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Hub AI
Citizenship AI simulator
(@Citizenship_simulator)
Hub AI
Citizenship AI simulator
(@Citizenship_simulator)
Citizenship
Citizenship is a membership and allegiance to a sovereign state.
Though citizenship is often conflated with nationality in today's English-speaking world, international law does not usually use the term citizenship to refer to nationality; these two notions are conceptually different dimensions of collective membership.
Generally citizenships have no expiration and allow persons to work, reside and vote in the polity, as well as identify with the polity, possibly acquiring a passport. Though through discriminatory laws, like disfranchisement and outright apartheid, citizens have been made second-class citizens. Historically, populations of states were mostly subjects, while citizenship was a particular status which originated in the rights of urban populations, like the rights of the male public of cities and republics, particularly ancient city-states, giving rise to a civitas and the social class of the burgher or bourgeoisie. Since then states have expanded the status of citizenship to most of their national people, with the extent of citizen rights differing between states.
Conceptually citizenship and nationality are different dimensions of state membership. Citizenship is focused on the internal political life of the state and nationality is the dimension of state membership in international law. Article 15 of the Universal Declaration of Human Rights states that everyone has the right to nationality. As such nationality in international law can be called and understood as citizenship, or more generally as subject or belonging to a sovereign state, and not as ethnicity. This notwithstanding, around 10 million people are stateless.
Today, the concept of full citizenship encompasses not only active political rights, but full civil rights and social rights.
A person can be recognized as a citizen on a number of bases.
Every citizen has obligations that are enshrined by law and some responsibilities that benefit the community. Obeying the laws of a country and paying taxes are some of the obligations required of citizens by law. Voting and community services form part of responsibilities of a citizen that benefits the community. Before the revolutionary liberté, égalité, fraternité was popularized in 1789, the Austria-Hungary dual monarchy established imperial citizenship, potentially for all of its subjects, provided that the tax payer was independent of the local nobility. Legal equality was extended to subjects who were willing to comply in much of the Habsburg empire with the 1811 Civil Code.
Many thinkers such as Giorgio Agamben in his work extending the biopolitical framework of Foucault's History of Sexuality in the book, Homo Sacer, point to the concept of citizenship beginning in the early city-states of ancient Greece, although others see it as primarily a modern phenomenon dating back only a few hundred years and, for humanity, that the concept of citizenship arose with the first laws. Polis meant both the political assembly of the city-state as well as the entire society. Citizenship concept has generally been identified as a western phenomenon. There is a general view that citizenship in ancient times was a simpler relation than modern forms of citizenship, although this view has come under scrutiny. The relation of citizenship has not been a fixed or static relation but constantly changed within each society, and that according to one view, citizenship might "really have worked" only at select periods during certain times, such as when the Athenian politician Solon made reforms in the early Athenian state. Citizenship was also contingent on a variety of biopolitical assemblages, such as the bioethics of emerging Theo-Philosophical traditions. It was necessary to fit Aristotle's definition of the besouled (the animate) to obtain citizenship: neither the sacred olive tree nor spring would have any rights.
Citizenship
Citizenship is a membership and allegiance to a sovereign state.
Though citizenship is often conflated with nationality in today's English-speaking world, international law does not usually use the term citizenship to refer to nationality; these two notions are conceptually different dimensions of collective membership.
Generally citizenships have no expiration and allow persons to work, reside and vote in the polity, as well as identify with the polity, possibly acquiring a passport. Though through discriminatory laws, like disfranchisement and outright apartheid, citizens have been made second-class citizens. Historically, populations of states were mostly subjects, while citizenship was a particular status which originated in the rights of urban populations, like the rights of the male public of cities and republics, particularly ancient city-states, giving rise to a civitas and the social class of the burgher or bourgeoisie. Since then states have expanded the status of citizenship to most of their national people, with the extent of citizen rights differing between states.
Conceptually citizenship and nationality are different dimensions of state membership. Citizenship is focused on the internal political life of the state and nationality is the dimension of state membership in international law. Article 15 of the Universal Declaration of Human Rights states that everyone has the right to nationality. As such nationality in international law can be called and understood as citizenship, or more generally as subject or belonging to a sovereign state, and not as ethnicity. This notwithstanding, around 10 million people are stateless.
Today, the concept of full citizenship encompasses not only active political rights, but full civil rights and social rights.
A person can be recognized as a citizen on a number of bases.
Every citizen has obligations that are enshrined by law and some responsibilities that benefit the community. Obeying the laws of a country and paying taxes are some of the obligations required of citizens by law. Voting and community services form part of responsibilities of a citizen that benefits the community. Before the revolutionary liberté, égalité, fraternité was popularized in 1789, the Austria-Hungary dual monarchy established imperial citizenship, potentially for all of its subjects, provided that the tax payer was independent of the local nobility. Legal equality was extended to subjects who were willing to comply in much of the Habsburg empire with the 1811 Civil Code.
Many thinkers such as Giorgio Agamben in his work extending the biopolitical framework of Foucault's History of Sexuality in the book, Homo Sacer, point to the concept of citizenship beginning in the early city-states of ancient Greece, although others see it as primarily a modern phenomenon dating back only a few hundred years and, for humanity, that the concept of citizenship arose with the first laws. Polis meant both the political assembly of the city-state as well as the entire society. Citizenship concept has generally been identified as a western phenomenon. There is a general view that citizenship in ancient times was a simpler relation than modern forms of citizenship, although this view has come under scrutiny. The relation of citizenship has not been a fixed or static relation but constantly changed within each society, and that according to one view, citizenship might "really have worked" only at select periods during certain times, such as when the Athenian politician Solon made reforms in the early Athenian state. Citizenship was also contingent on a variety of biopolitical assemblages, such as the bioethics of emerging Theo-Philosophical traditions. It was necessary to fit Aristotle's definition of the besouled (the animate) to obtain citizenship: neither the sacred olive tree nor spring would have any rights.