Centre for Citizenship and Globalisation

Abstract: The intense social upheaval that spread through a number of UK cities in the riots and protests of August, 2011 signalled the terrifying speed with which passionate disaffection can turn to uncontained violence. At stake in the dense and volatile debate that ensued, and in the acts of violence themselves, were contests over spaces as well as competing models of democracy, publics and citizenship, including the appropriate use of social media. Within these debates, almost universally, rational deliberative discourse and action is assumed to be the only route to legitimate “civil” society. So what is to be made of the violent physical contest over city squares, streets and property, as well as contests over acts of participation and demonstration played out online through the hundreds of eyewitness videos posted to sites like YouTube and the endless flow of often vitriolic words in blogs, comments spaces and social network sites? This paper uses a video posted to YouTube titled ‘Clapham Junction Speaker (London Riots 2011)’ to examine the passion and provocation that flowed beyond the city streets to enliven, intensify and sustain forms of protest and civic engagement. We argue that the aggressive and antagonistic tenor of the Speaker’s twenty minute monologue, the bitter vitriol that flowed through the comments space, and even the act of posting it constitute significant elements of a generative, ‘agonistic’ public, to use Chantal Mouffe’s term, that operates in multiple spaces and outside of the rationalising discourse demanded by mainstream media and government. This paper develops a richer understanding of these spaces of protest, and the concept of provocation central to these events.

This paper draws upon the findings of an evaluation of "More than a Game", a sport-focused youth mentoring program in Melbourne, Australia that aimed to develop a community-based resilience model using team-based sports to address issues of identity, belonging, and cultural isolation amongst young Muslim men in order to counter forms of violent extremism. In this essay we focus specifically on whether the intense embodied encounters and emotions experienced in team sports can help break down barriers of cultural and religious difference between young people and facilitate experiences of resilience, mutual respect, trust, social inclusion and belonging. Whilst the project findings are directly relevant to the domain of countering violent extremism, they also contribute to a growing body of literature which considers the relationship between team-based sport, cross-cultural engagement and the development of social resilience, inclusion and belonging in other domains of youth engagement and community-building.

Although racism remains an issue for social media sites such as YouTube, this focus often overshadows the site’s productive capacity to generate ‘agonistic publics’ from which expressions of cultural citizenship and solidarity might emerge. This paper examines these issues through two case studies: the recent proliferation of mobile phone video recordings of racist rants on public transport, and racist interactions surrounding the performance of a Maori ‘flash mob’ haka in New Zealand that was recorded and uploaded to YouTube. We contrast these incidents as they are played out primarily through social media, with the case of Australian Football League player Adam Goodes and the broadcast media reaction to a racial slur aimed against him by a crowd member during the AFL’s Indigenous Round. We discuss the prevalence of vitriolic exchange and racial bigotry, but also, and more importantly, the productive and equally aggressive defence of more inclusive and tolerant forms of cultural identification that play out across these different media forms. Drawing on theories of cultural citizenship along with the political theory of Chantal Mouffe, we point to the capacities of YouTube as ‘platform’, and to social media practices, in facilitating ground-up antiracism and generating dynamic, contested and confronting micropublics.

Since 11 September 2001 Muslim Diasporas have emerged as objects of anxiety in Western societies. Underlying this (in)security-driven problematisation is the question
of whether Muslims living in the West have the capacity to become fully active citizens while maintaining their religious beliefs, rituals and practices. This apprehension has prompted reactionary government programmes, particularly targeting
young Muslims. Such responses fail to recognise the societal capacities that practising Muslims possess, including those informed by the ethical precepts of Islamic faith. This paper argues that it is timely to explore expressions of Islamic religiosity as they are grounded in everyday multicultural environments. The paper draws on survey data and interviews conducted with Muslims living in Melbourne, Australia. We take into consideration key variables of age and generation to highlight how young, practising Muslims enact citizenship through Islamic rituals and faith-based practices and traditions. The paper will draw from key findings to argue that these performances provide a foundation for exploring ways of ‘living’
together in a manner that privileges ethics central to Islamic faith traditions.

Cities within Western democratic societies have long been regarded as sites where secular visions of modernity and citizenship are enacted. Today, however, ethno-religious diversity has emerged as a deep and vibrant part of urban social life and public culture, shaping place-making practices that nourish ‘post-secular’ belonging and practices of citizenship. Place-making and citizenship practices that are shaped by ethno-religious diversity have the potential to transform public spaces highlighting common humanity and ‘shared vulnerability’ (J. Butler, Precarious Life: The Powers of Mourning and Violence (London and New York: Verso, 2004)). The visibility and embodiment of Islamic religious beliefs, ritual observances, and cultural expressions often circulate feelings of suspicion and unease for non-Muslim co-citizens. In this paper we deviate from this dominant narrative to argue that ‘everyday’ forms of religiosity that underpin and shape social and political actions performed in public space make an important contribution to the multicultural milieu of the nominally ‘Western’ city, shaping public spaces that resonate with hope and shared responsibility. The paper draws on participant observation, photo-ethnography and interviews with Melbourne residents, of Muslim faith, and predominantly of Egyptian, Turkish and Afghani (Hazara) cultural heritage.

With pervasive use of mobile devices and social media, there is a constant tension between the promise of new forms of social engagement and the threat of misuse and misappropriation, or the risk of harm and harassment.Negotiating Digital Citizenship explores the diversity of experiences that define digital citizenship. These range from democratic movements that advocate social change via social media platforms to the realities of online abuse, racial or sexual intolerance, harassment and stalking. Young people, educators, social service providers and government authorities have become increasingly enlisted in a new push to define and perform ‘good’ digital citizenship, yet there is little consensus on what this term really means and sparse analysis of the vested interests that drive its definition. The chapters probe the idea of digital citizenship, map its use among policy makers, educators, and activists, and identify avenues for putting the concept to use in improving the digital environments and digitally enabled tenets of contemporary social life. The components of digital citizenship are dissected through questions of control over our online environments, the varieties of contest and activism and possibilities of digital culture and creativity.

This introductory paper to our first issue provides reflection on the concept of critical global citizenship at both theoretical and practical levels. We maintain that ‘citizenship’, irrespective of its level of articulation (i.e. national, international, global, etc.) remains an issue that reflects a status, a feeling and practices that are intrinsically interlinked. As a legal status, formal citizenship allows individuals to form a sense of belonging within a political community and, therefore, empowers them to act and perform their citizenship within the spatial domains of the nation-state. Critical global citizenship, asks these same individuals not so much to neglect these notions of belonging and practice to a particular locale, but to extend such affinities beyond the territorial boundaries of their formal national membership and to think critically and ethically about their local, national and global relationship with those who are different from themselves. Making a case for a critical global citizenship, however, also requires acknowledging material inequalities that affect the most vulnerable (i.e. migrants, asylum seekers, those experiencing poverty, etc.) and which mean that efforts to cultivate global citizenship orientations to address social injustice are not enacted on an even playing field. As such, a critical global citizenship approach espouses a performative citizenship that is at once democratic and ethical, as well as being aimed at achieving social peace and sustainable justice, but which is also affected by material conditions of inequality that require political solutions and commitment from individuals, states, non-governmental organisations (NGOs) and civil society organisations