The ordinary city trap

The paper is a critique of a critique, it explains why the most salient and influential critiques of the neo-Marxist world city and global city concepts, made by those arguing to further postcolonialize urban studies through such suppositions that all cities are ‘ordinary’, are misguided. First, it is explained how the charges of economism and ethnocentrism against the world city and global city concepts are ignoratio elenchi: they do not even begin to address or critique their neo-Marxist argument that, across the difference and diversity of the world’s cities, a few major cities have the necessary economic specialization and therefore extraordinary function of commanding and controlling neoliberal globalization. Second, the error made by advocates of ordinary cities of supposing that world-systems analysis and the world city concept are forms of developmentalism is understood as the source for a wider postcolonial mistake of conflating the neo-Marxist world city and global city literatures with the very neoliberal practices toward urban development that they have long attempted to disclose and counter. Finally, the charges against the world city and global city concepts as paradigmatic, peripheralizing, and normative are also rebutted, not only to highlight how those critiques are consequentialist and dependent on the respective charges of economism, ethnocentrism, and developmentalism having veracity, but to demonstrate how an acceptance of the ordinary cities argument for an idiographic, provincial, nominalist, and comparative approach to urban studies, as an alternative to the two neo-Marxist concepts, is only to fall into the trap of making the mistake of confusing evidence of absence for absence of evidence

Anthropology in conversation with an Islamic tradition : Emmanuel Levinas and the practice of critique

Funded by the Carnegie Trust for the Universities of Scotland This research was funded by the Carnegie Trust for the Universities of Scotland. I would like to thank Arnar Arnason, Alison Brown, Tim Ingold, Jo Vergunst, and the anonymous JRAI readers for their critical feedback, which greatly improved the quality and coherence of this article.Peer reviewedPostprin

Avatars of Eurocentrism in the critique of the liberal peace

Recent scholarly critiques of the so-called liberal peace raise important political and ethical challenges to practices of postwar intervention in the global South. However, their conceptual and analytic approaches have tended to reproduce rather than challenge the intellectual Eurocentrism underpinning the liberal peace. Eurocentric features of the critiques include the methodological bypassing of target subjects in research, the analytic bypassing of subjects through frameworks of governmentality, the assumed ontological split between the ‘liberal’ and the ‘local’, and a nostalgia for the liberal subject and the liberal social contract as alternative bases for politics. These collectively produce a ‘paradox of liberalism’ that sees the liberal peace as oppressive but also the only true source of emancipation. However, the article suggests that a repoliticization of colonial difference offers an alternative ‘decolonizing’ approach to critical analysis through repositioning the analytic gaze. Three alternative research strategies for critical analysis are briefly developed

Brendan meets Columbus: A more commodious islescape

This paper proposes that we can reimagine insular literatures and medieval islescapes as commodious seas of cultural and intellectual loci that span time, culture, and text alike. By moving beyond the rhetoric of insular separation or connectivity, we can see that islands connect even when medieval minds saw separation. The essay focuses on the Brendan legend and the commodious cultural ‘sea of islands’ that it inhabits, a space that connects the modern reader to a history of other connections, fact to fancy, and the real and the imaginary. When sailing in this sea, Brendan meets Columbus, and the late medieval idea of a lost island spreads though space and time

Counterparts: Clothing, value and the sites of otherness in Panapompom ethnographic encounters

This is an Author's Accepted Manuscript of an article published in Anthropological Forum, 18(1), 17-35, 2008 [copyright Taylor & Francis], available online at: http://www.tandfonline.com/10.1080/00664670701858927.Panapompom people living in the western Louisiade Archipelago of Milne Bay Province, Papua New Guinea, see their clothes as indices of their perceived poverty. ‘Development’ as a valued form of social life appears as images that attach only loosely to the people employing them. They nevertheless hold Panapompom people to account as subjects to a voice and gaze that is located in the imagery they strive to present: their clothes. This predicament strains anthropological approaches to the study of Melanesia that subsist on strict alterity, because native self‐judgments are located ‘at home’ for the ethnographer. In this article, I develop the notion of the counterpart as a means to explore these forms of postcolonial oppression and their implications for the ethnographic encounter

Engaging with issues of emotionality in mathematics teacher education for social justice

This article focuses on the relationship between social justice, emotionality and mathematics teaching in the context of the education of prospective teachers of mathematics. A relational approach to social justice calls for giving attention to enacting socially-just relationships in mathematics classrooms. Emotionality and social justice in teaching mathematics variously intersect, interrelate or interweave. An intervention, usng creative action methods, with a cohort of prospective teachers addressing these issues is described to illustrate the connection between emotionality and social justice in the context of mathematics teacher education. Creative action methods involve a variety of dramatic, interactive and experiential tools that can promote personal and group engagement and embodied reflection. The intervention aimed to engage the prospective teachers with some key issues for social justice in mathematics education through dialogue about the emotionality of teaching and learning mathematics. Some of the possibilities and limits of using such methods are considered

Global inequality, human rights and power: a critique of Ulrich Beck's cosmopolitanism

This article is a critique of Ulrich Beck's advocacy of a cosmopolitan approach to global inequality and human rights. It is argued that cosmopolitanism does not bring a new and unique perspective on global inequality. In fact Beck's proposals on migration would reinforce inequality and anti-cosmopolitanism. It is argued that his `both/and' perspective on hybridization and contextual universalism is undermined by inequality, conflict and power that are glossed over in Beck's approach. I argue that human rights interventionism as advocated by Beck falls short of cosmopolitanism, in ways which are shown by qualifications about power and inequality that Beck himself makes in his arguments

The Eastern Origins of the Rise of the West and the “Return” of Asia

With the current interest in China (and India) proliferating within the Western Academy, this article claims that what we are witnessing today is not the rise but the “return” of China (and India). Many academics assume that the West has been the dominant civilization in the world economy in the last 500 years and that the current “rise” of China threatens to knock the West off its perch. However, this article provides an alternative take to this cherished axiom of Eurocentric world history by inverting the standard belief that the West pioneered modernity and then expanded outwards to remake the world. Thus, I argue not only that globalization preceded the rise of the West but that it was Eastern-led on the one hand and that it enabled the Western breakthrough into modernity on the other. This, in turn, rests on my claim that Chinese development stems back not to 1978 but to 960 ce as the Sung Dynasty emerged and subsequently undertook a quasi-industrial miracle. Moreover, between 1450/1492 and ca. 1830 China lay at the centre of the nascent global economy, fanning the integration process alongside other key non-Western regions such as India and West Asia/North Africa. And, while the West was the dominant player after ca. 1830 down to the turn of the third millennium, nevertheless, what we witness today is the return of China to the centre of the global economy whence it came

Attitudes towards the ‘stranger’: negotiating encounters with difference in the UK and Poland

Due to recent intensification in international mobility in Europe, its citizens are exposed to a much wider range of lifestyles and competing attitudes towards difference. Individuals are, therefore, increasingly likely to encounter ‘strangers’ and are, therefore, required to negotiate discontinuities and contradictions between the values that are transmitted through different sites. In response, the article explores the concept of the ‘stranger’ through original data collected in the UK and Poland. The article highlights that the construction of who is a stranger depends on national historical contexts, core values and related visions of the society. The UK and Poland have very different histories and experiences with social diversity, impacting on the ways in which individuals negotiate strange encounters. In both countries, the ‘stranger’ is often seen in a negative way and in relation to the minority groups that are perceived to be visibly different, distinct or ‘unknown’ in contemporary times. In Poland, this is now largely articulated through sexual prejudice (homophobia), whilst in the UK, attitudes towards the ‘stranger’ are largely conveyed through religious prejudice (Islamophobia). As such, the article offers a means of understanding how encounters with difference ‘produce’ strangers in different contexts