Abstract
In the course of exploring the socio-ethical implications of global career mobility, this paper aims to conceptually develop the notion of ‘rooted cosmopolitanism’ (Appiah, 1998) as a non-elite everyday practice of ethical care. In light of the recent upsurge in nationalism, exemplified through the increasing protection of borders, trade zones and the rise of right-wing parties around the globe (Sprenger, 2019), it could be argued that we are witnessing a dangerous break-down between two extremes: people, who on the one hand embrace national boundaries versus people, who on the other hand aspire world-citizenship (Nussbaum, 2010). This dualism draws attention to the potential role that globally mobile professionals can assume in terms of helping to bridge this divide.
This being said, the role of global professionals has been discussed controversially in the literature. Some studies have described global professionals as being internationally oriented with weak local affiliations, showing a lack of community commitment and withdrawing from local affairs (Bauman, 1998; Lasch, 1995; Merton, 1968). Other studies have countered this position, arguing that global professionals show a genuine interest in meaningful interactions with locals when entering a new cultural context (Colic-Peisker, 2010). Moreover, people with ‘cosmopolitan predispositions’ have been ascribed high degrees of tolerance and a keen interest in learning about the ‘Other’ (Haubert & Fussell 2006; Mau et al. 2008; Savage et al. 2005).
Refraining from these one-sided depictions, this paper draws on the concept of ‘rooted cosmopolitanism’ (Appiah, 1998), which frames global career experience as an ambiguous process of constantly shifting identifications. While being attached to the own home culture, the rooted cosmopolitan also takes pleasure from the presence of different other places, cultures and people. In that way, the hybrid may integrate advantageous features of nearness and distance (Halsall, 2009), thereby transcending the binary logic of either being cosmopolitan or local. Moving away from the traditional dichotomy of associating ‘cosmopolitan identity’ with an elite position, while constructing local embeddedness as ‘parochial’ and ‘reactionary’ (Cresswell, 2006; Shields, 1997; Urry, 2007), this paper takes a socio-critical perspective on cosmopolitanism. This perspective challenges abstract framings of cosmopolitanism as a normative-philosophical commitment to ‘world citizenship’. Instead, it takes an interest in the situated, everyday social processes through which cosmopolitanism is produced (Beck, 2004). More concretely, it shifts the focus to actual performances of “ordinary” (Lamont & Aksartova, 2002) or “mundane” (Hebdige, 1990) cosmopolitanism.
Thus, in the empirical part, the paper zooms in on the enactment of non-elite cosmopolitan ideals in the everyday interactions of global professionals with their local communities. Methodologically, the paper is based on the analysis of 33 interviews with global professionals from academia and the business context who have worked and lived extensively across different countries. Participants of the study (from 15 different countries of origin) had on average lived in more than 4 different countries outside their country of origin, while on average spending a bit less than 3 years per host country. The analysis shows how global professionals discursively and practically maneuver through dynamic, complex and socially demanding situations related to their mobility. It sheds light on how people gain a simultaneous sense of sameness and otherness, proximity and distance, between being insiders on one occasion and outsiders on the other, whilst remaining in-between all the time. Rather than upholding an image of global professionals as world citizens who seek social status from outside their local community (Merton, 1968) and identity through ‘non-belonging’ (Bauman, 2005), the analysis documents hybrid identities of global professionals who interweave international work aspirations and a desire for local belonging.
More concretely, global professionals are observed to perform cosmopolitan ideals in local interactions in which the self comes in contact with the other, the local with the global, and the center with the periphery. Theoretically, the paper develops the concept of rooted cosmopolitanism along notions of ‘responsible elitism’, ‘self-critical cultural rootedness’ and ‘tolerance towards intolerance’, thereby disputing the normative cosmopolitan ideal of denying one’s national or local identities in favor of universal values and vague notions of humanity (Nussbaum, 1996). Instead, it aspires to contribute a non-elite understanding of cosmopolitanism that is enacted in everyday local practices of care towards the other.
Assuming that the increasing globalization of careers will not come to a halt in the near future, investigating the socio-ethical implications of global mobility and the potential role of rooted cosmopolitans in the growing divide between nationalists and world-citizens must be acknowledged as a pressing issue of our times.
This being said, the role of global professionals has been discussed controversially in the literature. Some studies have described global professionals as being internationally oriented with weak local affiliations, showing a lack of community commitment and withdrawing from local affairs (Bauman, 1998; Lasch, 1995; Merton, 1968). Other studies have countered this position, arguing that global professionals show a genuine interest in meaningful interactions with locals when entering a new cultural context (Colic-Peisker, 2010). Moreover, people with ‘cosmopolitan predispositions’ have been ascribed high degrees of tolerance and a keen interest in learning about the ‘Other’ (Haubert & Fussell 2006; Mau et al. 2008; Savage et al. 2005).
Refraining from these one-sided depictions, this paper draws on the concept of ‘rooted cosmopolitanism’ (Appiah, 1998), which frames global career experience as an ambiguous process of constantly shifting identifications. While being attached to the own home culture, the rooted cosmopolitan also takes pleasure from the presence of different other places, cultures and people. In that way, the hybrid may integrate advantageous features of nearness and distance (Halsall, 2009), thereby transcending the binary logic of either being cosmopolitan or local. Moving away from the traditional dichotomy of associating ‘cosmopolitan identity’ with an elite position, while constructing local embeddedness as ‘parochial’ and ‘reactionary’ (Cresswell, 2006; Shields, 1997; Urry, 2007), this paper takes a socio-critical perspective on cosmopolitanism. This perspective challenges abstract framings of cosmopolitanism as a normative-philosophical commitment to ‘world citizenship’. Instead, it takes an interest in the situated, everyday social processes through which cosmopolitanism is produced (Beck, 2004). More concretely, it shifts the focus to actual performances of “ordinary” (Lamont & Aksartova, 2002) or “mundane” (Hebdige, 1990) cosmopolitanism.
Thus, in the empirical part, the paper zooms in on the enactment of non-elite cosmopolitan ideals in the everyday interactions of global professionals with their local communities. Methodologically, the paper is based on the analysis of 33 interviews with global professionals from academia and the business context who have worked and lived extensively across different countries. Participants of the study (from 15 different countries of origin) had on average lived in more than 4 different countries outside their country of origin, while on average spending a bit less than 3 years per host country. The analysis shows how global professionals discursively and practically maneuver through dynamic, complex and socially demanding situations related to their mobility. It sheds light on how people gain a simultaneous sense of sameness and otherness, proximity and distance, between being insiders on one occasion and outsiders on the other, whilst remaining in-between all the time. Rather than upholding an image of global professionals as world citizens who seek social status from outside their local community (Merton, 1968) and identity through ‘non-belonging’ (Bauman, 2005), the analysis documents hybrid identities of global professionals who interweave international work aspirations and a desire for local belonging.
More concretely, global professionals are observed to perform cosmopolitan ideals in local interactions in which the self comes in contact with the other, the local with the global, and the center with the periphery. Theoretically, the paper develops the concept of rooted cosmopolitanism along notions of ‘responsible elitism’, ‘self-critical cultural rootedness’ and ‘tolerance towards intolerance’, thereby disputing the normative cosmopolitan ideal of denying one’s national or local identities in favor of universal values and vague notions of humanity (Nussbaum, 1996). Instead, it aspires to contribute a non-elite understanding of cosmopolitanism that is enacted in everyday local practices of care towards the other.
Assuming that the increasing globalization of careers will not come to a halt in the near future, investigating the socio-ethical implications of global mobility and the potential role of rooted cosmopolitans in the growing divide between nationalists and world-citizens must be acknowledged as a pressing issue of our times.
Original language | English |
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Publication status | Unpublished - 20 Jul 2020 |
Event | Society for the Advancement of Socio-Economics (SASE) : Global Populism and Business Elite - Amsterdam Duration: 20 Jul 2020 → 21 Jul 2020 |
Conference
Conference | Society for the Advancement of Socio-Economics (SASE) |
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Abbreviated title | SASE |
Period | 20/07/20 → 21/07/20 |
Keywords
- Global career mobility
- Rooted cosmopolitanism
- Responsible elitism