Cultural Citizenship in the ‘Cultural’ Society: A Cosmopolitan Approach

Stevenson, Nick

doi:10.1080/1362102032000098904

Cited by 52 publications

(48 citation statements)

References 8 publications

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“…Within the basic elements of citizenship such as membership, belonging, and rights and obligations, women's cultural citizenship represents a continuous effort to shed the assumption that they are lower and second-class citizens, "incorporated into explicit consideration of family and as extensions of men's agency." [9]. The nature of inclusion and exclusion may refer to a sense of belonging.…”

Section: Discussionmentioning

confidence: 99%

“…The cultural competences may be in the sense of membership, belonging, rights or obligations. Women were, and over and over again continue to be, seen as neglected State citizens, and even considered as occupying the lowest citizenship rank throughout most of human history [9]. They are situated in this discriminative stand and try to engage socially, taking advantage of citizenship spheres.…”

Section: Methodsmentioning

confidence: 99%

“…Like men, they practice citizenship as democratic citizens, citizens that are "capable of acting both autonomously and responsibly." [9] In this study, their social expressions of citizenship are restricted to their roles as health-volunteers.…”

Section: Methodsmentioning

confidence: 99%

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Local Discourse of Muslim Women's Leadership and Citizenship: A Case Study of Female Posyandu in Tasikmalaya

Kusmana¹

2018

Proceedings of the Third International Conference on Social and Political Sciences (ICSPS 2017)

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Abstract-Womens' position in the society has been neglected, considered as a second-class citizen due to the social forces that include the perceived kodratperempuan (constructed woman's nature) norm that restrict their social engagement. The previous studies indicatethat the normis seen as the main restricting factor. Therefore, women's social engagement is restrictive and stagnant. The present research contends this finding and argues that it is not a fixed value as perceived by feminists, but rather a flexible one because it is nurtured. It maychange from time to time and is different from one place to another. Different from the feminist's stand, this study perceives that women in dealing with the restricting function of the constructed kodratperempuan often find ways to extend their role and status. It proves that, therefore, her social engagement is dynamic.Using a descriptive analytic method and Anthony Giddens's perspective of an agency, this study answers the research question "how Muslim women cadres of Posyandu in the Regency and City of Tasikmalaya tackle the barriers they faced in enabling and enacting leadership?" The researcher identifies internal and external factors that influence their perception of kodratand relates their attitudes to their social engagement as leaders of the cadres of Posyandu in the villages of this Regency and City. The data which were collected through observation, interview, and library review is interpreted in the nuance of cultural citizenship. The study finds that through these restricted rooms and opportunities perpetuated by the norm of the constructed kodrat, some female cadres initially take advantages of their supporting internal and external factors in tackling barriers in their leadership at Posyandu's activities. Later on, they manage to practice citizenship as men do, and to certain extents, they are even more creative and havemore a significant role rather than some men can do.

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Section: Discussionmentioning

confidence: 99%

Section: Methodsmentioning

confidence: 99%

See 1 more Smart Citation

Local Discourse of Muslim Women's Leadership and Citizenship: A Case Study of Female Posyandu in Tasikmalaya

Kusmana¹

2018

Proceedings of the Third International Conference on Social and Political Sciences (ICSPS 2017)

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“…We support the general criticism of political science that, even when it appears to attend to questions of citizens' engagement with democratic processes (Almond and Verba, 1963;Putnam, 2000), it fails to give an account of the experiential dimension of citizenship (LeBlanc, 1999) or the hidden cultural hierarchies which shape that experience (Croteau, 1995;Pateman, 1989). Recent work on citizenship (Isin and Turner, 2002;Stevenson, 2003) has greatly expanded the theoretical frame within which we understand the nature and boundaries of politics, 3 but here it is the empirical failings of political science with which we are concerned. Empirically, the problem is partly methodological: political science' overwhelming emphasis on survey methods has blocked a consideration of more subtle citizen reflexivity.…”

Section: Tracking the Reflexivity Of The (Dis)engaged Citizenmentioning

confidence: 99%

Tracking the Reflexivity of the (Dis)Engaged Citizen

Markham

Couldry

2007

Qualitative Inquiry

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Abstract:The relationship between governments and citizens in many contemporary democracies is haunted by uncertainty and sociologists face the task of listening effectively to citizens' own reflections on this uncertain relationship. This article reflects on the qualitative methodology of a recently completed UK project which used a combination of diary and multiple interviews/ focus groups to track over a fieldwork period of up to a year citizens' reflections on their relationship to a public world and the contribution to this of their media consumption. In particular, the article considers how the project's multiple methods enabled multiple angles on the inevitable artificiality and performative dimension of the diary process, resulting in rich data on people's complex reflections on the uncertain position of the contemporary citizen.TRACKING REFLEXIVITY

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“…Regarding the material and expressive aspects of transnational student assemblages, we find the research literature on transnationalism, cosmopolitanism and diaspora particularly interesting, as they concern how cultural transnationalism refers to the transference and reconfiguration of cultural symbols, practices and artefacts across different national cultures and nation-states (Hannerz, 1996;Joseph, 1999;Pries, 2001;Stevenson, 2003;Voigt-Graf, 2004). Werbner (1999: 19-20) makes a useful distinction between (i) transnational migrants, "who move and build encapsulated cultural worlds around them", and (ii) cosmopolitans, who "familiarise themselves with other cultures".…”

mentioning

confidence: 99%

Between striated and smooth space: Exploring the topology of transnational student mobility

Lysgård

Rye

2017

Environ Plan A

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In this paper, we raise a question regarding how transnational students develop their spaces as mobile, temporary, and at times stable and territorially fixed. We argue that approaching transnational student migration and its relations to place as a Deleuzian assemblage is a fruitful way of highlighting this issue, and we propose the axes of the expressive/material and territorialisation/de-territorialisation as analytical tools for understanding aspects of the temporal and spatial dimensions of transnational student mobility. Our theoretical discussion is informed by the migration experiences of transnational students studying at a Norwegian university. Our core argument is that transnational student mobility should be approached as a complex process in which links to places in the student's past, present and future dissolve the linear notion of causality and in which new notions of the relations between proximity and distance challenge ideas regarding the power relations embedded in a geometrical space.

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Cultural Citizenship in the ‘Cultural’ Society: A Cosmopolitan Approach

Cited by 52 publications

References 8 publications

Local Discourse of Muslim Women's Leadership and Citizenship: A Case Study of Female Posyandu in Tasikmalaya

Local Discourse of Muslim Women's Leadership and Citizenship: A Case Study of Female Posyandu in Tasikmalaya

Tracking the Reflexivity of the (Dis)Engaged Citizen

Between striated and smooth space: Exploring the topology of transnational student mobility

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