Cosmopolitan attitudes through transnational social practices?

Within the scope of the debate surrounding globalization, ever increasing attention is being directed to the growth of border‐crossing social relations and the emergence of transnational social spaces on the micro‐level. In particular, the question of how these border‐crossing interrelations influence the attitudes and values of the people involved causes some controversy. Some assume that the increasing trans‐nationalization of social relations will foster the development of cosmopolitan attitudes, while others warn that renationalization may also be a result. On the empirical level, the relationship between transnationalization and cosmopolitanism has so far only been addressed with regard to certain groups or specific circumstances. However, we assume that on the general level there is a positive relation between the two syndromes and address this question empirically on the level of the entire German population. On the basis of a representative survey of German citizens carried out in 2006, we find that people with border‐crossing experiences and transnational social relations are more likely to adopt cosmopolitan attitudes with respect to foreigners and global governance. The analysis shows that this general interrelation remains stable even when controlling for relevant socio‐economic variables.     

Exploring disjuncture: elite students’ use of cosmopolitanism

ABSTRACT

This paper addresses current debates around elites, education and cosmopolitanism. It studies disjuncture (and interaction) between cosmopolitan practices and aspirations on the basis of 24 interviews with international students at a British elite university. Specifically, the article discusses four cases of elite students’ use of cosmopolitanism by drawing on Ann Swidler’s concepts of ‘strategies of action’ and her distinction between ‘unsettled’ and ‘settled’ lives. The case studies demonstrate that individuals, who find themselves in an unsettled phase of their life, may mobilise cosmopolitanism either to set themselves new life goals or to closely examine their lives. In settled lives, cosmopolitanism may be integrated in established strategies of action but it may also be used to (rhetorically) defend a stable orientation. This typology of four different ways of using cosmopolitanism complements previous research by exploring in depth the various forms in which ambivalences of students’ engagements with cosmopolitanism may arise.     

The global corporate elite after the financial crisis: evidence from the transnational network of interlocking directorates

What impact did the recent financial crisis have on the corporate elite's international network? Has corporate governance taken on an essentially national structure or have transnational networks remained robust? We investigate this issue by comparing the networks of interlocking directorates among the 176 largest corporations in the world economy in 1976, 1996, 2006 and 2013. We find that corporate elites have not retrenched into their national business communities: the transnational network increased in relative importance and remained largely intact during the crisis lasting from 2006 to 2013. However, this network does not depend – as it used to do – on a small number of big linkers but on a growing number of single linkers. The network has become less hierarchical. As a group, the corporate elite has become more transnational in character. We see this as indicative of a recomposition of the corporate elite from a national to a transnational orientation.     

Cosmopolitan China? Lessons from international collaboration in low-carbon innovation

Cosmopolitanism is the focus of much current debate. This literature, however, is marked by a relative paucity of detailed research that examines the impact of cosmopolitanism as a social force within different societies. In particular, two topics that have received little attention despite their utter importance for current global challenges are the scale and impact of cosmopolitanism in China and the significance of ‘cosmopolitan innovation’. This paper explores both on the basis of evidence from over 70 interviews with parties involved in low‐carbon innovation, a field that may be considered to be particularly propitious for cosmopolitan motivation. We argue that there is distinct evidence of cosmopolitanism in China but that this is a relatively fragile and elite development, despite China's increasingly deep integration into global networks and flows. Furthermore, the cosmopolitanism in evidence is a distinctly Chinese version, thereby offering important lessons regarding the nature of cosmopolitanism per se and the reciprocal challenge of China to the existing cosmopolitanism of the global North.     

The ambivalence of ordinary cosmopolitanism: Investigating the limits of cosmopolitan openness

Despite diverse understandings of cosmopolitanism, most authors agree that cosmopolitans espouse a broadly defined disposition of ‘openness’ toward others, people, things and experiences whose origin is non‐local. It is argued that such an attitude is expressed by an emotional and ethical commitment towards universalism, selflessness, worldliness and communitarianism, and that such values should be identifiable in the practices, attitudes and identifications of individuals. By using data generated through qualitative focus group research, this paper extends the development of Lamont and Aksartova's (2002 ) category of ‘ordinary cosmopolitanism’. The participants in this study saw themselves as beneficiaries of an increasingly interconnected world, and they generally expressed cosmopolitan sentiments by referring to easily accepted opportunities associated with globalisation (eg. travel, cuisine, music) rather than the more difficult aspects of openness such as showing hospitality to strangers, or accepting human interest ahead of perceived national interests. Their positive views were counterbalanced, however, by sentiments of ‘dilution of national culture’ and ‘culture loss’. We argue that cosmopolitanism is a set of structurally grounded, discursive resources available to social actors which is variably deployed to deal with issues like cultural diversity, the global, and otherness. Ironically these discourses, which are the basis of the everyday accounts we describe, mirror academic debates on globalisation, suggesting the immersion of theorists in these discursive webs of meaning that structure responses to things global.     

How did the financial crisis affect the transnationality of the global financial elite? One step forward and one step back

Over the last few decades, transnational elite formation progressed hand in hand with a deterioration in national business elites. Most studies regard this process as progressive and linear. However, we argue that transnational elite formation is subject to a variety of opposing forces, and the assumed progression is not a given fact. As an intriguing case, we analyse the financial business elite with a focus on the financial crisis of 2008. This international event had substantial ramifications, including a possible external shock to transnational elite formation. To study the consequences of the crisis, we collected the board composition data of the 48 largest transnational financial companies for the period 2006–11. Changes in board composition show opposing effects. For example, transnationality increased during the crisis, but reversals appeared when national governments intervened.     

Transnational class formation and spatialities of power: the case of elite competition in Bolivia

In this article, I argue that the neoliberal and counter‐neoliberal transitions in Bolivia secured the power of transnational capital within the country. In the 1980s and 1990s, Bolivia's mining elite used neoliberal strategies to undermine the interests of the country's agricultural elite and pursued a marriage of convenience with transnational capital that allowed both to enter state‐monopolized spaces of investment in mutually beneficial ways. In Bolivia's counter‐neoliberal turn, leftist social movements and political parties removed the elite from power but were dependent on transnational firms to help them use the country's natural resource wealth to fund programmes of socioeconomic change. Engaging theories of the transnational class formation, I assert that scholars need to acknowledge how different capitalist class fractions have distinct spatialities of power. In particular, it is necessary to distinguish between global elites that participate in local circuits of accumulation and local elites that participate in global circuits of accumulation.     

New insights in reproducing transnational corporate elites: the labour market intermediation of executive search in the pursuit of global talent in Singapore

In this article, I provide new theoretical and empirical insights into the reproduction of transnational corporate elites through the process of people moving between firms’ internal labour markets rather than from expatriation. Theoretically, the article advances understandings of the reproduction of transnational corporate elites by drawing on a pioneering engagement with global talent, transnational elites and labour market intermediary discourses. I generate these new theoretical insights through an original case study of how global executive search firms in Singapore create pipelines for the recruitment of transnational corporate elites between firms’ internal labour markets. The findings also highlight the vital role of Singapore's neoliberal labour market practices, as well as its foreign talent programme to ‘win the war for talent'. By situating this research on the agency of executive search in reproducing Singapore's transnational corporate elite, the article's key contribution is to decentre North American and Western perspectives on the reproduction of knowledge on transnational corporate elites.     

Figures of the cosmopolitan

In contemporary European social and political thought, cosmopolitanism is frequently closely linked with the modern cultural citizen, who is open to the variety of global cultures and can participate equally at al levels of society from the local to the global. The cosmopolitan or privileged national moves freely and, from a secure vantage point, is at home anywhere. However what I suggest in this paper is that there is a darker dimension, which is too easily forgotten in the celebratory figures of the cosmopolitan based on unfettered movement and consumption of places. There is another cosmopolitan figure which draws upon an ambiguous historical baggage where the rootless and flexible outsider was treated with suspicion and hostility. In 20th century Europe, cosmopolitanism often epitomised the Jew with divided allegiances and little attachment to the land, and more often at home in the city, unlike indigenous populations. Today the fear of divided loyalties and transnational political participation falls in particular upon Europe's Muslim populaitons, who must demonstrate that they are not cosmopolitan. Thus what is interpreted positively in the privileged national is deemed to be negative and problematic in the migrant.     

From cosmopolitan convergences to situated religious cosmopolitanism: The early spread of the Bahá’í Faith in Singapore and Malaya (1950–1975)

This paper contributes to the debate on cosmopolitanism by examining the spread of the Bahá’í Faith in Singapore and Malaya (1950–1975). The Bahá’í Faith is a significant case as its followers came to span the globe in 150 years. This paper probes into the relationship between the faith's transnational spread and its religious cosmopolitanism in three parts. First, I outline the inseparability of ‘world citizenship’ from Bahá’í teachings. Second, I trace its spread in Singapore and Malaya – a process that initially relied on serendipitous encounters between travellers and migrants, one that I call ‘cosmopolitan convergences’. Third, I explore the expansion of the Bahá’í Faith among Malaya's Semai tribe. Here, Bahá’í world citizenship became grounded in collective cultural practices, facilitating what I call ‘situated religious cosmopolitanism’. The connection between the contrasting populations discussed in this paper demonstrates the potential of grounding religious networks within normative cosmopolitan ideals and practices.     

Chinese Transnationalism in Britain: A Longer History

This article looks at the early history of the British Chinese community in the light of transnational studies. It questions the belief that homeland and intradiasporic economic ties are predominantly new, save on the rare occasions that elites maintained them, and that early political transnationalism was less common still and even more sure to be elite based. In so doing, it draws attention to the role played by political elites in galvanising migrant communities. It also analyses the role played by class-based organisations in constructing transnational ties, a form of Chinese transnationalism that other studies fail to note. It finds that transnational practices and institutions pervaded the early community in its immigrant phases, both from below and from above. This immigration was overwhelmingly proletarian, but nonetheless transnational. Though basically economic, the transnational community was also political. Capturing a mass base among Chinese overseas was a central strategy of late-Qing dissidents. Crucially, China's early radicals shared a Cantonese origin with their compatriots in Britain, North America, Australia, and elsewhere. The article's findings challenge transnational theories, which stress contemporaneity, economics, and elites. The political cultivation of Chinese in Southeast Asia by Republicans and Communists has been the subject of numerous studies. Far less is known about analogous activities in Europe. By exploring early Republican and Communist influences on the Chinese in Britain, this article traces further paths along which diasporic nationalism spread.     

BETWEEN COSMOPOLITANISM AND THE NATIONAL SLOT: CUBA'S DIASPORIC CHILDREN OF THE REVOLUTION

Although cosmopolitanism used to be associated with Western, elite practices, it has in recent years been used to describe a wider array of practices by non-elite and non-Western groups. This article explores the cosmopolitanism of Cuba's “children of the revolution” living in Spain. They are those now young adults who were born in Cuba after the revolution and who were brought up to become the socialist New Man. Theirs was a world of socialist cosmopolitanism, which simultaneously was infused with commitment to a national, territorially-based political project: an independent, socialist Cuba. However, some of these New Men and New Women now embrace ideals of cosmopolitan individualism rather than the patriotic socialism with which they were inculcated as children. Yet the cultural tools that the children of the revolution make use of in their practices and narratives of cosmopolitanism paradoxically point back to revolutionary Cuba. The article argues that cosmopolitanism as a lived practice owes to experiences within the Cuban socialist-national project and is in effect a response to the ineffectiveness of this project, not necessarily a substantive opposition to it. Social capital and habitus deriving from Cuban socialism gave the children of the revolution the desire to attain cosmopolitanism as part of their life-projects. This finding suggests that the relationship between nationalism and cosmopolitanism needs further rethinking.     

Starting somewhere different: methodological cosmopolitanism and the study of world politics

In this article, I contribute to the debate on Ulrich Beck's idea of ‘methodological cosmopolitanism’ from a political science perspective. How fruitful is Beck's idea for the study of world politics? How can a political science perspective turn ‘methodological cosmopolitanism’ into a more transdisciplinary subject of debate? Guided by these questions, I speak to two audiences. First, I offer political scientists a distinct strategy for empirical ‘cosmopolitan political science’ research. At the heart of this strategy is a novel object of research, the ‘cosmopolitan outlook’, understood as a discourse that breaks with the ‘national outlook’ to open possibilities for a world beyond ‘reflexive modernization’. With that, I shift the perspective from structure to discourse and broaden the normative grounds on which to assess cosmopolitan reality. Rather than just considering the emergence of normative cosmopolitan ideals, I build into cosmopolitan research the normative, empirical question of whether we see an emergence of a world beyond reflexive modernization. Second, I address scholars outside the field of political science who are interested in methodological cosmopolitanism by offering the ‘cosmopolitan outlook’ as a novel object of study that could also be explored from other disciplinary perspectives and by proposing they put the question of the purpose of methodological cosmopolitanism centre stage. This question can, I argue, constitute grounds for substantial debates on methodological cosmopolitanism not already precluded through disciplinary premises and concerns. Contributing to such a transdisciplinary debate, I distinguish between the long‐term and immediate purpose of methodological cosmopolitanism, the former being about the development of a cosmopolitan language and grammar and the latter about empirical explorations of the reality of the ‘cosmopolitan outlook’, eventually and in a collective and transdisciplinary endeavour building up to contribute to the former.     

Transnational status and cosmopolitanism: are dual citizens and foreign residents cosmopolitan vanguards?

Empirically growing transnationalism and normatively demanded cosmopolitanism may be closely connected when considered as different elements of new forms of citizenship beyond the single nation‐state. Do individuals with either full (dual citizenship) or partial (foreign resident) transnational status exhibit more cosmopolitanism than mono citizens? This article decodes the multidimensional character of cosmopolitanism using major democratic theories – liberalism, republicanism, and communitarianism. Multivariate regression analyses of data from a survey among mono citizens, dual citizens and foreign residents in Switzerland reveal that a transnational status is associated with cosmopolitanism in a differentiated way. Dual citizens and especially foreign residents are more likely than mono citizens to exhibit liberal cosmopolitanism; but only dual citizens having full political rights and opportunities in two countries are more likely to exhibit republican cosmopolitanism and only foreign residents excluded from the political community of residence are more likely to exhibit communitarian cosmopolitanism. Each of them can thus be considered as vanguards in specific ways. Our study furthermore demonstrates the added value of disaggregating both cosmopolitanism and transnationalism.     

Unpacking cosmopolitanism for the social sciences: a research agenda

This article calls for a re-conceptualization of the social sciences by asking for a cosmopolitan turn. The intellectual undertaking of redefining cosmopolitanism is a trans-disciplinary one, which includes geography, anthropology, ethnology, international relations, international law, political philosophy and political theory, and now sociology and social theory. Methodological nationalism, which subsumes society under the nation-state, has until now made this task almost impossible. The alternative, a 'cosmopolitan outlook', is a contested term and project. Cosmopolitanism must not be equalized with the global (or globalization), with 'world system theory' (Wallerstein), with 'world polity' (Meyer and others), or with 'world-society' (Luhmann). All of those concepts presuppose basic dualisms, such as domestic/foreign or national/international, which in reality have become ambiguous. Methodological cosmopolitanism opens up new horizons by demonstrating how we can make the empirical investigation of border crossings and other transnational phenomena possible.     

Internet usage and cosmopolitanism in Europe: a multilevel analysis

Despite the transnational interconnected nature of the internet, cross-national comparisons in internet usage and their effects are still relatively scarce. Moreover, one of the core intrinsic properties that internet theorists have distinguished, the ability to increase democracy and ‘global understanding’ through its connectivity, has hardly been empirically studied. This paper examines how internet usage affects individuals’ openness to other cultures: cosmopolitanism. I analyze two manifestations of such openness: first, the cosmopolitan orientation toward other cultures in the broad sense; second, the interest in foreign cultural expressions. Using Eurobarometer data on 29 European countries, the results show that interactive internet practices are positively associated with openness to foreign culture. Buying culture online is positively related to interest in concrete expressions, but negatively to cosmopolitan orientation. Importantly, individual effects on cosmopolitan orientation are often moderated by the country people live in, whereas effects on interest in foreign expressions are more stable across Europe.     

Special theme introduction: methodological cosmopolitanism across the socio‐cultural sciences

The cosmopolitan sociology of Ulrich Beck has been widely recognized as making vital contributions to crosscutting conversations on globalization and transnational studies, including these debates that are being played out on the pages of Global Networks. Beck's impassioned critique of ‘methodological nationalism’ in his own discipline of sociology, in particular, has often served as a springboard for programmatic calls to attend more closely to transnational actors, issues, and processes. However, beyond the occasional acknowledgement, comparatively less attention has been paid so far to the potentialities, specificities, and practicalities of Beck's affirmative alternative vision for the socio‐cultural sciences, that of ‘methodological cosmopolitanism’. Building on and extending out from research experiences obtained in Beck's East Asia and Europe‐focused Cosmopolitan Climate Change (Cosmo‐Climate) project, this special theme brings together experts from across a range of socio‐cultural research fields to discuss and critically interrogate the challenges and capacities of doing methodological cosmopolitanism.     

Cosmopolitan communication online: YouTube responses to the anti-Islam film Fitna

In 2008, a Dutch member of parliament released a short anti-Islamic film entitled Fitna, which stirred a huge public controversy and provoked public condemnations around the world. In response to the film, hundreds of videos were uploaded on YouTube, mostly with the aim to provide a more positive representation of Islam, express support for the author and his views, or defend his freedom of speech. Drawing on interviews with YouTube users who posted the videos, this paper reflects on the capacity of the Internet to sustain cosmopolitan communication and examines how cosmopolitan attitudes and practices on-line differ depending on the participants' cultural and social background, especially their religious affiliations. Particular attention is paid to how the opportunities for cosmopolitan communication are shaped by the unequal distribution of cosmopolitan attitudes and practices among groups, and by global inequalities of power. In addressing these issues, the paper also engages with broader debates about cosmopolitanism, and argues for an understanding of cosmopolitanism as a quest for universalism, which remains anchored in the particular, but involves communication across difference, and requires openness to the possibility that the other is right.     

Who are in charge,who do i work with,and who are my friends: A latent space approach to understanding elite coappearances in China

How ruling elite arrange and maintain their power-sharing is key to our understanding of authoritarian politics. We analyze the dynamics of elite power-sharing in authoritarian regimes using a network framework that embeds actors onto a low-dimensional space. We also introduce a novel dataset tracking appearances of elite Chinese Community Party (CCP) members at political events. Our framework and data allow us to disentangle three key aspects of CCP elite power-sharing: (1) who are in charge, (2) who do I work with, and (3) who are my friends. Using a latent factor network analysis of approximately 10,000 appearance records of over 200 top CCP elites from 2013 to 2017, we empirically assess these three questions by computing elites’ total appearances, dyadic coappearances, and their distance in a latent social space. We test how well these three indicators fare at predicting elites’ appointments to the leading small groups (LSGs) of the CCP Central Committee and the Central Government, and from that analysis are able to highlight the need to account for the indirect ties elites share.