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This article investigates how selfish justifications enter cosmopolitan rationales in the political plane of the discourse. It makes sense of the ways in which selfish ideas are allowed to meddle in and merge with morally-based cosmopolitan norms. The article commits to the ontological and epistemological premises of critical discourse analysis, and focuses on US presidential papers since 1989. It substantiates the claims it makes by using computer-assisted discursive process tracing method as a supporting tool for qualitative analysis of texts. The computerised analysis of discursive entanglements reveals that cosmopolitan protective operations are in fact mainly framed nationalistically. The roots of such selfish nationalistic arguments for international protective military operations can be traced in the realist and hegemonic fallacies that emphasise the naturality of national selfishness and the need for global hegemony. Furthermore, the article shows how the entanglement of discourse strands about 'protection' and 'innocent victimhood' as well as the entanglement between 'crime prevention' and 'terrorism prevention' legitimate selfish internationalist arguments in the US political debate. [ABSTRACT FROM AUTHOR]

According to the World Economic Forum Global Risks Report 2021 , global risks strongly affect women and girls. The global conformation of risks that unequally affect girls and women demands globally articulated responses. New social dynamics that take shape with globalization demand a cosmopolitan approach that considers the global rather than the national as an analytical reference. It is from this perspective that this paper analyzed the feminism of adolescents. The aim is to understand how said feminism designed by them reflects cosmopolitan experiences of "becoming a feminist." Through semi-structured interviews and the usage of "frames," it is demonstrated that the interviewees share, with international artists, their issues, values, and actions, shaping a novelty in the way the process of becoming a feminist is classically treated by literature, laying aside the "methodological nationalism" and adopting a "cosmopolitan" approach that considers the world in its diversity and interconnection. [ABSTRACT FROM AUTHOR]

Sweetness in the Belly (2005) explores a new space which problematizes the intersections between religion, cosmopolitanism, and displacement. Camilla Gibb employs the trope of the journey to trace the ways in which the female protagonist, Lilly, transforms in a transnational context. The narrative depicts multiple journeys that Lilly undertakes between the West and the East. Such geographical displacements are pivotal to her complex spiritual self-discovery. Lilly, a white Ethiopian Muslim, embraces Sufi Islam which helps her resist forms of alienation and discrimination. Therefore, as I argue in this paper, religion can be a constitutive component in the formation of female cosmopolitan subjectivity. Understanding cosmopolitanism as a disposition that is not necessarily secular in its orientation, this article investigates the transformative role of religion in the debates surrounding "new cosmopolitanism." I argue that through Lilly's journey, the narrative depicts religion as a central feature of cosmopolitan identity which disrupts the orientalist bent associated with East/West dichotomies. [ABSTRACT FROM AUTHOR]

While the trial of modernity and its legacies, the rise of anti-universalistic discourses, and the temptations of identitarian closures are common Western trends, this paper will specifically focus on the French case, as its republican assimilationist model has been very much infused with universalism and endures many tensions facing multicultural society. By focusing on the arguments mobilized by young French adults to solve the tensions between republican universalism and national particularism, as well as envisioning social cohesion, we analyze their narratives and shed light on four "spirits": Homo Nationalis, embodying a nationalistic passion for the homeland; Homo Civicus, expressing deep commitment to the res publica and the common good; Homo Culturalis, demanding recognition of minority cultures; and Homo Pontifex (the "bridge builder"), encouraging cosmopolitanism and a love of humanity. [ABSTRACT FROM AUTHOR]

In this paper we consider how the global brand IKEA works as an agent of cosmopolitan socialization and shapes everyday practices of cosmopolitan consumption. Drawing on material from case study research, we consider IKEA's support of cosmopolitan consumption through its emphasis on corporate social responsibility and framing of a cosmopolitan brandscape. We argue that IKEA actively works to socialize individuals toward a moral cosmopolitan view, with the aim of enlisting consumers in the co-performance of global socio-environmental responsibility. Based on our interview data, we discuss how IKEA does not so much cultivate cosmopolitan outlooks as affirm existing moral and aesthetic orientations, while easing ethical consumption concerns with a socially responsible image. Further, we show how IKEA conducts a subtler, practical form of socialization: shaping ordinary cosmopolitan practices – ways of doing cosmopolitanism – with sustainable 'stuff' and in-store activity. In this way, IKEA supports the co-production of a very ordinary, if not, convenient cosmopolitanism. [ABSTRACT FROM AUTHOR]

This paper explores two adaptations of world literature starred by Mexican comedian Cantinflas: Los tres mosqueteros (1942) and Romeo y Julieta (1943). Comedic adaptation of world literature is essential for the development of cinema as an instrument of popular cosmopolitanism, which democratizes and massifies world literature in Mexico. From this angle, I argue for the idea of popular cosmopolitanism as a category to describe film industries where the project of the nation state engages world literature and world cinema. I also posit this term as a way to address gaps and limits in Miriam Hansen's idea of "vernacular modernism." [ABSTRACT FROM AUTHOR]

For many recent generations the city of Mombasa, Kenya, on the east African coast (pop. 1.2 million) has been a cosmopolitan racial-cultural-religious milieu of the African, Arab, Indian-Asian, and European. The purpose of this paper is to clarify religious pluralism (r/ p) in this urban context to see if there are any instructions to be drawn for the academic understanding of religion in keeping with the methodologies of Religious Studies (RS). Especially of interest here is the effectiveness of the sociological theory of religion developed in the 1987 book A Theory of Religion (ATOR) by Rodney Stark and William Sims Bainbridge to (de)problematize religious behaviour as distinct from political behaviour, which too often become confused and misappropriated as causes. In addition, ATOR provides the terminology for a more critical theory of religion whereby the state 's involvement can be accounted for by examining its use of the cultural means of coercion , thereby clearing the way for a typology of east African r/ p to emerge. [ABSTRACT FROM AUTHOR]

This paper investigates the role of space in cosmopolitan education through a comparison of German philosophy, as represented by Kant, and Japanese philosophy, as represented by Watsuji. While Kant suggests that cosmopolitan education needs to be constructed by connecting with the actual spatial, geographical world, Watsuji, on the other hand, indicates that dynamic cosmopolitan education can be achieved by holding the spatial emptiness of negation. Both theories reinforce each other to produce a fruitful cosmopolitan education that cultivates our practical sense of living in the real world. [ABSTRACT FROM AUTHOR]

Based on the anthropological assumption that languages express worldviews, the paper approaches the meaning of cosmopolitanism in Japanese from two directions. First, Western traditions of cosmopolitanism are examined. Anthropological cosmopolitanism is elaborated as a way of thinking that emphasizes cultural diversity. Second, the Japanese word kyôsei (共生) is considered as an equivalent to cosmopolitanism, revealing both similarities and differences in meaning. As ›conviviality‹ or ›symbiosis of dissimilarities‹, kyôsei points to ways of overcoming the implicit anthropocentrism of Western thought. From an educational perspective, Western and Japanese cosmopolitan thought overlap in notions of intercultural education. In the current political discourse in Japan, however, kyôsei has turned into an anticosmopolitan pedagogy. [ABSTRACT FROM AUTHOR]

This paper addresses a number of fundamental epistemological obstacles faced by researchers interested in studying young people's cosmopolitanism, more specifically, the normative temptation and "first experience" obstacles. It goes on to tackle the inherent temporality of cosmopolitan behaviour, seeing how it is a fundamentally dynamic phenomenon that entails itineraries, trajectories and pathways through young people's life cycles. As such, the text proposes six typical trajectories. In terms of temporalities: "the confirmed cosmopolitan," "late starters," "cosmopolitan and uncosmopolitan at the same time," and "disengagement from cosmopolitanism"; in terms of moving through social space: "focusing on social space close to home," "the ordinary tourist." [ABSTRACT FROM AUTHOR]

The novels by North African novelists Waciny Laredj, Majid Toubia and Abdelrahim Lahbibi that refashioned the traditional Arabic genre of the taghrība inspired by the medieval epic of Taghrība of Banū Hilāl , still a living oral tradition in the region, offer an interesting case study of location in world literature. They circulate both within national (Algerian, Egyptian and Moroccan) literary systems and the pan-Arab literary field while maintaining a distinct aesthetic and political locality. In these novels, the literary life of the North African taghrība takes forms and meanings that are geographically and historically located, and that are shaped by the positionality of the authors. This paper intervenes in the discussion on location in world literature from the perspective of Arabic novelistic traditions by showing that the pan-Arabic literary field itself is far from homogenous but is marked by a diversity of narrative styles and techniques that can be both local/localised and transregional at the same time. Therefore, we need to shift our understanding of world literature beyond macro-models of "world-system" that assume a universally-shared set of literary values and tastes. [ABSTRACT FROM AUTHOR]

Probably because of its relationship with a coastal culture, Swahili literature seems very aware of its position in the world. Through a reading of Swahili poems and novels across a range of genres, this paper explores the ways in which Swahili writers have engaged in a dialogue with the whole world, from the colonial period to the contemporary era. The evolution of well-identified literary forms such as epic poetry, ethnographic novel or crime novel will also pave the way for identifying the specificities of a Swahili cosmopolitanism anxious to cultivate an art of living in the age of a kind of globalization whose effects are often harshly felt at the local level. Because it has long developed an awareness of the world, Swahili literature has often pioneered the invention of literary forms that are able to translate locally the movements of the world. [ABSTRACT FROM AUTHOR]

This paper focuses on Vahshi Bafqi (d. 991/1583), especially on the sources for the study of his biography and works. The various editions of his collected poems are assessed. Next, all of the known early sources on Vahshi's biography are presented, including a very important one that has not been published or cited before. Laying out all of these sources allows us to construct a more authoritative biography of the poet than has appeared to date. On a broader level, we learn that the careers and works of poets of Vahshi's era are best understood in connection to one another. The tremendous growth of the tazkera genre in the Safavid-Mughal period makes possible this kind of research, focused on interconnectivity and cosmopolitanism in literary culture. In fact, the sources not only permit such an approach; they demand it. The paper ends with a series of recommendations for future research on Vahshi, his contemporaries, and the tazkeras themselves. [ABSTRACT FROM AUTHOR]

In The Law of Peoples, John Rawls develops a theory of global justice whose scope and ambitions are quite modest. Far from justifying a global resource distribution principle modeled on the difference principle, Rawls's theory does not argue for significant redistribution among peoples. This paper focuses on Rawls's claim that the character and scope of his account of global justice are determined by the constructivist method that he employs to extend political liberalism's project from the domestic to the global sphere. The principles of an acceptable law of peoples, he argues, are simply those principles that would be selected by rational representatives of peoples from the standpoint of a suitably characterized fair choice position. This paper argues that Rawls's constructivist method in fact provides support for an account of global justice of greater scope and ambition than Rawls's Law of Peoples. [ABSTRACT FROM AUTHOR]

Pierre Cachia’s masterful literary biography of Ṭāhā Ḥusayn (1956) identified cultural exchange and particularly translation as the catalyst for the Egyptian cultural and literary renaissance epitomized in the person of Ṭāhā Ḥusayn (1889-1973). This paper takes Cachia as a point of departure and pursues an understanding of Ṭāhā Ḥusayn within the framework of world literature and locates his vision of Egyptian modernity and national identity in the circulation of ideas, concepts, bodies of knowledge and worldviews in the Mediterranean world. It focuses on the role of Orientalism and European Classicism in the cosmopolitanism underpinning his program of cultural and educational reform, and interrogates the conceptual category of “nation,” narratives of Nahḍah, and theories of world literature. [ABSTRACT FROM AUTHOR]

This paper adds a comparative perspective to the study of taste, cosmopolitanism and social organisation. Drawing on material provided by two similar projects in the UK and Finland it explores the relationships between national and cosmopolitan taste cultures. Whilst there have been some recent attempts to study taste in a comparative perspective, the weight of sociological inquiry into taste is focussed on specific national spaces, including the France of Bourdieu's (1984) seminal contribution. This tendency persists even as the production and circulation of culture is increasingly accepted as global. Global culture is assumed to be the driver of cosmopolitan ways of being, but is also interpreted as a threat to distinct national cultures. Studies of taste provide an empirical setting where the lived experience of global culture and the ambiguities of cosmopolitanism can be observed. Based on interviews and focus group discussions from the UK and Finland, the paper broadly concurs with those critics who see cosmopolitanism in the context of the maintenance of privileged political or symbolic positions of classes/status groups. [ABSTRACT FROM AUTHOR]

The paper starts out from a debate that occurred in Germany in 2015, where interpreters claimed to be able to divine Immanuel Kant's views of the contemporary refugee crisis. It does not attempt to give a substantive answer to the title question, i.e. it does not try to specify the conclusive extension of cosmopolitan right. In contrast, it outlines the systematic work that would have to be done in order to be able to answer the title question. I start from cosmopolitan right as natural right and ask what kinds of transformations cosmopolitan right would have to undergo to form a legitimate part of public international law, in parallel to Kant's move from provisional private law to peremptory public law in his Doctrine of Right. For that purpose, I introduce distinctions between trivial and non-trivial transformation, between strong (i.e. property-related) and weak (property-unrelated) transformation, and between transformation based on historically blameworthy and historically blameless action. [ABSTRACT FROM AUTHOR]

Recent scholarship on Stoic political thought has sought to explain the relationship between Zeno's Republic and the concept of a natural law regulating a cosmic city of gods and human beings that is attributed to later Stoics. This paper provides a reassessment of this relationship by exploring the underappreciated influence of Plato's Laws on Zeno's Republic and, through Zeno, on the subsequent Stoic tradition. Zeno's attempt to remove perceived inconsistencies in Plato's treatment of 'law' and 'nature' established a philosophical framework that overturned the republicanism of Plato and Aristotle; this same framework established the preconditions for the cosmic city of gods and human beings regulated by natural law. Thus, the early Stoic tradition on the topic of natural law is characterized by continuity rather than by discontinuity. [ABSTRACT FROM AUTHOR]

We are not cosmopolitans, if by cosmopolitan we mean that we are willing to prioritize equally the needs of those near and far. Here, I argue that cosmopolitanism has yet to wrestle with the motivational challenges it faces: any good moral theory must be one that well-meaning people will be motivated to adopt. Some cosmopolitans suggest that the principles of cosmopolitanism are themselves sufficient to motivate compliance with them. This argument is flawed, for precisely the reasons that motivate this paper – we are cosmopolitan neither in our attitudes nor in our behaviors towards others. Other cosmopolitans suggest that 'global solidarity' is sufficient to generate a commitment to carrying out duties towards others. These latter efforts implicitly rely on insights best captured by the nationalist thesis, that is, that national communities are the best vehicles, morally speaking, through which individuals can carry out their obligations to others. I consider, and refute, two objections to my argument: first, that it is guilty of a 'time-lag fallacy' and, second, that it ignores an emergent cosmopolitan attitude among global citizens. [ABSTRACT FROM AUTHOR]

What kinds of principles of justice should a cosmopolitan support? In recent years some have argued that a cosmopolitan should endorse a Global Difference Principle. It has also been suggested that a cosmopolitan should support a Principle of Global Equality of Opportunity. In this paper I examine how compelling these two suggestions are. I argue against a Global Difference Principle, but for an alternative Needs-Based Minimum Floor Principle (where these are not co-extensive, as I explain). Though I support a negative version of the Global Equality of Opportunity Principle, I argue that a more positive version of the ideal remains elusive. [ABSTRACT FROM AUTHOR]

The subject of wolf recovery in North America sparks heated controversy, both for and against. This paper explores how this subject is informed by cosmopolitan worldviews. These worldviews pull nature and culture into a common orbit of ethical meaning, with implications for the normative relationships that ought to pertain in landscapes shared by people and wolves. This theoretical outlook is illustrated using the controversy over wolves in the northeastern region of the United States. I conclude with a set of reflections on theorizing the cosmopolis, the interpretation of cosmopolitan landscapes, and living with cosmopolitan wolves. [ABSTRACT FROM AUTHOR]

This essay examines how American and Japanese women in the foreign missionary movement struggled to reconcile the rise of state Shintoism, Japanese patriotic nationalism, and American racism and nationalism with their Christian faiths during the 1930s and 1940s when the United States and Japan were moving towards war. It applies Kris Manjapra's notion of "aspirational cosmopolitanism" as the conceptual framework in its exploration of how an American woman missionary and her Japanese convert developed different visions of egalitarian cosmopolitanism and remained faithful to their Christian faiths as the states of Japan and the United States demanded more conformity to their wartime notions of patriotism. Charlotte B. DeForest, the last missionary president of Kobe College, who struggled with the questions of shrine visits and racism against Japanese Americans, managed to shape a new hybrid identity as Christian and "supernational." Takeda (Cho) Kiyoko, her former student, finally identified a Japanese dual consciousness through the image of "humans in shells"--a clue to another cosmopolitan vision rooted in Christian faith appropriate to Japanese culture in reconciliation with Asia. [ABSTRACT FROM AUTHOR]

The invention of international fairs in the 19th century revolutionized both nationalism and modern thinking on global relationships since they showcased but also contested and negotiated national, imperial, and global identities. From the Great Exhibition at Crystal Palace to the 1900 Paris Exposition, the international fairs / expositions universelles were landmarks of histoire croisée of nationalism, global thinking, and capitalism. Even though they seem to be showcasing industrial progress, they also created a completely new frame for the self-fashioning, vindication, and negotiation of national arts and literatures, interpreted in a global setting and in capitalist terms. I propose to explore the pattern and experience of the 19th-century international fair / exposition universelle as an important frame for the emerging modern transnational literary scene, fueling major debates on the nature of nationalism, cosmopolitanism, and capitalism. [ABSTRACT FROM AUTHOR]

This paper identifies five dimensions of cosmopolitanism, though doubtless there are many more: cosmopolitanism in decision making, engaging others, attaining personal wholeness, the ultimate value-identity of life, and religious sensibility. These are discussed in terms of the Confucian ideas of the 'Four Beginnings,' ritual, life as cultivated education, sagehood, public versus private life, Principle, heart-mind, harmony, value, humaneness, 'love with differences,' 'roots and branches,' and filiality, among others. In all, it presents Confucianism as a living tradition that is facing up to how it might extend itself in light of the need for cosmopolitanism. [ABSTRACT FROM AUTHOR]

15 As already anticipated, in the present study I mainly refer to the conceptualizations of "transculturality" and "transculture", devised by Welsch and Epstein respectively, which overcome the binaries of dominant versus subordinate, colonizer versus colonized cultures inherent in the original notion and subsequent postcolonial interpretations of transculturation. 23 Transculture thus represents, as Epstein elaborated in a subsequent paper, "a transcendence into no culture, a metacultural beyond (...) a newly emerging dimension, (…) a process of interaction between cultures in which more and more individuals find themselves feeling outside the ethnic, racial, sexual, ideological, and other limitations imposed by the culture into which they were born." 21 Similarly, Schulze-Engler states that in the emerging complexity of globally interlinked collectives and transnational individuals, "The primary subjects and actors (…) are no longer cultures but people, and the main interest no longer lies in the problem of how cultures shape social groups and their perceptions, but in the question of what individuals and groups do with culture in an increasingly globalized world." 22 Mikhail Epstein's transculture Initially through the peculiar perspective of the post-Soviet cultural environment and later through a more global perspective, the Russian culturologist Mikhail Epstein proposed his inclusionary notion of "transculture" as "the site of interaction among all existing and potential cultures" and of a transcultural dimension which "lies not apart from, but within all cultures, like a multidi 18. [Extracted from the article]

How global and local forces play out in affecting youths in different places is a most intriguing question for researchers concerned with youths in an era of globalization. The challenge is to develop systematic conceptions to compare and understand the agencies and meanings of global and local practices by young people. This special issue, titled "Youths and varieties of globalism in Asia", can be seen as an endeavor to fulfill this goal. Four articles collected herein offer new empirical findings and explore new frontiers across Japan, Taiwan and Australia. They together represent a feast of innovative ways to examine the links between young people and globalization. [ABSTRACT FROM AUTHOR]

"A Regarded Self: Caribbean Womanhood and the Ethics of Disorderly Being" by Kaiama L. Glover is a thought-provoking exploration of Caribbean womanhood and the challenges faced by women in the region. Glover argues that narratives about Caribbean women should not be limited to presenting them as righteous individuals, but should instead acknowledge their complexity and the constraints they face. The book draws on a wide range of scholarship and engages with concepts such as narcissism, community, and hybridity. It offers a fresh perspective on the relationship between the individual and the collective, making it a valuable resource for those interested in Caribbean thought and feminism. [Extracted from the article]

An ecolinguistic system, like a biological ecosystem, is self-regulating, yet it cannot be entirely self-contained, because words, like living species and the non-living substrates upon which they depend, are border-crossing. As a result, any 'language' is to some extent 'creolised', lexically or syntactically. Creolisation, however, may be perceived as a threat to an endangered language. The Seediq language is endangered, and, like any language, to some extent creolised. Though much less creolised than Ilan Creole, Seediq contains numerous Japanese and Chinese loanwords. Yet many of these loanwords have Seediq analogues. It may be that the Seediq language community has responded to the influx of loanwords by coining new terms based on Seediq roots. If so, their response combines linguistic purism with cultural cosmopolitanism: the loanword is a threat, the concept is not. Regardless, the coexistence of indigenous words with loanwords is part of an ongoing linguistic adaptation to modernity. I try to understand this adaptation in terms of 'language ecology'. [ABSTRACT FROM AUTHOR]

Since the 1970s, Arab documentary filmmakers have highlighted struggles for personal freedom, dignity and democracy by those restricted by oppressive systems of colonialism, occupation and authoritarianism. In this article I study four contemporary Arab documentary films to identify a path vital for the rethinking of cosmopolitanism and global citizenship in Middle East studies. After the 2011 global interest in the Arab uprisings, Syrian and Palestinian documentaries rose to acclaim at international film festivals, and won Emmys and Oscar nominations. The often character-led stories of these films defy orientalist views of the Middle East. Creative global communities at international film festivals are emerging, where Arab documentary filmmakers and their non-elitist stories connect on various humanistic, sociocultural and political levels with non-Arab peers. In this article my aim is to contribute to a redefinition of cosmopolitanism, one not based on the rationalism of the Enlightenment but on the universality of human emotion and sentiment. [ABSTRACT FROM AUTHOR]

Pan-Arab dramas (Ar. al-drama al-ʿarabiyya al-mushtaraka) are a recent trend in Arabic drama series (Ar. musalsalat); they portray an ensemble of characters of various Arab nationalities in a transnational narrative setting. By considering transnational television a factor that contributes to the cosmopolitan imagination, and given the argument that Gulf cities are replacing historical Arab capitals and becoming 'new centers' for Arab culture, education and business, we explore the manner in which cosmopolitanism is represented in transnational Arab drama content. We do this through a case study of '04' (Zero Four), a pan-Arab drama series that tells the story of four young expatriates of four Arab nationalities, experiencing their personal, professional and private lives in modern-day Dubai. We find that the boundaries of the cosmopolitan imagined community encompass the Arab world, resulting in a cosmopolitan imaginary that seems to favor Arabs over non-Arabs. [ABSTRACT FROM AUTHOR]

The opening of dozens of pubs, cafés and bars catering to an alternative 'youth' clientele illustrates how Ramallah, Beirut and Amman have benefited from a post-2008 investment boom that curates leisure and cultural production with bohemian, DIY and other 'counterculture' aesthetics. Yet, social expectations and price points in these venues often betray the supposedly progressive politics of these ventures. In this article, I acknowledge that it would be easy to dismiss this cosmopolitan growth and the patterns of policing behavior they impose as an exclusionary and problematic 'gentrification-as-liberation.' But such a critique would miss the opportunity to engage the affective and social struggle over visions of a social future enacted by urban Arab youth in their choices of leisure consumption. I argue that being able to cogently critique gentrifying processes in these cities means we must first understand the development of counterculture and counter discourse as necessarily dialectical. The micro-negotiations between competing or discrepant cosmopolitanisms offer important insight into sociopolitical discourse and cosmopolitan feeling in urban centers that did not, in large part, witness sustained mass protests in the years following the Arab uprisings. [ABSTRACT FROM AUTHOR]

This article analyzes the extent and limits of the Chinese Communist Party's (CCP) revolutionary cosmopolitanism in Southeast Asia. Between 1945 and 1949, the CCP intellectuals Hu Yuzhi and Wang Renshu operated a network of leftwing newspapers in Southeast Asia's major urban centers. They championed the revolution in the homeland, while supporting anti-colonial nationalist movements in the region. Taking a comparative approach, I argue that the CCP's revolutionary cosmopolitanism developed and diverged on the ground according to the diasporic community's social structure, the contingency of events in the process of decolonization and initiatives taken by local CCP leaders. While the CCP in Jakarta turned neutral in the face of republican atrocities against Chinese, Singapore and Medan went on to mobilize merchants and youths to take part in local anti-colonial movements. The CCP stood for a moderate, anti-colonial Malayan nationalism in Singapore, in comparison with a more radical, non-assimilationist position in solidarity with Indonesia's independence struggle in Medan. [ABSTRACT FROM AUTHOR]

This conversation with the author Neera Kapur-Dromson took place in Nairobi, Kenya, on 9th March 2018 during filming of the documentary film 'Afrasian Memories in East Africa' in which Neera Kapur-Dromson features. Neera Kapur-Dromson lives in France and Kenya. She is the author of the book 'From Jhelum to Tana'. Here, Neera-Kapur Dromson reflects upon transregional interactions across the Indian Ocean as a memory space through life histories of various generations of her ancestors, various actors within the cosmopolitanisms of the Indian Ocean and her own experiences. She discusses how specific Indian Ocean societies experienced, were shaped by and negotiated multiple transformations related but not limited to nation-state politics, transoceanic trade, citizenship politics, colonial railway projects, identity politics, religion and transculturality as migrations, colonialism, and resultant interactions occurred across time and space. Her discussion visualises and demystifies the emergence of entangled Afrasian transregional spaces within the complexity of cosmopolitan societies across the Indian Ocean. The film was part of an international research project at Goethe University, Frankfurt, Germany, titled Africa's Asian Options (AFRASO). It was launched during an AFRASO symposium titled "Afrasian Entanglements: Current Dynamics and Future Perspectives in India-Africa Relations" at the University of Mumbai in June 2018. [ABSTRACT FROM AUTHOR]

An introduction is presented in which the editor discusses articles in the issue on topics including social conditions of women in China, female suicide and cosmopolitanism.

In late-nineteenth-century Hyderabad, the Persian administrative idiom gave way to bilingual English/Urdu conduct of governance, along with rising prominence of other languages, networks, and political ideologies. Before and after this shift, state bureaucrat-intellectuals published exhaustive accounts of Hyderabad's administrative and political structure and history in Persian, Urdu, and English. This article considers several documentary texts and their authors' social trajectories in the context of multiple scales of governance. It identifies a reorientation to a shifting global context in Hyderabadi documentary culture, and a productive engagement with British rule and colonial knowledge forms amidst other social and political possibilities. [ABSTRACT FROM AUTHOR]

This has developed into a collective self-awareness in which the West is not able to see itself from the eyes of others.[10] It is often argued that the global linear thinking made possible the invention of imperial and colonial difference in essence, in which a civilization would raid other civilizations to make them "civilized."[11] The true cosmopolitan ethos of I Tian Xia i is no "American I Tian Xia i " imposed by the militaries and expansionist missionary foundations.[26] The true essence of I Tian Xia i , on the contrary, transcends any such homogenization of norms and values. The tracing of roots of cosmopolitanism in Asian cultures suggests that it is possible to equally envisage cosmopolitan and universal values from non-Western perspectives. Only on the basis of the aforementioned premises can a genuine dialogue across cultures and civilizations take place. [Extracted from the article]

This essay is a study on national self-determination and justice from the differing perspectives of John Rawls and Rabindranath Tagore. Both thinkers have addressed the problem of conflict caused by national loyalties. Influenced by Immanuel Kant's philosophy of cosmopolitanism, John Rawls articulates the "Law of People(s)" that suggests that mutual consent consists in economic interdependence among nations and tolerance for cultural diversity under monitored conditions of the international relations. Such an arrangement is not inclusive as it excludes the subaltern perspectives and reinforces the hierarchies between East and West. Tagore offers post-colonial versions of nationalism and cosmopolitanism that call for a creative and spiritual unity of nations through cultural exchange where each is equal in dialogue. The essay makes a case for Tagore's cosmopolitanism being more inclusive than Rawls, yet, limited in its accommodation of the "other" as Tagore's creative unity domesticates this "other" on the basis of spiritual familiarity. The essay also critiques Martha Nussbaum's cosmopolitanism that suggests reconciliation of both. It makes a case for a paradoxical understanding of hospitality, friendship and otherness theorized by Jacques Derrida (influenced by Kant) as the basis of self-determination and global justice. [ABSTRACT FROM AUTHOR]

This article situates the nineteenth-century Urdu writer Nazir Ahmad's Chand Pand as a piece of advice literature on an Arabic-Persian continuum, and equally a text of its time and place. Linguistic features of its discourse show that, as a self-conscious performance of the possibilities of Urdu, it imparts culturally resonant ways of inhabiting a multifarious world, and inscribes an expansive and inclusive view of culture. In particular, the narrative organization of the focal section "A Brief Account of the World" is strongly evocative of a conceptual organization of the world by concentric circles that is comparable to the view of human sociality invoked by the tenth-eleventh century Persian ethicist Miskawayh and illuminates the location of Nazir Ahmad's text in the continuum of ethics (akhlaq) literature. At the same time, beside these signs of literary cosmopolitanism, I argue that Nazir Ahmad's account of the world stakes a claim for the irreducible particularity of places and their associated textures of life, and offers a view of the world that supports "place-based thinking or imagination" (Dirlik) as opposed to the potentially obfuscating abstraction of globalized "space." [ABSTRACT FROM AUTHOR]

This essay explores two different ways by which ideas and "problems" of the "world," "India," "Indian literature," and "world literature" were experienced, discussed, translated, imagined and remade in specific spaces like Bombay or journals such as The Indian PEN. I focus on one relatively formalized organization, the PEN All-India Centre, which was founded in Bombay in 1933 as the Indian branch of International PEN, and on a contemporary poet, Arvind Krishna Mehrotra, and the informal network of writers and artists close to him. Through the widely different agendas, practices, concerns, contexts and forms of writer collectivization which I outline in this essay, the PEN All-India Centre in the 1940s and 1950s, and the Bombay poets of the 1960s did try to eat the corners of the world and of world literature away. They aimed to break on the world stage, reclaimed an "India" that included what was non-Indian, and put forward, through translation and a cut-and-paste "collation" of the world and world literature, an idea of internationalism and interconnectedness where provincialism was the enemy. By discussing the situated, critical, and imaginative processes of reworlding that were at stake, and the struggles they gave rise to in the case of the PEN All-India Centre, I explore how these writers also put forward defiant practices of cosmopolitanism that reallocated the Eastern and the Western, the peripheral and the significant. [ABSTRACT FROM AUTHOR]

This article explores the relationship between cosmopolitanism and nationalism through the example of a transnational literature written in an African language, Pulaar, considered from a multi-located perspective. It seeks to understand to what extent a linguistically based transnational literary nationalism may be considered a form of "bottom-up cosmopolitanism" (Appadurai) that carries social aspirations. In the context of globalization, movements of linguistic revitalisation continue to grow and language has become a veritable tool for social action. This essay argues that, from a methodological standpoint, a more focused attention to the local and to translocal ties allows us to bring to light the connectivity of literature and its tendency to challenge institutionalized global literary geographies. [ABSTRACT FROM AUTHOR]