This book approaches the concept of cosmopolitan sociability as a cultural or territorial rootedness that facilitates a simultaneous openness to shared human emotions, experiences, and aspirations. Cosmopolitan Sociability critiques definitions of cosmopolitanism as a tolerance for cultural difference or a universalist morality that arise from contemporary experiences of mobility and globalization. Challenging these assumptions, the book explores the degree to which a 'cosmopolitan dimension' can be practised within particular religious communities, diasporic ties, or gendered migrant identities in different parts of the world. A wide variety of expert contributors offer rich ethnographic insights into the interplay of social interactions and cosmopolitan sociability. In this way the book contributes significantly to ethnic and migration studies, global anthropology, social theory, and religious and cultural studies. Cosmopolitan Sociability was originally published as a special issue of Ethnic and Racial Studies.

This book approaches the concept of cosmopolitan sociability as a cultural or territorial rootedness that facilitates a simultaneous openness to shared human emotions, experiences, and aspirations. Cosmopolitan Sociability critiques definitions of cosmopolitanism as a tolerance for cultural difference or a universalist morality that arise from contemporary experiences of mobility and globalization. Challenging these assumptions, the book explores the degree to which a 'cosmopolitan dimension' can be practised within particular religious communities, diasporic ties, or gendered migrant identities in different parts of the world. A wide variety of expert contributors offer rich ethnographic insights into the interplay of social interactions and cosmopolitan sociability. In this way the book contributes significantly to ethnic and migration studies, global anthropology, social theory, and religious and cultural studies. Cosmopolitan Sociability was originally published as a special issue of Ethnic and Racial Studies.

This collection of essays expands the focus of Enlightenment studies to include countries outside the core nations of France, Germany and Britain. Notions of sociability and cosmopolitanism are explored as ways in which people sought to improve society.

Harrington draws on neglected sources in early twentieth-century German social thought to address core questions in current social science.

In academic descriptions of cosmopolitanism, one particularly important distinction often recurs. Specifically, scholars have been concerned to distinguish between cosmopolitanism as a set of mundane practices and/or competences on the one hand and cosmopolitanism as a cultivated form of consciousness or moral aspiration on the other. For anthropologists whose ethnographic studies reveal many different expressions of cosmopolitanism, this distinction between aspiration and practice can often be quite ambiguous. This book therefore brings together five contributions from anthropologists who are reporting on encounters and aspirations that reveal different forms of spatial mobility, scales of commitment or risk, and are often transient, ambivalent and precarious. These are circumstances in which cosmopolitanism emerges as uneven and partial rather than as a comprehensive or unequivocal transformation of practice and outlook. This book was originally published as a special issue of Identities: Global Studies in Culture and Power.

Mohamad examines the day-to-day experience of virtual and non-tangible mobilities of young Bruneian Malay Muslim and Malaysians, as enabled by popular culture and digital media. Cosmopolitanism has garnered interest from sociology, political studies, religious studies, geography, and education scholars. Despite this, there are three gaps in the study of Muslim cosmopolitanism. Firstly, young Muslims' cosmopolitanism in the digital age has not been intensively studied. Secondly, existing research overlooks Southeast Asia, especially Brunei Darussalam. Thirdly, the focus has not sufficiently engaged with popular culture and new media. This book addresses these gaps by exploring the everyday lives of Bruneian Malay Muslim and Malaysian youths, shaped by local, transcultural, and global practices. It expands the Muslim cosmopolitanism concept by examining the daily concerns, challenges, and practices these youths experience, offering new forms of mediated Muslim cosmopolitanism. Grounded in robust empirical data from two extensive research projects (2010-2024), this book employs diverse research approaches (ethnography and phenomenology) and methods (Qualitative Content Analysis and Interviews), ensuring reliable and in-depth findings. Scholars in geography, sociology, religious studies, and youth studies will find this book invaluable for its insights into cosmopolitanism, popular culture, new media, digital youth, and contemporary Southeast Asia.

This book analyzes the increase in contemporary European migration to Japan, its causes and the lives of Europeans in Japan. Desconstructing the picture of highly skilled, privileged, cosmopolitan elites that has been frequently associated with white or Western migrants, it focuses on the case of Europeans rather than Westerners migrating to a highly developed, non-Western country as Japan, this book offers new insights on increasing diversity in migration and its outcomes for integration of migrants. The book is based on interviews with 57 subjects from various parts of Europe occupying various positions within Japanese society. What are the motivations for choosing Japan, how do white migrants enjoy the ‘privilege’ based on their race, what are its limits, and to what extent are the social worlds of such migrants characterized by cosmopolitanism rather than ethnicity? These are the main questions this book attempts to answer.

Pt. 1. Cosmopolitan theory and approaches -- pt. 2. Cosmopolitan cultures -- pt. 3. Cosmopolitics -- pt. 4. World varieties of cosmopolitanism.

There are growing waves of ‘desirable’ migrants from Asia moving to New Zealand, a place experiencing increasing ethnic diversity, particularly in its largest metropolitan region Auckland. In purely demographic terms much of this diversity has been generated by policy shifts since the 1980s and the adoption of a comparatively liberal immigration policy based on personal merit without discrimination on the grounds of race, national or ethnic origin. Due to these changes, migrants from China, and Asia more broadly, have become increasingly significant in migration flows into New Zealand. This in turn makes New Zealand a valuable case study for understanding how Chinese migrants integrate into and affect their host nation. Wang attempts to close a gap in contemporary research by relating cosmopolitanism to migration, particularly in the Asian context. With a cosmopolitan gaze towards migration studies, she makes four key contributions to the ongoing scholarly discussion. Firstly, this is the first comprehensive study to use cosmopolitanism as a framework to study the lives of contemporary Chinese migrants, with implications for migration studies as a whole. It sheds light on the relationship between cosmopolitanism and migrant mobility, taking a new approach to examine the living paradigms of international migrants. Secondly, this book identifies the emergence and development of cosmopolitanism outside the domain of Western middle-class groups. The concept of ‘rooted cosmopolitanism’ is utilised to break down the Eurocentric notion of cosmopolitanism, and to show the role played by Chinese rootedness during the process of becoming cosmopolitan and encountering diversity. Thirdly, the book advances and enriches the knowledge of studies in ‘everyday cosmopolitanism’, by focusing on ‘cosmopolitanism from below’, locating quotidian and ‘down-to-earth’ cosmopolitan engagements that are grounded in everyday migrant lives. Fourthly, it looks at the emotional dimension of migrants negotiating difference and engaging in cosmopolitanism, particularly the ways in which emotions undermine and promote the development of cosmopolitan sociability.

Secret and private organizations, in the form of Greek-letter organizations, mutual aid societies, and civic orders, together possess a storied and often-romanticized place in popular culture. While much has been made of these groups’ glamorous origins and influence—such as the Freemasons’ genesis in King Solomon’s temple or the belief in the Illuminati’s control of modern geo-politics—few have explicitly examined the role of race and ethnicity in organizing and perpetuating these cloistered orders. This volume directly addresses the inattention paid to the salience of race in secret societies. Through an examination of the Historically Black and White Fraternities and Sororities, the Ku Klux Klan in the US, the Ekpe and Abakuj secret societies of Africa and the West Indies, Gypsies in the United Kingdom, Black and White Temperance Lodges, and African American Order of the Elks, this book traces the use of racial and ethnic identity in these organizations. This important contribution examines how such orders are both cause and consequence of colonization, segregation, and subjugation, as well as their varied roles as both catalysts and impediments to developing personal excellence, creating fictive kinship ties, and fostering racial uplift, nationalism, and cohesion. This book was originally published as a special issue of Ethnic and Racial Studies.