Citizenship FAQs:

Q: Is citizenship the status of a person recognized under the custom or law as being a legal member of a sovereign state or part of a nation?

A: Yes.

Q: Was citizenship described as "a bundle of rights -- primarily"?

A: Yes, and political participation in the life of the community, the right to vote, and the right to receive certain protection from the community, as well as obligations.

Q: Is citizenship not taught as a discrete subject in Scottish schools?

A: Yes, but is a cross-curricular strand of the Curriculum for Excellence.

Q: Was citizenship marked by exclusivity?

A: Yes.

Q: Is citizenship understood depends on the person making the determination?

A: Yes.

Q: Was citizenship no longer a status of political agency?

A: Yes, as it had been reduced to a judicial safeguard and the expression of rule and law.

Q: Is citizenship deeply connected with everyday life?

A: Yes.

Q: Is citizenship seen by most scholars as culture-specific?

A: Yes, and in the sense that the meaning of the term varies considerably from culture to culture, and over time.

Q: Is citizenship taught as a standalone subject in all state schools in Northern Ireland and most other schools in some forms from year 8 to 10 prior to GCSEs?

A: Yes.

Q: Is citizenship not common in civil law countries?

A: Yes.

Q: Was citizenship an "emancipation from the world of things"?

A: Yes, and the Roman sense increasingly reflected the fact that citizens could act upon material things as well as other citizens, in the sense of buying or selling property, possessions, titles, goods.

Q: Is citizenship a status in society?

A: Yes.

Q: Was citizenship more impersonal?

A: Yes, and universal, multiform, having different degrees and applications.

Q: Was citizenship usually associated with cities and towns?

A: Yes, and applied mainly to middle class folk.

Q: Is citizenship the so-called consent descent distinction?

A: Yes, and this issue addresses whether citizenship is a fundamental matter determined by a person choosing to belong to a particular nation––by his or her consent––or is citizenship a matter of where a person was born––that is, by his or her descent.

Q: Was citizenship based on the way people lived in the ancient Greek times?

A: Yes, and in small-scale organic communities of the polis.

Q: Is citizenship citizenship of an individual commune?

A: Yes, and from which follows citizenship of a canton and of the Confederation.

Q: Is citizenship based on the extent that a person can control one's own destiny within the group in the sense of being able to influence the government of the group?

A: Yes.

Q: Is citizenship a compulsory subject of the National Curriculum in state schools in England for all pupils aged 11–16?

A: Yes.

Q: Is citizenship ineffective?

A: Yes, unless schools themselves reflect democratic practices by giving children the opportunity to have a say in decision making.

Q: Was citizenship based on obligations of citizens towards the community?

A: Yes, and rather than rights given to the citizens of the community.

Q: Is citizenship much more passive?

A: Yes, action is delegated to others; citizenship is often a constraint on acting, not an impetus to act.

Q: Is citizenship offered as a General Certificate of Secondary Education course in many schools in the United Kingdom?

A: Yes.

Q: Is citizenship deeply connected into one's everyday life in the polis?

A: Yes.

Q: Was citizenship introduced in 1948 in the British Nationality Act 1948?

A: Yes.

Q: Was citizenship linked to the rise of republicanism?

A: Yes, and according to one account, since independent citizens meant that kings had less power.

Q: Was citizenship not seen as a separate activity from the private life of the individual person?

A: Yes, and in the sense that there was not a distinction between public and private life.

Q: Is citizenship granted based on ancestry or ethnicity and is related to the concept of a nation state common in China?

A: Yes.

Q: Is citizenship supposed to mean?

A: Yes.