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This booklet cuts throughout vital debates in cultural stories, literary feedback, politics, sociology, and anthropology. Meyda Yegenoglu brings jointly various theoretical strands within the debates concerning immigration, from Jacques Lacan's psychoanalytic realizing of the topic formation, to Zygmunt Bauman's proposal of the stranger.
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Additional resources for Islam, Migrancy, and Hospitality in Europe
A note on Derrida’s position on the opposition between nationalism and cosmopolitanism is in order here. While it is important that we attend to Derrida’s warning about the theologico-political origins of the notion of cosmopolitanism and the nation-state, I suggest a rethinking of the place of the nation-state within processes of globalization and thus be less dismissive of the need for nationalism in the South, a nationalism that is capable of articulating the will of the excluded subaltern populations.
Questioning whether European identity signifies a radical break with the Christian past or from its religious sovereign constitution, 22 ● Islam, Migrancy, and Hospitality in Europe I contest that European cultural identity that is in the process of making today signifies a break with a religious form of identification. Tracing the remnants of Christian discourse or religious sovereignty in the contemporary fashioning of European identity, I examine how Christianity, with its “secularized” versions, which are now displaced to culture and lifestyle, still holds a privileged position as a unifying theme in Europe.
I take the current discourse of cultural studies as an instance where migrancy and its displacement are privileged as markers of mobility and regard this mobility as being conducive for subversive politics. As part of this endeavor, I problematize the approaches that see in the nation-state and national belonging nothing but a regressive and primordialist form of belonging. It is believed that under the pressures of globalizing forces and with the changing nature of citizenship, it is not national attachments but cosmopolitan consciousness that is capable of accommodating postnational forms of inclusion.