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The New School for Social Research's University in Exile accepted more German and European exiled intellectuals than any other American institution of higher education. This paper argues that transnational, cosmopolitan ideological and interest-based affinities shared by left-leaning American progressives and German-Jewish intellectuals enabled the predominantly Jewish University in Exile to become a vibrant intellectual space accepted by the community of largely anti-Semitic American academics. These affinities also illuminate why, despite the fact that the émigrés' exile was in large part the result of National Socialist hatred of Jews, Alvin Johnson (the founder of the University in Exile) and the faculty members that comprised it seldom discussed the University's Jewish demographics. The Jewish faculty members ignored the relationship between their ethnicity and exile because to focus on it would have been to admit that the cosmopolitan project they had embraced in Central Europe had failed. Johnson ignored the faculty's Jewish heritage for two reasons. First, he endorsed a cosmopolitan American nationalism. Second, he understood that the generally anti-Semitic community of American academics would have rejected the University in Exile if he stressed the faculty's Jewishness. In ignoring the University in Exile's Jewish demographics, Johnson and the University's faculty successfully adhered to a strategy designed to foster the exiles' entrance into the American intellectual community. Thus, while cosmopolitanism failed in Germany and Central Europe, the exiles' later influence on the American academy indicates that it partially succeeded in the United States. [ABSTRACT FROM AUTHOR]

The aim of this paper is to offer a critique of the proposal of 'methodological cosmopolitanism' in theoretical terms and to substantiate this critique by providing an account of the dynamics of collective memory and identity in postunification Germany. In the first part, we look at the arguments about methodological cosmopolitanism and their derivative, the idea of cosmopolitan memory, illustrated by the case of Holocaust memory. In the second part we look at the case of Germany: firstly at its postwar experience of the attempted construction of 'postnational' identity, and then at more recent trends, contemporaneous with the Berlin Republic, towards a 'normalization' of national identity in Germany. The Holocaust plays a crucial, but different, role in each phase, we suggest. In the conclusion we return to more general themes, asking what the German case tells us about the cosmopolitanization thesis more generally. [ABSTRACT FROM AUTHOR]

Joining a religious sect, the sex industry or the art field can open transnational opportunities for women to participate actively in different social and cultural domains. This article is based on a qualitative study of migration, gender and identity among Latin American women in Berlin. Drawing from a transnational practices perspective, I refer to lifestyles that serve to develop cosmopolitan skills and competencies such women develop by relying on multiple identifications. These competencies facilitate their ability to find recognition as well as express a sense of belonging that extends beyond the ethnic categorizations deployed within hegemonic discourses. The women presented here identified themselves within lifestyles that helped them to develop cosmopolitan sociabilities as alternative representations of themselves. Looking at forms of cosmopolitan identification, this paper focuses on individual agency as these women contested, resisted or empowered themselves against racialized and ethnicized global hierarchies of power. [ABSTRACT FROM AUTHOR]

Information about several papers discussed at a symposium entitled "The Economy of Urban Diversity," held January 13-15, 2011 in Essen, Germany and sponsored by the working group “Economy” of the interdisciplinary research group “Global Young Faculty,” is presented. Topics discussed included cosmopolitanism in Istanbul, Turkey, state-sponsored gentrification in Istanbul since the 1980s, and migrant business in the Ruhr area of Germany. Speakers included Yunus Ulusoy and Edhem Eldem.

For many inhabitants of the Habsburg Empire, the Revolution of 1848 represented a common formative experience, signifying their entrance into the public sphere, their initial participation in politics and civil society. While some revolutionaries were executed or given amnesty, many sought refuge in Zurich, London, Constantinople, and especially Paris. This paper examines this international (and largely 'cosmopolitan') network of 1848ers in exile, focusing in particular on Simon Deutsch (1822-77), a young Austrian Jew who became a radical journalist in Vienna during the Revolution, as well as an ardent proponent of the 'Greater German Solution' [Grossdeutsche Losung], before fleeing the firing squads at the end of 1848. During his thirty years in exile (Zurich, London, Paris, Constantinople, Madrid), this curious figure became involved in the Paris Commune, the International Workingmen's Association, and even helped found the New Ottomans (during his prolonged sojourn in Paris). His contacts with fellow 1848s from the Habsburg Empire and from other European countries (e.g. Karl Marx, Moses Hess) helped inform the perennial tension between liberal nationalism and international socialism that characterised Deutsch's life. [ABSTRACT FROM AUTHOR]

The article provides information on a selection of papers which were presented during a conference of the International Geographical Union Commission, organized by the University of Cologne in Germany. The urban cultural turn was described by Paul Claval in his paper. A dissertation entitled "Screenscapes. Placing TV Series in Their Contexts of Production, Meaning and Use," was presented by Björn Bollhöfer. A paper on cosmopolitanism in Miami, Florida was also discussed by Jan Nijman.