Form Of Cosmopolitanism Research Articles

New data on the species composition of freshwater algae and cyanobacteria of Kotelny Island, New Siberian Islands, Russian Federation

New data are obtained on the species composition of algae (excluding diatoms and silicascaled chrysophytes) and cyanobacteria in water bodies of Kotelny Island of the New Siberian Archipelago. A species list is provided for the 12 studied water bodies of the island, including 124 species and varieties. A taxonomic revision of the previously existing species list based on collections carried out on the island in 1947 is accomplished and combined with new data. The general species list contains 233 taxa, including 93 new species and varieties. A relatively high diversity of desmid algae has been established. The studied communities are characterized by a large number of cosmopolitan forms, a predominance of attached organisms and eurythermal species, as well as species indiff erent to the water fl ow speed. The trophic status of the studied water bodies of the island, the degree of their mineralization and the pH level of the environment are characterized using algal indication.

Modes of Cosmopolitanism in Waguih Ghali’s Egypt in Beer in the Snooker Club

Abstract This paper examines the different expressions of nationalism and cosmopolitanism in Waguih Ghali’s semi-autobiographical Beer in the Snooker Club (1964). It defines two different forms of cosmopolitanism in the novel (colonial versus imperial) and their influence on the identity of the main characters. The paper also examines the obsession with defining ‘Egyptianess’ in the novel in the wake of Egyptian nationalism during Nasser’s regime. The paper argues that cosmopolitanism and nationalism are two opposite ideologies that hold each other in balance but when the balance tips off in favour of one pole, an immoderate ideology raises its ugly head: racial or class-based nationalism, on the one hand, or colonial hegemony, on the other. Finally, the paper concludes that Ghali favours imperial cosmopolitanism which boasts of multiple communities that interact together and still preserve their uniqueness and specificities.

The Legacies of Afghanistan’s Urban Cosmopolitanism: Sikhs, Muslims and Markets in London

This article explores the lives and activities of Afghan Sikhs living in the United Kingdom. Rather than analysing Afghan Sikhs as a one-dimensional “community” defined in relationship to a singular “identity” based on a shared geographical origin in Afghanistan, the article emphasises the ways in which they have formed multiple and dynamic networks across shifting geographical and historical contexts. Ethnographically, it focuses on the importance of commercial spaces, practices, and relations to the formation of such networks and the modes of social life within which these are entwined. The article argues that particular forms of everyday cosmopolitanism arise in the context of participation in long-distance commerce. Cosmopolitan sensibilities coexist with distinctions based on caste, language, and regional background, and are consciously regarded by some of the traders as markers of skill and social accomplishment.

Exclusionary Cosmopolitanism in Buenos Aires

ABSTRACT In this article I explore the organisation of practices of vernacular cosmopolitanism in the city of Buenos Aires. The starting point is a series of festivals and activities organised by the city government to promote and celebrate its cosmopolitanism. I then explore the spaces where they take place, and the monuments built by immigrant communities that populate the urban landscape. I read these in relationship to the ideological making of the Argentine nation and state, showing that the vernacular cosmopolitanism being promoted is exclusionary in character, and Eurocentric in orientation. Furthermore, I suggest that this form of exclusionary cosmopolitanism has an ideological affinity and shared genealogy with the settler colonialism that underpins Argentine nation building and its territorial state consolidation. I also show that in these celebrations of diversity, the government of the city of Buenos Aires strategically uses immigrant institutions and their networks, subsuming their particularity and multiplicity to that of the city and the nation.

The species composition of algae in the system of High-Altitude Kolsay Lakes (Kungei Alatau, Kazakhstan)

This paper presents the results of studying the algal flora of the system of high-altitude Kolsay lakes. The list of discovered algae includes 109 species, varieties and forms from 6 divisions belonging to 61 genera, 35 families, 23 orders, 9 classes. On the basis of modern taxonomy, a summary of the discovered algae species has been compiled and a floral analysis has been carried out. A comparison of taxonomic wealth by different departments has been carried out. The head part of the algal flora of the Kolsay lakes has been isolated and analyzed. An algological analysis of the identified species composition of algae in the Kolsay lakes system, based on a study conducted in 2020-2021, showed a significant leadership of diatoms with classes, orders, families and genera of pennate algae. Most of the algae species found in the lakes under study belong to cosmopolitan forms that are widespread in various types of reservoirs.

Anti-mobile placemaking in a mobile world: rethinking the entanglements of place, im/mobility and belonging

In this article I revisit debates about the socio-cultural importance of place and permanence in a hypermobile world order. I zoom in on everyday practices in a small municipality located in the Austrian Nock mountains region which is at once characterized by a history of cross-border mobilities and pronounced support for nativist ideas and parties. I shed light on the experiences and perspectives of village inhabitants who detest liberal ideals about cosmopolitan forms of belonging, instead insisting on tropes of indigeneity and place attachment (Heimatverbundenheit). I argue that rather than writing such sentiments off as backward, traditionalist ways of relating to the world, social scientists need to pay attention to them. They make visible a deepening chasm between scholarly imaginaries about mobile, cosmopolitan identities and people’s lived experiences in an increasingly fragmented global political arena. Taking the lived antagonisms of a hypermobile world order seriously, I aim critically to examine ideas of movement, place and cosmopolitanism pervading modern thought.

Opera as Critical “Synthesis”: Theorizing the Interface between Cosmopolitanism and Orientalism

AbstractFor centuries, European operas have portrayed dramatic, exotic Others on stage. However, as opera is increasingly adopted around the world, including by those “Eastern” Others it orientalized, its Othering tendencies serve new, more critical purposes. Post-colonial studies of knowledge and cultural production have shown how relations between centers and peripheries, knowledge and power are integral to forms of orientalism. In Tajikistan, the accounts of opera told today by the daughter of a successful Soviet Tajik composer bring to light the ambiguity of power relations and positionalities in Soviet opera’s production. Her accounts, beyond highlighting opera’s readily apparent orientalist tendencies, reveal surprising cosmopolitan aspirations in Soviet Central Asian opera. Cosmopolitan histories and values also feature heavily in post-colonial politics of knowledge production, but the concept appears worlds apart from, even in opposition to that of orientalism: the latter feeds off center-periphery, knowledge-power relations, while the former aspires to evade them. Through this present-day account of opera’s development in Soviet Tajikistan, this article challenges this opposition, theorizing a conceptual ambiguity and interdependence between orientalism and cosmopolitanism, which has important consequences for knowledge-producing fields like opera, as well as anthropology. Multiple forms of orientalism and cosmopolitanism overlapped and interacted in the development of Soviet Central Asian opera as numerous, intersecting meanings and socio-political agendas went into its production. Ultimately, a conceptual space emergesbetweenthe orientalism(s) and cosmopolitanism(s) at play. This ambiguous space in-between offers a lens for critically evaluating the complex, uneven practice of portraying and engaging with Others.

Chinese Citizen or Global Citizen? Nationalism and Cosmopolitanism at an International School in Beijing

International education is a popular educational strategy among middle-class and affluent families in China and is pursued at increasingly younger ages. Yet, we do not know the implications of this family strategy for the identities and worldviews of privileged Chinese youth and what this may mean for the future of the Chinese nation-state, given the important role of the middle and affluent classes in the trajectory of a nation. To investigate this question, the current study draws on data collected at two high schools that cater to socioeconomically advantaged Chinese families: an international school in Beijing and a standard curriculum school in neighboring Tianjin. Despite unusually high levels of international travel and contact with non-Chinese groups, students at the international school were markedly similar to their counterparts at the standard curriculum school in identities and worldviews. Overall, findings suggest that families that engage with international education for strategic purposes cultivate mundane and strategic forms of cosmopolitanism in their children, as opposed to moral-ideological cosmopolitanism or a sense of global citizenship. Consequently, this study raises issues with arguments that international education will result in more globally-oriented individuals, and with theories that pit the forces of globalization and cosmopolitanism against the nation-state.

The soul words of the Ukrainian people

The article presents the main directions of the domestic psychological science development which are devoted to the psychology of the Ukrainian person and the Ukrainian people in the context of methodolohems of their self-cognition and self-affirmation. It is noted that the changeability of the meanings of the same word forms reflects the peculiarities of human thinking of each era and therefore, through the existence of the mental, determines the meaningfulness of being which in the case of the Ukrainian understanding is characterized by both the limitlessness of the human soul cognition and the importance of comprehension the common and different in the spiritual organization of other peoples. In particular, the multi-sense mosaic of the ethno-Ukrainian self-awareness of the soul existence as life, love, dream, person, part of the body and embodied desire is argued, the inexhaustibility of the meaning of the soul as a word, term, concept and psychological category is underlined, in addition, it is substantiated the thesis that the exit of feeling and understanding beyond the limits of any scientific cognition is possible in the same way that personally present life creates itself by its existence in the infinity of its own incarnations and meanings. The reaction of the Ukrainian soul to a foreign hiding of faces under the masks of “guise” and “persona” is revealed in an adequate borrowing of the protective method of salvation from insincerity, slyness and deception in the form of the modified Latin concepts of “parsuna” and “portrait”, the dichotomy of borrowed and own is clarified, which accompanies the development of the spiritual identity of Ukrainians in the dualism of the soul-for-oneself and the psyche as a general depersonalized category-for-all that exists in parallel in soul language and psychology, without crossing in its purpose and embodiment. The attention is paid to the fact that over the centuries, an established action on the meaning of the soul remains unanswered, each time acquiring different incarnations: in soulwords as a verbal expression of the soul, expression and appeal to it; in soulsalvation as the return of the soul to itself; in spiritualizing as an active comprehensiveness of mental life in its conscious, subconscious, unconscious and superconscious dimensions. And yet, despite the wide range of forms of spiritual, a soul of a living being remains immeasurable as the soul of life, which will always be the more incomprehensible, the more specific the attempts to grasp it completely and entirely become. The statement that the whole world of a person is embodied in his soul and exists as long as a personal experience continues, as well as the life of the peoples – all those born and related by its psychosocial flow – is reflected. It has been proven that the manifestations of the peoples’ life in its past and present are covered by the concept of the soul and, in a conscious expression, are embodied in interactions on a common field – in the spherical space of communication, which acquires infinite variations of speech existence. Based on this, the need to mark the essence of the soul of everyone who belongs to one of the peoples of the world is inherent in each of these peoples, although it is realized and implemented differently, including going beyond its own borders, which involves capturing as many individuals as possible by imposing your identity on them, embodied in the monopolistic form of cosmopolitanism, chauvinism, fascism, communism, internationalism, globalism or other fluctuations of the ethnic spirit that insatiable by struggle for the primacy. Under the favorable conditions of military expansion for this spirit, it expanded beyond its own phenomenal horizons, always parasitizing on the original ethnic language base – Arabic, Greek, Persian, Latin, French, German, English, Russian and many others. The need in cognition the essence of the Ukrainian soul and its defining properties is revealed, primarily in its desire for deeper self-cognition, the fundamental research basis of which is the joint work of the Ukrainian scientists’ team of the middle of the 20th century “Ukrainian soul” that reflects the main dimensions of the ultra-complex, multi-subject object of study chosen by five scientists: “Ukrainian emotionality” – Ye. Onatskiy, “Ukrainian’s perception of the world” – O. Kulchytskiy, “Family and soul of the peoples” – B. Tsymbalisty, “Soul and song” – M. Shlemkevych, “Bibliographic review” – V. Doroshenko. It is concluded that psychology of the Ukrainian person, the Ukrainian peoples needs a creation of, an adequate for psychosophical cognition-construction, methodology of discovering unknown dimensions of their own development in which the self-movement of psycho-spiritual is possible on the path of self-reflection of its own essence in the boundless vectors of human development that must find and harmonize its own sensory-intellectual soulwords.

Being single, being ‘wrong’: pain and the remaking of gendered subjectivity in Delhi

This paper seeks to examine the role of social pain in the unmaking and remaking of urban subjectivities in a context of cultural change. I argue that doubt and uncertainty generated by shifting cultural boundaries underpins a drive to reassert extant social order, including gendered expectations, generating pain in the unmaking of subjectivities for those who are different or ‘other’. In the case of this study, the different are single, middle-aged, women in Delhi, standing outside normative familial structures and forced to answer the question ‘what’s wrong with you?’. However, everyday practices of repair and ‘swallowing’ pain could also work to remake a sense of self. Demonstrating invention as well as the politics of pain in their reclamations of space, these ‘wrong’ women reconfigured subjectivity as a form of cosmopolitanism often defined in opposition to ‘parochial’ others, particularly male migrant workers and cultural nationalists, who are made to lie beyond imagined urbane boundaries. The mirroring of exclusions highlights Elaine Scarry’s work on the incommunicability of pain that results, under conditions of neo-liberal and patriarchal social relations, in both women and working-class men being excluded from city spaces.

Missionary Cosmopolitanism in Nineteenth-Century British Literature

Missionary Cosmopolitanism in Nineteenth-Century British Literature

Religion and cultural capital in the UK today: identity, cultural engagement and the prevalence of multiple religious identities

ABSTRACT Scholarship on social class occupies a particular pedestal in British sociology. However, recent research into the connections between religion and social position is conspicuously absent. Using a UK-wide survey, I employ Bourdieu and various statistical methods to investigate the complex cultural capital compositions of various religious identities. The findings identify a four-group typology of cultural engagement. I also identify those holding multiple religious identities as a new and prominent religious identity in the UK today, one that is highly culturally active. I explain these results through neo-Bourdieusian theories of the reconfiguration of distinction in the forms of openness and cosmopolitanism, and through arguments for the importance of cultural and social variety in accumulating capital. The unique group that has these multiple religious identities is also a prime candidate for further research into how religious dispositions may operate as its own form of cultural capital.

The Re-orientalised Cosmopolitan Turn in Yangsze Choo’s “The Ghost Bride”

"The Re-Orientalised Cosmopolitan Turn in Yangsze Choo’s The Ghost Bride. The magical realist bestseller The Ghost Bride (2013) by Yangsze Choo was adapted into a Netflix original series in 2020. The story revolves around the female protagonist, Pan Li Lan, whose hand has been requested to wed the late Lim Tian Ching, making it a “ghost marriage” or “spirit wedding,” and her, a ghost bride. With the financial woes that the Pan family is facing, Li Lan has to carefully consider this macabre proposal by the wealthy and prominent Lim family. In this article, the authors look at the novel and the Netflix series, The Ghost Bride and argue that it is a form of re-orientalised metropolitan cosmopolitanism, contrived for global consumption in the current global cultural marketplace. Set in 1893, in the colonial cosmopolitan port city of Malacca, the production employs the elite culture of the Peranakan Chinese and re-orientalises it. The critics will, therefore, examine the dynamics of re-orientalism and cosmopolitanism and eventually contend that the production of The Ghost Bride manifests a re-orientalised cosmopolitan turn in depicting a local culture for a global audience. Keywords: re-orientalism, metropolitan cosmopolitanism, magical realism, Peranakan Chinese, The Ghost Bride"

Cosmopolitan Subaltern: Transnational Spatial Agency on the Fringe of the Worlding Cities of the Global South

Kampung is a historical form of vernacular urbanism in Indonesia with similar typologies occurring across Southeast Asia. As an urban form, it plays a crucial role in absorbing rural–urban migration symptomatic of not only postcolonial urbanisation in the Global South, but also precolonial and colonial trade networks. Kampung’s adaptability in accommodating diverse aspirations and cultural influences makes it no less cosmopolitan than the formally planned cities it was situated in. This paper examines kampung’s urbanism in contemporary Indonesia and theorises it as a form of subaltern cosmopolitanism. It reveals the interlaces of a localised regional practice of bottom-up urbanism with subnational and transnational professional design networks on the fringe of Indonesia’s most rapidly “worlding” urban centre outside Java: Makassar. It reveals how urbanity is produced through a coalescence of sub-national diversity, mobile intellectual actors, and transnational network of design activism that spans the developing urban region of the Global South.

Sustaining Urban Public Spaces through Everyday Aesthetic Cosmopolitanism: The Case of the Art Center Recyclart

This article explores how social artistic interventions provide forms of everyday aesthetic cosmopolitanism – an intellectual and aesthetic openness towards objects, places, experiences, activities that relates to the everyday life of people regardless of identity, occupation, social class, cultural/racial background, and lifestyle – in transforming urban voids into inclusive urban public spaces. Through socially engaged art, artists and artistic institutions do not play a leading role but act as facilitators to provide space and context for events to emerge. Through participant observations and interviews for the period 2015-2018 and using concepts of everyday aesthetic cosmopolitanism, we demonstrate how the art center Recyclart, through socially informed artistic interventions, practices, and performances, contributed to transforming urban voids into inclusive urban public spaces. Our results indicate that local life, enacted by so-called marginalized residents and their everyday practices in urban central neighborhoods, is critical in city-making and contributes to everyday aesthetic cosmopolitanism.

Victorian Cosmopolitanism and English Catholicity in the Mid-Century Novel, by Teresa Huffman Traver

Reviewed by: Victorian Cosmopolitanism and English Catholicity in the Mid-Century Novel by Teresa Huffman Traver J. Russell Perkin (bio) Victorian Cosmopolitanism and English Catholicity in the Mid-Century Novel, by Teresa Huffman Traver; pp. viii + 133. Cham, Switzerland: Palgrave Macmillan, 2019, $59.99, $44.99 ebook. In Victorian Cosmopolitanism and English Catholicity in the Mid-Century Novel, an excellent monograph in the Palgrave Pivot series, Teresa Huffman Traver discusses Catholicity, defined as an appeal to a religious universal "that could transcend not just denominational barriers, but also national ones." She argues that both Catholic and Protestant Victorian novelists "used Catholicity as a way of articulating a religious form of cosmopolitanism" (2). The literary analysis is organized with reference to three mid-Victorian religious contexts: post-1845 Tractarianism, the Papal Aggression crisis, and the rise of ritualism. Catholicity is considered in relation to domesticity and ideas of Englishness, and the result is a study that illuminates the authors on whom Traver focuses, while also generating insights that could be applied to many other texts. The range of reference in Traver's study is commendable, moving from canonical texts such as Charlotte Brontë's Villette (1853) through novels that are mainly important in the history of Victorian religious controversy, such as John Henry Newman's Loss and Gain (1848) or Margaret Oliphant's The Perpetual Curate (1864), and including some extremely obscure Tractarian, Catholic, and anti-Catholic novels. The length limit of the Palgrave Pivot series (25,000–50,000 words) means that Traver remains very tightly focused on the main argument, and I sometimes found myself wishing for more discussion of the relationship between Catholicity and other forms of Victorian cosmopolitanism. For example, the contrast in Anthony Trollope's Barchester Towers (1857) between the cosmopolitan and heartless Stanhope family, who spend most of their time on the Italian shores of lake Como, and the quintessentially English Septimus Harding is determined by a variety of factors, some of them religious, but others social and cultural. However, perhaps this just suggests that Traver has opened up a rich vein for further exploration. A topic arising in several chapters is the effect of religious conversion on romantic relationships, especially the difficulties involved in mixed marriages between Catholics and Protestants. This theme is first addressed in chapter 2 where, by reading Villette in the [End Page 349] context of Elizabeth Inchbald's A Simple Story (1791), lady Georgiana Fullerton's Grantley Manor (1847), and Charles Dickens's Barnaby Rudge (1841), Traver finds an effective new lens through which to discuss Brontë's novel. Two chapters focus on the ways in which domestic affection and the desire for a home can find themselves opposed to religious conviction, sometimes compelling the believer to seek a new home, perhaps as a member of a celibate religious community. In what is probably the strongest part of the book, Traver reads Elizabeth Shipton Harris's From Oxford to Rome (1847) and Newman's much better-known reply to it, Loss and Gain, alongside documentation of the long and complicated legal saga of Pierce and Cornelia Connelly, a married couple who converted to Roman Catholicism and consecrated themselves to religious life, after which the husband sought to reassert his conjugal rights, leading to a dispute over the competing jurisdictions of English law and Catholic canon law. The events of the Connelly case began in the mid-1830s and extended into the 1850s. In her discussion of Loss and Gain, Traver argues that Newman reverses the cause-and-effect relationship generally seen between conversion and celibacy, presenting the latter as a cause of conversion and portraying Roman Catholicism as a cosmopolitan religious ideal. Because of his canonization in 2019, interest in Newman as a thinker is strong, but Loss and Gain, which was once required reading for Victorian scholars, has dropped out of sight in literary studies. By means of an approach that is both carefully historicist and attentive to the novel's relationship to generic models, and especially to Harris's From Oxford to Rome, Traver indicates a way to reignite literary interest in Newman's neglected text. The question of the effect of conversion to Roman Catholicism on marriage...

Self-interest, transitional cosmopolitanism and the motivational problem

It is often argued that cosmopolitanism faces unique motivational constraints, asking more of individuals than they are able to give. This ‘motivational problem’ is held to pose a significant challenge to cosmopolitanism, as it appears unable to transform its moral demands into motivated political action. This article develops a novel response to the motivational problem facing cosmopolitanism, arguing that self-interest, alongside appeals to sentiment, can play a vital and neglected, transitional role in moving towards an expanded cosmopolitical condition. The article explicates the ‘motivational problem’, analyses the relationship between self-interest and sentimental cosmopolitanism in addressing it, and develops a series of claims that self-interest can be one important component in what we label as ‘transitional cosmopolitanism’. In doing so, we argue that self-interested motivations can be compatible with sentiment-based approaches, rendering them more plausible. In addition, two expected critiques of self-interested ‘transitional cosmopolitanism’ are tackled: (A) That it cannot address feasibility constraints, and (B) That self-interested motivations cannot meet what an ‘authentic’ cosmopolitanism entails. We refute and challenge these critiques and outline three conditions in which self-interest can advance a transitional form of cosmopolitanism, while also being compatible with cosmopolitanism writ large.

The Future of Mande Studies: Views from the Literary

The Future of Mande Studies: Views from the Literary Alioune Sow (bio) The literary domain represents a key source for a discussion on the future of Mande studies. A substantial corpus of oral and written narratives has long engaged with transformations of the Mande territories, providing contrasting interpretations of Mande experiences and raising questions about the significance of the concept of Mande itself and its identification and meanings. Analyzing Mande realities through literary works can be a complex exercise partly due to competing interpretations of the narratives. Texts such as those of Seydou Badian Kouyaté (Sous l’orage, 1954), Camara Laye (L’enfant noir, 1953), Fily Dabo Sissoko (La savane rouge, 1962), Massa Makan Diabaté (Comme une piqûre de guêpe, 1980), and Moussa Konaté (Fils du chaos, 1986) have been interpreted by some as powerful and unique explorations of Mande modernity and as evidence of its unique forms of cosmopolitanism (Keita 1995). Others interpret these narratives as either exemplifying the loss of cultural landmarks underlining the erosion of specific Mande ways of life or, in the case of readings of Konaté, the necessary emancipation from the constraints that Mande traditional values impose on the individual (Nissim 1993). In addition, discordant interpretations of Mande’s evolutions are also due to the generic categorization that tends to oppose readings of written production to those of oral production. Oral literature is regarded as the embodiment of “Mandeness,” to use Amselle’s term (Amselle 1998, 56), since [End Page 169] Mande realities and values are central to the features, narrative conventions, contents, ideologies, and purposes of the oral production (Belcher 1999, 64). Contrary to oral literature, and certainly due to the themes, sociology, and reception of the texts, written production is often perceived skeptically as being “Mande” and more equivocal in its engagement with Mande experiences. While engagement with Mande undoubtedly differs between oral and written literatures, the contrast may be overestimated since both genres share similar features and concerns about Mande and its future (Kane 1982, 62; Keita 1995). For instance, in the Entretiens avec Balla Kanté, Jan Jansen and Mountaga Diarra point to a long list of changes affecting Mande territories such as “l’inclusion dans l’ensemble mondial, la soumission aux pouvoirs extérieurs, la monétarisation de la vie quotidienne, l’introduction du salariat et des nouvelles technologies, l’abandon des anciennes coutumes et des formes d’association et d’organisation sociale, l’introduction d’une nouvelle morale sexuelle, les changements climatologiques” (2006, 9). Jansen’s reflection on the vicissitudes of the “inclusion” of Mande societies into “l’ordre mondial” can be easily applied to the written production. Consider canonical works such as Camara Laye’s L’enfant noir, Seydou Badian’s Sous l’orage, Ahmadou Kourouma’s Les soleils des indépendances (1968), Massa Makan Diabaté’s Comme une piqûre de guêpe, Moussa Konaté’s Fils du chaos, or Mandé Alpha Diarra’s Sahel sanglante sécheresse (1981). These texts exemplify what Christopher Miller has called “Mande subjectivities” and emphasize “what is specific to the Mande” (Miller 1990, 167). Indeed, in their narratives Badian, Camara Laye, Diabaté, and Diarra probe unique ways of life, identify distinct historical trajectories and itineraries, and create bodies of knowledge and experiences defined by Mande values and customs. At the same time, and without exception, all these narratives acknowledge the irreversible transformations of Mande realities, accounting for the metamorphoses of territories and societies and debating at length about the emergence of new political ideas, orders, and sensibilities (Badian, Kourouma, and Konaté). Some of these cultural transformations followed from the introduction of colonial education (Badian, Laye), relations between Mande and its neighbors and its changing demographics (Diabaté), increased mobility from rural to urban areas and across national borders (Badian, Kourouma, Konaté, and Diarra), and the expansion of Islam and new forms of religiosity (Laye, Diabaté, and Konaté). Most importantly, these writings point to the dilution of Mande ways of life. From Badian to Diarra, the narratives tell us about familial and social tensions stemming from the diffusion and adoption of outside values that inevitably alter Mande political and cultural institutions. Whether in colonial or decolonial contexts, the narratives speculate about...

NEW DATA ON PALEONTOLOGICAL CHARACTERISTICS OF MIDDLE — UPPER CARBONIFEROUS DEPOSITS IN THE JOINT ZONE OF THE PRE—URALIAN FOREDEEP AND WEST URALIAN FOLDED ZONE

For the first time, conodonts from the Middle — Upper Carboniferous and Lower Permian deposits were studied in the joint zone of the Pre — Ural’s foredeep and the West Ural megazone. Two sections were studied. The section in the siliceous — carbonate deposits is common in Belsk — Elets tectono — stratigraphic zone (West Ural’s megazone) and the clastic (olistostrome) section located in the southern part of the Karatau sallent (The Pre–Ural’s Foredeep) adjacent with the West Ural’s. Under field research 30 samples were taken in order to identify conodont fauna. Conodonts were found in 16 samples. Studed conodont complexes contain numerous cosmopolitan forms that determine the stratigraphic position of deposits as the Middle Carboniferous in the volume of Tashasty Horizon of the Bashkirian Stage — the Podolian Horizon of the Moscovian Stage. As result, a biostratigraphic sequence in the rank of beds with fauna was outlined: the beds with Declinognathodus marginodosus, Swadelina suberecta, the beds with Idiognathodus postsulcatus, Id. volgensis, the beds with Sw. dissecta and the beds with Id. podolskensis. The presence of the Bashkirian and Moscovian boundary deposits is proposed. The siliceous — carbonate (olistostrome) section contains the Middle, Upper Carboniferous, and Lower Permian olistoliths with conodonts, fusulinids and brachiopods. Conodonts and foraminifers of Early Permian age were identified in the matrix.

Missionary Cosmopolitanism in Nineteenth-Century British Literature by Winter Jade Werner

Reviewed by: Missionary Cosmopolitanism in Nineteenth-Century British Literature by Winter Jade Werner Cheri L. Larsen Hoeckley (bio) Missionary Cosmopolitanism in Nineteenth-Century British Literature Winter Jade Werner The Ohio State University Press, 2020. xi + 210 pp. $79.95 cloth, $24.95 paperback. Missionary Cosmopolitanism surprises in the most satisfying ways. While drawing broadly and deeply from religious, imperial, and literary archives, Winter Jade Werner resists relentless condemnation of nineteenth-century missionaries for their occasionally enthusiastic complicity in colonialism's exploitation and oppression. Yet she also avoids an apologia for the missionary project's participation in empire. As Werner recounts her early research questions, she found herself drawn in by missionary claims to cosmopolitanism, asking what would happen if she "commenced a study of imperial history and literature not with a presumption of missionary backwardness but rather with a careful consideration of those values that missionaries [End Page 224] themselves claimed to be central to their work? What might history tell us about how religion and imperialism together influenced cosmopolitanism in the nineteenth century and beyond?" (3). Forging a meticulously researched path in scholarship prompted by these questions, her argument explores the interweaving of Enlightenment humanist ideals with Christian doctrine and practice as these ideologies cross to undergird missionary activity across the empire. Along the way, Werner offers fresh analyses of some of the most frequently read Victorian novels and recovers forgotten works that bear re-reading in our current moment. Readers expecting umbrage for missionary complicity in colonial exploitation will quickly note Werner's minimal usage of terms like "racism" or even "xenophobia," though her attentive readings persistently highlight power structures that missionaries supported, often to the detriment of indigenous populations. Her summary of Robert Southey's Tales of Paraguay, for instance, might be encapsulated as the narrative of the Jesuit-induced death of a Guarani family. Reading Southey through missionary society publications, Werner offers nuanced support for her conclusion that by "adopting the language of natural theology, proto-ethnography, and cosmopolitanism…missionaries distinguished their Christianity as 'rational,' painting a flattering portrait of their own faith as uniquely 'enlightened' when compared to superstitious 'heathen'" belief systems (81). When Werner combines her reading of Southey's defense of empire with her argument for his secularization of Christian education in Sir Thomas More, we see white supremacy's early roots that are better remembered in literary texts, such as Kipling's "White Man's Burden." Throughout, Werner stays fruitfully in conversation with previous scholars on both empire and cosmopolitanism, from Patrick Brantlinger to Amanda Anderson, James Buzard, and Tanya Agathocleous. Taking her scholarly strategies into consideration, it is not surprising that Missionary Cosmopolitanism opens with the words of missionary John Williams and his claim that the missionary is "the only true cosmopolite" (1). Werner grounds her argument by considering Williams's statement in the context both of missionary society documents and of Kant's writings on cosmopolitanism. From that foundation, she turns to literary texts, seeking "to complicate the often under-examined binaries that govern understandings of religion, imperialism, and cosmopolitanism in literary scholarship" (37). Her analysis of Bleak House builds convincing parallels between Mrs. Jellyby's renowned telescopic philanthropy and Harold Skimpole's "dangerous moral indifference" (61) as two sides of the cosmopolitan coin that emerges from the mint of Kantian philosophy. Werner concludes that the [End Page 225] similarities of these two apparently disparate characters reveal "the novel's keenly historic sense of cosmopolitanism: its savvy recovery of early nineteenth-century conservative fears of missionaries' (supposedly) depoliticized, re-Christianized cosmopolitanism in order to critique the 'cosmopolitan' fervor surrounding the Great Exhibition" (43). The mid-century missionary movement, that's to say, plays its part in a broader Dickensian turn toward the domestic, bolstering conservative anxieties about more secular forms of cosmopolitanism. Attuned as she is by her attention to missionary tracts and letters alongside Kantian discourse, when Werner turns to Jane Eyre, she shifts the focus of the novel's racial discourse from its debasing representation of creole Bertha Mason. Instead, Werner examines mid-century missionaries' racial controversies that ground St. John's impassioned demand that Jane marry him. Werner's analysis of what is arguably the Victorian period...