New Cosmopolitanisms, Race, and Ethnicity最新文献

{"title":"Black English and the New Cosmopolitanism: Karima 2G’s Linguistic Creativity as a Transethnic Performative Practice","authors":"Annarita Taronna","doi":"10.1515/9783110626209-018","DOIUrl":"https://doi.org/10.1515/9783110626209-018","url":null,"abstract":"language born from the encounter between English, the European colonial language, and the indigenous languages. It developed in different ways and places across the centuries as a consequence of colonialism. It is characterized by a very simple grammar structure, by its peculiar sound and rhythm, and by the mix between indigenous and English words. ... the use of Pidgin allowed me to convey a subversive potential that I could not have transmitted through standard English. (Personal interview)","PeriodicalId":321944,"journal":{"name":"New Cosmopolitanisms, Race, and Ethnicity","volume":"91 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126173012","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Migrant Women’s Bodies in Transit: From Sub-Saharan Africa to Spain in Real Life and Film","authors":"María Frías","doi":"10.1515/9783110626209-010","DOIUrl":"https://doi.org/10.1515/9783110626209-010","url":null,"abstract":"Given its geo-strategic position, Spain has become the gateway to the EU for thousands of African migrants. Contrary to other European countries such as the United Kingdom or France, the social phenomenon dubbed the “massive African emigration” has been relatively recent vis-à-vis Spain, as it did not start until the 1980s. Although hesitantly at first, it was at this time that the traditional fishing boats from West Africa (called “pateras” and “cayucos”) began to arrive packed with migrants; first to the Canary Islands (Fuerteventura in particular), and later to the coastal towns of Andalusia in the South of the peninsula. From then on, Spain has played a major role in the transportation and reception of “human cargo.” Interestingly enough, we should bear in mind that due to socio-political circumstances, and its dictatorial regime, from the 1950s to the 1960s Spain became a “sender,” mostly of unskilled migrant workers (to the factories of Switzerland, Germany, or England), but also of artists and intellectuals (to the universities and cultural institutions in France, the UK, Argentina, or Mexico (to name a few of the major countries). Today, Spain has become a “receiver” of migrants from the African continent—in particular from the sub-Saharan countries. Thus, starting in the late 1980s, due to the dangers of a long and uncertain journey mostly young, robust, athletic, and strong men were the first to arrive. As was the case with the slave trade and the Middle Passage of the “peculiar institution” of slavery, only the strongest and the fittest would survive such a dehumanizing experience. African women would arrive later, braving the treacherous routes, the extremely long distance, the unbearable and extreme weather conditions, plus having to deal with the threat of smugglers and mafias, as well as their sexual vulnerability. While they cover the same routes and risk their lives exactly as male migrants, the experience of African women on their way to Europe differs significantly from that of their male counterparts.","PeriodicalId":321944,"journal":{"name":"New Cosmopolitanisms, Race, and Ethnicity","volume":"218 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132155334","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Across the Atlantic and Beyond: Tracing Cosmopolitan Agendas in Leslie Marmon Silko’s Gardens in the Dunes","authors":"Joanna Ziarkowska","doi":"10.1515/9783110626209-009","DOIUrl":"https://doi.org/10.1515/9783110626209-009","url":null,"abstract":"In Leslie Marmon Silko’s 1999 novel Gardens in the Dunes, young Indigo of the Sand Lizard tribe is separated from her family and taken in by a Euro-American couple, Hattie and Edward, who take her on a trip through Europe. Indigo visits foreign places, contemplates unfamiliar landscapes, collects seeds from unknown plants, and talks to people representing diverse cultures. Despite the sense of separation from home which accompanies her throughout her journey, the Indian girl manages to establish emotional and spiritual connections which facilitate communication in spite of cultural differences. The young girl does miss her home, but at the same time she manages to trace a connection with her Native home in the strangest parts of the world. One may ask: Can the easiness with which Indigo inhabits foreign spaces and her empathic approach to people and creatures that she encounters endow her transatlantic travel with a cosmopolitan character? Is Indigo an Indigenous cosmopolitan? Indeed, as the editors and contributors in this volume have observed, cosmopolitanism has recently reemerged as a valuable critical discourse, suitable for responding to the fast-paced and rapidly changing realities of the modern world, with a special emphasis placed on issues related to identity, culture, and society in the context of increased transnational mobility, technological advancement, and globalization. As has been noted by numerous scholars, the body of work which engages cosmopolitanism is very broad in scope and interdisciplinary, thus making the task of defining the term extremely challenging, if not impossible. In the most common and colloquial understanding of the term, cosmopolitanism is seen as standing in opposition to nationalism and is characterized by a detachment from national and local bonds, replaced by an embracement of humanistic sensibilities and the rich diversity of human practices. In the words of Pheng Cheah, one of the most renowned scholars in the field, “Cosmopolitanism is about viewing oneself as part of a world, a circle of political belonging that transcends the limited ties of kinship and country to embrace the whole of deterritorialized humanity” (3). Such an understanding of the concept dates back to the philosophy of the Cynics of the fourth century BC and later the Greek Stoics, who believed that individuals may exist as citizens of the world, balancing new and old loyalties in the name of an abstract commitment to other people of the world. In Immanuel Kant’s reworking of the concept, cosmopolitanism is combined with democratic forms of governance and is seen as a rational method of linking nations together to act against any violations of political rights (Fine ix). Post-millennial applications, or new cosmopolitanisms, revolve around the original meaning of the concept, as in Martha Naussbaum’s work, and simultaneously address","PeriodicalId":321944,"journal":{"name":"New Cosmopolitanisms, Race, and Ethnicity","volume":"44 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131413289","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Global Metropolis and the City of Neighborhoods: Polish Immigrants and New York City’s Two Cosmopolitanisms","authors":"A. Sosnowska","doi":"10.1515/9783110626209-017","DOIUrl":"https://doi.org/10.1515/9783110626209-017","url":null,"abstract":"A growing body of social science literature analyzes various aspects of cosmopolitanism. Ian Woodward and Zlatko Skrbis, the authors of Cosmopolitanism: The Uses of the Idea, point out four dimensions of cosmopolitanism as it is implemented by people and approached by researchers. The cultural dimension of cosmopolitanism is seen as a “disposition of openness to the world around them” (2). Therefore, the populations and individuals studied include international migrants and members of the host societies, as well as individuals and groups that form ethno-racially diverse societies or associations. The second, political dimension of cosmopolitanism distinguished by Woodward and Skrbis includes support for international political organizations, including the United Nations. The third, and nowadays the most sensitive aspect of cosmopolitanism is marked not only by openness, but empathy and solidarity that goes beyond the boundaries of one’s ethnic group, nation-state, religion, and culture. Finally, they identify a methodological cosmopolitanism that directs social researchers to study international and transnational flows of people, ideas, and commodities rather than those within nation-states. In this chapter, I focus on two types of cultural cosmopolitanism that I observed among the Polish Greenpoint immigrant community leaders in New York City during my research in the first decade of the twenty-first century. The first is the cosmopolitanism characteristic for the Polish community leaders of the baby boomer generation and with a college education. It involves an aesthetic fascination with New York’s ethno-racial diversity and the city’s status as a global cultural metropolis. This is a cosmopolitanism understood as “the citizen-of-the-world philosophy” held by those “who have the resources necessary to travel, learn other languages, and absorb other cultures” (Vertovec and Cohen 4). I call it a “cosmopolitanism of metropolises” and argue that this type of cosmopolitanism is characteristic for New York’s global elite members. They typically work as professionals in institutions of international significance, appeal, and outlook, but their professional and residential experience in the city takes place in relatively homogenous environment of white and native-born US citizens. The second type of cosmopolitanism that I identified among the Polish immigrants in the city involved actively coping with and taking advantage of the fact","PeriodicalId":321944,"journal":{"name":"New Cosmopolitanisms, Race, and Ethnicity","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127216031","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Frontmatter","authors":"","doi":"10.1515/9783110626209-fm","DOIUrl":"https://doi.org/10.1515/9783110626209-fm","url":null,"abstract":"","PeriodicalId":321944,"journal":{"name":"New Cosmopolitanisms, Race, and Ethnicity","volume":"49 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122079524","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Normative Materialist Cosmopolitanism","authors":"Samir Dayal","doi":"10.1515/9783110626209-006","DOIUrl":"https://doi.org/10.1515/9783110626209-006","url":null,"abstract":"[Two young filmmakers] were making a documentary film about Protest and Resistance, they explained, and one of the recurring themes of the film was to have protesters say “Another World Is Possible” in whatever language they spoke. For example, if their mother tongue was Hindi or Urdu, they could say, “Doosri duniya mumkin hai. ... ” They set up their camera while they were talking and asked Anjum to look straight into the lens when she spoke. They had no idea what “Duniya” meant in Anjum’s lexicon. Anjum, ... completely uncomprehending, stared into the camera. “Hum doosri Duniya se aye hain,” she explained helpfully, which meant: We’ve come from there. ... From the other world.","PeriodicalId":321944,"journal":{"name":"New Cosmopolitanisms, Race, and Ethnicity","volume":"27 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128316105","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Trope of Displacement, the Disruption of Space: Cuba, a Moveable Nation","authors":"Andrea O’Reilly Herrera","doi":"10.1515/9783110626209-014","DOIUrl":"https://doi.org/10.1515/9783110626209-014","url":null,"abstract":"Migration, Søren Frank observes, is the defining characteristic of modern life (Salman). Focusing primarily on the work of Salman Rushdie, Frank examines the mutually dependent phenomena of migration, globalization, and cosmopolitanism. In “Step Across This Line,” he points out, Rushdie describes the migrant as a person “without frontiers,” an “archetypal figure of our age,” who somehow defies the laws of gravity. The migrant “perform[s] the act of which all men anciently dream,” Rushdie claims, “the thing for which they envy the birds; that is to say, we have flown” (qtd. in Frank, “Globalization” 111). Undergirding Frank’s exploration is a particular idea of weightlessness, first developed by Hans Ulrich Gumbrecht in his seminal essay “A Negative Anthropology of Globalization.” In “Globalization, Migration Literature, and the New Europe” Frank observes that Gumbrecht “initially distills two key characteristics: the increasing amount of information available to practically all human beings”—a result of the electronic age and ever increasing access to social media—and the idea that “this information (and its circulation)” becomes increasingly “detached from particular physical spaces” (107). Inspired by Gumbrecht’s characterization of globalization as a growing spacelessness—with its attendant elimination of the dimension of space— Frank posits what he terms the “double movement of elimination and recuperation of space,” which points toward an idea of cosmopolitanism distinguished by a “growing independence of particular spaces,” which are simultaneously characterized by “reactions of inertia [that] make them reconnect with dimensions of space” (“Globalization” 110). Although traditional definitions of the cosmopolitan hint at the possibility of suspending the dimension of spatiality and allowing the paradoxical concept that one can simultaneously belong everywhere and nowhere—a kind of cultural or ethnic weightlessness, so to speak—post-1959 Cuban political discourse on both sides of","PeriodicalId":321944,"journal":{"name":"New Cosmopolitanisms, Race, and Ethnicity","volume":"69 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125446999","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Men in Eugenic Times: Wallace Thurman’s Infants of the Spring and the (Im)possibility of Cosmopolitan Friendship","authors":"E. Luczak","doi":"10.1515/9783110626209-008","DOIUrl":"https://doi.org/10.1515/9783110626209-008","url":null,"abstract":"In 1959, after being awarded the Lessing Prize of the Free City of Hamburg, in her acceptance speech Hannah Arendt dwelt with compelling force on the subject of friendship. She drew attention to the cosmopolitan dimension of the occasion and took the opportunity to elaborate on the strange trajectory of cosmopolitanism and transatlantic friendship; after all, the German city granted the award to a Jewish-German intellectual, who was then living permanently in the United States due to her escape from Nazi Germany twenty-six years earlier. For Arendt, friendship “seems pertinent to the question of humanness” (31) and is inextricably intertwined with the problem of worldliness, i.e. of people’s relation to the material world. Friendship is a fundamental notion that builds human identity, as well as shapes the community and the world we live in. Arendt’s musings provide the background to the problem that is addressed in this chapter: that of cosmopolitan friendship at times which are intrinsically inimical to it. I am interested in investigating how political and racial divisions, as well as the discourse of racial absolutism, which are prominent in certain epochs, affect the shape of interracial and cosmopolitan friendships. What is the relationship between oppressive and divisive politics and human interracial and cross-geographical intimate bonding? While talking about friendship, Arendt makes a distinction between friendship that is realized through a commonality of suffering and that which is fulfilled through its participation in the world. The former is “a privilege of pariah peoples” (21) and constitutes “humanity in the form of fraternity” (20) among “the repressed and persecuted, the exploited and humiliated” (21). Fundamental as it is during times of persecution, and as rich and warm as it is, it comes at a dear price—erasure from the world. Thus those that bond in pariahdom pay with their “invisibility,” which always means “a loss to the world” (21). An alternative friendship is one “in the world” and “of the world,” even though it may be more difficult, or even impossible, to realize during times of persecution. To Arendt, this “worldly” cosmopolitan friendship across borders and ethnic and racial divisions, by engaging with difference allows people to truly participate in the world as “world citizens.” It is also this type of friendship that can leave an indelible mark on the shape of the political world at large, change the world, and bring “a bit of humanness” to it (31). Arendt’s speculations are compatible with contemporary cosmopolitan theory. In its post-World War II and post-1960s reformulation, cosmopolitanism is perceived as a moral and political project “of productive global interdependence” aimed at furthering the ideal of “belonging to a harmonious global community of cosmopolitan","PeriodicalId":321944,"journal":{"name":"New Cosmopolitanisms, Race, and Ethnicity","volume":"82 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123054863","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Envoy to the World: Nomadic Cosmopolitanism in Yusef Komunyakaa’s The Emperor of Water Clocks","authors":"Marta Werbanowska","doi":"10.1515/9783110626209-004","DOIUrl":"https://doi.org/10.1515/9783110626209-004","url":null,"abstract":"A water clock is a contradiction in terms: it evokes the human desire to name, control, and understand, as well as the relentless malleability of the natural world. Another term for water clock, clepsydra, stems from the Greek roots kléptein, which means “to steal, conceal” and hydra, which is a derivative of the word for “water”; therefore, the very origins of the term suggest a somewhat clandestine human intervention in the natural flow of volatile and mercurial matter. The title of Yusef Komunyakaa’s latest poetry collection to date, the 2015 The Emperor of Water Clocks, announces a poetic subject that turns this surreptitious activity of time measurement into a project of citizenship-formation, as he takes reign over the paradoxical empire of objects whose successful operation depends on the continued flux of their material, yet whose purpose is to provide some human mastery over the intangible. As the poems collected in the volume suggest, at the dawn of the twenty-first century this delicate condition of blurred boundaries and ambiguous belonging is becoming increasingly real for the globalized world we inhabit. Komunyakaa’s cosmopolitan poetic consciousness traverses all kinds of boundaries: geographical and national borders, limitations imposed by the linear flow of time, and perimeters of cultural difference. It searches for truths and ethical parameters whose reach would be universal, but remains open to a multitude of a situated subject’s positions, life experiences, and interpretations of what is true. Thus, The Emperor of Water Clocks participates in what may be termed a nomadic cosmopolitan discourse, driven by a neo-humanist ethics of forging cross-cultural and transnational solidarity through an accommodation, rather than erasure, of differences, and a sense of shared responsibility for the world inhabited by all kinds of “others.” At the same time, in both furthering and complicating this discourse Komunyakaa’s poems advocate for a rhizomatic mode of belongingness and a planetary sense of empathy and responsibility, but do so from a specific perspective that echoes the ideals of global Black solidarity proposed by Black (inter)nationalist and Pan-Africanist philosophies. In Monique-Adelle Callahan’s analysis of Komunyakaa’s 2011 collection The Chameleon Couch, she interprets Komunyakaa’s poetic project as one that aims to “illustrate contemporary transformations in our understanding of the relationship between literature, language, and citizenship as both a local and global phenomenon within the context of a growing transnational ethos” (2). Indeed, throughout the four decades of Komunyakaa’s poetic oeuvres, his poetic subjects have often spoken from a perspective that is firmly situated in the poet’s own identity—Black, male, North American, locally Southern, globally Western, modern, human—and imaginatively","PeriodicalId":321944,"journal":{"name":"New Cosmopolitanisms, Race, and Ethnicity","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114699414","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Contributors on Their Cosmopolitan Experiences: A Postscript","authors":"Samir Dayal","doi":"10.1515/9783110626209-023","DOIUrl":"https://doi.org/10.1515/9783110626209-023","url":null,"abstract":"Samir Dayal My interest in cosmopolitanism and related topics such as diaspora, immigration, transnationalism, hybridity, and even citizenship certainly has a personal dimension. I was born in India and have now lived longer in the United States than in the Subcontinent. My immediate family are now spread across three countries, and I have close family connections across several continents. Yet I have always been keenly sensitive to the hazard of unreflectively identifying oneself as, or claiming to be, “cosmopolitan,” as if one had the luxury of being at home everywhere, just as I have often and long resisted a merely autobiographical—a predictable—interest in South Asian and postcolonial studies, domains in which I nevertheless now work and publish, though not exclusively. If people across the world are to be able to be interested in, to care for and be responsible for, one another, I believe that we need to think of ourselves as inhabiting a shared world: In that sense cosmopolitanism is socially and ethicopolitically defensible. So I would say I have had a complicated interest in both cosmopolitanism as an attitude of openness to the world and cultural difference, culturally specific self-fashioning, and subject-formation, from scholarly and personal perspectives.","PeriodicalId":321944,"journal":{"name":"New Cosmopolitanisms, Race, and Ethnicity","volume":"60 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117203290","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}