Nationalism, Communism, Marxist Humanism and the Afro-Asian by Raya Dunayevskaya

By Raya Dunayevskaya

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Example text

Instead, he argued that occupational and professional groups could fulfil such a role. Similarly, Tonnies' well-known distinction between community and association was based on Gierke (Tonnies, 1963). But it can be argued that by shifting the discussion from group rights to community, Durkheim and Tonnies actually misappropriated Gierke, for whom the issue was which entity was a legitimate bearer of rights. P. Turner and Factor, 1994), read Gierke very closely and responded to his arguments and interpretations.

Rather, 'The goal is a new kind of society, truly multi- 32 CITIZENSHIP AND IDENTITY racial or, should that prove impossible, then, some would say, composed of independent and equal racial communities' (150). Marshall seemed to anticipate the debate over multiculturalism with an outlook that is much more progressive than those who treat these claims as 'rights for minorities'. We hope to have illustrated that too much focus on a singular text by Marshall led towards a neglect of his larger body of work that not only elaborated upon his earlier work on citizenship but also broadened his conception.

But the impact of class on citizenship is unmistakable' (1992: 73). Second, some criticized Marshall for his sequence of rights, arguing that historically citizenship emerged in a circuitous way rather than in a linear fashion as he suggested (Birnbaum, 1997). Third, there are also those who argued that Marshall assumed that class was the only pattern of inequality and did not examine other forms of inequality such as gender and ethnicity (Turner, 1986). Although important, class nevertheless was only one of the inequalities that divided early twentieth-century society.

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