnic authenticity and loyalty to nationhood, but by others with conservatism, Russian-leaning politics and dangerous ethnonationalism. For some, using Latin is associated with cosmopolitanism and a western-leaning internationalisation, but for others with an assault on Serbian heritage, values and tradition. In this context, with which script do Serbians today most closely affiliate and does established ideological discourse actually inform script choices? By seeing this affiliation as linguistic citizenship, the paper analyses survey data and metalinguistic explanations about which script Serbians choose to represent their own names as the most personal of identities. The data show that while some simply write their name in either script depending on habit, younger Serbians, and Serbians outside metropolitan areas, seemingly bias Cyrillic for ethnonationalist reasons as discourse predicts. However, especially revealing is that linguistic citizenship among older Serbians is sooner mediated by lingering notions of Yugoslavia and Serbo-Croatian as country and language that no longer exist but once indexed ideals of equality and harmony in the region. [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]

This paper explores the temporal dimensions in and consequences of migration from the perspective of how they are involved in both promoting and undermining cosmopolitan attitudes and practices amongst mobile subjects. Drawing on qualitative research with new Chinese migrants to New Zealand, the paper explores how their process of becoming cosmopolitan to participate in intercultural interactions is constructed differently in relation to momentary, everyday, remembered and imagined times/temporalities embedded in their lives. In particular, the paper asks whether and how migrant individuals navigate through temporal dissonance occurred across the migratory process by engaging in or retreating from cosmopolitanism. Essentially, this paper develops a temporally-sensitive theoretical approach to unpack how time and temporalities function in the migration process, especially how they articulate with the possibilities of migrant individuals encountering diversity and obtaining a sense of home in the host society, thus contributing to studies of cosmopolitanism and time in migration. [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]

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]

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]

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]

Whether addressing violent ethno-nationalism, xenophobic bigotry, or religious intolerance, scholars and educators invoke cosmopolitan notions of a shared planet and common humanity as a means of rising above difference. Cosmopolitanism as an ethical and political orientation places an imperative on seeking out, welcoming, and learning from cultural others. As such, cosmopolitanism involves a process of reducing the social and physical proximity between 'them' and 'us' carried out in the belief in shared commonalities held by a universal 'we.' However, a priori assumptions about who and what constitutes that 'we' at the heart of cosmopolitanism are necessarily partial, situated, and subjective. In this special section, authors consider the tensions, paradoxes, and potentials of cosmopolitanism in diverse settings and from diverse perspectives. Specifically, these papers examine the formation of youthful, cosmopolitan subjectivities and youth involvement in the creation of cosmopolitan spaces, from South-South global volunteering and international missionary trips to the anti-nationalist hip-hop scene in Sarajevo and efforts to enact a civic cosmopolitanism in Beirut. Situated in post-colonial and post-conflict contexts and centering the political subjectivities of young people and their hopeful efforts to bring about a better world, these papers examine the spatial-temporal politics of cosmopolitanism and the tension inherent in creating necessarily bounded spaces grounded in cosmopolitan openness. This introduction frames this examination of grounded and contested cosmopolitanisms as an immanent process of world-building guided by a transcendent worldviews. This framing emphasizes cosmopolitanism as a universal moral outlook and the need to create caring pluriversal worlds capable of accommodating multiple worldviews. [ABSTRACT FROM AUTHOR]

This paper examines the discursive ways in which Ehrenburg and his works interacted with China's socialist movements from 1929 to 1976. Ehrenburg's complex and ambiguous position between East and West and between socialism and liberalism had made him a source of intensive ideological and literary contention in both the Soviet Union and China. This paper analyzes four phases of Ehrenburg's relationship with China: Lu Xun's criticisms of Ehrenburg's alienation from the revolution, Ehrenburg's close partnership with China in the anti-American World Peace Movement, his politics of "thaw" in the Sino-Soviet Split, and the official and underground curation and consumption of his memoir in the "internal publishing materials". Throughout the decades, Ehrenburg's unique status as a writer that existed "internal" to the socialist system but also maintained extensive "external" connections to the West created complex and unintended ideological consequences in China. While Ehrenburg had elaborated his ideal socialist dream to be a socialist society compatible with artistic freedom and cosmopolitanism, this vision at times was both embraced and rebutted in China. [ABSTRACT FROM AUTHOR]