Notes:
• “Cosmopolitan sociability can arise from the human competencies that create social relations of inclusiveness.” (p399)
• Cosmopolitan socialbility derives from social relations of inclusive behaviour of the society’s members. (p399)
• Religious behaviours/attidudes can restrict human connectedness because of doctrines restricting relations with others or those with different belief systems opposing their beliefs. (p399)
• Growing literature on ‘cosmopolitan turn’ (Rapport & Stade 2007) “emphazing the plurality of cosmopolitanisms”. → article addresses whether or not migrants and travellers can construct cosmopolitan socialability through their networks both at a local level and a global level. (p399-400)
• ‘Cosmopolitian dimensions’ …show more content…
(p400)
• However limitations are presented and pathways reflect specific circumstances such as religion, law and social factors. (p400)
• Lamont and Aksartova (2002) dicuss cosmolitanism as more of a universalism “cultural repetoires of universalismthat are differentially availiable to individuals across rae and natural context”(p2). (p400)
• Different views/disiplines of cosmopolitianism can frame the understanding of what it is (p400)
• Cultural difference → multiculturalism is an essential part of a cosmopolitian city in the 21st century. (p400)
• Cosmopolitians are more citizens of the globe instead of just a singular location. (p401)
• Critique:
• “of the ultimately essentialising nature of culturally and ethno-religious based paradigms” …show more content…
(Brenner & Theodore 2002; Smith 2002) (p408)
• “The process of privitization, commodification and abrdgement in public responsisbilities have created new insecurities and in equalities” (Hayden 2005) (p409) o reversing some cosmopolitan aspects?? (Beck & Szaider 2006)
• Cosmopolitan has allowed the flow of culture and information (etc.) to reach new heights in this transnational/translocal/globalized world. (Sen 2009) (p409) o Openess and creation of a hybrid space (p410)
• Example: Christian Penecostal church (Gertrud Hüwelmeir/Kristine Krause) (p410-412) o Examines the ties between African(K) and Vietnamese(H) migrant congregation members and the penticostal church in germany.
• religion≠divides?? → Found both openess and closedness (p411)
• Discovered African members demonstrate ‘universalisms’ (p410)
• Precariousness of dicotmy between ethnic relation and global religion. → universal ? (p411-412)
• Christian church has global out reach (open) but is serparated from the non-believers (closed). (p411)
• Cosmopolitanism is relation to the time and space in which it is occuring
• “Cosmopolitan sociability can arise from the human competencies that create social relations of inclusiveness.” (p399)
• Cosmopolitan socialbility derives from social relations of inclusive behaviour of the society’s members. (p399)
• Religious behaviours/attidudes can restrict human connectedness because of doctrines restricting relations with others or those with different belief systems opposing their beliefs. (p399)
• Growing literature on ‘cosmopolitan turn’ (Rapport & Stade 2007) “emphazing the plurality of cosmopolitanisms”. → article addresses whether or not migrants and travellers can construct cosmopolitan socialability through their networks both at a local level and a global level. (p399-400)
• ‘Cosmopolitian dimensions’ …show more content…
(p400)
• However limitations are presented and pathways reflect specific circumstances such as religion, law and social factors. (p400)
• Lamont and Aksartova (2002) dicuss cosmolitanism as more of a universalism “cultural repetoires of universalismthat are differentially availiable to individuals across rae and natural context”(p2). (p400)
• Different views/disiplines of cosmopolitianism can frame the understanding of what it is (p400)
• Cultural difference → multiculturalism is an essential part of a cosmopolitian city in the 21st century. (p400)
• Cosmopolitians are more citizens of the globe instead of just a singular location. (p401)
• Critique:
• “of the ultimately essentialising nature of culturally and ethno-religious based paradigms” …show more content…
(Brenner & Theodore 2002; Smith 2002) (p408)
• “The process of privitization, commodification and abrdgement in public responsisbilities have created new insecurities and in equalities” (Hayden 2005) (p409) o reversing some cosmopolitan aspects?? (Beck & Szaider 2006)
• Cosmopolitan has allowed the flow of culture and information (etc.) to reach new heights in this transnational/translocal/globalized world. (Sen 2009) (p409) o Openess and creation of a hybrid space (p410)
• Example: Christian Penecostal church (Gertrud Hüwelmeir/Kristine Krause) (p410-412) o Examines the ties between African(K) and Vietnamese(H) migrant congregation members and the penticostal church in germany.
• religion≠divides?? → Found both openess and closedness (p411)
• Discovered African members demonstrate ‘universalisms’ (p410)
• Precariousness of dicotmy between ethnic relation and global religion. → universal ? (p411-412)
• Christian church has global out reach (open) but is serparated from the non-believers (closed). (p411)
• Cosmopolitanism is relation to the time and space in which it is occuring