Global cities,cosmopolitanism, and geographies of tolerance

Scholarly attention devoted to global cities has emphasized their economic and political significance. Yet global cities are also deeply cultural and ideological in nature. Contrary to a long tradition of urban studies that views urban life as inherently alienating, this essay argues that the social and cultural diversity of global cities renders them mechanisms for the generation of tolerance and empathy. It opens with a brief review of global cities. Second, it traces the contours of cosmopolitanism as an ideology that fosters respect for social and cultural differences and a wider community of caring. Third, it reviews the empirical evidence of American global cities to make the case that their diversity leads them to generate a progressive cosmopolitan ethnics. It draws on the literature of social psychology, the work of Richard Florida, and indices of immigration, religious and linguistic diversity, homophobia, and voting patterns to substantiate the claim that cosmopolitan values are most evident and deeply rooted in globalized metropolitan centers.     

COSMOPOLITANISM: THE MEDITERRANEAN ARCHIVES†

The existing postcolonial literature privileges the British and French imperial/colonial history that mirrors the ongoing debate on the relationship among cosmopolitanism, universalism, and imperialism. These debates take for granted the Kantian and Hegelian hierarchy of European civilizations, hence marginalizing the southern shores of Europe and the broader Mediterranean space. Drawing on Mignolo's notion of “border thinking” and on Isin's account of the city as a “difference machine,” I address the issue of how imperialism, colonialism, and cosmopolitanism come together and relate to each other in the context of the Mediterranean (allegedly) cosmopolitan cities. In particular, cosmopolitanism is read as the outcome of the reciprocal adjustment of interior and exterior borders in the making of modernity/coloniality in the Mediterranean. Focusing on the Ottoman millet system, my main claim in this article is that cosmopolitanism worked as a peculiar dispositif within the urban difference machine, enabling the city to sustain the tension between different accounts of citizenship.     

BETWEEN A REFUGE AND A BATTLEGROUND: BEIRUT'S DISCREPANT COSMOPOLITANISMS*

Beirut has experienced cosmopolitanism and its opposite. It is a site of multicultural encounters and communal entrenchment: a refuge and a battleground. How and where does Beirut's cosmopolitan project turn into violence? The notion of “discrepant cosmopolitanism” provides two answers, blurring accepted distinctions between multicultural openness and communitarian entrenchment. First, openness and closure are not opposed but part of discrepant cosmopolitanisms immanent in urban space. Second, these discrepant cosmopolitanisms originate in Lebanon's encounter with colonial modernity. The making of the Lebanese nation‐state has revolved around the sectarian spatiality of the ta'ifa (religious community), which produced contested but coexisting discourses and practices of rivalry and harmony. The rise of Beirut's international hotels in the 1960s, their destruction, and their role in contemporary urban redevelopment are treated here as embodiments of discrepant cosmopolitanisms. Within Beirut's recurrent tensions, a renegotiation of its cosmopolitan project could stem from a different relationship between the urban and national policies.     

Urban geography as pretext: Sociocultural landscapes of Kuala Lumpur in independent Malaysian films

Current independent filmmaking in Malaysia has the potential to be an alternative and viable space for creative and political expression, relative to mainstream national cinema (Malay cinema) and to the state. I focus on alternative imagery and sociocultural mappings of Kuala Lumpur in three ‘indie’ films. All three films contain documentary elements capturing social geographies of the city not represented in mainstream Malay cinema, or even if represented not subjected to a critical gaze by the filmmaker. The Big Durian centres on the perspectives of the city's urban middle class of all ethnicities; Bukak Api portrays the daily struggles of Malay transsexual sex workers in Chow Kit, a predominantly working‐class Chinese neighbourhood and red light district; and 18? highlights the opinions of the nongovernmental organization community, bohemians, artists, anarchists and media activists mostly in the cosmopolitan suburb of Bangsar. These representations of the Malaysian urban landscape are pretexts for and politicize the national landscape through a discussion of ethnicity and race politics, sexuality, and the lack of space for freedom of creative expression and critical thinking.     

Religious Belief across ‘Post-secular’ Sydney: the multiple trends in (de)secularisation

Cities were once thought to be crucibles of secularisation, where the retreat from religion and its expression would be most pronounced. This decline in faith was linked to the heightened levels of heterogeneity and cosmopolitanism within cities. However, there is recent evidence of both the continuation and of the recession of the secularisation process in contemporary Western societies, with the mix and pace of these trends being quite unique to different countries. Significantly, this combination of processes has been argued to be part of a ‘post-secularist’ paradigm. Drawing on census data, this paper examines the spatial patterns of religious affiliation and non-belief in the Australian city of Sydney. Sydney has divergent geographies of faith and non-faith indicating the spatial multiplicities of religious belief. The decrease in Christianity in some areas of the city has been matched by an increase in non-Christian faiths, while in other areas there has been little change. Some parts of the city—especially those areas with a strong mix of affluence, diversity and cosmopolitanism—betray the strongest levels of secularisation and the retreat of faith. At least five geographies of faith and non-belief are recognisable within Sydney. While post-secularisation has been recognised as internationally uneven, this research demonstrates that it is also uneven across a world city like Sydney. The Sydney variations in (de)secularisation reflect city-based effects, including the historic and contemporary patterns of immigrant settlement, established and emerging religious communities, the segmented geographies of class and affluence, and the development of zones of cosmopolitanism. The findings point to the need for further research on the micro-geographies of religious belief and non-belief and community relations, and the on links between religious communities and civil society.     

NATIONALISM,COSMOPOLITANISM, AND GEOGRAPHICAL IMAGINATIONS

In this article I set nationalism and cosmopolitanism into sharp contrast with one another as inherently incompatible geographical imaginations. I begin by briefly denaturalizing nationalism and the nation‐state. I then turn to the philosophy and political agenda of cosmopolitanism, an ideology simultaneously very old and new, which offers a more inclusive and empathetic alternative to nationalist xenophobia. In the third section I argue that contemporary globalization has laid the ontological foundations of a cosmopolitan world order. Next, I explicate nationalism's and cosmopolitanism's competing visions of the definition and meaning of “community.” I summarize major objections to cosmopolitanism and offer a defense of it. In the following section I focus on the implications of cosmopolitanism for contemporary geography, including relational spatialities of empathy and caring. Finally, I suggest that contemporary globalization is gradually putting into place the legal and institutional apparatus for cosmopolitan global governance and democracy.     

“COSMOPOLITAN” SMYRNA: ILLUMINATING OR OBSCURING CULTURAL HISTORIES?*†

Taking the late Ottoman port and boomtown of Smyrna/Izmir as a case study, I interrogate a priori concepts of cosmopolitanism in historical studies, choosing to be “archivally cosmopolitan” by working from the ground up to interpret primary sources for what they can illuminate about social complexities in the imperial port. A view from the hinterland, well studied as the agricultural economic base of Izmir, presents an Ottoman cultural geography that embraces the city and complicates its “Europeanized” image. A mainstay of daily life—music—reflects this cultural intermixing as well as the social stratification of an entertainment world, a dimension often filtered out of maritime, progressive, Eurocentric historiographies. Recovering stories from inland urban space, I aim to contribute to a dialogue about cosmopolitanism and the extent to which its commonplace usage obscures cultural histories.     

Sipunculus nudus Linnaeus, 1766 (Sipuncula): cosmopolitan or a group of pseudo‐cryptic species? An integrated molecular and morphological approach

Sipunculan taxonomy relies on a limited set of external morphological and internal anatomical characters. In addition, this marine group is characterized by an unusual large number of putatively cosmopolitan species. However, this ‘cosmopolitan’ status could be an artifact of their conserved morphology and the small number of unambiguous taxonomic characters available for delimiting species. Species delimitation can therefore be aided by molecular techniques. We investigated the case of the widespread and common species Sipunculus nudus Linnaeus, 1766 to determine its systematic validity. We analysed the morphology of multiple specimens of S. nudus collected from 11 localities around the world and undertook phylogenetic analyses using molecular sequence data from four genes (28S rRNA, 16S rRNA, histone H3 and cytochrome c oxidase subunit I). High levels of genetic differentiation are present between distantly related populations of the putative species S. nudus. Five distinct lineages were identified by phylogenetic analyses, three of which – the best‐represented populations – can be distinguished morphologically. Our phylogenetic and morphological analyses thus do not favor the cosmopolitan status of S. nudus, suggesting instead that it constitutes a complex of morphologically similar but distinguishable species.     

COSMOPOLITICS AND THE MARITIME WORLD CITY*

ABSTRACT. Cosmopolitanism has emerged as a humanistic perspective to express globalizing societal experiences. What are its geographies? World cities are centers of globalizing processes, and their populations and institutions may share elements of cosmopolitical worldviews. Most world cities have also been ports, yet in the contemporary global imaginary, many world cities are not readily understood as places of maritime activity, historic or contemporary. Disjunctures in perceptions of the coastal city-region reflect changes in the world economy and human experiences in modes of travel. This analysis recovers geographical processes of maritime urban areas as a basis for understanding transhistorical and geographical factors of cosmopolitics in globalizing regions and contemporary intellectual thought.     

Lack of population genetic structure in the marine nematodes Ptycholaimellus pandispiculatus and Terschellingia longicaudata in beaches of the Persian Gulf,Iran

We investigated genetic diversity and population genetic structure of two common benthic nematode species, Ptycholaimellus pandispiculatus and Terschellingia longicaudata, from sandy beaches in the area of Bandar Abbas (Iran), Persian Gulf. Based upon partial mitochondrial cytochrome oxidase c subunit 1 (COI) gene data, 17 and two haplotypes were found for P. pandispiculatus and Te. longicaudata, respectively. Analysis of molecular variance did not reveal a significant population genetic structure for either species. The absence of genetic structuring indicates substantial dispersal and gene flow in our study area. To assess the species structure of Te. longicaudata at a larger geographic scale, we compared 18S rDNA and COI sequences from Iran and the Scheldt Estuary in The Netherlands to ascertain whether they truly belong to the same species. Our data confirmed previous studies that Te. longicaudata likely constitutes a complex of multiple cryptic species, with one of these species having a (near) cosmopolitan distribution.