Subaltern cosmopolitanism: concept and approaches

‘Cosmopolitanism is back’, proclaimed David Harvey presciently in 2000 (Harvey, 2000: 529). In the face of injustice, inequality and violence emerging from globalization processes, the last decade has witnessed a cascading interest in the vision of a world community in which sameness and difference are harmoniously dealt with. Across the humanities and social sciences, there have emerged multiple ways of understanding what exactly cosmopolitanism means for research. To push this concept to greater rigour, scholars have tried to demarcate its conceptual boundaries by underlining its conjunctural nature (Werbner, 2006). Thus we have such notions as rooted cosmopolitanism, working‐class cosmopolitanism, discrepant cosmopolitanism, ethnic cosmopolitanism, and vernacular cosmopolitanism. Of all these conjunctural terms, subaltern cosmopolitanism has gained noteworthy attention of late. In one of her articles published in 2010 about the old baggage and missing luggage of cosmopolitan theory, for example, Glick Schiller claims that the possibilities of strengthening cosmopolitan theory lie in ‘a further development of a subaltern cosmopolitanism’ (2010: 414). In this Viewpoint, I will first present an overview of how subaltern cosmopolitanism has been deployed by scholars, and then evaluate its particular purchase in cosmopolitan studies, and finally suggest fortifying the critical sinew of this concept by drawing on conversations about other weighty issues that concern the humanities and social sciences of today.     

Some reflections on discourses on football hooliganism

This essay is partly a response to the recent ethnographic research carried out by Armstrong and Harris, and partly a survey of a more general set of interconnected discourses about football hooliganism as a social phenomenon over the past thirty years into which the work of Armstrong and Harris fits. Discourses on football hooliganism seemed to have proliferated just as the ‘object’ in question seems to have disappeared from public view; at least in Britain, if not in other parts of Continental Europe. Part of the problem lies in the difficulty of defining accurately what we mean by the highly contentious phrase ‘football hooliganism’, a term which has no specific referent in English or Scottish law and whose boundaries, or ‘field’, are demarcated by these various discourses or ‘disciplines’ themselves: namely legal, sociological, psychological, criminological, geographical, architectural and so on. The essay offers examples of approaches which might overcome some of the difficulties experienced in researching football hooliganism.     

Practicing Birchism: The Assumption and Limits of Idiocultural Coherence in Framing Theory

Social movement theory and research over the past twenty years have utilized the concepts incorporated under the rubric of Framing Theory in order to draw attention to the cultural ‘meaning work’ within a social movement or social movement organization. Underlying Framing Theory is an assumption of what I term idiocultural coherence – that for a movement organization to be successful, its members must come to agree cognitively with its cultural understandings and identify collectively with it. Drawing on an example of the John Birch Society, a very successful conspiratorial, anti-communist organization, I show how people may join a social movement organization not because they necessarily or fully agree with its collective action frames but because it provides an opportunity to act collectively and publicly perform a collective identity. I argue that a narrow focus on idiocultural processes obfuscates important cultural processes ‘outside’ of a movement organization that have an impact on how and why people join an organization and maintain membership.     

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.     

Mediating cosmopolitanism: crafting an allegorical imperative through Beijing 2008

The article examines intertwined cosmopolitan and national narratives in the context of the Beijing 2008 Games. Through a discursive analysis of the opening and closing ceremonies it seeks to provide some insight into understandings of Chinese national identity as a ‘displaced’ agent in the ‘birth’ and ‘evolution’ of Western European civilisation, who returns to claim a central place in human history. The artistic production of such resentful discourses develops alongside its technological counterpart, providing insight into the ways national citizenships remain gendered and racialised. For activist networks and the critics of the Olympic project this ‘mediated’ cosmopolitanism harbours a performative contradiction, as it sanctions Chinese policies that erase certain social identities from the nation-state. The multicultural ambiance of the Olympic mega-event symbolically resolves the crisis generated by the calls for national development through careful urban planning that violates human rights. An interdisciplinary analysis of the two ceremonies and secondary material suggests that national self-narration takes place simultaneously in different expressive/visual modes, enabling the coexistence (and communication) of the ‘symbolic’ with the ‘material’ in what I will term an ‘allegorical imperative’. This imperative, a miniature of the Olympic discourse on human dignity, is constitutive of the anthropopoetic project.     

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.     

THE MICRO-ETHICS OF EVERYDAY LIFE

In this article I offer an unfashionably ideological critique. I argue that, in the USA, ideology now appears in the form of the narratives that capitalism tells itself about itself, in particular at sites of commodity consumption. I examine three everyday sites in which capitalism constructs an Imaginary version of itself as it exhorts contemporary consumers to consume ethically: during a visit to a Target Superstore; on an overnight stay in a hotel room; and while purchasing a bag of fair trade coffee. In these moments and at these sites, corporations instruct us in the ‘ethical’ use of their commodities, and obeying those instructions promotes us to the rank of ‘consumer activist’. This article attempts to explain how this ‘ethical consumption’ – a form of what I call ‘micro-ethics’ – has displaced more social, or ‘macro’, forms of ethical action. To make my case, I argue that globalized capitalism denies many of us the social coordinates, or handholds, that are necessary if we are to feel that we can act meaningfully within the Symbolic Order, or social reality itself. This ‘deworlding’ effect, as Alain Badiou calls it, encourages us to reject social forms of ethical and political life and to retreat to a careful policing of the Imaginary boundaries of our ‘inner selves’ instead. In other words, global capitalism logically produces, as its own ideological support and supplement, a micro-ethics that attends only to what the single person can do, and only within the realm of consumption. We participate in this fantasy version of ‘eco-capitalism’ that advertising, publicity and other discourses establish to the extent that we accept consumption as the ultimate horizon of our ability to intervene in problems of ecological depredation and the exploitation of labour in the First and Third Worlds.     

Cosmopolitical Realism: On the Distinction between Cosmopolitanism in Philosophy and the Social Sciences

Abstract In the article I outline a wide range of challenges, both normative and analytical, that the rise of globalism represents for the social sciences. In the first part, a distinction is drawn between ‘normative’ or ‘philosophical’ cosmopolitanism on the one hand and an analytical‐empirical social science cosmopolitanism, which is no longer contained by thinking in national categories, on the other. From such a perspective we can observe the growing interdependence and interconnection of social actors across national boundaries, more often than not as a side effect of actions that are not meant to be ‘cosmopolitan’ in the normative sense. In the second part I focus on the opposition between methodological nationalism and the actual cosmopolitanization of reality and outline the various errors of the former. In the third and final part of the article I outline a research programme of a ‘cosmopolitan social science’ around four topics: first, the rise of a global public arena resulting from the reactions to the unintended side effects (risks) of modernization; second, a cosmopolitan perspective allows us to go beyond International Relations and to analyse a multitude of interconnections not only between states but also between actors on other levels; third, a denationalized social science can research into the global inequalities that are hidden by the traditional focus on national inequality and its legitimation; finally, everyday or banal cosmopolitanism on the level of cultural consumption and media representation leads to a growing awareness of the relativity of one's own social position and culture in the global arena.     

What does it mean to be cosmopolitan? An examination of the varying meaningfulness and commensurability of everyday ‘cosmopolitan’ practices

The literature on cosmopolitanism has mushroomed in the past decade or more as attempts are made to theorise new patterns of mobility, interactions between previously distant social groups and the emergence of institutions to manage these processes. In this paper, I build on the arguments of those who have emphasised the strategic aspects and temporal dimensions of cosmopolitan expressions and practices, by focusing on the resources and constraints that different actors operate with, or under, and, as a result, the varying commitments they have to different ‘others’. Using this type of grounded approach, a number of Illustrative examples from a study of social identities in England are then analysed and used to theorise cosmopolitanism, as a perspective that is periodically articulated, in relation to specific needs, contexts or prompts, rather than being an inherent property of particular individuals, groups or situations.     

Challenging a culture of racial equivalence

We live at a time when our understandings and conceptualizations of ‘racism’ are often highly imprecise, broad, and used to describe a wide range of racialized phenomena. In this article, I raise some important questions about how the term racism is used and understood in contemporary British society by drawing on some recent cases of alleged racism in football and politics, many of which have been played out via new media technologies. A broader understanding of racism, through the use of the term ‘racialization’, has been helpful in articulating a more nuanced and complex understanding of racial incidents, especially of people's (often ambivalent) beliefs and behaviours. However, the growing emphasis upon ‘racialization’ has led to a conceptualization of racism which increasingly involves multiple perpetrators, victims, and practices without enough consideration of how and why particular interactions and practices constitute racism as such. The trend toward a growing culture of racial equivalence is worrying, as it denudes the idea of racism of its historical basis, severity and power. These frequent and commonplace assertions of racism in the public sphere paradoxically end up trivializing and homogenizing quite different forms of racialized interactions. I conclude that we need to retain the term ‘racism’, but we need to differentiate more clearly between ‘racism’ (as an historical and structured system of domination) from the broader notion of ‘racialization’.     

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 ‘gong beat’ against the ‘uncultured’: contested notions of culture and civilization in Mongolia

This article explores the Mongolian concept of ‘culture’ (soyol) and its transformation in the state socialist and post-socialist eras. The notion of culture and those without it – the soyolgui or ‘uncultured’ – played enormously important parts in the construction of the new society of the Mongolian People’s Republic. The history of the twentieth century shows a transformation of this highly normative concept from a category associated with teachings, doctrine, ethics and nurturing to one linked to modernist notions of hygiene, secular education, urbanism and cosmopolitanism. In addition, however, it became a category that included a set of historical styles and works thought of as national ‘cultural heritage’ (soyolyn öv). This was the result of a movement that in the late socialist period led to the critical re-evaluation of earlier Eurocentric uses of the ‘culture’ concept, and that sought new applications of the notion of ‘civilization’ – in particular by popularizing the metaphorical term ‘nomadic civilization’ (nüüdliin soyol irgenshil). I argue that these strands of thought have become central to the new nationalist politics of post-socialist Mongolia and form the basis of what remains by way of political orthodoxy, following the collapse of Soviet ideology.     

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.     

Defining social work is a never-ending story

ABSTRACT

In this paper, we present some of the reasons why defining social work is a difficult task. A brief history of the definition of social work is presented. We introduce a division of definitions of social work into the enumerative and abstract. The first fail to cover the entire palette of social work practices, while the second are paradoxically both too narrow and too inclusive. In order to tackle the problem of the over-inclusiveness of the definitions, we delimit the area of operation of social work using the duality of Habermas’ lifeworld and system. We maintain that Habermas’ theory should be used as a guideline for re-thinking what ‘goes wrong’ when social work is to be defined. Namely, social work practice mainly takes place in the borderlands between lifeworld and system, where both fail. This fact influences the definitions of social work, its theory, and its practice. The definition of social work is dependent not only on local knowledge and determinants, but on social problems that are local but also globally determined as well. As social problems change and evolve, the definition of social work remains a never-ending story.     

Making space for ‘the social’: connecting sociology and professional practices in urban lighting design

Lighting is increasingly recognized as a significant social intervention by both lighting professionals and academic social scientists. However, what counts as ‘the social’ is diverse and contested, with consequences for what kind of ‘social’ is performed or invented. Based on a long‐term research programme, we argue that collaboration between sociologists and lighting professionals requires negotiating discourses and practices of ‘the social’. This paper explores the quality and kinds of spaces made for ‘the social’ in professional practices and academic collaborations, focusing on two case studies of urban lighting that demonstrate how the space of ‘the social’ is constrained and impoverished by an institutionalized division between technical and aesthetic lighting. We consider the potential role of sociologists in making more productive spaces for ‘the social’ in urban design, as part of the central sociological task of ‘inventing the social’ (Marres, Guggenheim and Wilkie 2018) in the process of studying it.     

Empire,emotion, exchange: (dis)orienting encounters of/with post-9/11 US cultural diplomacy

ABSTRACT

This article disentangles how empire, emotion and exchange intersect and work to orient and disorient processes of identity formation within post-9/11 US cultural diplomacy. Focusing on everyday cultural exchange practices, it challenges the particular cosmopolitanism embedded in these programmes that hinges upon the affective and the colonial. It reflects on how this entanglement of empire, emotion and exchange operates through modes of governmentality that produce energized, more governable subjects and masks such operations of power. Analysing one particular exchange – YES – this article disorients colonial logics of subjectification by exploring affective exchange encounters that are always already (dis)orienting. It then serves as a disorienting encounter with cultural diplomacy through four provocations, illustrating how empire is (always) (dis)orientating, can (dis)orient, can be disoriented, and must undergo disorientation. First, post-9/11 US cultural diplomacy and its logic of cosmopolitanism suggest empire is always (dis)orientating via its manifestation in ‘unusual’ sites; while exchange programmes’ onus on celebrating difference appears to conflict with ‘where’ empire ‘normally’ orients itself, as post/decolonial scholarship reveals, it is in the seemingly benign/unquestionable where empire does its work most profoundly. Second, the entanglement of emotion, empire and exchange can (dis)orient exchange subjects through how they are governed to perform and oscillate between ever-shifting ‘ideal’ subjectivities (familiar national/cosmopolitan global/enterprising neoliberal). Third, tracing colonial echoes and spectres in these exchanges reveals empire as disoriented, as that which is analytically ‘less conventional’. An arguably ‘conventional’ analysis oriented around a neo-colonial logic and an imperialistic ‘America’ while seductive in its simplicity obscures the governmental and performative complexities operating within these programmes. Finally, disorientation enables empire to be challenged and disrupted, opening up possibilities for post-9/11 US cultural diplomacy, and the self-Other relations comprising it, to be reimagined. In short, this paper’s analytical disorientation can lead to a reorientation of cultural diplomacy.     

Cosmopolitan communities of climate risk: conceptual and empirical suggestions for a new research agenda

Mitigating human‐induced climate change calls for a globalized change of consciousness and practice. These global challenges also demand a double transformation of the social sciences – first, from ‘methodological nationalism’ to ‘methodological cosmopolitanism’ and, second, an empirical reorientation towards ‘cosmopolitization’ as the social force of emerging cosmopolitan realities. One of these realities is the possible emergence, locally and globally, of ‘cosmopolitan communities of climate risk’ in response to a ‘world at risk’. A key research question for contemporary social science is thus: how and where are new cosmopolitan communities of climate risk being imagined and realized? In this article, we propose and explore a research agenda formulated around this key question. We both develop a theoretical perspective and provide short empirical illustrations of case studies regarding ongoing research in Europe and East Asia on such cosmopolitan climate risk communities.     

Beyond performative talk: critical observations on the radical critique of reading interview data

ABSTRACT

We centrally consider the question of what interview data can be used to ‘say’ through a dialogue with advocates of the ‘radical critique’ of interview studies. We propose that while the critique has considerable utility in drawing to ‘the social life of interviews’ and the pervasiveness of notions of the ‘romantic subject’, it simultaneously goes too far in its reduction of interviews to narrative performance, and not far enough in its own critical departure from core characteristics of the romantic subject. We show how the critique leaves intact imagery of a seemingly unbridgeable divide between the experienced and the expressed, and involves a related conflation of what can be said at interview with what interviews can be used to say. We explore how the radical critique might productively be built upon via more ‘synthetic’ forms of research engagement, outlining alternative modes of apprehending interview data through a further critical departure from the romantic subject. Accordingly, we advance a move beyond a sole engagement with questions of how data are constructed and produced and towards how such data might otherwise be used to speak about the social world beyond the social nexus that constitutes an interview encounter.