The philosopher and author of Beyond Blood Identities offers a new paradigm of persona freedom and moral self-possession. As a Jamaican immigrant arriving in the United States at the age of twenty, Jason Hill noticed how often Americans identified themselves in terms of race and ethnicity. He observed, for example, the reluctance of West Indians to joins 'black causes' for fear of losing their identity. He began to ask himself what sort of world he wanted to live in, a quest that in time led him to the idea of the cosmopolitan. In Becoming a Cosmopolitan, Jason D. Hill argues that we need a new understanding of the self. He revives the idea of the cosmopolitan, the person who identifies the world as home. Arguing for the right to forget where we came from, Hill proposes a new moral cosmopolitanism for the new millennium.

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.

DIVAn anthropological history that traces shifts in 1990s German immigration policy regarding those within the Turkish diaspora, along with portraying the lives of Turkish immigrants./div

These timely essays highlight regional cross-fertilization in music, film, new media, and popular culture in Northeast Asia, including analysis of gender and labor issues amid differing regulatory frameworks and public policy concerning cultural production and piracy.

Today, monthly issues of Cosmopolitan magazine scream out to readers from checkout counters and newsstands. With bright covers and bold, sexy headlines, this famous periodical targets young, single women aspiring to become the quintessential “Cosmo girl.” Cosmopolitan is known for its vivacious character and frank, explicit attitude toward sex, yet because of its reputation, many people don’t realize that the magazine has undergone many incarnations before its current one, including family literary magazine and muckraking investigative journal, and all are presented in The Improbable First Century of Cosmopolitan Magazine. The book boasts one particularly impressive contributor: Helen Gurley Brown herself, who rarely grants interviews but spoke and corresponded with James Landers to aid in his research. When launched in 1886, Cosmopolitan was a family literary magazine that published quality fiction, children’s stories, and homemaking tips. In 1889 it was rescued from bankruptcy by wealthy entrepreneur John Brisben Walker, who introduced illustrations and attracted writers such as Mark Twain, Willa Cather, and H. G. Wells. Then, when newspaper magnate William Randolph Hearst purchased Cosmopolitan in 1905, he turned it into a purveyor of exposé journalism to aid his personal political pursuits. But when Hearst abandoned those ambitions, he changed the magazine in the 1920s back to a fiction periodical featuring leading writers such as Theodore Dreiser, Sinclair Lewis, and William Somerset Maugham. His approach garnered success by the 1930s, but poor editing sunk Cosmo’s readership as decades went on. By the mid-1960s executives considered letting Cosmopolitan die, but Helen Gurley Brown, an ambitious and savvy businesswoman, submitted a plan for a dramatic editorial makeover. Gurley Brown took the helm and saved Cosmopolitan by publishing articles about topics other women’s magazines avoided. Twenty years later, when the magazine ended its first century, Cosmopolitan was the profit center of the Hearst Corporation and a culturally significant force in young women’s lives. The Improbable First Century of Cosmopolitan Magazine explores how Cosmopolitan survived three near-death experiences to become one of the most dynamic and successful magazines of the twentieth century. Landers uses a wealth of primary source materials to place this important magazine in the context of history and depict how it became the cultural touchstone it is today. This book will be of interest not only to modern Cosmo aficionadas but also to journalism students, news historians, and anyone interested in publishing.

This book has been written for people who make decisions and bring about change, at all sorts of levels, and in a wide range of disciplines. Researchers and managers have a duty to collaborate with clinicians, to understand and make the most of each others' skills. This necessitates a new paradigm of health service research which is part of a change management culture and change promotion.

The figure of the stranger is in serious need of revision, as is our understanding of the society against which the stranger is projected. Under conditions of globalization, inside/outside markers have been eroded and conventional indicators of 'we-ness' are no longer reliable. We now live in a generalized state of strangeness, one consequence of globalization: we no longer know where our community ends and another one begins. In such circumstances it is often the case that neighbours are the nearest strangers. Strangeness occurs when global consciousness outstrips global connectivity and this means that we need to rethink some core elements of globalization theory. Under conditions of strangeness the stranger is a 'here today, gone tomorrow' figure. This book identifies the cosmopolitan stranger as the most significant contemporary figure of the stranger, one adept at negotiating the 'confined spaces' of globalization in order to promote new forms of social solidarity and connect with distant others.

In this new book, Ulrich Beck develops his now widely used concepts of second modernity, risk society and reflexive sociology into a radical new sociological analysis of the cosmopolitan implications of globalization. Beck draws extensively on empirical and theoretical analyses of such phenomena as migration, war and terror, as well as a range of literary and historical works, to weave a rich discursive web in which analytical, critical and methodological themes intertwine effortlessly. Contrasting a ‘cosmopolitan vision’ or ‘outlook’ sharpened by awareness of the transformative and transgressive impacts of globalization with the ‘national outlook’ neurotically fixated on the familiar reference points of a world of nations-states-borders, sovereignty, exclusive identities-Beck shows how even opponents of globalization and cosmopolitanism are trapped by the logic of reflexive modernization into promoting the very processes they are opposing. A persistent theme running through the book is the attempt to recover an authentically European tradition of cosmopolitan openness to otherness and tolerance of difference. What Europe needs, Beck argues, is the courage to unite forms of life which have grown out of language, skin colour, nationality or religion with awareness that, in a radically insecure world, all are equal and everyone is different.

In Cosmopolitan Theology, author Namsoon Kang proposes a theology that embraces and at the same time moves beyond collective identity position and group-based allegiances. It crosses borders of gender, race, nationality, religion, ethnicity, sexuality, and ability. Kang offers a vision of a global community of radical inclusion, solidarity, and deep compassion and justice for others. Blending theology with philosophy, she crosses borders of academism and activism, and the discursive borders of modernism, postmodernism, feminism, and postcolonialism. Cosmopolitan Theology sheds a new light both in academia and the community of Christian believers by providing a public relevance of Jesus' teaching of neighbor-love, hospitality, and solidarity in our world today.