Cosmopolitan memory as distant places like Dhaka, London, Calcutta and Cairo

juxtapose and chronologically separated events, like the bombing during Second
World War and the riots in Calcutta overlap and, become one.
The cosmopolitan memory is ,thus, a painful re- membering of trans
nationalization of conflict and schism .
Beck, Ulrich. The Cosmopolitan Society and its Enemies, Theory, Culture and
Society 19. 1-2 (2002): 17-44

If ecocriticism is derived from oikology or the study of household
The notion of home , house,

Modern cosmopolitanism idea of global citizenship or citizen of the global

As a way of imagining beyond the local, regional or national.

valorization of global connectivity afforded by economic, cultural
globalization.
Such elite cosmopolitanism may not be emancipatory ..

Such theorizing that has pinned its optimism in global mobility dismantling
various assumed fixed identities of race, ethnicity, religion and nationality.
Postcolonial writers, perhaps due to their own celebratory status as globetrotting
citizens, leading routed lives, mainly confined to the metropolitan sprawl in the
West, have been generally dismissive of the notion of rooted life, cultures and
identities highlighted and foregrounded by ecocriticism.. The reconception of the
place and belonging from local to transregional, transnational or global space has
also opened new possibilities for cross pollination and intersection between
postcolonial, ecocritical and cultural studies. Thus, the portrayal of a rooted,
located culture in the literary works, in the recent decades, has been replaced by
the description of a rootless, diasporic, dislocated global culture

The notion of rootedness of culture in a particular locale or place has given way to
a concept of dislocated, mobile cultures based on a nomadic epistemology
popularised by the writings of postcolonial writers Benedict Anderson, Homi
Bhabha ,Salman Rushdie and geographer, David Harvey. Salman Rushdie famously
satirised this concept of rootedness, both to validate and endorse the kind of
fiction he writes and diasporic experience that he foregrounds. Rushdie remarks
in Shame to explain why we become attached to our birthplaces
we pretend that we are trees and speak of roots. Look under your feet. You will
not find gnarled growths sprouting through the soles. Roots, I sometimes think,
are a conservative myth, designed to keep us in our places (1984: 86).
.
Ghoshs envisioning of a symbiotic world of cross cultural bonhomie can be
considered a challenge to the prophesy of a planetary religion based conflict given
by Samuel Hutincd

Ghoshs engagement with modern cartography is quite pronounced in
his popular novel, The Shadow Lines
Khulna as far from Srinagar as Tokyo
. . . draw a circle with Khulna at the centre and Srinagar on the
circumference. I discovered immediately that the map of Asia would
not be big enough. . (231)
Beginning in Srinagar and travelling anti- clockwise -231
It was a remarkable circle more than half of mankind must have fallen
within it.
That within the tidy ordering of the Euclidean space. Chiang Mai in
Thailand was much nearer Calcutta than Delhi is ;
Yet