The chapter examines the relationship between the size and diversity of the expellee population and entrepreneurship and occupational change in West Germany. Using statistical data at the municipal and county levels, it documents a reversal of fortune: although expellee presence presented economic challenges in the immediate postwar period, in the long run, it increased entrepreneurship rates, education, and household incomes. The more regionally diverse the expellee population, the better the long-run economic performance in receiving communities.

This chapter explores the relationship between natives and migrants in the territory transferred from Germany to Poland in 1945 using contemporaries’ memoirs. It shows that migration status and region of origin served as salient identity markers, structuring interpersonal relations and shaping collective action in the newly formed communities. Statistical analysis is used to demonstrate that indigenous villages and villages populated by a more homogeneous migrant population were more successful in organizing volunteer fire brigades than villages populated by migrants from different regions.

The chapter examines how the size and diversity of the migrant population shaped economic outcomes in western Poland using statistical analysis. It shows that when state institutions were extractive, the composition of the migrant population played no role in shaping economic performance. Once institutions became more inclusive, however, municipalities settled by more regionally diverse populations registered higher incomes and entrepreneurship rates. The chapter then rules out a series of alternative explanations for these findings.

This chapter provides the historical background necessary to understand the book’s empirical analysis. It discusses the political decisions that led to the displacement of Germans and Poles at the end of WWII and challenges the assumption that uprooted communities were internally homogeneous. It then zooms in on the process of uprooting and resettlement and introduces data on the size and heterogeneity of the migrant population in postwar Poland and West Germany.

The chapter illuminates diverse musical encounters or engagements between ‘minority’ cultures and what was, until recently, an Anglo-Australian majority over four periods of social, cultural and political foment between the pre-Federation colonial era and the present. It first examines the pre-WWI musical contributions of German-speaking residents and visitors, and Italian and Jewish influence on musical entertainment in the inter-war and post-war era. It then considers how, from the 1980s, the twin forces of local multiculturalism and ‘world music’ intersected in Australia to foster a wealth of musical diversity, including creative musical interventions and experimentations. We also consider the many multi-faceted present-day music ‘scenes’ associated with diasporic communities by honing into the local world of Indonesia-related music-making in Australia. Music of minority cultures tends to become articulated through uneven power relationships with the majority culture and its institutions, but the chapter provides a more nuanced view of this relationship. It demonstrates, for example, how ‘minority’ musicians have strategically deployed the ‘power’, or value, of ‘difference’ for professional or other advantage, exploiting opportunities provided by the mainstream, which can simultaneously shape and even redefine minority music.

People are part of ecosystems. Even places that are sometimes considered pristine have been influenced by the activities of people for millennia, and the local and traditional knowledge of those peoples contains important insights. Conservation that strives to maintain or restore biological diversity and cultural diversity, which often have similar geographical distributions, takes many forms. People live and pursue their traditional livelihoods in Indigenous reserves, extractive reserves, and biosphere reserves. Collaborations between Western science and parataxonomists or other local experts combine the insights and skills of people trained in different cultures. Some programs strive to create economic incentives for local participation in conservation through ecotourism, bioprospecting, or harvests of nontimber forest products. Co-management of resources has resulted from some cases in which Indigenous or local people took initiative in managing their resources, challenged Western wildlife management, or formed cooperatives to promote sustainable use and equitable working conditions. The success of these endeavors depends on economic, social, political, ecological, and historical conditions.

By the late twentieth century, changing social, economic, and political conditions along with new scientific insights and trends in ethics and philosophy presented challenges not fully addressed by utilitarian and preservationist conservation. Indigenous rights activists, advocates for animal rights and the rights of nature, ecofeminists, scholars in the social sciences and humanities, legal experts, and representatives of nongovernmental organizations, national governments, and international development agencies offered diverse perspectives and agendas. Many disputed the idea that people are not part of nature, while others suggested that Indigenous peoples should be considered guardians of nature. Some promoted sustainable development along with attention to the social, political, and cultural consequences of conservation, particularly for the survival of threatened cultures and marginalized groups that have often been displaced by reserves. These developments led to the emergence of a stewardship approach to conservation that sustains complex ecosystems characterized by ecological and cultural diversity.

This chapter explores the positive obligations accompanying artistic freedom, and discusses the linkages between artistic freedom and ‘participation’ in cultural life under article 15 ICESCR. It focuses in particular on obilgations related to effective judicial remedies concerning censorship of performances (e.g. Pussy Riot’s Punk Prayer) and demolition of art installations (e.g. the ‘Bridges of Memory’ installation in the Mapocho River in Chile), as well as those related to artists’ cultural mobility (e.g. artists living in a situation of occupation). In this respect, the chapter makes a parallel between international obligations to protect artistic freedom as part of the right to participate in cultural life with forms of artistic performance that require the participation of the public (as in the case of Kaprow’s work, and the ‘Reinventions of Yard’). It further examines the impact of non-discrimination and equality in the artworlds – including for instance discriminatory laws on male guardianship that have an impact on womens’ ability to work as artists, display their work or participate in artistic events and performances. Finally, the author wonders whether de facto equality is ever possible in the artworlds, discussing the application of affirmative action and the so-called special measures in the artworlds.

The modern cosmopolitan ideal is often associated to the Enlightenment, but it is important to understand it early modern genealogy, because it defines many of its intellectual possibilities and contradictions, and there was no simple intellectual thread from the Stoic ideal of world citizenship to Kant. The Renaissance cosmopolitan tradition was historically conditioned by the consolidation of political and religious divisions within Europe and by growing colonial rivalries, notwithstanding the existence of a common cultural horizon – humanist and Christian - that supported the pursuit of peace. This cultural horizon compensated for those divisions and rivalries in two ways: with a transnational ideal of travel and learning within Europe, and through an ideal of global commerce that assumed the moral unity of mankind. The chapter emphasizes the impact of travel writing in shaping perceptions of cultural diversity and argues that the definition of human nature through empirical diversity is distinctive of European cosmopolitanism, despite some scepticism about the capacity of human reason to reach a universal moral understanding in all circumstances. However, this focus on describing and explaining empirical diversity opened a paradox never fully resolved: whether the "universal spirit" of the cosmopolitan ethos was not inevitably tied to a particular notion of civilization, or even, at a deeper level, to some particular language and cultural system at the expense of others. In this respect, early modern cosmopolitanism was inevitably hierarchical: internally biased towards urban elites with the kind of education and experience that allowed them to participate in the Republic of Letters, and externally associated with a new idea of polite civilization whose values and institutions were often culturally specific. In this process, the role of non-European cultures as partakers of universal values was increasingly (and perhaps unnecessarily) marginalized.