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The world is flat? Maybe not, says this paradigm-shifting study of globalism's impact on a region legendarily resistant to change. The U.S. South, long defined in terms of its differences with the U.S. North, is moving out of this national and oppositional frame of reference into one that is more international and integrative. Likewise, as the South (home to UPS, CNN, KFC, and other international brands) goes global, people are emigrating there from countries like India, Mexico, and Vietnam--and becoming southerners. Much has been made of the demographic and economic aspects of this shift. Until now, though, no one has systematically shown what globalism means to the southern sense of self. Anthropologist James L. Peacock looks at the South of both the present and the past to develop the idea of \"grounded globalism,\" in which global forces and local cultures rooted in history, tradition, and place reverberate against each other in mutually sustaining and energizing ways. Peacock's focus is on a particular part of the world; however, his model is widely relevant: \"Some kind of grounding in locale is necessary to human beings.\" Grounded Globalism draws on perspectives from fields as diverse as ecology, anthropology, religion, and history to move us beyond the model, advanced by such scholars as C. Vann Woodward, that depicts the South as a region paralyzed by the burden of its past. Peacock notes that, while globalism may lift old burdens, it may at the same time impose new ones. He also maintains that earlier regional identities have not been replaced by the rootless cosmopolitanism of cyberspace or other abstracted systems. Attachments to place remain, even as worldwide markets erase boundaries and flatten out differences and distinctions among nations. Those attachments exert their own pressures back on globalism, says Peacock, with subtle strengths we should not discount.

Scholars believe that cosmopolitans—individuals who are open to foreign cultures—contribute to the adoption of Euro-American conceptions of food in the Global South. However, there remains a dearth in our understanding of the links between globalization, cosmopolitanism, and the reproduction of food and food cultures more broadly. In this paper, I draw from the sociology of translation to examine the mechanisms by which cosmopolitans reproduce food across space and time, a conceptual approach I refer to as ‘cosmopolitan translations of food.’ This approach focuses on how human and non-human actants (mostly cosmopolitans themselves) mediate and translate the discursive and material elements of food as they travel from one geographic context to another. The broader history, socio-culture, and political economy where cosmopolitan actants are situated further influence these translations, resulting in diverse expressions of food globalization. I illustrate the merits of this approach by examining the emergence of alternative food in Manila, the capital of the Philippines. Based on qualitative research, I find that alternative food in Manila has striking similarities to and notable differences from its counterparts in the United States. I purport that these similarities and differences can be attributed to Filipino cosmopolitans’ unconscious and intentional translations of what they understand as alternative food. Mediating these layers of translations are Filipino cosmopolitans’ mobilities and access to new media, as well as the colonial histories and postcolonial encounters that define their consumption tastes.

The transition from fast spontaneous urbanisation in southern Europe, with popular squatting as a form of civil disobedience, to 'new social movements' (NSMs) for democratic globalisation in cities, is taking place in the context of a broader transition. In the 20th century, there were unstable politics, civil wars and also still dictatorships in the south, which contributed in a north–south divide in Europe, engulfing civil societies, the welfare state, planning and grassroots mobilisations for a 'right to the city'. This paper focuses on social transformation during the 21st century and points to three directions. First, it explores the nature of several NSMs as urban social movements (USMs) organised by loosely networked cosmopolitan collectivities, social centres and flâneur activists demanding a 'right to the city', and interprets this with reference to globalisation, démocratisation and the Europeanisation of southern civil societies. Secondly, it unveils innovative forms of 'urban' mobilisations in the south, influencing the rest of the Europe: squatting in the past, social centres and the ESF (both starting in Italy) at present. Thirdly, it traces transformations of USMs between two centuries and argues about the deconstruction of the north–south divide in Europe with regard to movements and definitions of the 'right to the city'. Mediterranean USMs have offered new insights and have broadened geographical imaginations in Europe.

Anthropologist James L. Peacock looks at the South of both the present and the past to develop the idea of \"grounded globalism,\" in which global forces and local cultures rooted in history, tradition, and place reverberate against each other in mutually sustaining and energizing ways.

This article describes Southern California as a particular setting for the study of religious pluralism and civil society. The region's history of global religious and cultural encounters, lack of a religious establishment, hypermodernity, and fluid identities have all contributed to \"pluralism as a culture,\" or a style of inter-group interaction and cooperation characterized generally by openness and acceptance. Finally, the author discusses how this culture akin to what is sometimes called \"rooted cosmopolitanism\" and to core American values and democratic traditions.