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Ricard Zapata-Barrero

) citizenship, in which both immigrants and non-immigrants are conceptualized as ‘resident citizens’ (Generalitat de Catalunya, 2005: 158). This new concept of citizenship refers to equal rights and responsibilities for all Catalans, regardless of nationality or legal situation. Residence is the criterion of this citizenship, which is defined as ‘pluralistic’33 and ‘civic’. Apart from defining immigrants as citizens, immigration itself is conceptualized as an enrichment of the receiving society, in economic, social, cultural and political terms (Generalitat de Catalunya, 2005

in Diversity management in Spain
Chris McInerney

that to do so would not show equal concern for all citizens (ibid.: 353). However, it has been suggested that the distinction between bad luck circumstances and circumstances that result from personal choice runs the risk of being conflated with the deserving and undeserving poor (Burchardt and Craig, 2008) or the moral underclass discourse discussed previously. The relationship between rights and responsibilities is an important element of debates on social justice. In the somewhat overlooked Article 29 of the Universal Declaration of Human Rights, an obligation of

in Challenging times, challenging administration
Abstract only
Tim Thornton and Katharine Carlton

conduct and morality.12 This needs to be read in parallel with the understanding we have from, for example, Gerald Harriss, of the heightened understanding of royal rights and responsibilities seen in government from the late fifteenth century, and which he perhaps a little negatively described as ‘arid Tudor legalism’, bringing an enhanced sense of system and momentum to the nexus of government power.13 Equally, however, this context of state-building has been presented as the creation of the state from the bottom up, as particularly espoused by Steve Hindle, as

in The gentleman’s mistress
Patrick Thornberry

. . . entities with rights and responsibilities on the international plane as a desirable objective.42 On one view, the individual–community relationship in the African context implies dialogue and equilibrium between the individual and his/her social group.43 The work of the African Commission may be described as solidarist, implying the cooperation of individuals, States and social organs working together for human rights. Solidarity with sundry groups has its limits – Murray again: the African Commission has in effect taken any margin of appreciation away from States, even

in Indigenous peoples and human rights
Open Access (free)
Tony Fitzpatrick

those who derive the benefits of belonging to a community have an obligation to contribute to the production of those benefits (White, 1999). Those who refuse to do so are ‘free-riders’, i.e. they accept the benefits but do not shoulder the corresponding burdens. Social membership therefore implies a combination of benefits and burdens and so a reciprocity of rights and responsibilities. It is a third way between a society consisting entirely of rights-holders or one consisting entirely of duty-holders, neither of which offers an adequate basis for social justice and

in After the new social democracy
America’s last frontier hero in the age of Reaganite eschatology and beyond
Linnie Blake

’s current involvement in Vietnam and the struggle for Civil Rights at home while deploying the traditional iconography, plot lines and characters of the genre to provide a sustained assault on establishment ideology, specifically notions of class, race and gender.13 Now questions as to who actually owned the nation and its dreams were being transported back into the Old West to ask a range of questions: Who can be said to define or constitute a nation? Who really owns the land? Who decides what it is to be an American? And what rights and responsibilities may that entail

in The wounds of nations
Abstract only
The principal issues
Michael Cunningham

certain rights and responsibilities as a member of a state (e.g. the holding of a passport, the obligation to do military service and to pay taxes, and the right to claim forms of welfare). In relation to the apology, the current citizen can and should apologise because he or she is a member of a polity which has committed an injustice; his or her current status as a citizen forms the link to the past. This is why, for example, Weiner criticises the academic and journalist Camille Paglia’s claim that slavery in the USA has nothing to do with her (she was not responsible

in States of apology
Abstract only
Eamon Maher and Eugene O’Brien

site that appears, and, indeed, it is the source of these quotations. This means that the country as a whole heard this speech, or at least the significant sections, and it made the front page of all the papers in the Republic of Ireland the following day. Kenny’s articulation of a twenty-​first-​century Ireland as a ‘Republic of laws, of rights and responsibilities, of proper civic order, where the delinquency and arrogance of a particular kind of “morality” will no longer be tolerated or ignored’ (Kenny 2011) was a moment that encapsulated the fall from grace of an

in Tracing the cultural legacy of Irish Catholicism
Abstract only
Chris Armstrong

state, historically at least – apprehend and incorporate individuals as equal members of a polity, rather than outsiders. In its second sense, citizenship refers to a ‘status’ – or more precisely to a complex and shifting set of statuses (see Lister 2003: 102) that determines a set of rights and responsibilities, and the relation of individuals to the state, and to each other. Here it is important to recognise that citizenship has always been defined against something: citizenship represents a political identity which some agents succeed in constituting as ‘virtuous

in Rethinking Equality
Chris Armstrong

’, where the rights and responsibilities of citizens revolve first and foremost around the institutions of the free market and paid work. As such a central dichotomy is that between the (bad) ‘dependent’ and the (good) ‘independent’ citizen, where dependency is defined as failure to support yourself economically, and independence is defined in terms of being economically self-supporting and suitably ambitious. I want to suggest, of course, that other paths could be taken, and one of the best leads here is provided by Iris Young’s work on citizenship and independence

in Rethinking Equality