부산대학교 도서관

Thomas H. Marshall's insights on citizenship in 1950 have long been a foundation for most contemporary debates on citizenship, and social citizenship has emerged as a new device that revolutionized the methodologies for making people equal in an unequal world.[9] The Marshallian approach to citizenship also invited criticism, mainly because of its unitary concept of citizenship in Western industrial states. Although a plethora of definitions of citizenship revolve around the questions of what citizenship is, where it takes place, and who a citizen is, citizenship can generally be defined as a collection of rights and obligations that give individuals a formal legal identity.[11] The fundamental aspect of citizenship is legal membership in a political community, and the eventual form of the political community is a state. The nexus between religious conversion and citizenship remains understudied in the sociology of religion, partly because religious conversion is considered a divine personal experience, whereas citizenship is seen as a secular state matter. For example, Ahmet Kuru classified forty-six Muslim-majority states into three categories: Islamic states, states with an established religion (Islam), and secular states.[1] Eleven countries in the first category, such as Saudi Arabia and Brunei, have clearly defined themselves as Islamic states. [Extracted from the article]