Peregrini, Barbari, and Cives Romani: Concepts of Citizenship and the Legal Identity of Barbarians in the Later Roman Empire
By Ralph W. Mathisen
The American Historical Review, Vol. 111, No. 4 (2006)
Introduction: In recent years, and particularly since the end of the Cold War, increasing attention has been paid to changing concepts of citizenship in the context of the globalization of the economy, politics, and society. The interrelationships among citizenship, nationality, ethnicity, and identity have evolved as a consequence of factors such as a renewed role for religious identity and mass migrations that have altered the ethnic composition and influenced the cultural norms of the society of nearly every modern nation. Traditionally, in order to become a citizen of an established nation-state,a foreigner has been expected to profess the acceptance of certain moral, cultural,and political views. At a 2005 press conference, for example, British Prime Minister Tony Blair stated, “People who want to be British citizens should share our values and our way of life.” In this model, citizens receive certain privileges and are liable to certain obligations.
A model of citizenship based on geographically delimited nation-states now is sometimes considered to be unsuited to modern multiethnic, multiracial, and supranational societies. Rather than a formal juridical status based on fixed principles, citizenship also can be viewed as a process of negotiation between established values and the values of newcomers into a society. Increasing attention likewise has been given to metaphorical or philosophical forms of citizenship, and to the “relationship between . . . citizenship and moral and intellectual integrity.” Thus, one can be a citizen not only of a nation, but also of more diffuse and inclusive bodies, such as the European community or even the world. Cosmopolitanism, it has been suggested, now denotes a “world community . . . where relations between individuals transcend state boundaries” and a belief in “basic human rights that all individuals should enjoy.” As noted by April Carter, “The idea of world citizenship is fashionable again.” All of these manifestations of citizenship can supply unifying elements that are otherwise lacking in diverse societies, where citizenship “fosters social cooperation and identification that avoid the divisiveness of racial, religious, and ethnic affiliations.” Citizenship thus can provide forms of personal identity that are defined either narrowly, by how the population of a nation is defined and treated under the law, or broadly, by the acceptance of a set of philosophical and moral concepts.
Peregrini, Barbari, and Cives Romani: Concepts of Citizenship and the Legal Identity of Barbarians in the Later Roman Empire
By Ralph W. Mathisen
The American Historical Review, Vol. 111, No. 4 (2006)
Introduction: In recent years, and particularly since the end of the Cold War, increasing attention has been paid to changing concepts of citizenship in the context of the globalization of the economy, politics, and society. The interrelationships among citizenship, nationality, ethnicity, and identity have evolved as a consequence of factors such as a renewed role for religious identity and mass migrations that have altered the ethnic composition and influenced the cultural norms of the society of nearly every modern nation. Traditionally, in order to become a citizen of an established nation-state,a foreigner has been expected to profess the acceptance of certain moral, cultural,and political views. At a 2005 press conference, for example, British Prime Minister Tony Blair stated, “People who want to be British citizens should share our values and our way of life.” In this model, citizens receive certain privileges and are liable to certain obligations.
A model of citizenship based on geographically delimited nation-states now is sometimes considered to be unsuited to modern multiethnic, multiracial, and supranational societies. Rather than a formal juridical status based on fixed principles, citizenship also can be viewed as a process of negotiation between established values and the values of newcomers into a society. Increasing attention likewise has been given to metaphorical or philosophical forms of citizenship, and to the “relationship between . . . citizenship and moral and intellectual integrity.” Thus, one can be a citizen not only of a nation, but also of more diffuse and inclusive bodies, such as the European community or even the world. Cosmopolitanism, it has been suggested, now denotes a “world community . . . where relations between individuals transcend state boundaries” and a belief in “basic human rights that all individuals should enjoy.” As noted by April Carter, “The idea of world citizenship is fashionable again.” All of these manifestations of citizenship can supply unifying elements that are otherwise lacking in diverse societies, where citizenship “fosters social cooperation and identification that avoid the divisiveness of racial, religious, and ethnic affiliations.” Citizenship thus can provide forms of personal identity that are defined either narrowly, by how the population of a nation is defined and treated under the law, or broadly, by the acceptance of a set of philosophical and moral concepts.
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