States of Insecurity: Cold War memory, “global citizenship” and its discontents

Global Citizenship: A Typology for Distinguishing its Multiple Conceptions

“…While generally taking a relativist stance, potentially aligned with postmodern perspectives, a number of authors express explicit support for human rights (generally a universalist, cosmopolitan standpoint): for example, Abdi and Shultz (2008) explore post-colonial ideas within a framework of human rights. This illustrates the potential for associations between certain conceptions of critical GC and forms of moral and political GC, which present a clear contrast to post-colonial scholars taking a more localised and morally relativist stance (for example, Andreotti, 2006a;Arneil, 2007;Roman, 2004;Tully, 2008).…”

“…Richardson (2008, p. 128) depicts this as a 'global imaginary', which 'is founded on individualism and neo-liberal economic ideas that suggest that despite superficial differences individuals have the same fundamental wants and needs, and by serving their own self-interest, ultimately the interests of the planet are also served'. Tied to notions of competition, the free market and human capital, neo-liberalism is disparaged for its disregard for moral and political cosmopolitan principles, in favour of economic growth, consumption and elitism (for example, Bauman, 1998;Falk, 1993;Isin and Wood, 1999;Roman, 2004;Schattle, 2008a;Szelényi and Rhoads, 2007).…”

“…This approach is useful because it provides a critical perspective and identifies sets of Falk (1993Falk ( , 1997 Globalisation from above Globalisation from below Lapayese (2003), using Olssen (2002) and Ichilov (2002) ideals for GC; but for our purposes a more nuanced analysis is necessary, rather than a polarised 'good/bad' scaffold. The 'global citizen attributes' approach includes models that focus on the desired attributes of global citizens, and some of these (for example, Falk, 1993;Roman, 2004) also incorporate the binary distinctions described in Table 1. This approach is often rooted in the work of curriculum developers seeking to identify the aims and pupil learning outcomes in the construction of school curricula: for example, to develop responsibility and empathy (Schattle, 2008b) or knowledge of other cultures (Veugelers, 2011).…”

This Earthly World: Edward Said, the praxis of secular humanisms and situated cosmopolitanisms

“…In this article I shall argue that several key ideas that draw on Said's notions of the intellectual as ''critic of the earthly world'' and his well-elaborated vision of critical secular humanism challenge both the oxymoronic slogans of corporate and neoliberal global citizenship and offer new, more ''robust resources of hope'' (Singh, 2005a, b, c) to educators for a ''relational genealogy'' (Roman, 2004) that entails developing specific forms of secular humanism and what it means to countenance ethical and material dilemmas simultaneously: situational, historical, genealogical, relational, and worldly in their impact, i.e. exceeding national boundaries and relations of unequal power in their consequences.…”

“…The import of Said's work for education derives from this fundamental question: what does education inspired by his notions of critical ''secular humanism'' mean for what I call and have called different ''relational geneaologies of situated cosmopolitanism'' (Roman, 2003(Roman, , 2004. The commonly held view is that cosmopolitanism and secular humanism entail an abstract identification of global citizenship, built upon liberal conceptions of universal human rights, tolerance, cultural sensitivity, and respect among and between diverse cultures and nations.…”