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...n move beyond this limited conception of citizenship based on legal status, and thereby unpack the forms and normative dimensions of participation that are eclipsed in Logsdon and Wood's catch-all "communitarian" model. Civic Republicanism Civic republicanism (Stokes 2002: 31-34) shares the assumptions of equal legal rights and political equality with liberal minimalism but it also prizes the public or civic good, rather than assuming that the public good is simply an aggregation of individual goods. Civic republicanism is often underpinned by a set of communitarian ties (e.g., Mclntyre 1984; Taylor 1992; Walzer 1983) or "moral bonds" (Oldfield 1990: 148) that provide a motivational basis for civic virtue. Accordingly, it prizes obligations such as obeying the law, paying taxes, performing jury and even military service. Valuing the civic good and meeting one's obligations is described as "civic virtue." In contrast to the political division of labor noted above, in this model citizenship is a political activity which both forms and expresses the will of the people and which expresses one commitment to the community (Stokes 2002: 32). Although corporations cannot share in the obligations of j...

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...ion of others, and so a person or group of people can suffer real damage, real distortion, if the people or society around them mirror a confining or demeaning or contemptible picture of themselves. (=-=Taylor, 1992-=-b, p. 25) In developing a model of civil accountability, the issue for BHP (and for other corporations) is to expand how they think about ‘recognition’ criteria and other accounting and reporting issu...

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...ted, reduced mode of being. Beyond simple lack of respect, it can inflict a grievous wound, saddling people with crippling self-hatred. Due recognition is not just a courtesy but a vital human need. (=-=Taylor, 1994-=-: 25)sFor Honneth, similarly, ‘we owe our integrity . . . to the receipt of approval or recognition from other persons. [D]enial of recognition . . . is injurious because it impairs . . . persons in t...

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... their own personal and social identity. From a moral point of view, recognition and respect of people’s unique identities is an ethical obligation equivalent to people’s right to self-determination (=-=Taylor, 1992-=-). Studies have shown the beneficial effects of granting individuals and communities an opportunity to define their own personal identity, without fearing oppression or discrimination (McNicoll, 1993;...

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...he predominant language of the local community, and an aspect of collective identity validated and potentially mobilised through the dominant discourse of multiculturalism in Canada (Ignatieff, 2000; =-=Taylor, 1994-=-). In my class, the advanced class at CCSAT, I often encouraged students to use their L1, especially to explore ideas that are important but difcult to express in English. On several occasions, stude...

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...ation of the term in national media outlets (Glazer, 1997). Multicultural ideology has taken many forms ranging from “soft” to “hard” (see Citrin et al., 2001) and encompassing a wide variety of groups (e.g., race, ethnicity, religion; see Song, 2009). Generally speaking, multiculturalism is an ideology that encourages the recognition and appreciation of distinct cultural groups and their experience and contributions, the maintenance of the culture and cultural identities of those groups, and the sense that no one group’s culture is superior or should be privileged (Berry, 1984; Takaki, 1993; Taylor, 1994). Advocates of multiculturalism have been particularly vocal in the realm of education, arguing for the need for programs ranging from those that attend to the cultures and histories of different groups to those taking a socially transformative approach to issues of ethno-racial inequality (Banks & Banks, 2009; Nieto, 1996; Sleeter, 1996). Can Multiculturalism Yield Equality? There is some evidence that a group rights perspective is conducive to the identity, well-being, and political protection of minority groups and to social change. Moreover, from the social psychological literature previou...

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...ed and they would prefer to be in the shoes of the other race, they may not wish to exercise the option of changing their culture. The argument I am suggesting here has much to do with 'recognition' (=-=Taylor, 1994-=-). Suppose now that an individual has three traits: an innate, publicly-observable trait (like race or nationality); a chosen cultural characteristic, such as dress-style, coiffure, or college degree;...

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...entity,sbut an affirmation by itself is not sufficient to achieve membership. Membership in ascommunity is only achieved when other members of the community recognize an identitysclaim as legitimate (=-=Taylor 1992-=-). In other words, membership is achieved through thesnegotiation of (re) affirmations and confirmations of a collective identity. This is asnegotiation over the formal aspect of membership. ‘Formal’ ...

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...ts, as political activity, as a form of collective identity and sentiment (Kymlicka and Norman 1994; Carens 1989; Kratochwil 1994; Conover 1995; Bosniak 2000). Further, some scholars (Turner 1993; C. =-=Taylor 1994-=-; see also generally Van Steenbergen 1994) have posited that cultural citizenship is a necessary part of any adequate conception of citizenship, while others have insisted on the importance of economi...