Contesting Recognition: Culture, Identity and Citizenship by Janice McLaughlin, Peter Phillimore, Diane Richardson

By Janice McLaughlin, Peter Phillimore, Diane Richardson

This booklet explores the social and political importance of latest popularity contests in components akin to incapacity, race and ethnicity, nationalism, classification and sexuality, drawing on bills from Europe, the us, Latin the USA, the center East and Australasia.

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Communitarian theories of citizenship go even further as they see citizens not only as owing loyalty to the political community but also as its products, as organic parts of that community, in stark contrast to the classical liberal model of an atomised society. T. H. Marshall (1950, 1975, 1981), the most famous British communitarian theorist of citizenship, does not even mention the state in 28 Belonging and the Politics of Belonging his classical definition of citizenship as being ‘full membership of the community, with all its rights and responsibilities’.

The strong social model therefore sees the experience of social oppression as the common feature of a disability identity. The universality of oppression as the single invariant disability attribute has been questioned by what are sometimes called second wave disability theorists (Corker 1999; Shakespeare 2006; Thomas 2007; Scully 2008). g. see accounts by Hockenberry 1995; Johnson 2006). The question of whether the lived experience of disability can be constitutive of individual identity, rather than a collective, appears less problematic.

However, as the Thatcherite neo-liberal 32 Belonging and the Politics of Belonging project crystallised, its discourse opened the door, at least rhetorically, to black middle-class assimilationism. Norman Tebbit’s contribution was to establish the boundary of belonging not only in terms of assimilation and economic contribution but also in terms of identification and emotional attachment. In 1990, he claimed that if people watched a cricket match between Britain and the team of the country from which they or their family originated and cheered that latter team, it meant that those people did not really ‘belong’ to the British collectivity.

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