Key points are not available for this paper at this time.
Click to increase image sizeClick to decrease image size Notes 1. Kwame Anthony Appiah, The case for contamination, The New York Times Magazine (January 1, 2006): 30–7, 52. The New Year's cover boasted: ‘Out: Peoples/pure/authenticity/traditions/preservations; In: Individuals/mixed/modernity/rights/contamination. Toward a new cosmopolitanism: One philosopher's hopes for a new world in a new year’. Kwame Anthony Appiah, `Whose culture is it?', The New York Review of Books (February 9, 2006). These essays are versions of Chapters 7 and 8, respectively. 2. Kwame Anthony Appiah, In my father's house (New York: Oxford University Press, 1992) and The ethics of identity (Princeton, NJ: Princeton University Press, 2005). 3. Randolph Bourne, Trans-national America, Atlantic Monthly 118 (July 1916): 86–97 and The Jew and trans-national America The Menorah Journal 2 (December 1916): 277–84. Bourne argued against Horace Kallen's cultural pluralism, a theory that was in some ways the multiculturalism of its time. On Boas, anthropology, and Du Bois as cosmopolitan, see Julia E. Liss, Diasporic identities: The science and politics of race in the work of Franz Boas and W.E.B. Du Bois, 1894–1919, Cultural Anthropology 13 (May 1998): 127–66. These arguments are also consistent with those that Appiah makes in In my father's house, although he does not develop them here. 4. See, for instance, Bruce Ackerman, `Rooted cosmopolitanism', Ethics 104 (April 1994): 516–35; Mitchell Cohen, `Rooted cosmopolitanism', Dissent 39 (Fall 1992): 478–83; Pheng Cheah and Bruce Robbins, eds, Cosmopolitics: Thinking and feeling beyond the nation (Minneapolis, MN: University of Minnesota Press, 1998); Martha Craven Nussbaum, For love of country: Debating the limits of patriotism (Boston: Beacon Press, 2002); David A. Hollinger, Postethnic America: Beyond multiculturalism (New York: Basic Books, 1995) and, more recently, David A. Hollinger, Cosmopolitanism and solidarity: Studies in ethnoracial, religious and professional affiliation in the United States (Madison, WI: University of Wisconsin Press, 2006); Ross Posnock, Color and culture: Black writers and the making of the modern intellectual (Cambridge, MA: Harvard University Press, 1998); Ifeoma Kiddoe Nwankwo, Black cosmopolitanism: Racial consciousness and transnational identity in the nineteenth-century Americas (Philadelphia, PA: University of Pennsylvania Press, 2005). Appiah himself argued for ‘a rooted cosmopolitanism’ in The ethics of identity. 5. Appiah provides just a brief reference to Melville Herskovits, Cultural relativism (published posthumously in 1973). More useful is Seyla Benhabib, `Cultural complexity, moral interdependence, and the global dialogical community', in Women, culture and development, eds Martha C. Nussbaum and Jonathan Glover (Oxford: Oxford University Press, 1995), 21–34. 6. Clifford Geertz, `Anti-anti-relativism', American Anthropologist 86 (June 1984): 263–78. 7. Although he does not discuss these cases, current controversies over antiquities collections at the J. Paul Getty Museum at the Getty Villa and the Metropolitan Museum of Art and the opening of satellite museums of the Louvre and Guggenheim in Abu Dhabi, the Pompidou Center in Shanghai, and Guggenheim Museums in Bilbao, Venice, Berlin, and Las Vegas bear out, in different ways, Appiah's scenario for cosmopolitan encounters with art. 8. The emerging literature on apologies and reparations takes up some of these issues, as does the work of the Institute for Historical Justice and Reconciliation. See Elazar Barkan, `Engaging history: Managing conflict and reconciliation', History Workshop Journal 59 (2005): 229–36 and Elazar Barkan, The guilt of nations: Restitution and negotiating historical injustices (New York: W.W. Norton, 2000). 9. Samantha Power, How to stop genocide in Iraq, Los Angeles Times, 5 March 2007. http://www.latimes.com/news/printedition/asection/la-oe-power5mar05,1,5051243.story
Julia E. Liss (Sat,) studied this question.