Lord Parekh
Main Page: Lord Parekh (Labour - Life peer)
Lord Parekh
My Lords, I thank the noble Lord, Lord Maclennan of Rogart, for securing and introducing this debate. Citizenship is obviously about rights and obligations, but active citizenship is about much more than that. It involves taking an active interest in the life of the community, participating in its affairs, criticising it when it is acting unjustly, and protesting when the Government will not listen. In other words, active citizenship has a strong political dimension. It is certainly about the voluntary sector, but it should not be limited to it. It is supportive of the social order as well as critical of it. It is about charity, philanthropy and helping local causes, but it is also about evaluating and challenging the established social order—and, from time to time, raising one’s voice against it.
There is a danger, certainly in our country, of understanding citizenship almost entirely in terms of what goes on in civil society and the voluntary sector, and ignoring what happens at the wider political level where interests and ideologies clash. It is on this political dimension of citizenship that I want to concentrate.
Active citizenship requires three things: institutional spaces for opportunities to participate; skill and knowledge to be able to make use of those institutional spaces and participate intelligently; and motivation or disposition to participate. Why spend one's energy debating public affairs? Why protest?
Most of the presentations today, and the literature on citizenship in general, have concentrated on institutional mechanisms or citizenship education. They have tended to ignore the larger question, what are the psychological dispositions or motivations that persuade people to go out into the public realm and use their time and energy to pursue worthwhile causes? I will say something about this.
Active citizenship obviously means that I care for my country, that my country means something to me, that I identify with it, and, therefore, that I cannot bear to see it defaced by acts of injustice. Active citizenship is ultimately about identity—about defining myself in such a way that how my country is organised matters to me personally, so that political responsibility becomes a matter of my own integrity and moral responsibility.
Citizenship is about identity and belonging. The question we should ask is, how can we cultivate a sense of belonging? Once you have a sense of belonging and recognise that a community is yours, you will obviously want to participate in it. You will not wish to harm it and you will do everything you can to promote its well-being. Active citizenship follows almost automatically, as night follows day, from the idea of being committed to one's community, belonging to it and identifying with it.
How do we secure this identification and sense of belonging? Belonging operates at two levels: at the local level, relating to the area in which we live—I will call that civic belonging; and at the national level, where it relates to a country, which I will call national belonging. Both are equally important for active citizenship. Local or civic belonging is easier to cultivate, because that is where most of us spend most of our lives. It is perfectly possible to have a sense of local belonging, but no sense of national belonging. For example, many Muslim youths, when asked, say that they do not feel British, but that they feel deeply rooted in Bradford or Birmingham. They could not imagine themselves living anywhere else, yet they feel alienated from Britain. Civic belonging of this kind sustains national belonging and provides a default position when national belonging is not available, so that even if some groups of people feel alienated from Britain, they remain rooted in their local community and therefore can be depended on not to engage in unacceptable activities. This civic belonging requires that there should be citizens’ forums where people have the opportunity to interact with their elected representatives, with advisory councils and with all sorts of other things that noble Lords have talked about.
I will say something about national belonging, which interests me a great deal. National belonging means that I see my country as mine, I care for it, I love it, I have affection for it and I would not dream of harming it. The question is, how does one cultivate a sense of commitment to a country? It is a reciprocal process. I cannot love my country unless my country loves me. I cannot belong to a country unless the country wants me to belong to it. It is a matter not quite of a contract but of some kind of moral understanding between the individual and the community. When John F Kennedy said, “Ask not what your country can do for you, ask what you can do for your country”, he was engaging in a very one-sided form of political rhetoric, because what my country does for me is just as important as what I do for it. If it does nothing for me but excludes me, it cannot expect me to make a commitment to it.
I will end by saying that in order to cultivate a sense of national belonging, there must be equal respect for all citizens. The definition of the nation must include everybody and it must have equal regard to the interests of all its citizens. It should seek and value the opinion of everyone. Freedom of speech is not enough, because I can speak to my heart’s content, but if nobody listens, it has no meaning. Listening can stop in a variety of ways. People can filter out my views or close their minds to what I say. Therefore, freedom of speech on my part implies an obligation on the part of others to open their minds to what I say.
In this context, it is very important that we realise that sections of our country are deeply alienated from the wider political system. They feel neglected, ignored, disempowered and angry at their unfair treatment; and they wonder why, when the bankers made a mess of our economy, the ordinary folk have to pay the price. Some of them sulk and withdraw into their own unhappy world. Others provide combustible material for extremist individuals, ideologies and organisations. How do we bring in alienated ethnic minorities, the working classes on council estates and other sections of people who feel resentful at the way in which they have been treated? How do we foster in them a sense of belonging? When we do that, we will have begun to address the question of active citizenship.