Cultural politics: disciplining citizenship

Bhandar, Davina

doi:10.1080/13621021003731963

Cited by 10 publications

(6 citation statements)

References 13 publications

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“…Early scholarship on cultural citizenship focused on Latinx populations (Bernal, Alemán & Carmona, 2008;Flores & Benmayor, 1997;Rosaldo, 1997) but has expanded to examine the experiences of Asian Americans, Muslims, and other marginalized communities worldwide (Bhandar, 2012;Kang, 2010;Lopez, 2016;Merchant, 2016;Ong, 1996;Stevenson, 2012).…”

Section: Cultural Citizenshipmentioning

confidence: 99%

From Margins to Center: Developing Cultural Citizenship Education Through the Teaching of Asian American History

Rodríguez

2018

Theory & Research in Social Education

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Citizenship education is considered a primary purpose for social studies education. However, in elementary classrooms, it is often limited to the memorization of mainstream civic knowledge and learning about a handful of American heroes. This qualitative study of three Asian American educators uses Asian Critical Race Theory to explore how the teachers drew from their own cultural and linguistic experiences to inform pedagogies of cultural citizenship education that interrogated what it means to be a citizen. By (re)defining the terms Asian American and American (citizen), the teachers enacted cultural citizenship education through the use of counternarratives and children's literature that disrupted normative conceptualizations of citizen. Their work demonstrates how educators can present more inclusive depictions of civic identity, membership, and agency to young learners.

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Section: Cultural Citizenshipmentioning

confidence: 99%

From Margins to Center: Developing Cultural Citizenship Education Through the Teaching of Asian American History

Rodríguez

2018

Theory & Research in Social Education

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“…In both cases, power dynamics are central, but how power is understood varies radically between Foucauldian governmentality approaches (Bhandar 2010), and approaches to resistance from below (Goldfarb 2012). Both approaches understand the role of the "good citizen" but in fundamentally different ways: The first largely maintains a status quo, while the second focusses on overturning the status quo.…”

Section: Introductionmentioning

confidence: 99%

The “good citizen”: asserting and contesting norms of participation and belonging in Oslo

Horst

Erdal

Jdid

2019

Ethnic and Racial Studies

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The question of what constitutes the "good citizen" has received renewed interest in Western Europe in connection with increasing pressure on the welfare state, concerns over migration-related diversity, and growing anxiety about a crisis of democracy. We draw on data from fifty in-depth interviews and six focus group discussions with residents of Oslo to study the impact of this discursive landscape of citizenship policy on everyday perceptions of good citizenship. In our study, an ideal-type "good citizen" emerges, against which research participants judge their own and others' contributions. Based on our empirical data, we argue for a reconceptualization of good citizenship that acknowledges present-day spaces of participation as both public and private, and which acknowledges scales of belonging that go beyond and below a narrowly defined national community. Such reconceptualization is necessary to include and recognize the diversity of participation and belonging unfolding in Europe today.

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“…In response to the debate and the problems it threw up, Premier Dalton McGuinty determined to repeal the Act without prior discussion with his Cabinet. In the symposium ('Muslim Women's Equality Rights in the Justice System') that was organized to debate these issues, Will Kymlicka asked what these faith-based arbitration arrangements had to do with multiculturalism (Bhandar, 2010). The public dispute was brought to a sudden conclusion on September 2005 when McGuinty announced that 'sharia arbitration in family law matters' would be banned from the province.…”

Section: Religious Arbitration Courtsmentioning

confidence: 99%

Shari’a and legal pluralism in the West

Turner

Arslan

2011

European Journal of Social Theory

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Since 9/11, the possibilities for pluralism and tolerance have been severely tested by a discourse of terrorism and security. The development of an intelligent and cosmopolitan understanding between religious communities in Europe and America has been compromised by a range of legal and political responses to terrorism. While the debate about the berqa has clearly indicated the problems relating to Muslim cultural differences, we argue that legal pluralism and in particular the question of Shari’a tribunals may prove to be a more decisive test of Western multiculturalism. This article examines the many criticisms raised against religious arbitration in domestic affairs and considers the presence of the Shari’a at various levels of society, claiming that the evolution of Sharia-mindedness is compatible both with a faith-based life and with liberal ideals. However, the problem with religious courts lies elsewhere, namely with the fragmentation of social life and the erosion of citizenship. The article concludes by examining the prospects and problems of Turkish entry into the European Union with special reference to the domestic policies of the Justice and Development Party.

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Cultural politics: disciplining citizenship

Cited by 10 publications

References 13 publications

From Margins to Center: Developing Cultural Citizenship Education Through the Teaching of Asian American History

From Margins to Center: Developing Cultural Citizenship Education Through the Teaching of Asian American History

The “good citizen”: asserting and contesting norms of participation and belonging in Oslo

Shari’a and legal pluralism in the West

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