Cheyanne, Diya, Crystal, Leo, Vincent by Cheyanne Chow

Authorizing

cheyannechow1 — 2024-04-05 19:35:37 UTC

Borrowing

cheyannechow1 — 2024-04-05 19:39:48 UTC

Regarding citizenship as political activity is common among political theorists going back to Aristotle, and its meaning in this sense refers to “active engagement in the life of the political community.”

The author refers to Aristole's ideas to get the reader to start thinking about the topic

Extending

cheyannechow1 — 2024-04-05 19:40:08 UTC

It is here that pressures to expand notions of citizenship come into play, with new forms of global citizenship and transnational citizenship becoming part of political discourse.

The author brings in new ideas about citizenship

Borrowing

cheyannechow1 — 2024-04-05 19:43:07 UTC

As Bosniak has noted, these alternative sites of citizenship practices have increasingly been considered as part of “civil society.”

The author brings in Bosniak's ideas to build off of later.

Borrowing

cheyannechow1 — 2024-04-05 19:44:30 UTC

Nina Glick Schiller has argued that this opening up of citizenship has led scholars to distinguish between political citizenship and social citizenship.

Extending

cheyannechow1 — 2024-04-05 19:44:58 UTC

Claims of social citizenship occur through social practice rather than law, “when people make claims to belong to a state through collectively organizing to protect themselves against discrimination, or receive rights and benefits from a state, or make contributions to the development of a state and the life of people within it.”

Borrowing/Extending

cheyannechow1 — 2024-04-05 19:47:58 UTC

As Susan Coutin has noted, feelings of belonging arise despite the “legal nonexistence” of undocumented immigrants. 74 In other words, to feel part of a community is determined not solely by immigration status but also by sentiments influenced by social relationships and cultural beliefs and practices.

Borrowing

diyagarg0411_ — 2024-04-05 19:50:55 UTC

More specifically, Rosaldo and Flores define cultural citizenship as “the right to be different with respect to the norms of the dominant national community, without compromising one’s right to belong.”

Illustrating

diyagarg0411_ — 2024-04-05 19:52:06 UTC

The immigrant marches during the spring of 2006 were instances of claims for cultural citizenship. Immigrants, if only for a brief time, claimed the “town square” as a place for their public performances of civic participation and cultural citizenship.

The author brings in specific examples of events to later use to strengthen his claim about what cultural citizenship truly is.

Illustrating

diyagarg0411_ — 2024-04-05 19:56:55 UTC

In addition to the state, civil society also plays a role in disciplining immigrants with proper normative behavior and constructing their identity. For example, the many groups organized around the politics of restricting immigration are constantly engaged in individuating different types of immigrants from citizens, defining citizenship, and limiting immigrants’ claims to cultural citizenship.

Explanation- The author uses a source as an example to illustrate his point about the significance of civil society in disciplining society.

Borrowing

crystal_yang — 2024-04-05 19:58:10 UTC

However, Rosaldo and Flores’s definition of cultural citizenship, as claiming the right to be different, may not be enough. Feelings of belonging and desire for inclusion in the social body exist in a dialectical relationship with the larger society and the state, which may or may not find such claims for cultural citizenship convincing.

The author borrows Rosaldo and Flore's ideas to explain citizenship more.

Borrowing

leoprice2 — 2024-04-05 19:58:42 UTC

"In this sense, cultural citizenship as subject-making is not a unilateral act, as Ong argues when she refers to it “as a dual process of selfmaking and being made within webs of power linked to the nation-state and civil society.” She adds, “Becoming a citizen depends on how one is constituted as a subject who exercises or submits to power relations."

The author borrows this idea of a dual process from Ong to illustrate the dialectical nature between the narrowly defined social body and the broadly defined society/state. In this way he contextualizes cultural citizenships with the relations of power present in day-to-day life.