Suchergebnisse

AbstractNew York University Abu Dhabi was inaugurated in 2010 with the express aim of producing global citizens, adept at crossing ethnic, national, and religious borders and exemplifying a certain kind of cosmopolitan ethic. This mission was tightly bound with the brand of cosmopolitanism articulated by Anthony Appiah and reflected most clearly in a core curriculum that emphasized cross-cultural and global inquiry. The desire to escape national paradigms was equally apparent in the distinctive curriculum of the history program, which was organized according to ocean systems and global patterns of transnational connection. Studied within this historical context, cities offer particular cognitive gains for students and researchers. As nodes of both imperial power and cosmopolitan ideals, cities complicate simple narratives of cross-cultural empathy and translatability. Despite its global connections, the contemporary city is confronted in its materiality as a sequence of boundaries and barriers. Within NYUAD as an institution, however, resistance to the core curriculum has emerged from other disciplines. The desire of the natural and social sciences for a "global" that is "universal" fits uneasily with the dream of a cosmopolitanism that leads to self-reflexivity in regard to one's own values. And students themselves wonder, who is the cosmopolitan here?

The debate over the emerging Global Canon falls within the scope of the academy, comprised of individuals who play a critical role in determining the leading works of art and literature. We engaged two professors in a discussion of the ever shifting, and increasingly global nature of literature curricula in their college classrooms. We questioned them about the specific goals of their literature classes, what role non-western writers played in class discussions, and how the diverse backgrounds of their students influenced the classroom dynamic. We began the conversation, in the form of an e-mail exchange, moderated by World Policy Journal editors, with a simple question: What goals do you have as professors of world literature, with respect to your students' curricula and their lives beyond the classroom? Adapted from the source document.

Cover; Half Title; Series Page; Title Page; Copyright; Dedication; Contents; Acknowledgments; Introduction: Feeling Cuban; 1. Un Tipo Típico: Alvarez Guedes Takes the Stage; 2. Cuban Miami on the Air; 3. Nostalgic Pleasures; 4. The Transnational Life of Diversión; 5. Digital Diversión: Feeling Cuban Online; Notes; Works Cited; Index; About the Author.

Cosmopolitanism is less an ideal than a description. It merely assumes that wherever and whenever history has set peoples in motion across national boundaries, sometimes by force, many of them and their descendants will show signs of divided loyalties and a hybrid identity. Cosmopolitanism should no longer be conceived as singular - an overrriding loyalty to humanity as a whole-but plural. Instead of an unhealthily skinny ethical abstraction, we now have many blooming, fleshed-out particulars. How much do these variants have in common with each other? How much of the concept's old normative sense is preserved or transformed by these empirical particulars? What is it exactly that makes them interesting, makes them valuable?