Community, Cosmopolitanism and the Problem of Human Commonality

Talai, Vered Amit; Rapport, Nigel

doi:10.2307/j.ctt183pd2b

Cited by 12 publications

(7 citation statements)

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“…Indeed, focusing on the transnational route to cosmopolitanism also makes it possible to address the criticism often levelled against cosmopolitanism that it is a form of western-values imperialism (Jabri 2007). Yet ethnographic studies show postcolonial perspectives on cosmopolitanism to be a vibrant and existing alternative (Amit & Rapport 2012). Similarly, we argue that transnational citizens can hold cosmopolitan outlooks, irrespective of their national background or personal worldview.…”

Section: Resultsmentioning

confidence: 70%

Transnational Citizens, Cosmopolitan Outlooks? Migration as a Route to Cosmopolitanism

Horst

Olsen

2021

Nordic Journal of Migration Research

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In this article, we argue that transnational citizens -those international migrants who maintain connections to their country of origin and its diaspora -can be moderate cosmopolitans. We hold the primarily normative idea of cosmopolitanism up against the empirical literature on transnationalism, and show how cosmopolitanism can develop from the migration process itself and the subsequent connection to a diversity of places. We claim that studying migrants who lead transnational lives can increase our knowledge about the compatibility of attachments to particular places or people on the one hand, and cosmopolitan outlooks on the other. It can also correct the narrow focus in European politics as well as in migration studies on ethnic or national values and identities, encouraging a more intersectional approach. We thus aim to contribute to a re-conceptualisation of the relationships between polity, territory, and civic responsibility in culturally and religiously diverse societies in Europe today.

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Section: Resultsmentioning

confidence: 70%

Transnational Citizens, Cosmopolitan Outlooks? Migration as a Route to Cosmopolitanism

Horst

Olsen

2021

Nordic Journal of Migration Research

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“…Notwithstanding, I find Levinas's work to be highly provocative. Much of his philosophy appears to chime with the tenets of an anthropology I have claimed concerning the individuality of human embodiment, its 'secret' and private perceptions and world-views (Rapport 1993(Rapport , 1994, and its 'usurpatory' power and freedom to define a life-project (Rapport 2003(Rapport , 2016; also the dual phenomenology of language wherein depths of personal significance feed into superficial public expression (Rapport 1987(Rapport , 1997; also the immorality of a society that categorizes its individual members as essentially representative (of cultures, communities, classes, religions) (Rapport 2012;Amit andRapport 2002, 2012); and also the need for science and morality alike to transcend the narrow (and often erroneous) disciplines of cultures and accede to a human civilization based on rationality, universality and a cosmopolitan politeness (Rapport 2010(Rapport , 2011.…”

Section: The Challenge Of Levinasian Philosophymentioning

confidence: 99%

Anthropology through Levinas (Further Reflections): On Humanity, Being, Culture, Violation, Sociality, and Morality

Rapport¹

2019

Current Anthropology

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The philosophy of Levinas poses a challenge to anthropology. For Levinas, the 'secrecy of subjectivity', the absolute incomprehensibility of one individual to another, is the fundamental fact of human being. It is also the foundation of morality, and ethical system, acknowledging the irreducible mystery and integrity of '… [the people] who did not have the frail courage to look into our eyes, throw us a piece of bread, whisper a human word. I remember very well that time and that climate (…). Almost all, but not all, had been deaf, blind and dumb (…). I do not understand, I cannot tolerate the fact that a human being should be assessed not for what he is but because of the group with which he happens to be associated'.

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“…Further, cosmopolitanism is not exclusive to globally mobile people, ‘the travelling elite by no means has the monopoly on openness to Others’ (Radice, 2014: 2). One might stay at home and be a local cosmopolitan, seeking to engage with one’s own otherness; at the same time, one might be highly mobile and yet rarely engage with otherness, remaining in a carefully groomed ‘international bubble,’ an expression used to denote the secluded environment in which many foreigners or ‘expatriates’ live, sheltered from the locality in which they reside temporarily (Amit and Rapport, 2012; Fechter, 2007).…”

Section: Cosmopolitanism: An Old But Timely Conceptmentioning

confidence: 99%

Negotiating ‘national’ and ‘international’ elements of culture in a transnational social field

Désilets

2016

Asian and Pacific Migration Journal

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This article is concerned with the experience of children whose parents are highly mobile professionals, also known as ‘Third Culture Kids’ (TCKs). Through a focus on everyday practices and local emplacement, it shows how the cities of Melbourne and Singapore influence TCKs’ individual trajectories and complex forms of identification. By observing their engagement, or lack thereof, with the local majority population, the article demonstrates how ethnicity, among other factors, influences their experience of place and position of privilege. Participants learn to negotiate ‘national’ and ‘international’ elements of culture by drawing on social distance, international networks, language skills and geographic mobility.

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Community, Cosmopolitanism and the Problem of Human Commonality

Cited by 12 publications

References 0 publications

Transnational Citizens, Cosmopolitan Outlooks? Migration as a Route to Cosmopolitanism

Transnational Citizens, Cosmopolitan Outlooks? Migration as a Route to Cosmopolitanism

Anthropology through Levinas (Further Reflections): On Humanity, Being, Culture, Violation, Sociality, and Morality

Negotiating ‘national’ and ‘international’ elements of culture in a transnational social field

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