A nation is a type of social organization where a collective identity, a national identity, has emerged from a combination of shared features across a given population, such as language, history, ethnicity, culture, territory or society. Some nations are constructed around ethnicity while others are bound by political constitutions.
Multiculturalism is the coexistence of multiple cultures. The word is used in sociology, in political philosophy, and colloquially. In sociology and everyday usage, it is usually a synonym for ethnic or cultural pluralism in which various ethnic and cultural groups exist in a single society. It can describe a mixed ethnic community area where multiple cultural traditions exist or a single country. Groups associated with an indigenous, aboriginal or autochthonous ethnic group and settler-descended ethnic groups are often the focus.
Quebec nationalism or Québécois nationalism is a feeling and a political doctrine that prioritizes cultural belonging to, the defence of the interests of, and the recognition of the political legitimacy of the Québécois nation, particularly its French Canadian population. It has been a movement and a central issue in Quebec politics since the beginning of the 19th century. Québécois nationalism has seen several political, ideological and partisan variations and incarnations over the years.
Cosmopolitanism is the idea that all human beings are members of a single community. Its adherents are known as cosmopolitan or cosmopolite. Cosmopolitanism is both prescriptive and aspirational, believing humans can and should be "world citizens" in a "universal community". The idea encompasses different dimensions and avenues of community, such as promoting universal moral standards, establishing global political structures, or developing a platform for mutual cultural expression and tolerance.
William Kymlicka is a Canadian political philosopher best known for his work on multiculturalism and animal ethics. He is currently Professor of Philosophy and Canada Research Chair in Political Philosophy at Queen's University at Kingston, and Recurrent Visiting professor in the Nationalism Studies program at the Central European University in Budapest, Hungary. For over 20 years, he has lived a vegan lifestyle, and he is married to the Canadian author and animal rights activist Sue Donaldson.
An ethnocracy is a type of political structure in which the state apparatus is controlled by a dominant ethnic group to further its interests, power, dominance, and resources. Ethnocratic regimes in the modern era typically display a 'thin' democratic façade covering a more profound ethnic structure, in which ethnicity —and not citizenship—is the key to securing power and resources. An ethnocratic society facilitates the ethnicization of the state by the dominant group, through the expansion of control likely accompanied by conflict with minorities or neighbouring states.
National identity is a person's identity or sense of belonging to one or more states or one or more nations. It is the sense of "a nation as a cohesive whole, as represented by distinctive traditions, culture, and language".
Global citizenship is a form of transnationality, specifically the idea that one's identity transcends geography or political borders and that responsibilities or rights are derived from membership in a broader global class of "humanity". This does not mean that such a person denounces or waives their nationality or other, more local identities, but that such identities are given "second place" to their membership in a global community. Extended, the idea leads to questions about the state of global society in the age of globalization.
Transnational progressivism is an umbrella term coined by American conservative writer and Hudson Institute fellow John Fonte in his 2011 book Sovereignty or Submission: Will Americans Rule Themselves or Be Ruled by Others? to describe a broad movement that, he argues, seeks to transfer political power away from elected bodies in sovereign states and towards courts, bureaucracies, non-governmental organizations (NGOs) and various other largely unelected transnational bodies. To him, it is a global movement, calling for change in institutional values so that "the distinct worldviews of ethnic, gender, and linguistic minorities" are represented within dominant social and political institutions.
Civic nationalism, otherwise known as democratic nationalism, is a form of nationalism that adheres to traditional liberal values of freedom, tolerance, equality, and individual rights, and is not based on ethnocentrism. Civic nationalists often defend the value of national identity by saying that individuals need it as a partial shared aspect of their identity in order to lead meaningful, autonomous lives and that democratic polities need a national identity to function properly. Liberal nationalism is used in the same sense as 'civic nationalism', but liberal ethnic nationalism also exists, and "state nationalism" is a branch of civic nationalism, but it can also be illiberal.
Transnational citizenship is a political concept which would redefine traditional notions of citizenship and replaces an individual's singular national loyalties with the ability to belong to multiple nation states, as made visible in the political, cultural, social and economic realms. Unlike national citizenship, where individuals interact in such capacities with one sovereign state, transnational citizenship transcends pre-established territorial boundaries in order to create a modern meaning of "belonging" in an increasingly globalized society. Additionally, while preconceived notions of citizenship are often divided between national, social and individual forms of identity, all three categories serve to contribute to the meaning of transnational citizenship. State citizenship can be defined as an individual establishing their sense of belonging by espousing to the liberal-democratic values of the state in the public sphere. When applied to transnational citizenship, an individual would have the opportunity to be civically engaged in multiple societies.
Constitutional patriotism is the idea that people should form a political attachment to the norms and values of a pluralistic liberal democratic constitution rather than to a national culture or cosmopolitan society. It is associated with post-nationalist identity because, while it is seen as a similar concept to nationalism, the attachment is based on the constitution rather than on a national culture. In essence, it is an attempt to re-conceptualize group identity with a focus on the interpretation of citizenship as a loyalty that goes beyond individuals' ethnocultural identification. Theorists believe this to be more defensible than other forms of shared commitment in a diverse modern state with multiple languages and group identities. It is particularly relevant in post-national democratic states in which multiple cultural and ethnic groups coexist. It was influential in the development of the European Union and a key to Europeanism as a basis for multiple countries belonging to a supranational union.
Among scholars of nationalism, a number of types of nationalism have been presented. Nationalism may manifest itself as part of official state ideology or as a popular non-state movement and may be expressed along civic, ethnic, language, religious or ideological lines. These self-definitions of the nation are used to classify types of nationalism, but such categories are not mutually exclusive and many nationalist movements combine some or all of these elements to varying degrees. Nationalist movements can also be classified by other criteria, such as scale and location.
Who We Are: A Citizen's Manifesto is a 2009 book by Rudyard Griffiths. In it, Griffiths argues that Canada has become a "postmodern state"—a nation that downplays its history and makes few demands on its citizens, allowing them to find their allegiances where they may, in their region, their ethnic group or the language they speak. According to Griffiths the notion of a national identity, with shared responsibilities and a common purpose, is considered out of date, even a disadvantage in a world of transnational economies, resurgent regions and global immigration. Griffiths argues that this vision of Canada is an intellectual and practical dead end. Without a strong national identity and robust civic values, the country will be hard pressed to meet the daunting challenges that lie ahead: the social costs of an aging population, the unavoidable effects of global warming and the fallout of a dysfunctional immigration system. Griffiths calls for a rediscovery of the founding principles that made Canada the nation it is today and why a loyalty beyond the local and personal is essential to Canada's survival.
Criticism of multiculturalism questions the ideal of the maintenance of distinct ethnic cultures within a country. Multiculturalism is a particular subject of debate in certain European nations that are associated with the idea of a nation state. Critics of multiculturalism may argue against cultural integration of different ethnic and cultural groups to the existing laws and values of the country. Alternatively critics may argue for assimilation of different ethnic and cultural groups to a single national identity.
Multiculturalism in Canada was officially adopted by the government during the 1970s and 1980s. The Canadian federal government has been described as the instigator of multiculturalism as an ideology because of its public emphasis on the social importance of immigration. The 1960s Royal Commission on Bilingualism and Biculturalism is often referred to as the origin of modern political awareness of multiculturalism, resulting in Canada being one of the most multicultural nations in the world. The official state policy of multiculturalism is often cited as one of Canada's significant accomplishments, and a key distinguishing element of Canadian identity and Canadian values.
Denationalized Citizenship is one of many new citizenship processes which redefine traditional notions of citizenship as intrinsically linked with the nation-state and occurs within a subnational scale. A denationalized citizen does not consider the nation-state as being necessary for political participation and identity.
Ricardo Duchesne is a Puerto Rican-born Canadian historical sociologist and was until 2019 a professor at the University of New Brunswick's Saint John campus. His main research interests are Western civilization, the rise of the West, and multiculturalism. Duchesne's views on immigration and multiculturalism are racist and white nationalist. He has denied being a racist to the mainstream press, but has described himself as being "the only academic in Canada, and possibly the Western world, who questions the ideology of diversity while advocating white identity politics."
Canadian values are the commonly shared ethical and human values of Canadians. The major political parties generally claim explicitly that they uphold these values, but there are no consensus among them about what they are and follow a value pluralism approach.
The Laurentian elite, also referred to as the Laurentian Consensus, is a Canadian political term used to refer to individuals in the upper class of society who live along the St. Lawrence River and watershed in major Central Canadian cities such as Montreal, Ottawa and Toronto, an area which represents a significant portion of Canada’s population. The term has been used to describe the belief that a general governing political consensus existed in Canada due to the influence of the Laurentian elite from Confederation until the early twenty-first century.
