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Journal articles on the topic 'Cosmopolitanism in literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2024

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1

Akhter, Yasmin. "Cosmopolitanism." Victorian Literature and Culture 51, no. 3 (2023): 375–78. http://dx.doi.org/10.1017/s1060150323000189.

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This article argues that the field of Victorian cosmopolitanisms has largely neglected accounts of migrants, exiles, and nomads in explorations of the nineteenth-century cosmopolitan world of empires. A focus on these hypermobile figures draws attention to the ways in which mobility, in all forms, disrupts our understandings of place, home, and world as they are conceived in cosmopolitan thought. These examples of displaced subjectivities reveal how cosmopolitanism travels along space, disregarding borders of region, nation, or empire and conjuring new ideas about how we belong to the world. By thinking about how different cosmopolitanisms contend or coexist with one another, the article reconsiders a question that persistently reappears in debates about cosmopolitanism across time and space: Is it an ideal of sameness and commonality or an orientation toward difference and plurality?

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Domínguez, César. "What Does the Comparative Do for Cosmopolitanism?" PMLA/Publications of the Modern Language Association of America 128, no. 3 (May 2013): 629–35. http://dx.doi.org/10.1632/pmla.2013.128.3.629.

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A conventional definition of cosmopolitanism stressesrelationships to a plurality of cultures understood as distinctive entities. (And the more the better; cosmopolitans should ideally be foxes rather than hedgehogs.) But furthermore cosmopolitanism in a stricter sense includes a stance toward diversity itself, toward the coexistence of cultures in the individual experience…. It is an intellectual and aesthetic stance of openness toward divergent cultural experiences. (Hannerz 239)In the foundation of comparative literature as a distinctive discipline, cosmopolitanism was valued for its “exoticism”—namely, the feeling of being “a citizen ‘of every nation,’ not to belong to one's ‘native country’” (Texte 79), which in (French) literature translated as the openness toward other (northern European) literatures (xi).Defining cosmopolitanism in relation to national loyalties, multilingualism, and mobility overlooks the fact that the cosmopolitan is much older than the nation and that not all multilingual abilities and mobilities are accepted as cosmopolitan, especially when they lack “sophistication.” Since I have partially discussed these issues elsewhere, I will not pursue them here but will restrict myself to Hannah Arendt's future-oriented concept of cosmopolitanism as global citizenship. My aim is to stress the elitism in many theories of cosmopolitanism and to show how comparative literature can challenge this elitism by looking at “hidden traditions.” To do so, I will draw on two essays by Arendt—“The Jew as Pariah: A Hidden Tradition” and “Karl Jaspers: Citizen of the World?” As for the first essay, I will introduce Gypsy next to Jew, the latter being Arendt's exclusive interest despite the implications of her use of the concept of the pariah. In the second essay, Arendt discusses acting qua human, the rights granted by membership in a (cosmo)polis, and what “citizen of the world” (cosmopolitan?) means in relation to the public space, and she stresses the value of communication, with the living and the dead. Furthermore, Arendt differentiates between cosmopolitan and European. I argue that postwar European integration challenges in unexpected ways Arendt's view both on rights as linked to nationality and on citizenship in a cosmopolitan polity.

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McBratney, John. "RELUCTANT COSMOPOLITANISM IN DICKENS'SGREAT EXPECTATIONS." Victorian Literature and Culture 38, no. 2 (May 6, 2010): 529–46. http://dx.doi.org/10.1017/s106015031000015x.

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It has recently been suggested, in various quarters, that cosmopolitanism, a concept that has proved broadly useful and popular in Victorian studies in the last several years, may have entered its critical senescence. The reports of its decline are, I believe, greatly exaggerated. I would like to prove the continuing vigor of the concept by using it in a reading of Dickens'sGreat Expectations(1860–61). Conceiving of the cosmopolitan figure as a mediator between native English and colonial subjectivities, I will argue that Pip and Magwitch are reluctant cosmopolitans of indeterminate national identity. Although their final lack of a home country represents a psychological loss, the sympathy they learn to feel for each other – a fellow-feeling between gentleman and convict produced by a transnational irony enacted across class and cultural divides – represents a clear ethical gain, the attainment of a partial universalism that goes to the heart of the moral vision of the novel. Throughout this study, I will seek to extend that “rigorous genealogy of cosmopolitanism” that Amanda Anderson has urged (“Cosmopolitanism” 266).

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Coryell, Joellen E., Oleksandra Sehin, and Cindy Peña. "Adult Education Through a Cosmopolitanism Lens: A Review of the Research Literature." Adult Education Quarterly 68, no. 3 (March 8, 2018): 179–96. http://dx.doi.org/10.1177/0741713618761092.

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This review of the literature offers an analysis of ways in which the theory and pedagogical concepts of cosmopolitanism have been employed across research in adult education contexts. Twenty-nine research articles and dissertations on cosmopolitanism and adult education, conducted in various geographical locations and adult education contexts, were selected for the analysis. The article presents how researchers define and theorize cosmopolitanism, the purposes for using cosmopolitanism tenets in the studies, and conclusions that the findings proffer about cosmopolitanism for adult learning, teaching, and continuing and professional development. The review concludes with implications for practice and future research.

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Lamont, Michèle, and Sada Aksartova. "Ordinary Cosmopolitanisms." Theory, Culture & Society 19, no. 4 (August 2002): 1–25. http://dx.doi.org/10.1177/0263276402019004001.

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In contrast to most literature on cosmopolitanism, which focuses on its elite forms, this article analyzes how ordinary people bridge racial boundaries in everyday life. It is based on interviews with 150 non-college-educated white and black workers in the United States and white and North African workers in France. The comparison of the four groups shows how differences in cultural repertoires across national context and structural location shape distinct anti-racist rhetorics. Market-based arguments are salient among American workers, while arguments based on solidarity and egalitarianism are used by French, but not by American, workers. Minority workers in both countries employ a more extensive toolkit of anti-racist rhetoric as compared to whites. The interviewed men privilege evidence grounded in everyday experience, and their claims of human equality are articulated in terms of universal human nature and, in the case of blacks and North Africans, universal morality. Workers' conceptual frameworks have little in common with multiculturalism that occupies a central place in the literature on cosmopolitanism. We argue that for the discussion and practice of cosmopolitanism to move forward we should shift our attention to the study of multiple ordinary cosmopolitanisms.

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Kim, Yong-gyu. "World Literature and Local Cosmopolitanism." Cogito 93 (February 28, 2021): 7–46. http://dx.doi.org/10.48115/cogito.2021.02.93.7.

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7

Park, Seong-Geun. "Literature for the Cosmopolitanism, Reportage." Korean Literature Education Research 63 (June 30, 2019): 241–73. http://dx.doi.org/10.37192/kler.63.7.

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8

Koshy, Susan. "Minority Cosmopolitanism." PMLA/Publications of the Modern Language Association of America 126, no. 3 (May 2011): 592–609. http://dx.doi.org/10.1632/pmla.2011.126.3.592.

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The topography of literary production and consumption has been transformed as writers and texts travel, ethnic literature is taught and translated in multiple national venues, and writers’ locations, audiences, and subject matter resist ready alignment. he growing internationalization of ethnic literary production has produced a heterogeneous range of texts, which challenge the established boundaries of ethnic and world literature. Because they focus on minorities, these texts have been slow to win recognition as world literature even though they depict transnational movements and identifications that diverge from those in canonical ethnic narratives. I develop the analytic of minority cosmopolitanism to examine the ways in which these literary narratives of worlding contest contemporary economic and political processes of globalization and Eurocentric accounts of globality. This essay considers how the gendered figure of the diasporic citizen serves as a vehicle for minority cosmopolitanism in Jhumpa Lahiri's Interpreter of Maladies (1999).

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Larsen, Mads. "Historicist Cosmopolitanism from Scandinavia’s First Novel." Comparative Literature 74, no. 3 (September 1, 2022): 345–72. http://dx.doi.org/10.1215/00104124-9722389.

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Abstract Today’s political despondency is informed by how Western populations no longer believe in the cosmopolitan stories that underpinned the modern world. Before Kantian universalism became hegemonic, the eighteenth century offered a variety of perspectives, like those of outpost philosophers Giambattista Vico and Johann Gottfried Herder. The scholarly and dramatic works of another thinker from the European periphery, Ludvig Holberg, have recently received new attention for their historicist themes. The ornery Norwegian polymath is praised for having anticipated the transnational cosmopolitanism that has reemerged in the past decades. Holberg was Scandinavia’s preeminent Enlightenment figure and is still beloved for his stage comedies. His only European success, Niels Klim’s Underground Travels (1741), argues for a cosmopolitanism situated in history, geography, and local culture. This article analyzes how the novel subverts its conte philosophique form to criticize common Enlightenment views on reason, universalism, and colonialism. Holberg’s philosophical “agonism of difference,” inferred from Niels Klim’s themes, is then used to evaluate four contemporary cosmopolitanisms: Appiah’s “universality plus difference” (2006), Tully’s “agonistic dialogue” (2008), and Habermas’s “legal order” (1997) and “postmetaphysical reason” (2019). What emerges suggests that Holberg anticipated a cultural collapse similar to what we experience today.

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Goodlad, Lauren M. E. "COSMOPOLITANISM'S ACTUALLY EXISTING BEYOND; TOWARD A VICTORIAN GEOPOLITICAL AESTHETIC." Victorian Literature and Culture 38, no. 2 (May 6, 2010): 399–411. http://dx.doi.org/10.1017/s1060150310000070.

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Although “cosmopolitanism” is, in many respects, the recognized creation of the eighteenth century, in recent years the idea has made a mark on the theory and practice of Victorian studies. In this essay I offer some reflections on this development while suggesting one future path for a Victorianist cosmopolitan practice. My goal is to limn a theory of what I call “the Victorian geopolitical aesthetic” which, in grasping the globalizing dynamics of the nineteenth century, illuminates the literature and culture of that era. By way of doing so, I will explore cosmopolitan literary study as it has so far developed, describing its focus on ethics. I will also try to update the legacy of historical materialism (including the work of Georg Lukács, Raymond Williams, and Fredric Jameson) by integrating it with newer transnational perspectives such as cosmopolitanism and the new Atlantic studies. My aim is to suggest ways of reading Victorian literature – specifically realist fiction but potentially other genres as well – which recognize the power of literature to engage “actually existing cosmopolitanisms” then and now.

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Sánchez Prado, Ignacio M. "Cantinflas and World Literature." Journal of World Literature 6, no. 3 (September 13, 2021): 331–46. http://dx.doi.org/10.1163/24056480-00603004.

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Abstract This paper explores two adaptations of world literature starred by Mexican comedian Cantinflas: Los tres mosqueteros (1942) and Romeo y Julieta (1943). Comedic adaptation of world literature is essential for the development of cinema as an instrument of popular cosmopolitanism, which democratizes and massifies world literature in Mexico. From this angle, I argue for the idea of popular cosmopolitanism as a category to describe film industries where the project of the nation state engages world literature and world cinema. I also posit this term as a way to address gaps and limits in Miriam Hansen’s idea of “vernacular modernism.”

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Goodlad, Lauren M. E. "Trollopian “Foreign Policy”: Rootedness and Cosmopolitanism in the Mid-Victorian Global Imaginary." PMLA/Publications of the Modern Language Association of America 124, no. 2 (March 2009): 437–54. http://dx.doi.org/10.1632/pmla.2009.124.2.437.

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Focusing on the prolific mid-Victorian writing of Anthony Trollope, this essay takes present-day theoretical interest in “actually existing cosmopolitanism” for its cue. Trollope's works remind us that from a Victorian perspective, the word cosmopolitan was more likely to evoke the impersonal structures of capitalism and imperialism than an ethos of tolerance, world citizenship, or multiculturalism. Trollope wrote novels eulogizing England's rootedness alongside first-person accounts of colonial travel, making him the arch exemplar of a two-party foreign policy discourse. Whereas Barsetshire novels such as The Warden are archetypes of autoethnographic fiction, Trollope's travel writings construct a transportable mode of racialized Anglo-Saxonness. Evoking the asymmetrical play between two notions of property—heirloom “rootedness” and capitalist “cosmopolitanism”—Trollope's foreign policy imaginary illuminates the difficulties of a genuinely negotiated rooted cosmopolitanism. Exploration of the nineteenth century's actually existing cosmopolitanisms offers the opportunity to historicize the transnational contexts and experiences of an era in which capitalist and imperial expansion was as dynamic as the globalizing processes of our own day.

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Szurmuk, Mónica, and Fernando Degiovanni. "World Literatures, Cosmopolitan Publics." Journal of World Literature 4, no. 2 (June 10, 2019): 259–82. http://dx.doi.org/10.1163/24056480-00402007.

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Abstract In this article we use the rich sources provided by the press coverage of the 1936 Congress of the PEN Club in Buenos Aires to examine international interactions around literature in times of violence and censorship. We contend that the Congress allows for a reading of the different worlds of literature beyond the traditional categories of text, reader, writer and critic. Our study moves away from canonical authors and literature as an institution to focus on World Literature as a form of experience. We focus on the producers and consumers of literature as embodied multilingual presences and thereby provide a more nuanced understanding of World Literature. Bruce Robbins’s notion of “cosmopolitanisms from below” allows us to rethink the notion of World Literature within the framework of a “lived” cosmopolitanism deployed at a time of political danger.

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Lee. "Hong Kong Literature: Colonialism, Cosmopolitanism, Consumption." Journal of Modern Literature 44, no. 2 (2021): 62. http://dx.doi.org/10.2979/jmodelite.44.2.06.

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Beck, Ulrich, and Natan Sznaider. "A literature on cosmopolitanism: an overview." British Journal of Sociology 57, no. 1 (March 2006): 153–64. http://dx.doi.org/10.1111/j.1468-4446.2006.00098.x.

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Agathocleous, Tanya, and Jason R. Rudy. "VICTORIAN COSMOPOLITANISMS: INTRODUCTION." Victorian Literature and Culture 38, no. 2 (May 6, 2010): 389–97. http://dx.doi.org/10.1017/s1060150310000069.

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Though it has become conventionalto refer to the “new cosmopolitanisms” when discussing the resurgence of the term in the 1990s, current debates about cosmopolitanism can be traced back to its usages in the nineteenth century. In both its Victorian and contemporary contexts,cosmopolitanismranges in connotation from the pejorative to the progressive and in denotation from a phenomenon to an ideal. This constitutive ambivalence helps to explain the controversy that has attended the term, both then and now.

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17

Cox, Jeffrey N. "Cockney Cosmopolitanism." Nineteenth-Century Contexts 32, no. 3 (September 2010): 245–59. http://dx.doi.org/10.1080/08905495.2010.511767.

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18

Wheelock, Stefan M. "Tempering Cosmopolitanism." American Literary History 32, no. 4 (2020): 804–20. http://dx.doi.org/10.1093/alh/ajaa026.

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Appiah, Kwame Anthony, and Homi Bhabha. "Cosmopolitanism and Convergence." New Literary History 49, no. 2 (2018): 171–98. http://dx.doi.org/10.1353/nlh.2018.0010.

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Alcaraz, Jose M., Katherine Sugars, Katerina Nicolopoulou, and Francisco Tirado. "Cosmopolitanism or globalization: the Anthropocene turn." Society and Business Review 11, no. 3 (October 10, 2016): 313–32. http://dx.doi.org/10.1108/sbr-10-2015-0061.

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Purpose The purpose of this paper is to advance the debate on “cosmopolitanism or globalization” by approaching this rich literature from cultural, ethical and governance angles, and by introducing key notions from the work that has taken place in the natural sciences, around the Anthropocene. Design/methodology/approach This paper is based on analytical tactics that draw on a literature review and thematic analysis. Findings The composite analytical “lens” is introduced here (crafted around cultural, ethical and governance angles) to approach the debate on “cosmopolitanism or globalization” plus the engagement with the literature on the Anthropocene, allow us to engage with current understandings of the global and the “planetary” that are at the heart of cosmopolitanism. Research limitations/implications The paper deals with and merges two complex streams of literature (“cosmopolitanism or globalization” and the Anthropocene), and as such, needs to be seen as part of an initial, exploratory scholarly effort. Practical implications The analytical “lens” described here shall be of further use to develop current trends re-claiming cosmopolitanism for the study of organizations. Social implications This work can help nurture a cosmopolitan sensitivity which celebrates difference, highlights expanded concerns for the “distant other” and fosters involvement in new forms of governance. Originality/value The approaches introduced here bring new angles to continue thinking about the planet as the “cosmos” of cosmopolitanism, and to explore new understandings around organizations and (global) responsibility.

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Semple, Rhonda. "Missionary cosmopolitanism in nineteenth-century British literature." Nineteenth-Century Contexts 43, no. 1 (January 1, 2021): 127–29. http://dx.doi.org/10.1080/08905495.2021.1870280.

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Keirstead, Christopher M. "Missionary Cosmopolitanism in Nineteenth-Century British Literature." Victorians Institute Journal 49 (November 1, 2022): 266–74. http://dx.doi.org/10.5325/victinstj.49.2022.0266.

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Wang Ning. "Cosmopolitanism, World Literature and Chinese Literary Practice." Journal of English Language and Literature 59, no. 3 (June 2013): 385–99. http://dx.doi.org/10.15794/jell.2013.59.3.003.

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Tsang, Philip. "Negative Cosmopolitanism: The Case of V. S. Naipaul." Twentieth-Century Literature 66, no. 2 (June 1, 2020): 163–84. http://dx.doi.org/10.1215/0041462x-8536143.

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This essay illustrates a “negative cosmopolitanism” in V. S. Naipaul’s work. Both defenders and critics of cosmopolitanism readily identify the concept with the European philosophical tradition. Arguing that European thinkers do not have a patent on cosmopolitanism, I contend that the anomalies, dissonances, and ruptures that define colonial modernity can open up a “negative cosmopolitanism,” which locates the potential for ethical engagement in what seems like the waste products of history. For Naipaul, cosmopolitanism designates not a volitional, character-strengthening endeavor but, rather, a painful process of self-negation. Traversing a world profoundly shaped by colonialism, the writer and his characters are at a loss to make sense of their historical lineage and their place in a rapidly changing landscape. Through a reading of The Loss of El Dorado (1969) and A Bend in the River (1979), I demonstrate that it is finally the failure of connection or solidarity that motivates Naipaul’s attentiveness to the other.

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Lee. "Stalinist Cosmopolitanism." Criticism 58, no. 1 (2016): 163. http://dx.doi.org/10.13110/criticism.58.1.0163.

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Chepkwony, Mark Kipkoech, Goro Nicholas Kamau, and Mutie Stephen Muthoka. "“Bodies on the Move”: Examining the Quest for Migration in the Postcolonial Africa Novel." East African Journal of Arts and Social Sciences 5, no. 1 (July 13, 2022): 339–53. http://dx.doi.org/10.37284/eajass.5.1.753.

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The scholarship of cosmopolitanism and migrations, in many forms, narrative, artistic, and cultural continues to influence and inform our experiences as global citizens navigating an increasingly complicated global environment. This paper aims to re(map) these notions, which calls for reconsideration, re-evaluation, and emphasizing the importance of cosmopolitanism as reflected in literature. There has been an exponential increase in studies on cosmopolitanism in literature during the last two decades. This tendency is directly tied with transnational interconnection and experiences with a difference in a way that has never been seen before as a result of cross-border commerce, migration, mobility, media, and consumption. This paper interrogates Open City by Teju Cole; We Need New Names by No Violet Bulawayo, Ghana Must Go by Taiye Selasie and Beyond Babylon by Igiaba Scego to underscore how they use cosmopolitanism as the main idea.

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Robbins, Bruce. "VICTORIAN COSMOPOLITANISM, INTERRUPTED." Victorian Literature and Culture 38, no. 2 (May 6, 2010): 421–25. http://dx.doi.org/10.1017/s1060150310000094.

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Readers of Middlemarch (1871–1872) will remember the moment when Brooke's bid to win a seat in Parliament abruptly ends, in the middle of the Reform Bill campaign and in the middle of a speech. He tells the crowd how happy he is to be there. He tells the crowd he is a “close neighbor” of theirs. Then he says the following: “I've always gone a good deal into public questions – machinery, now, and machine-breaking – you're many of you concerned with machinery, and I've been going into that lately. It won't do, you know, breaking machines: everything must go on – trade, manufactures, commerce, interchange of staples – that kind of thing – since Adam Smith that must go on. We must look all over the globe: – ‘Observation with extensive view,’ must look everywhere, ‘from China to Peru,’ as somebody says – Johnson, I think, ‘The Rambler,’ you know. That's what I have done up to a certain point – not as far as Peru; but I've not always stayed at home – I saw it wouldn't do. I've been in the Levant, where some of your Middlemarch goods go – and then, again, in the Baltic. The Baltic, now.” (Eliot, Middlemarch 349; Book 5, ch. 51) It's when he passes from the Levant to the Baltic that Brooke is interrupted by a laugh-creating echo from the crowd, an echo which, “by the time it said, ‘The Baltic, now'” (350; Book 5, ch. 51), has become fatal.

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Watt, J. "Goldsmith's Cosmopolitanism." Eighteenth-Century Life 30, no. 1 (January 1, 2006): 56–75. http://dx.doi.org/10.1215/00982601-30-1-56.

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Ostrovskaya, Elena, and Elena Zemskova. "From International Literature to world literature." Translation and Interpreting Studies 14, no. 3 (November 13, 2019): 351–71. http://dx.doi.org/10.1075/tis.18025.ost.

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Abstract This article conceptualizes translation within the theoretical framework of world literature and discusses the role of translators in the multilingual leftist literary journal International Literature. It focuses on the biographies and work of three translators into English: Leonard Mins, Niall Goold-Verschoyle and Anthony Wixley. Living in Moscow in the mid-1930s, they contributed to the international circulation of authors that later became part of the canon of world literature: Georg Lukács, Bertolt Brecht, and Isaac Babel. Exploring these translations within the historical context of Soviet cosmopolitanism, this article aims to uncover the mechanism by which Moscow in this period became a temporary sub-center of world literature.

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O'Brien, C. C. "Cosmopolitanism in Georgia Douglas Johnson's Anti-Lynching Literature." African American Review 38, no. 4 (2004): 571. http://dx.doi.org/10.2307/4134418.

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Bielsa, Esperança. "Cosmopolitanism as Translation." Cultural Sociology 8, no. 4 (September 2, 2014): 392–406. http://dx.doi.org/10.1177/1749975514546235.

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Whereas globalization theory was predominantly silent about the role of translation in making possible the flow of information worldwide, assuming instant communicability and transparency, translation has gained central importance in recent accounts of cosmopolitanism that emphasize global interdependence and the negotiation of difference. In this context, a specification of translation processes provides a way of analysing the form in which interactions between different modernities take place and of specifying a notion of cosmopolitanism as internalization of the other. This article approaches translation as much more than the linguistic transfer of information from one language to another. Widely defined as the experience or the test of the foreign, a process which mobilizes our whole relationship to the other, translation appears as a material, concrete practice through which cosmopolitanism, conceived as openness to the world and to others, can be empirically examined. After having thus identified the central role of translation in a cosmopolitan context, the article examines how it can be used to approach current notions of aesthetic or artistic cosmopolitanism with reference to the key notion of world literature. Finally, it outlines the most important implications that a conception of cosmopolitanism as translation has for cosmopolitan social theory.

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Schoene, Berthold. "Contemporary American Literature as World Literature: Cruel Cosmopolitanism, Cosmopoetics, and the Search for a Worldlier American Novel." Anglia 135, no. 1 (March 1, 2017): 86–104. http://dx.doi.org/10.1515/ang-2017-0006.

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AbstractWith reference to Jennifer Egan’s A Visit from the Goon Squad (2010), Amy Waldman’s The Submission (2011) and Teju Cole’s Open City (2011), the first two parts of the article attempt a reappraisal of contemporary American literature’s world-literary potential by problematizing cosmopolitanism and neoliberal globalization in close relation to 9/11, the ideal of American multiculture and non-American assertions of alterity. Introducing Lauren Berlant’s Cruel Optimism (2011) and Mitchum Huehls’ After Critique (2016), the third part then shifts its focus onto the crisis of the neoliberal condition as lived in America today. Rather than insisting merely on thematic and demographic reprioritization, Berlant and Huehls are shown to strike at the very core of the literary and the human, exposing the ‘cruelty’ of both the novel and cosmopolitanism as residual expressions of a now anachronistic and ultimately harmful optimism regarding national cohesion and global understanding. The article concludes its search for a worldlier, more cosmopoetic American novel with an analysis of George Saunders’ short story collection Tenth of December (2013).

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Friedman, Susan Stanford. "Conjunctures of the “New” World Literature and Migration Studies." Journal of World Literature 3, no. 3 (August 10, 2018): 267–89. http://dx.doi.org/10.1163/24056480-00303004.

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Abstract The essay explores the overlapping discourses in the fields of the “new” world literature and the “new” migration studies, with a focus on their related discourses of circulation and cosmopolitanism. It examines the transnational circulation of writers in addition to texts in twenty-first century world literature with specific discussions of the cosmopolitan treatment of religion in the work of selected diasporic Muslim women writers, featuring Elif Shafak’s The Bastard of Istanbul and Mohja Kahf’s E-Mails from Scheherazad and The Girl in the Tangerine Scarf. The essay considers the importance for diasporic Muslim women writers of Scheherazade as a learned woman and clever storyteller who saves the realm through words, not violence. Confronting Islamophobia and Orientalist fantasies of Muslim women, these authors locate traditions of cosmopolitanism and religious tolerance within their own heritage, not as an exclusive property of the West.

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Fernández Bravo, Álvaro. "An Episode in Provincial Cosmopolitanism." Journal of World Literature 2, no. 1 (2017): 118–31. http://dx.doi.org/10.1163/24056480-00201009.

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This article explores the relationship of the work of the Argentine poet Juan L. Ortiz with Chinese poetry, which he not only translated into Spanish, but also read and referred to in his own writing. In the first part of this paper, I read Ortiz’s oeuvre as building a position in the Argentine literary system from the margin, the “province” of Entre Ríos where the author lived and published his books. In the second part, I use the notion of provincial cosmopolitanism to perform a World Literature reading of two poems that may illuminate aspects of a literary formation that a national reading framework is not able to recover. Poetry can be provincial and cosmopolitan at the same time, as my approach to Ortiz’s poems—as a contribution to the erosion of national hegemony in the reading of literature—intends to demonstrate.

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Douthwaite, Julia. "Citizenship and Cosmopolitanism." PMLA/Publications of the Modern Language Association of America 122, no. 1 (January 2007): 357–58. http://dx.doi.org/10.1632/pmla.2007.122.1.357.

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Douthwaite, Julia. "Citizenship and Cosmopolitanism." PMLA/Publications of the Modern Language Association of America 122, no. 1 (January 2007): 357–58. http://dx.doi.org/10.1632/s0030812900100586.

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Walkowitz, Rebecca. "Conrad's Adaptation: Theatricality and Cosmopolitanism." Modern Drama 44, no. 3 (September 2001): 318–36. http://dx.doi.org/10.3138/md.44.3.318.

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Regan, Shaun. "Peripatetic philosophy: Sterne and cosmopolitanism." Textual Practice 31, no. 2 (November 2, 2016): 265–82. http://dx.doi.org/10.1080/0950236x.2016.1228846.

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Tasnimah, Tatik Maryatut. "MENELISIK KOSMOPOLITANISME SASTRA ARAB (Kajian Sastra Banding)." Adabiyyāt: Jurnal Bahasa dan Sastra 9, no. 1 (July 1, 2010): 1. http://dx.doi.org/10.14421/ajbs.2010.09101.

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To exist, a cosmopolitan literary movement is a must for a national literature. This means that the national literature must consider the entire humankind as more meaningful than its group, region or state. Cosmopolitanism views all races and all continents with the same human interest and concern. In additions, two consequences come up with, the influenced literature and/or the influencing literature. As a dynamic organism, Arabic literature has been cosmopolitanizing itself especially since its reviving age back in the end of 18th century and in the first quarter of 19 century. New genres, themes, styles, theories as well as criticisms have been adopted. By doing so, Arabic literature has come to the same level as other literary cannons in the world. In turn, cosmopolitanism of Arabic literature nourishes the comparative literary study.

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Aalam, Rukhsar, and Nailah Riaz. "Global Citizenship and Cosmopolitanism in Burnt Shadows and the Inheritance of Loss." Global Social Sciences Review VIII, no. II (June 30, 2023): 671–80. http://dx.doi.org/10.31703/gssr.2023(viii-ii).59.

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The study of global ties is the focus of cosmopolitanism. Cultural, ethnic, and racial harmony are among its stated goals. This research analyses the effects of cosmopolitanism and globalization on the construction of authority and individuality in the novels The Inheritance of Loss and Burnt Shadows. Bhabha's (1994) framework was used for the analysis. The research found that cosmopolitanism is influenced by both cultural and social elements. Examining the effects of cosmopolitanism on postcolonial art is the focus of this research. Postcolonial scholars and others will be impacted by the study. It emphasizes comparative literature from around the world. This method encourages researchers to delve deeper into how postcolonial literature's global themes have influenced contemporary debates. The findings may stimulate further conversations on how to deal with issues of self and authority in a globalized society, as suggested by the paper's conclusion.

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Acciari, Monia. "Film festivals as cosmopolitan assemblages." Alphaville: Journal of Film and Screen Media, no. 14 (January 24, 2018): 111–25. http://dx.doi.org/10.33178/alpha.14.06.

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In this article, I seek to explore the use and development of the notion of cosmopolitanism within the context of film festivals. I will examine the specific case study of the Leicester Asian Film Festival from the perspective of an insider—as a Film Programmer and Associate Director of the event. The questions that I intend to answer are: what happens to our understanding of film festivals when we frame it through discourses of cosmopolitanism and borders and, conversely, what happens to our understanding of cosmopolitanism when we frame it through film festival studies? Accordingly, I will place cosmopolitanism in conversation with the developing literature on film festival studies. The aim is to offer an idea of film festivals as “cosmopolitan assemblage”, within a frame of fluidity, exchangeability and multiple functionalities (Deleuze and Guattari). In developing this concept, I will draw on Ulf Hannerz’s use of the term cosmopolitanism that includes being open to and involved with otherness. The aim is to theorise the idea of festivals as borders, and inspire new forms of consciousness and cultural competency applied to film festival programming.

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Ganim, John. "Cosmopolitanism and Medievalism." Exemplaria 22, no. 1 (January 2010): 5–27. http://dx.doi.org/10.1179/104125710x12670926011716.

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Bourlet, Mélanie. "Cosmopolitanism, Literary Nationalisms and Linguistic Activism." Journal of World Literature 4, no. 1 (March 6, 2019): 35–55. http://dx.doi.org/10.1163/24056480-00401004.

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Abstract This article explores the relationship between cosmopolitanism and nationalism through the example of a transnational literature written in an African language, Pulaar, considered from a multi-located perspective. It seeks to understand to what extent a linguistically based transnational literary nationalism may be considered a form of “bottom-up cosmopolitanism” (Appadurai) that carries social aspirations. In the context of globalization, movements of linguistic revitalisation continue to grow and language has become a veritable tool for social action. This essay argues that, from a methodological standpoint, a more focused attention to the local and to translocal ties allows us to bring to light the connectivity of literature and its tendency to challenge institutionalized global literary geographies.

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Von Morzé, Leonard. "Romantic Federalism: Atlantic Republican Literature between Cosmopolitanism and Confederation." Literature Compass 6, no. 6 (September 17, 2009): 1127–44. http://dx.doi.org/10.1111/j.1741-4113.2009.00654.x.

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Cronin, Michael G. "Cosmopolitanism and place: spatial forms in contemporary anglophone literature." Journal of Postcolonial Writing 52, no. 1 (June 16, 2015): 123–24. http://dx.doi.org/10.1080/17449855.2015.1046586.

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Sassi, Carla. "After Cosmopolitanism: Imagining the Stranger in Contemporary Scottish Literature." Journal of Irish and Scottish Studies 9, no. 1 (January 1, 2019): 117–37. http://dx.doi.org/10.57132/jiss.30.

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Park, Hyungshin. "Virginia Woolf's modernist narratives and cosmopolitanism focused on Three Guineas and Mrs. Dalloway." British and American Language and Literature Association of Korea 145 (June 30, 2022): 131–60. http://dx.doi.org/10.21297/ballak.2022.145.131.

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The ideal of a cosmopolitan person’s being a ‘citizen of the world’ is multifaceted encompassing both conflicts between individuality and universality, affiliations to community, family and conflicts, plus displacements from home to home. This paper attempts to analyze Woolf’s feminist and modernist works Three Guineas and Mrs. Dalloway in the context of cosmopolitanism. Among the inconsistencies and contradictions in Woolf’s works, the question of how her cosmopolitanism can be compatible with her Englishness requires also a reexamination of related topics such as her alleged anti-Semitism and patriotism. Firstly, in order to advance the study of cosmopolitanism in Woolf’s modernist literature I will compare the speculations of Kwame Anthony Appiah’s rooted cosmopolitanism and Martha Nussbaum’s Stoic cosmopolitanism. Secondly, attentive especially to her eloquent statement in Three Guineas , “As a woman I want no country. As a woman my country is the whole world”, I will analyze the significance of Woolf’s contentions as to how marriage, nationality, and patriotism relate to the desire for world citizenship. Finally, in Mrs. Dalloway, focusing on the daily lives of immigrants, expatriates and foreigners living in the cosmopolitan city, London, I will interpret Woolf as being inseparably associated with feminist and pacifist patriotism and performing the ethical practice of cosmopolitanism—doing kindness to strangers—through her modernist narrative techniques and strategies.

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Gagnier, Regenia. "GOOD EUROPEANS AND NEO-LIBERAL COSMOPOLITANS: ETHICS AND POLITICS IN LATE VICTORIAN AND CONTEMPORARY COSMOPOLITANISM." Victorian Literature and Culture 38, no. 2 (May 6, 2010): 591–614. http://dx.doi.org/10.1017/s1060150310000185.

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In a recent discussion of “VictorianInternationalisms,” the termcosmopolitanismis often used to designate the domain of individual feeling or ethics of toleration in contrast to the more geopolitical terminology of “inter-” or “trans-nationalism” (Goodlad and Wright 5–16). For Goodlad and Wright, the tendency of cosmopolitanism to evoke individual ethos rather than cultural, social, or political process suggests the merits of exploring complementary terms (15). They then go on to discuss authors with “more complicated subject positions than ‘European or American first’” serving other ends than conventional European hegemony (Goodlad and Wright).

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Rogers, Katina. "Affirming Complexity: “White Teeth” and Cosmopolitanism." Interdisciplinary Literary Studies 9, no. 2 (2008): 45–61. http://dx.doi.org/10.2307/41210294.

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Bruce Robbins. "Chomsky's Golden Rule: Comparison and Cosmopolitanism." New Literary History 40, no. 3 (2009): 547–65. http://dx.doi.org/10.1353/nlh.0.0097.

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