Societies around the world have experienced a flood of information from diverse channels originating beyond local communities and even national borders, transmitted through the rapid expansion of cosmopolitan communications. For more than half a century, conventional interpretations, Norris and Inglehart argue, have commonly exaggerated the potential threats arising from this process. A series of firewalls protect national cultures. This book develops a new theoretical framework for understanding cosmopolitan communications and uses it to identify the conditions under which global communications are most likely to endanger cultural diversity. The authors analyze empirical evidence from both the societal level and the individual level, examining the outlook and beliefs of people in a wide range of societies. The study draws on evidence from the World Values Survey, covering 90 societies in all major regions worldwide from 1981 to 2007. The conclusion considers the implications of their findings for cultural policies.

This book develops a new theoretical framework for understanding cosmopolitan communications and identifies the conditions under which global communications are most likely to endanger cultural diversity.

In this important book, Surma combines threads from ethical, political, communications, sociological, feminist and discourse theories to explore the impact of writing in a range of contexts and illustrate the ways in which it can strengthen social connections.

The legacy of Christian mission seems beyond dispute. Western churches carried imperialist and racist assumptions as they evangelized and encouraged the formation of indigenous churches. Amid those realities a different sensibility took root. As the history of Virginia Theological Seminary illustrates, missionaries who were alumni adapted to contextual circumstances in ways that challenged Western presumptions. Mission encouraged cosmopolitan ties featuring mutuality and reciprocity. The path to such relations was not straight nor always readily taken. Yet, over the seminary's two-hundred-year history, the cosmopolitan direction has become evident on several continents. As missionaries came home, and leaders and students from abroad visited the seminary, the ideal of cosmopolitan relations spread. It became evident as mission churches took indigenous form and control. It was reinforced as Western churches explored the dimensions of social justice. American theological education affirmed the reality of diversity and recast its pedagogies in appreciative ways. This book traces an epic shift in mission and theological education measured by the rise of cosmopolitanism in the life of Virginia Theological Seminary.

Pt. 1. Cosmopolitan theory and approaches -- pt. 2. Cosmopolitan cultures -- pt. 3. Cosmopolitics -- pt. 4. World varieties of cosmopolitanism.

This book investigates how culture and economics define novel forms of cosmopolitanism and cosmopolitan fiction. Tracing cosmopolitanism’s transition from universalism to vernacularism, the book opens up new avenues for reading cosmopolitan fiction by offering a precise and convenient set of terminology. The figure of the cosmoflâneur identifies a contemporary cosmopolitan character’s urban mobility and wandering consciousness in interaction with the global and the local. Posthuman cosmopolitanism also extends the meaning of cosmopolitan which comes to embrace the nonhuman alongside the human element. Defining narrative glocality, political hyper-awareness, and narrative immediacy, the book thoroughly explores how cosmopolitan narration forges direct responses to the contemporary world in postmillennial cosmopolitan novels. All of these concepts are elaborated in Ian McEwan’s Saturday (2005), Zadie Smith’s NW (2012), Salman Rushdie’s The Golden House (2017), and Kazuo Ishiguro’s Klara and the Sun (2021), to which world-engagement is central.