This introductory article sets out the main challenges that the study of children poses for the understanding of transnational migration. Children are not simply a neglected empirical group, whose perspectives are rarely considered; children can also provide researchers with important insights concerning the nature of transnationalism if the phenomenon is considered through their eyes. Research on transnational children brings to the fore issues concerning familial practices and discourses, the importance of the life-course and of generation, and the role of feelings in creating and changing transnational relationships and imaginaries. Focusing on children and children's places raises important questions concerning the relationship between the life-course and the global political economy. Finally, researching with children raises particular methodological challenges and approaches.

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Transnational migration and the study of children: an introduction

1. Founding saints and moneylenders: regional ecologies and oasis settlement 2. Saints on trucks: Algerian traders and settlement in the biblad al-sudan 3. Dates, cocaine, and AK 47s: moral conundrums on the Algero-Malian border 4. Struggles over encompassment: hierarchy, genealogies, and their contemporary use 5. Universal law and local containment: assemblies, qudah and the quest for civilisation 6. Settlement, mobility, and the daily pitfalls of Saharan cosmopolitanism Conclusion: Saharan connectivity and the 'swamp of terror' Glossary References Index.

/pdf/smugglers-and-saints-of-the-sahara-regional-connectivity-in-1j0pb1me01.pdf

Smugglers and Saints of the Sahara: Regional Connectivity in the Twentieth Century

This article draws on an ongoing self-reflexive debate in German migration research. It is considered that migration research has much contributed to (re)produce subject categories and concepts of the nation-state which it, at the same time, aims to criticize. With its specific focus on diverse figures and formations of the migrant, on ethnic minorities and transnational diasporas, the respective counterparts of a white, national majority and the hierarchical relations between these are being implicitly coconstructed. Especially, the plethora of accounts of migrants’ lives and migrants’ worlds tend to limit themselves to a more or less exclusive “migrantology”—thus petrifying rather than challenging and transgressing the inner boundaries of the nation-state.New approaches of critical migration research, however, aim at broadening that perspective and at reversing its viewing direction: From the perspective of its ethnicized and racialized “margins” the naturalized “centre” can be explored as being...

https://www.tandfonline.com/doi/pdf/10.1080/20004214.2017.1379850

Beyond the bounds of the ethnic: for postmigrant cultural and social research

ciso_1067 38..61 In contemporary Indonesia, a new generation of Muslim pop preachers and self-help gurus tap into, and trade on, the symbolic and economic capital of Islam, science, and media technologies. Through television sermons and elaborate Power Point presentations, these pop preachers and self-help gurus summon the Prophet Muhammad’s life and teachings in ways that resonate with the civic concerns, consumerist desires, and aspirational piety of the Muslim middle classes. These sermons and seminars often portray the Prophet Muhammad as the ultimate measure of what it means to be cosmopolitan. In this article I explore “prophetic cosmopolitanism” as a vernacular Muslim cosmopolitanism, but one which is not isolated from, or necessarily prior to, Western liberal-secular ideas about civic virtue. I argue instead that prophetic cosmopolitanism is both informed by, and offered as an alternative to, global discourses about psychology and self, citizen and believer, nation and umma. [Cosmopolitanism, Islam, popular culture, public sphere, transnationalism].

/pdf/prophetic-cosmopolitanism-islam-pop-psychology-and-civic-4a677w5ibs.pdf

Prophetic Cosmopolitanism: Islam, Pop Psychology, and Civic Virtue in Indonesia

В настоящей статье Кэролайн Хамфри ставит следующий вопрос: как объяснить случаи острой межэтнической конфронтации в сообществах, для которых в целом характерны отношения добрососедского сосуществования и кооперации? Как объяснить еврейские погромы в дореволюционной Одессе, знаменитой своим космополитизмом? Нет оснований полагать, что эти погромы провоцировались извне. Также нельзя полностью списывать проявления насилия на влияние крупных политических событий.
	 Оперируя понятием “космополитизм”, под которым понимаются взаимоотношения между людьми, признающими друг друга в качестве иных (подобные взаимоотношения характеризуются высокой взаимной оценкой и великодушием), автор в статье предпринимает попытку объяснить, каким образом происходили погромы, а также охарактеризовать сложную структуру города (расколотого на части, которые, тем не менее, знали о существовании друг друга), переживавшего радикальные перемены. Деструктивная энергия агрессивной толпы (погромы), направленная против людей, рассматривавшихся в качестве чужаков, являлась оборотной стороной космополитизма. Автор предлагает использовать понятия “имитации” и “сопротивления” из социологии Габриэля Тарда для описания и анализа обоих диалектически связанных феноменов, коль скоро они в равной степени являлись неструктурированными, лишенными лидеров, реляционными и заразительными.
	 Исторический контекст космополитизма и условия возникновения погромов менялись на протяжении XIX и начала XX в., однако каждый конкретный случай подразумевал спонтанную реализацию особого набора высказываний и поступков, включающих ритуализованные и символические элементы, в слегка измененной форме. Автор выделяет несколько типов космополитизма, предполагая, что они обладали изменчивым и творческим характером, в то время как погромы являлись рекурсивными и обращенными в прошлое попытками восстановления статус-кво в динамически развивавшемся обществе. И космополитические сети солидарности, и погромные толпы создают собственные типы отношений, локализованные в пространстве и времени и преодолевающие институциализированные социальные границы между сословиями, этническими и профессиональными группами и классами.

Odessa: Pogroms in a Cosmopolitan City

Pnina Werbner (ed.), Anthropology and the New Cosmopolitanism, New York: Berg, 2008, 396 pages.The recent "cosmopolitan turn" in anthropology and the social sciences has been marked by international conferences and a burgeoning scholarship that distances a "new" cosmopolitanism from the charges of elitism and Eurocentricism of the Kantian-inspired post-Enlightenment cosmopolitanism that preceded it. The contemporary turn, in the context of globalization, insists upon the plurality of "cosmopolitanisms" to stress the expanded reach of the concept - hence the range of adjectives such as "vernacular," "rooted," "discrepant," "banal," "abject," "demotic" and others, to qualify the "type" of cosmopolitanism that is addressed. Pnina Werbner's edited collection, Anthropology and the New Cosmopolitanism, is a rich and well-organized collection of papers that makes an important contribution to this growing body of scholarship. The papers in this collection were initially presented at the diamond jubilee conference of the Association of Social Anthropologists (ASA) at Keele University, U.K. The volume has several strengths but I particularly appreciated its efforts to guard against what Werbner describes as "an over-promiscuous tendency to label cosmopolitan, anyone or anything that is no longer purely local or parochial" (p. 60). Thus, this ethnographically grounded collection of papers goes a long way toward bringing a disciplinary focus to cosmopolitan talk.This book aims to "reposition" the discipline of social anthropology "in relation to an evolving new cosmopolitanism, theorized in political philosophy, sociology of globalization and postcolonial cultural studies" (p. 1). This emphasis is significant because it seeks a conversation with the large and growing body of literature in political philosophy and social theory rather than simply appraising or critiquing that literature with examples "from the field." It is, as Werbner suggests, not the fieldwork encounter that makes the anthropologist but rather the kinds of "creative, collective and cross-cultural conversations" that make for a "dialogical cosmopolitanism" of which the anthropologist is a part (p. 25). This repositioning also opens up an interesting set of questions about the history of the discipline and those who practice it, past and present - for example, were those who gathered to form the ASA 60 years ago themselves "cosmopolitan" in terms of their diverse origins and the degree of "openness to strangers" they displayed? And, what of the cosmopolitan sensibilities of those studied who also had to display some "hospitality and openness" to the stranger-anthropologist among them? The jubilee collection is thus useful for reflection and for contextualizing the present interest in cosmopolitanism in relation to the discipline's past practices and conventions. In this regard, Elizabeth Colson's commentary and "ethnography" (as she describes it) of the founding moments of the association, drawn from her own memory of participating in the initial meetings, is a particularly interesting first-hand history of the association. Reflecting on the significance of those early works and encounters, she reminds us of how the "echoes" of what these pioneers said and wrote are present in the scholarship on popular culture today and have been absorbed into the culture of the globalized cosmopolitan world of the 21st century (p. 45). Colson's bibliographic search confirms her claim. Chris Hann's paper, "Anthropology as a Cosmopolitan Discipline," is a lively engagement with the cosmopolitan nature of some of the established figures in the discipline as he elaborates the idea of a Herderian cosmopolitanism and the East European influences subsumed in the scholarship of Malinowski and GeIlner respectively.The thematic structure of this book usefully sharpens the focus of the collection. Importantly, the theme of cosmopolitanism often comes after the fact - as a concept that is deployed to reflect upon the research (even when the concept itself does not appear in the ethnographic accounts). …

Anthropology and the New Cosmopolitanism

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Anthropology and the New Cosmopolitanism