[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"detail-sidebar-cat-0-en-105":3,"doc-seo-593423-105":59,"doc-detail-593423-en":130},{"code":4,"msg":5,"data":6},0,"success",[7,13,18,23,28,33,38,43,48,51,55],{"id":8,"doc_module":4,"doc_module_name":9,"category_name":10,"show_sort_weight":11,"slug":12},1,"Document","Story & Novel",90,"story-novel",{"id":14,"doc_module":4,"doc_module_name":9,"category_name":15,"show_sort_weight":16,"slug":17},2,"Literature",80,"literature",{"id":19,"doc_module":4,"doc_module_name":9,"category_name":20,"show_sort_weight":21,"slug":22},4,"Exam",70,"exam",{"id":24,"doc_module":4,"doc_module_name":9,"category_name":25,"show_sort_weight":26,"slug":27},5,"Comic",60,"comic",{"id":29,"doc_module":4,"doc_module_name":9,"category_name":30,"show_sort_weight":31,"slug":32},6,"Technology",50,"technology",{"id":34,"doc_module":4,"doc_module_name":9,"category_name":35,"show_sort_weight":36,"slug":37},7,"Healthcare",40,"healthcare",{"id":39,"doc_module":4,"doc_module_name":9,"category_name":40,"show_sort_weight":41,"slug":42},8,"Research & Report",30,"research-report",{"id":44,"doc_module":4,"doc_module_name":9,"category_name":45,"show_sort_weight":46,"slug":47},9,"Religion & Spirituality",20,"religion-spirituality",{"id":46,"doc_module":4,"doc_module_name":9,"category_name":49,"show_sort_weight":46,"slug":50},"World Cup","world-cup",{"id":52,"doc_module":4,"doc_module_name":9,"category_name":53,"show_sort_weight":52,"slug":54},10,"Lifestyle","lifestyle",{"id":56,"doc_module":4,"doc_module_name":9,"category_name":57,"show_sort_weight":24,"slug":58},19,"General","general",{"code":4,"msg":60,"data":61},"ok",{"site_id":62,"language":63,"slug":64,"title":65,"keywords":66,"description":67,"schema_data":68,"social_meta":123,"head_meta":125,"extra_data":127,"updated_unix":129},105,"en","epistemic-virtues-and-cosmopolitan-learning-radford-lecture","Epistemic Virtues and Cosmopolitan Learning - Radford Lecture","","Radford Lecture text by Fazal Rizvi explores how transnational mobility shapes “cosmopolitan” social imaginaries and challenges assumptions that global connectedness is universal. Drawing on personal experience and an example of dalits working as migrant construction laborers in Dubai, it explains how returning migrants bring money, goods, and narratives that reshape village leisure, media use, economic relations, and caste-linked land power. The lecture argues that imagination functions as critical social labor, transforming subjectivities across both travelers and non-travelers.",{"@graph":69,"@context":122},[70,84,105],{"@type":71,"itemListElement":72},"BreadcrumbList",[73,77,79,82],{"item":74,"name":75,"@type":76,"position":8},"https://docshare.wps.com","Home","ListItem",{"item":78,"name":9,"@type":76,"position":14},"https://docshare.wps.com/document/",{"item":80,"name":40,"@type":76,"position":81},"https://docshare.wps.com/document/research-report/",3,{"item":83,"name":65,"@type":76,"position":19},"https://docshare.wps.com/document/epistemic-virtues-and-cosmopolitan-learning-radford-lecture/593423/",{"url":83,"name":65,"@type":85,"image":86,"author":91,"headline":65,"publisher":94,"fileFormat":97,"inLanguage":63,"description":67,"dateModified":98,"datePublished":99,"encodingFormat":97,"isAccessibleForFree":100,"interactionStatistic":101},"DigitalDocument",{"url":87,"@type":88,"width":89,"height":90},"https://docshare.wps.com/thumbnails/epistemic-virtues-and-cosmopolitan-learning-radford-lecture/593423.png","ImageObject",300,407,{"name":92,"@type":93},"Elsa","Person",{"url":74,"name":95,"@type":96},"DocShare","Organization","application/pdf","2026-10-29","2026-10-15",true,{"@type":102,"interactionType":103,"userInteractionCount":34},"InteractionCounter",{"@type":104},"ViewAction",{"@type":106,"mainEntity":107},"FAQPage",[108,114,118],{"name":109,"@type":110,"acceptedAnswer":111},"What does Rizvi argue about global mobility in academia and beyond?","Question",{"text":112,"@type":113},"Rizvi notes that academic workers generalize easily from transnational experiences, while many people remain locally rooted and not globally networked. He emphasizes that global processes still affect communities even when their effects are not recognized.","Answer",{"name":115,"@type":110,"acceptedAnswer":116},"Why does Rizvi use dalit migrant workers working in Dubai as an example?",{"text":117,"@type":113},"He illustrates how a small group’s temporary mobility can reshape an entire village. The migrants return with money, electronic goods, and narratives that alter economic relations, media exposure, and social positioning.",{"name":119,"@type":110,"acceptedAnswer":120},"How does global imagination change everyday social life according to Rizvi?",{"text":121,"@type":113},"Rizvi, citing Arjun Appadurai, argues that globalization introduces a new role for imagination. Imagination becomes a form of labor embedded in collective, everyday life, influencing decisions and options under new social configurations that can cross local and national boundaries.","https://schema.org",{"og:url":83,"og:type":124,"og:title":65,"og:site_name":95,"og:description":67},"article",{"robots":126,"canonical":83},"index,follow",{"doc_id":128,"site_id":62},593423,1792191350,{"code":4,"msg":5,"data":131},{"doc_id":128,"user_id":132,"nickname":92,"user_avatar":133,"doc_module":4,"category_id":39,"category_name":40,"doc_title":65,"doc_description":67,"doc_content":134,"file_id":135,"file_url":136,"file_type":137,"file_size":138,"view_count":34,"is_deleted":4,"is_public":8,"is_downloadable":8,"audit_status":8,"page_count":56,"language":139,"language_code":63,"site_id":62,"html_lang":63,"table_of_contents":140,"faqs":141,"seo_title":142,"seo_description":67,"update_tm":143,"read_time":144,"preview_page_count":4},137455077381,"https://ap-avatar.wpscdn.com/davatar_994ba38a5ba835b3df7d355c54d3ed8d","Epistemic Virtues and Cosmopolitan  \nLearning  \nFazal Rizvi  \nUniversity of Illinois at Urbana-Champaign  \nRadford Lecture, Adelaide Australia 27 November 2006  \nIt is perhaps a little too easy for academic workers like myself to generalise from our nomadic experiences of transnational mobility. I was born in an academic family in India; educated in India, Australia and England; have worked in Britain, Australia and the United States; and my research interests and networks take to the various parts of world. Mine might be an extreme case, but my experiences of transnationality are hardly unique. Global mobility has become one of the defining characteristics of our age. And even if we do not travel extensively, we are constantly in touch with friends and colleagues who live and work around the world. Our lives are increasingly shaped by the social imaginaries of what Craig Calhoun (2002) calls, the ‘frequently traveled’ and what Zygmunt Bauman (2000) refers to as ‘tourists’.  \nAn emerging disposition among this new global class of people is their assumption that just as their styles of living and working are changing rapidly – becoming cosmopolitan – then so are the lives of most people around the world, if not everyone. Of course, this is not the case: indeed it would simply be too arrogant to assume that it is. Most people still remain tied to particular localities, and do not have either the desire or the means to become more mobile. I still come across people in central Illinois where I work who have never been to Chicago, just over 100 miles from where they live, who have never surfed the world wide web and who do not know anyone outside Illinois, let alone people who live abroad.  \nFor them the talk of global interconnectivity is both remote and highly abstract. The social processes that many globalization theorists describe have little sense to them. But should this really be the case? Just because they are not globally networked, can we assume that global processes do not also affect them? Is it possible for the life style and options of those who do not travel to remain unaffected by those who do? Is it possible for the social constitution of their communities to remain unaltered? Can we even imagine places beyond the reach of the global media, and the new institutions of global exchange? Let me explain what I mean here with an example.  \nThe Australian Educational Researcher, Volume 35, Number 1, April 2008 •17  \nFAZAL RIZVI  \nEvery year a very small number of dalits – the so-called ‘untouchables’ – leave their village in India to work as migrant workers on construction sites, for a period of up to five years, in Dubai, surely one the most globally ambitious cities in the world. After some time in Dubai they come back to their village, bringing back with them at least three things. First, they bring back money with which to buy land, often from Brahmins who had owned it for generations. Second, they bring back goods, electronic gadgets in particular. And finally, and perhaps most importantly, they bring back narratives, stories of how good it was in Dubai, even if it was not, and even if they had in fact had to endure the most appalling and exploitative conditions. They exaggerate because after being abroad they are interested in socially repositioning themselves within their own community.  \nTheir attempts at repositioning have a number of discernible effects that have the potential to transform their village in India. First, their narratives of travel and of living in Dubai engender among younger men in particular a strong desire to have similar experiences of working abroad, of making money, and of becoming globally engaged. Second, the electronic goods that the migrant workers bring back often introduce the new media into the village community, changing the ways in which people use their leisure time, and imagine the world beyond their immediate circumstances. Third, the usage of money that is brought back into th","cbCaihPXbXejhvdB","https://ap.wps.com/l/cbCaihPXbXejhvdB","pdf",89854,"English","# Epistemic Virtues and Cosmopolitan Learning\n## Transnational mobility and cosmopolitan assumptions\n## Global processes affecting non-travelers\n## Example: dalit migrant workers from India to Dubai\n## Effects on village economy, media, and social order\n## Imagination as critical social labor","[{\"question\":\"What does Rizvi argue about global mobility in academia and beyond?\",\"answer\":\"Rizvi notes that academic workers generalize easily from transnational experiences, while many people remain locally rooted and not globally networked. He emphasizes that global processes still affect communities even when their effects are not recognized.\"},{\"question\":\"Why does Rizvi use dalit migrant workers working in Dubai as an example?\",\"answer\":\"He illustrates how a small group’s temporary mobility can reshape an entire village. The migrants return with money, electronic goods, and narratives that alter economic relations, media exposure, and social positioning.\"},{\"question\":\"How does global imagination change everyday social life according to Rizvi?\",\"answer\":\"Rizvi, citing Arjun Appadurai, argues that globalization introduces a new role for imagination. Imagination becomes a form of labor embedded in collective, everyday life, influencing decisions and options under new social configurations that can cross local and national boundaries.\"}]","Epistemic Virtues and Cosmopolitan Learning - Radford Lecture | PDF",1792077232,48]