By Pnina Werbner
Anthropology and the hot Cosmopolitanism breaks new floor in theorizing the position of social anthropology as a self-discipline that engages with the ethical, fiscal, criminal and political adjustments and dislocations of a globalizing international. The book's significant innovation is to teach the way in which cosmopolitans past the North--in Papua New Guinea, Indonesia and Malaysia, India, Africa, the center East and Mexico--juggle universalist commitments with roots in neighborhood cultural milieus and specific groups. It introduces the reader to key debates surrounding cosmopolitanism within the social sciences, and is written truly and accessibly for undergraduates in anthropology and comparable matters.
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Additional info for Anthropology and the New Cosmopolitanism: Rooted, Feminist and Vernacular Perspectives (Asa Monographs, 45)
The major rift at the time could be said to reﬂect both geography and allegiance to a leader for it pitted Oxford and the LSE against each other, with the structural-functionalism of Radcliffe-Brown dominating the former and – 37 – Elizabeth Colson the functionalism of Malinowski the latter. Geographical outliers at Cambridge or University College sided with one or the other, or if neutral were likely to be claimed by both. That rift, of course, was soon to be superseded by other and more numerous rifts as former allies drifted apart to found their own schools whose students happily entered the fray and insisted on ever-widening disagreements.
Osaghae, Eghosa E. (2005), ‘The State of Africa’s Second Liberation’, Interventions 7 (1): 1–20. Parry, Benita (1991), ‘The Contradictions of Cultural Studies’, Transition 53: 37–45. Pollock, Sheldon (2000), ‘Cosmopolitan and Vernacular History’, Public Culture 12 (3): 591–625. Rabinow, Paul (1986), ‘Representations are Social Facts: Modernity and PostModernity in Anthropology’, in James Clifford and George E. Marcus (eds), Writing Culture: The Poetics and Politics of Ethnography, Berkeley: University of California Press, pp.
In fact, as in so many factional struggles, in 1947 it was often difﬁcult for an outsider to see why people felt so strongly about what seemed to be minor disagreements. I fell into disgrace by saying that, as someone trained in the United States, I couldn’t see why they argued so vehemently and sometimes so intolerantly when they worked in much the same fashion and spoke much the same disciplinary language. For that matter they were too few in number to have developed distinct dialects. In those days, before jet travel became available or international conferences frequent, if they wanted to speak to anyone they had to speak to each other, and for the moment they were particularly loquacious because they had been separated during ﬁve years of war and were starved of anthropological talk.
Anthropology and the New Cosmopolitanism: Rooted, Feminist and Vernacular Perspectives (Asa Monographs, 45) by Pnina Werbner