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Jeremy Waldron’s essay centres around Martha Nussbaum’s ideas on cosmopolitan education: Nussbaum argues that we should make ‘world citizenship, rather than democratic or national citizenship, the focus for civic education’. The essay provides just a few examples to illustrate the concrete particularity of the world community for which we are urged by Nussbaum to take responsibility, with the aim of refuting the view of those who condemn cosmopolitanism as an abstraction. The arguments for and against Nussbaum’s idea (universalism vs particularism) are presented, and one of the opposing views highlighted: that cosmopolitan moral education is not just an education in moral ideas; it is (or ought to be) an education in the particular ways in which people have inhabited the world (rather than the purely local aspects of their inhabiting particular territories). The different sections of the chapter look at how a society becomes multicultural, the infrastructure of cultural interaction, the identification of citizenship (citizenship in relation to civic responsibility, exclusivity, subjection), the language of citizenship, and its concrete reality and its cosmopolitan dimensions.

This lecture discusses some preliminary observations on the early cultural relationship between China and Central Asia in the light of the most recent archaeological discoveries from Northwest China. It considers three main issues: the role of outside influences in the beginnings and early development of bronze metallurgy in China, the shift to the ‘Steppe Road’, and the two-way traffic of cultural influence along the prehistoric ‘Silk Road’. The lecture also tries to show that early cultural interaction between China and Central Asia was the crucial drive for the growth of civilisations in both regions.

Castles and cathedrals are important heritage sites in England and Britain, with the Tower of London, the origins of which date to William the Conqueror's attempts to secure the Norman conquest, as a prime example. In general, past cultural achievements are celebrated as important sources for national identity. At the same time, the continuing production of high culture is considered important to national pride. This chapter examines whether cultural achievements played a similar role in English or Norman pride and identity after the Norman conquest. First, it provides a brief and necessarily oversimplified account of the cultural interaction between English and Normans in several important cultural arenas. The Anglo-Norman period was a crucial one not only for the emergence of high culture, but also of religious culture.

This chapter focuses on interactions. Though psychology has generally focused its grand theories on the individual human self, thinking, feeling, wanting, and acting, interaction follows another set of rules. Moreover, if we accept the premise that people are designed by nature for culture, then human interactions are worthy of separate treatment. To be sure, social life is already interactive, and so this chapter will focus on the differences between cultural and social interactions. Social interactions are mostly one-on-one, whereas cultural interactions involve a context that refers to the group or other collective. Hence, the chapter will look at social behavior such as family life, aggression, sex, and power, but it will emphasize how these interactions are transformed by being part of a culture.

In order to illuminate the complexities of culture contact in colonial settings it is not enough to simply shift one’s research onto the periphery, instead it is imperative that these peripheral areas are also viewed as interaction zones in their own right. This chapter presents a graphic model for representing a range of cross-cultural interaction designed specifically to address archaeologists’ challenges of conceptualizing several types of cross-cultural interaction in the cultural and geographic borderlands at the frontiers of the influence sphere of expansive states or colonial powers. The model’s design allows for the numerous simultaneous levels of interaction, which reflects the intricate nature of cultural contacts, and which considers indigenous perspectives in tandem with colonial aspirations. The model’s utility is illustrated through research from the early Middle Horizon (ca. A.D. 550–800) in the Moquegua Valley, Peru, a borderland between the Wari and Tiwanaku States.

This chapter explores the influence of cultural globalization on the invocation of public policy as a central legal conception precluding the application of foreign law. It specifically tries to inspect the phenomenon of globalization and cultural interaction. It also considers the effect of the globalization of culture on the nature and scope of public policy. Globalization is one of the most powerful forces shaping the contemporary world. The focal point of contemporary and future cultural reality leans on the thoughts of ‘co-existence’ and ‘tolerance’. The difficulty of globalization trends, especially from a cultural perspective has had an influence on and transformed traditional legal conceptions, especially public policy principles, which have been struck by waves of global transformations and interaction.

This chapter introduces the Mediterranean as the origins of the British Empire. There, the English were weak and vulnerable, and they learned a model of cultural interaction defined by dissimulation and accommodation. This new geographic starting point for English ventures around the globe places English adaptability at the center of the story.

The Cross-Cultural Interaction Model was first developed specifically to help model the cultural interactions taking place in the Moquegua Valley of Southern Peru during the culturally dynamic early Middle Horizon. This chapter highlights the flexibility of the Cross-Cultural Interaction Model by using it to illustrate how regional interactions changed throughout the prehistoric sequence of this region. The Moquegua drainage is the easiest route from the highlands of the Southern Titicaca altiplano to the Pacific Ocean; in addition the middle Moquegua Valley is ideal for large-scale maize agriculture. As a result, regional interactions have been an integral element in this region’s cultural evolution. Starting with the Archaic Period and continuing through the Late Intermediate Period this chapter graphically explores the nature of the regional interactions that took place in each time period and how these interactions shaped the cultural landscape of the Moquegua Valley over time

This chapter introduces the Cross-Cultural Interaction Model (CCIM), which was designed to more clearly expose the processes that occur in the multicultural contexts of colonization, frontiers, and ancient borderlands. The model can visually represent simultaneous interactions by numerous participants and explores the various ways in which people interact and what motivates their participation in cultural exchanges. This chapter reviews the theoretical origins of the CCIM, describes how it works, and how it has changed since its inception. Second, the chapter briefly introduces each of the case studies in this volume which serve to showcase the versatility of the CCIM.

This chapter looks at Josephus’ literary career in Rome as part of a larger trend, which involved an increasing imperial interest in luring members of the foreign elite to the city within the context of the patron-client relationship. Examples of such men were the Syrian Nicolaus of Damascus, court historian to King Herod the Great during the first century BCE, and Antiochus IV of Commagene, a client king who helped Vespasian’s forces in the Judean War of 66-73 CE. Similarly, this chapter argues that Josephus was closely enmeshed within the Roman elite because of his usefulness as a cultural mediator, a role which had both socio-political and strategic value. Roman interest in the stability of the eastern frontier of the Empire meant an increasing interest in its resident cultures. Josephus’ role was realized through his production of a ‘new kind of historiography’ never before seen at Rome, which portrayed Roman values within the context of Judean history and vice-versa.

This chapter uses Lee’s film Way of the Dragon (1972) as a model for interpreting representations of contemporary Afro-Asian cultural interaction. The film shows the successful navigation of a racialized urban landscape shaped by an emerging global economy, thus providing a cross-cultural model that resonated with African Americans. Way of the Dragon also resonated with youth emigrating from China to Hong Kong in the 1960s and 1970s who sought to maintain ties to a national identity in a strange and bustling metropolis. The film creates a transnational imaginary that places ethnicity at its center, resonating with Asian Americans during a time when they were being conflated with an Asian enemy of the United States during and after the Vietnam War.

In colonial times, French Guiana, located on the north coast of South America, was part of the circum-Caribbean region and participated in the triangular trade. Beginning with their arrival in 1665, Jesuit missionaries had control over the religious affairs for the colony and gained a very influential position within the colonial population until their expulsion (1763-1768). They also participated in the plantation system, as a way to finance the establishment of their evangelization work among the Native people of South America. With their most iconic plantation, the Habitation Loyola (ca 1720-1768), the Jesuits were the first producers of sugar, coffee, and cocoa; over a century of their exploitation more than a thousand slaves were scattered over all their possessions. In this chapter we seek to explore the social dynamics and cultural interactions between the Jesuits, the enslaved Africans, and the Native populations within the plantation system. We begin with a brief review of the plantation studies in French Guiana and the Caribbean, then we address the questions of cultural interaction studies and the creolization process. Our analysis is based on specific sets of artifacts retrieved mainly from a trash deposit associated with the kitchen and the Great House.

The primary goal of this volume was to test the effectiveness Cross-Cultural Interaction Model (CCIM) in various cultural contexts and time periods. Each of the volume’s case studies successfully adapted the model to their data demonstrating the flexible nature of the CCIM. Some scholars applied the model to their data as it was originally designed, while others made substantial changes in order to adapt the model to the idiosyncrasies of their cultural context. This chapter succinctly reviews the results of each individual case study and the contributions they made to strengthen CCIM for future application. One of the most important conclusions to come from the testing of the CCIM is that this process demonstrated the analytical power of a graphic model of cultural interaction which can trigger new perspectives or the identification of overlooked aspects of a thoroughly studied cultural interaction.

This introductory chapter sets out the book's purpose, namely to examine both sides of the story of Soviet-Polish cultural interactions during the troubled and little-known postwar decade. It builds on both classic accounts of Soviet-East European relations, new works on Sovietization, and recent studies that recognize the Soviet and Polish communists' limited successes in meeting their stated objectives. It shows that the Soviets participated actively in shaping Poland's culture and cultural relations between the two countries. Yet many Soviet officials displayed a much greater sensitivity to local conditions than has been acknowledged. They also experienced a great deal of confusion about what was expected of them. An overview of the subsequent chapters is also presented.

This chapter addresses the study of musical performance and related questions through a case study of the Chinese and Javanese ensemble classes in the Chinese University of Hong Kong's music department. It details a period when Chinese music occupied a visible but ambiguous position during a Western dominated system. Since the 1970s, the Chinese University music department offered courses in Chinese music history and music literature, and employed three or four full-time faculty members specializing in Chinese music. Within this environment, the few students majoring in Chinese music naturally felt marginalized, and the establishment of a Chinese ensemble as a course for which credit was offered in the early 1990s was a major step toward improving their prestige within the department and the university community. Later this chapter discusses the author's association and experiences with Chinese ensemble and Javanese gamelan as a student and as a teacher.

This chapter focuses on Moscow's failure to co-opt Polish officials and writers by letting the latter publish contemporary Polish fiction in the USSR. In the popular press, the Soviet authorities encouraged the masses to think of socialist Eastern Europe as a source of pride. But the Soviet reading public was unlikely to learn about the new empire from the East European writers themselves, or from the heroes of their novels. Similarly, the heroic efforts of Soviet soft-power advocates in Poland also went largely unnoticed and unrewarded. Still, the Soviet-Polish efforts to publish new Polish belles lettres in the USSR are historically revealing in three ways. First, they expose the systemic tethers of Stalinism, which forced the Kremlin to ignore the long-term consequences of depriving East European writers of opportunities to publish their works in the USSR. Second, the abortive cultural exchange reveals the severe limitations of the vast Soviet empire in advancing cultural reciprocity. Finally, failed as they were, the attempts to establish reciprocity further underscore the limited utility of “Sovietization” as the dominant analytic category to make sense of Soviet-East European cultural interactions even during the apex of Stalinism.

This chapter examines the changes in Soviet-Polish cultural contacts during the immediate post-Stalin years of 1953–57. Stalin's death, “collective leadership,” and Khrushchev's ascendance to power offered new possibilities for reciprocal cultural relations and a more flexible Soviet approach in Poland. But the cautious de-Stalinization in the USSR together with the rapid Polish Thaw complicated the work of Soviet international outreach institutions. The new Soviet “hands-off” approach to East European affairs also meant that a number of institutions that hitherto had intervened in the cultural affairs of the Soviet Union's East European satellites were suddenly deprived of Moscow's support. Though many Soviet cultural outreach officials toyed with ingenious ideas about how to run these operations more effectively, the state of limbo negated their best efforts—and they were forced to leave.