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By Michael Keith

After the Cosmopolitan? argues that either racial divisions and intercultural discussion can simply be understood within the context of the urbanism in which they're discovered. all of the key debates in cultural concept and concrete reports are coated in detail:the development of cultural industries and the selling of citiessocial exclusion and violencethe nature of the ghettothe cross-disciplinary conceptualization of cultural hybriditythe politics of third-way social coverage. In contemplating the ways that race is performed out within the world's most outstanding towns, Michael Keith shows that neither the utopian naiveté of a few invocations of cosmopolitan democracy, nor the pessimism of multicultural hell can correctly make experience of the altering nature of up to date metropolitan life.Authoritative and informative, this publication may be of curiosity to complicated undergraduates, postgraduates and researchers of anthropology, cultural reviews, geography, politics and sociology. [C:\Users\Microsoft\Documents\Calibre Library]

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Extra info for After the Cosmopolitan? Multicultural Cities and the Future of Racism

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At first glance this may appear a welcome change from the whitening waves of gentrification in the 1970s and 1980s property booms on both sides of the Atlantic. But it was not for nothing that black civil rights groups in 1960s America proclaimed that ‘urban renewal = nigger removal’, and so it is perhaps important to greet the meeting of global capitalism with niche-marketed multiculturalism with a degree of caution, as this particular postcolonial encounter begins to reshape the cities of the twenty-first century.

He highlights notions of learning, of communication and of light as the positively signified aspects of city life in contrast to the peace, innocence and simple values of the country. Yet the stigmas of noise, worldliness and ambition that are associated with the city (and often the court as a metonym for the urban) are also juxtaposed against the backwardness, ignorance and limitations of the rural way of life. If we take seriously the deep cultural roots of these structures of sensibility, then we might also think seriously about their import, not so much to verify or falsify the polarities and oppositions, but more to acknowledge the deeply implicated binarisms that are at the heart of ways of thinking about cities and the techniques of modernising, rebuilding, beautifying, regulating, regenerating and governing them.

In this sense the sign of the cosmopolitan shelters many different shades of meaning. In its most banal articulation it speaks to the straightforward empirical diversity of routes of arrival and roots of origin of the populations of today’s major cities. At another level of description it points towards a different way of seeing the city, an acknowledgement of the heterogeneity of contemporary social reality, a recognition of the uncertainties of identity and the uneven inscriptions of gender, sexuality, class and faith on the social body.

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