definition of global citizen essay

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Global citizenship.

• April R. Biccum April R. Biccum School of Politics and International Relations, Australian National University
• https://doi.org/10.1093/acrefore/9780190846626.013.556
• Published online: 19 November 2020

The concept of “Global Citizenship” is enjoying increased currency in the public and academic domains. Conventionally associated with cosmopolitan political theory, it has moved into the public domain, marshaled by elite actors, international institutions, policy makers, nongovernmental organizations, and ordinary people. At the same time, scholarship on Global Citizenship has increased in volume in several domains (International Law, Political Theory, Citizenship Studies, Education, and Global Business), with the most substantial growth areas in Education and Political Science, specifically in International Relations and Political Theory. The public use of the concept is significant in light of what many scholars regard as a breakdown and reconfiguration of national citizenship in both theory and practice. The rise in its use is indicative of a more general change in the discourse on citizenship. It has become commonplace to offer globalization as a cause for these changes, citing increases in regular and irregular migration, economic and political dispossession owing to insertion in the global economy, the ceding of sovereignty to global governance, the pressure on policy caused by financial flows, and cross-border information-sharing and political mobilization made possible by information communications technologies (ICTs), insecurities caused by environmental degradation, political fragmentation, and inequality as key drivers of change. Global Citizenship is thus one among a string of adjectives attempting to characterize and conceptualize a transformative connection between globalization, political subjectivity, and affiliation. It is endorsed by elite global actors and the subject of an educational reform movement. Some scholarship observes empirical evidence of Global Citizenship, understood as active, socially and globally responsible political participation which contributes to global democracy, within global institutions, elites, and the marginalized themselves. Arguments for or against a cosmopolitan sensibility in political theory have been superseded by both the technological capability to make global personal legal recognition a possibility, and by the widespread endorsement of Global Citizenship among the Global Education Policy regime. In educational scholarship Global Citizenship is regarded as a form of contemporary political being that needs to be socially engineered to facilitate the spread of global democracy or the emergence of new political arrangements. Its increasing currency among a diverse range of actors has prompted a variety of attempts either to codify or to study the variety of usages in situ. As such the use of Global Citizenship speaks to a central methodological problem in the social sciences: how to fix key conceptual variables when the same concepts are a key aspect of the behavior of the actors being studied? As a concept, Global Citizenship is also intimately associated with other concepts and theoretical traditions, and is among the variety of terms used in recent years to try to reconceptualize changes it the international system. Theoretically it has complex connections to cosmopolitanism, liberalism, and republicanism; empirically it is the object of descriptive and normative scholarship. In the latter domain, two central cleavages repeat: the first is between those who see Global Citizenship as the redress for global injustices and the extension of global democracy, and those who see it as irredeemably capitalist and imperial; the second is between those who see evidence for Global Citizenship in the actions and behavior of a wide range of actors, and those who seek to socially engineer Global Citizenship through educational reform.

• globalization
• global governance
• cosmopolitanism
• citizenship
• global civil society

What is Global Citizenship?

Global Citizenship (hereafter GC) as a concept is enjoying some currency in the public and academic domains. The theory and study of GC has been a growth industry especially in philosophy, international relations, and education, and it has been adopted as a central educational reform under the Sustainable Development Goals and endorsed by major international organizations, think tanks, and the expanded regime of Global Education Policy (Mundy, 2016 ). What is meant by GC varies between political actors and academics. The academic literature on GC divides into two branches. The normative theoretical branch has a number of overlaps and engagements with cosmopolitan, liberal, and republican political theory. The empirical scholarship, meanwhile, observes GC’s existence in individual behavior and the structures of transnational organization; in the case of education, empirical scholarship offers ways and means of producing GC through a reform of pedagogy, curriculum, and educational design. It is commonplace to begin any discussion of GC with an account of cosmopolitan political theory dating back to the ancients. The problem with this account is that these theoretical arguments for and against GC have been superseded both by its increasingly widespread use among political actors and by the technological capability to make it something of an institutional reality. GC is no longer simply a theoretical or philosophical discussion but is increasingly also a diversified field of empirical study. The problem with the study of GC empirically is that it is one of those conceptual variables that cuts across scholarship and public use. It is a concept, according to Reinhart Koselleck’s understanding of that term, in that it is an inherently contestable carrier of signification with multiple meanings (Koselleck, 2002 ).

What is true of GC is equally true of citizenship. Both are used by political actors and institutions, and also by academics, to inform empirical study; they are equally both concepts that inform normative political theory about the ordering foundations of society. They thus straddle the distance near (ordinary usage), distance far (academic and technocratic usage), and the normative theoretical of both political actors and academics (other conceptual variables with a similar bifurcation are democracy and the state) (Ferguson & Mansbach, 2010 ; Mitchell, 1991 ). This entanglement speaks to methodological problems at the heart of all social science endeavor: the use of the same concepts by political actors, institutions, and academics; and the problem of trying to fix those concepts for the purposes of advancing knowledge, or equally, trying to elaborate them philosophically for the purposes of creating social change. In the case of both citizenship and GC, the attempt to use various methodological techniques to fix their meaning and tie them to concrete empirical phenomena (Sartori, 1984 ) is unproductive because all these concepts are quintessential examples of the fact that political actors are themselves also self-conscious conceptualizers. Moreover, the way GC is conceptualized by certain political actors is currently having concrete political outcomes (Biccum, 2018b , 2020 ). Trying to improve its study by using Sartori’s ladder of abstraction to parse it into conceptual precision will not do when conceptualization is itself an integral part of its political impact and institutionalization. Moreover, there is increasing overlap between academic scholarship and the concept’s political operationalization, particularly in education.

Interpretive social science offers a way of grappling with this complexity by recognizing what a concept is (i.e., the function in language that allows for multiplicity of meaning and abstraction) (Koselleck, 2002 ), the ubiquity of the use of concepts for all language users (Geertz, 1973 ), and methodological techniques that are consistent with the properties of language and its study in use (Fairclough, 1989 ; Schaffer, 2016 ). The interpretivist approach is more appropriate for fleshing out the complexity of defining GC by recognizing that the rise in its use both academically and politically is in response to changing circumstances, but also and concurrently that its take up is an attempt to by actors to change political circumstances. The interpretivist approach equips scholars with a sensitivity for assessing how and why GC’s use is significant. GC is one among a variety of adjectival variations on citizenship, but it is one that has taken greater hold than any of its rivals and, depending on who uses it and how, has implications for a shift in identity and allegiance from the national to the global. Therefore, its increased use by elites and operationalization in policy to affect change should be recognized as politically significant. Interpretive social science provides the analytical and methodological tools to ground, locate, and elucidate the various meanings of GC in theory and in practice (Schaffer, 2016 ).

Citizenship, as a concept, is also both a variably applied political institution and a contested theoretical concept. It emerged as a body of study in its own right in the 20th century only to be problematized toward the end of the century with a variety of qualifying adjectives, including postnational citizenship (Rose, 1996 ), the denationalization of citizenship (Soysal, 1994 ), extrastatal citizenship (Lee, 2014 ), cultural citizenship (Richardson, 1998 ), minority citizenship (Yuval-Davis, 1997 ), ecological citizenship (van Steenbergen, 1994 ), cosmopolitan citizenship (Held, 1995 ), consumer citizenship (Stevenson, 1997 ), and mobility citizenship (Urry, 1990 ). The meaning and theorization of citizenship itself in the context of globalization have undergone some considerable contestation. In the late 1990s, sociologist John Urry noted the contradiction that just as everyone is seeking to be a citizen of an existing national society, globalization is changing what it means to be a citizen (Urry, 1999 ). For some theorists of citizenship, it has normative dimensions. Brian Turner in particular made a distinction between a conservative view of citizenship as passive and private, and a more revolutionary idea of citizenship as active and public (Bowden, 2003 ; Turner, 1990 ). For theorists of citizenship it is a mode of political membership that has as a performative nature, even by those who are not officially recognized. Understood this way, it is a quintessentially democratic political subjectivity, where agency is expressed in struggles for rights and inclusion for the benefit of self and others.

Historicized as an actually existing political institution, citizenship can be shown to be a mechanism of differentiation through rights allocation, inclusion, and exclusion that is unavoidably connected to state and imperial violence, interest, and power. For critical scholars, it is gendered, racialized, and colonial and has been a mechanism not for the expansion of civil, political, and social rights (as canonized in Marshall’s 1949 account) but as a means of conferring those rights on the few (Isin & Nyers, 2014b ; Marshall, 1949 ). Editors of the Routledge Handbook of GC Studies survey the various ways in which national citizenship has been conceptualized and how Citizenship Studies must be revised in light of globalization (Isin & Nyers, 2014b ; Lee, 2014 ). A work in “critical Citizenship Studies,” this volume notes that citizenship has been defined as membership, status, practice, or performance, with each definition harboring presumptions about politics and agency. To overcome these shortcomings, the editors offer a minimal definition which contains conceptual complexity. For Isin and Nyers, citizenship is “an institution, mediating rights between the subjects of politics and the polity” (Isin & Nyers, 2014a , p. 1). The word “polity” enables a conceptualization of diverse political entities and overlapping governance configurations. “Rights mediation” recognizes that citizenship is inclusive and exclusive simultaneously and that it is most often expanded through political struggle. Finally, the “Subject” is a way of understanding political behavior on the part of people with no formal institutional recognition. The volume aims to address the fact that Citizenship Studies is globalizing because people around the world are articulating their struggles through the political institution of citizenship, and they see this struggle as the performative dimension or enactment of citizenship in political behavior that makes claims upon states and governing institutions. This is why scholars are engaged in “a competition to invent new names to describe the political subjects that are enacting political agency today. Whether it is the Activist or the Actant, the Militant or the Multitude” (Isin & Nyers, 2014a , p. 5). Contributors to this volume are highly skeptical of the concept of GC, but this is precisely the kind of active enactment of rights and responsibilities that scholars of GC see as evidence of its existence, or endorsement for its contribution to the globalization of democracy. Thus, the emergence of GC is part and parcel of the very contestation over citizenship that contributors to this volume see as evidence for grassroots political agency and democratic political change.

As a concept, GC is often linked with the body of cosmopolitan political thought dating back to antiquity (Heater, 1996 ), but this association needs to be qualified. Its increased usage in the early 21st century among scholars, philosophers, policymakers, global institutions, and educators has been prolific, leading to several attempts in the literature to codify its various meanings (Fanghanel & Cousin, 2012 ; Hicks, 2003 ; Sant, Davies, Pashby, & Shultz, 2018 ), or to study its variation in use empirically (Gaudelli, 2009 ). Some have argued that its conceptual heterogeneity is strategically advantageous for those who are using it in practice, and political actors particularly in education have devoted a substantial amount of time to conceptualizing it for the purposes of its articulation in policy (Biccum, 2018b ; Hartmeyer, 2015 ). In the education space, an agreed-upon meaning organized around attitudes, aptitudes, and behavior is now being utilized by international organizations (specifically the United Nations, United Nations Education Science and Culture Organisation, and the Organisation for Economic Co-operation and Development), which are disseminating their preferred definitions through the expanded global education community via declarations, policy advice, research, information portals, and international conferences. Attempts to codify the different meanings of GC in the academic scholarship have used different metatheoretical concepts to understand the systematic organization of meaning, among them heuristics (Gaudelli, 2009 ), discourse (Karlberg, 2008 ; Parmenter, 2011 ; Schattle, 2015 ; Shukla, 2009 ), ideology (Pais & Costa, 2017 ; Schattle, 2008 ), and typology (Andreotti, 2014 ; Oxley & Morris, 2013 ). For all this definitional and metatheoretical categorization, what cuts across all are the notions that a global citizen is a type of person (endowed with a certain kind of knowledge, values, attitudes, and aptitudes) and that GC is expressed in behavior (always active). Oxley and Morris’s ( 2013 ) codification is often cited in educational scholarship that is working to provide the pedagogical and theoretical foundations for producing Global Citizens (Bosio & Torres, 2019 ) or critically contesting existing practices and theoretical models of GC education in order to make them live up to what both scholarly factions regard as its emancipatory potential (Andreotti, 2014 ).

The various attempts to codify the use of GC in situ tend to make a distinction between hegemonic use and attempts by both scholars and political actors to expand its meaning for political purposes. In this context Oxley and Morris ( 2013 ) make a distinction between “cosmopolitan based” GC Education, which is further nuanced by political, moral, economic, and cultural considerations; and “advocacy based,” which is inflected by social, critical, environmental, and spiritual features. This distinction effectively codifies the differences between official uses of GC by elite actors, and the contestations from critical practitioners and scholars who seek to expand its official meaning (a) to include the grassroots activity of activists; and (b) in educational policy and practice, to include knowledge of global capital and European colonial history, a normative attitude against the inequalities and injustices these have produced, and the aptitude to hold elite actors to account (Andreotti & Souza, 2011 ). Gaudelli ( 2009 ) and Schattle ( 2008 ) based their discursive and ideological codifications on methodologically informed definitions of discourse and ideology and an empirical focus on the use of the concept in multiple sites. Gaudelli identifies five different discursive framings (neoliberal, nationalist, Marxist, world justice and governance, and cosmopolitan), and Schattle ( 2008 ) deploys an ideological analysis to determine whether the discourse of GC in education constitutes a new “globalist” ideology. He finds that in fact it remains inflected by varieties of liberal ideology, even its critical variants, because of its emphasis on human rights, equality, and social justice.

Despite contestations over meaning and use, there are those in the literature who regard GC as the conceptual iteration that underpins a hegemonic ordering of a global governance to further globalize the market by creating market-ready “neoliberal subjectivities” (Chapman, Ruiz-Chapman, & Eglin, 2018 ), or who argue that the proselytizing gesture of its proponents and its rootedness in Western liberal democratic culture make it inescapably imperial (Andreotti & Souza, 2011 ). A common accusation is that GC is an attempt to put a progressive veneer on the global market. In addition, definitions of GC that link it to worldly cosmopolitan values, high-tech skills, and enough cross-cultural knowledge to enable flexibility and adaptability map neatly onto the kinds of subjectivities one will find among the world’s most privileged and highly mobile workers. For critics, there is evidence for this critique in the individualizing and entrepreneurial programs which make elites responsible for limited social change that won’t disrupt market relations. Conversely, the neorepublican and neoliberal response to this critique is that citizenship is inseparable from market-based participation in society because it is the market’s tendency to untether people from social, political, and economic constraints and to diversify the economy that creates free rational agents capable of participating democratically (Lovett & Pettit, 2009 ). From this perspective, chauvinism, discrimination, and communitarianism are bad for global markets, ergo the promotion of the progressive social values of GC is good for the global economy. The critics of GC are quite right in that it is being articulated and reframed to fit the particular ideological commitments of promarket actors in certain sites (Chapman et al., 2018 ; Pais & Costa, 2017 ). However, paying close empirical attention to how conceptualization works, what should be emphasized is that GC’s heterogeneity, fluidity, and contested meaning ensure that it cannot be dismissed as essentially one thing and serving a single purpose (Biccum, 2020 ). Instead, close empirical attention needs to be paid to who is using it, how, and for what purpose.

The Theory of GC

It is commonplace to want to tell the story of GC as the next step in the genealogy of the cosmopolitan tradition. But the picture is more complex than that, because while both cosmopolitanism and GC have close family ties with liberal political theory, it is a mistake to collapse them because there are articulations of liberalism which reject cosmopolitanism, such as the work of John Rawls. Equally, in GC’s associations with antiquity there are concrete connections also with republican political thought (Pagden, 2000 ). In fact, republicanism has equally enjoyed a revival since the 1990s (Costa, 2009 ; Dagger, 2006 ; Lovett & Pettit, 2009 ) and, when examined in detail, the approach to the market found in elite articulations of GC do bear a closer affinity with neorepublicanism than, as critics maintain, neoliberalism (Biccum, 2020 ). The work of Luis Cabrera argues for maintaining a distinction between cosmopolitanism and GC while understanding their connections (Cabrera, 2008 ). Succinct political theories of GC have emerged (Carter, 2001 ; Dower, 2000 ; Tully, 2014 ), some of which try to counter this tradition and some of which marshal GC as a suitable replacement for aggressive American militarism (Arneil, 2007 ; Hunter, 1992 ), arguing that it will allow the United States to pass an “Augustan Threshold.” However articulated theoretically, GC is intimately tied up with questions of human nature, political subjectivity, and appropriate political arrangements, such as polis, state, republic, global governance, world state or empire, with a characteristic omission of political arrangements deemed less formal or “modern.”

The commonplace narrative that places GC within the history of the repetitive revival of cosmopolitan thought is best expressed by April Carter ( 2001 ) and Derek Heater ( 1996 ), whose histories observe a cycle of periodic revival in which the structural contradictions of imperial formations follow a pattern of critique and externalization. Heater begins with Aristotle’s view of the polis as a form of political organization that is congruent with the nature of man. 1 This is an intellectual gesture that naturalizes the polis, making it an expression of the final and perfect condition of human development, and provides legitimacy for its transplantation elsewhere (similar to Hegel’s view of the state). These ideas were put under sustained pressure from circumstances that bear a remarkable similarity to patterns coded by contemporary scholars as “globalization,” including territorial expansion, extensions of governance, migration, and the privatization of the military. Cosmopolitan ideas, Heater argues, arise out of the failure of the polis to live up to claims that it is the expression of human nature. This led to the exploration of two other ideas: the true nature of human beings should be sought either in solitary individualism, or in the essential oneness of the human race. These were first articulated by figures who were critical of existing political arrangements such as Diogenes, Cicero, and Zeno. According to Heater, the periodic revival of cosmopolitan ideas since ancient times is caused by a sense of external threat, whether it be war or environmental catastrophe. Each articulation differs in emphasis over the role of the state, the role of the individual, the role of global institutions, and the desirability of a world state. Similarly, historian Anthony Pagden offers a genealogy of cosmopolitan thought which sees it as indelibly rooted in imperial structures but finds its culmination in the global republicanism of Immanuel Kant, in which Pagden finds there are also critiques of imperialism (Pagden, 2000 ). Thus, an analytical distinction must be maintained between concrete political projects for the realization of global democracy or a world state, and cosmopolitan political philosophy, although they certainly intersect. So, for example, the early cosmopolitans did not devise plans for constitutions and governance, and early- 20th-century advocates for a world state (such as H. G. Wells) were not philosophers (Heater, 1996 ). The International Relations (IR) scholarship which sees the eventuation of a world state deriving from structural conditions is not necessarily engaging normatively with the concept of GC (Ruggie, 2002 ; Wendt, 2003 ), and some scholarship on GC sees its democratic potential in the fact that it is a set of citizen claims, attitudes, and behaviors in the absence of a world state (Dower, 2000 ; Dower & Williams, 2002 ; Falk, 2002 ).

Understanding GC as the culmination in the genealogy of cosmopolitan thought also conflicts with the cosmopolitan revival in IR, although these scholars repeat the formulation described by Heater: namely, the contradictions of globalization demonstrate the flaws in the Hegelian understanding that the nation state is the perfect reflection of human rationality and the only political arrangement that will enable the full flowering of human development. The turn to cosmopolitanism in IR is also occasioned by the end of the Cold War and the disillusionment with Marx in the context of a recognition of diverse identities and non-class-based modes of social, political, and economic exclusion and the new social movements that sprang up as a redress. The cosmopolitan vision for the extension of democracy through reformed institutions is articulated by Richard Linklater ( 1998 ), Daniele Archibugi ( 1993 ), and David Held ( 1995 ) as a redress for these structural conditions. The sovereign state cannot continue to claim to be the only relevant moral community when the opportunities and incidences of transnational harm rise alongside increasing interdependence (Doyle, 2007 ). Similar to their ancient counterparts, Linklater, Archibugi, and Held offer cosmopolitan democracy as both a critique of the Hegelian theory of the state as the highest expression human rationality and a method of expanding democracy transnationally. Both Archibugi and Linklater offer the possibility of direct citizen participation in global institutions as the mechanism that would make for a robust global democracy. Global or world citizenship is implicated in this project, but these scholars do not offer a political theory of GC as such.

The cosmopolitan revival in political theory does, however, theorize GC as a way of reconfiguring ethical foundations of the individual connection to state and world (Appiah, 2007 ; Nussbaum, 1996 ; Parekh, 2003 ). The cosmopolitanism of these scholars is organized around the premise that, in the context of “complex interdependence,” individuals in advanced economies have ethical obligations to the rest of the human race which can override their obligations to fellow citizens. Contained within many arguments in favor of GC is a latent criticism of the nation state and transnational capital. For Thomas Pogge ( 1992 ) this amounts to recognition of the insertion of the citizens of advanced economies into global value and production chains; for Bhiku Parekh this amounts to recognition of the political and economic debt gained through European colonization, and he calls for a globally oriented national citizenship (Parekh, 2003 ). 2

The central cleavage is the relevance and role of the state. Critics of GC argue that GC’s rootless sense of obligation from nowhere undermines Aristotelian notions of civic virtue, and that the nation state is the only community where active citizenship can be practiced (Carter, 2001 ; Miller, 1999 ; Walzer, 1994 ). Others offer GC as a way of being that does not devalue, erode, or supersede the nation state. Nigel Dower, for example, argued in 2000 that a world state is not needed for GC (Dower, 2000 ). Here he is responding to critics who argued at the time that GC cannot exist, because of a lack of common identity and institutions. Some scholars offer “rooted cosmopolitanism” as an affinity to the global that is grounded in individual biography and location (Kymlicka & Walker, 2012 ). Similarly, Martha Nussbaum sparked a debate among prominent political, social, legal, and literary theorists over the competing merits of national versus cosmopolitan affinity, and offered concentric circles of affinity from the individual to the global because the state as nothing more than a “morally arbitrary boundary” (Nussbaum, 1996 , p. 14). Nussbaum later revised this position to articulate a “globally sensitive patriotism,” arguing that the sentiments that underpin patriotism can be used to rescue the concept from its chauvinistic variants, allowing it then to play a role in creating a “decent world culture” (Nussbaum, 2008 , p. 81). But for most of these scholars the state is the starting point for either advocacy or critique of GC.

There are other scholars in the analytic tradition attaching to GC a notion of cosmopolitan right, meaning the restriction of individual freedom so that it harmonizes with the freedom of everyone else. For Luis Cabrera ( 2008 ) this is an important step toward developing an overarching conception of cosmopolitanism, one that details appropriate courses of action and reform in relation to individuals and institutions in the current global system. The collapsing of GC and cosmopolitanism as synonymous is for Cabrera a mistake. There are clear differences between them, as well as different conceptual inflections within them. Within cosmopolitanism, Cabrera details the institutional cosmopolitanism of Archibugi and Linklater, which is concerned with the creation of a comprehensive network of global governing institutions to achieve just global distributive outcomes; and moral cosmopolitanism, which as we see in Appiah, Pogge, and Parekh is concerned not with institution-building but with assessing the justice of institutions according to how individuals fare in relation to them. Cabrera’s claim is that individual cosmopolitanism should be understood as GC. GC for Cabrera is a moral orientation toward and a claim to membership of the whole of the human community and a theory of citizenship that is fundamentally concerned with appropriate individual action. In other words, Cabrera is offering a theoretical framework for the operationalization of GC which offers guidelines of “right action” for the global human community. “Right action” can be objectively known for Cabrera following the analytical tradition and particularly the liberal thought of John Rawls. On the question of the world state Cabrera equivocates. He argues that GC is the ethical orientation guiding individual action in a global human community and not preparation for a world state, but he nevertheless advocates for a world state because of the biases against cosmopolitan distributive justice inherent in the sovereign state system. For Cabrera GC identifies the very specific duties incumbent on all humankind to promote the creation of an actual global political community up to and including the creation of a world state.

The question of empire is conspicuously absent among these scholars, while other scholars fully implicate Western imperial history in their account of GC. James Tully ( 2014 ) is the only political theorist of GC to pay close attention the role of European empire in constructing, globalizing, and making modular civil citizenship. With a focus on language and meaning as the sites of political contestation, Tully sees GC as articulating a locus of struggle, noting that because of empire, most of the enduring struggles in the history of politics have taken place in and over the language of citizenship and the activities and institutions into which it is woven. GC for Tully is neither fixed nor determinable, as it is for Cabrera; it contains no calculus or universal rule for its application in particular cases. Rather it is a conjunction of “global” and “citizenship” that can be regarded as the linguistic artifact of the innovative tendency of citizens and noncitizens to contest and create something new in the practice of citizenship. Basing his account of “public philosophy” on a philosophy of language drawn from Wittgenstein, Skinner, and Foucault, in which language is constitutive of human social and political relations, Tully regards freedom and democracy as practiced through language. Language is inseparable from cognition, and in practices of meaning-making human beings continually (re)negotiate their circumstances, and in so doing have the capacity to change the language, and in changing the language, change the game. Tully offers a political theory of GC that builds on the open-endedness indicated by Linklater and Falk, and sees in the multitudinous expressions of transnational political activism the possibility of different, more democratic political arrangements. This is consistent with decolonial scholarship in IR, postcolonial scholarship in education, and critical scholarship on sustainability, which argue that the modernistic, dualist language of science is part of the problem in that it hinders the ability of scholars and citizens to conceptualize life differently. To change social reality, they argue, we have to change our language (Shallcross & Robinson, 2006 ), and for many critical scholars GC is part of this conceptual shift.

The Study of GC

Research on the practice of GC can be roughly divided between the normative theoretical and the phenomenological empirical and contains a tension between GC as actually existing and needing to be produced. Scholarship has expanded substantially since the 1990s and moved away from an association with cosmopolitanism toward a direct engagement with GC as a concept and field of study in its own right. Contributions to the field have appeared in Media and Cultural Studies (Khatib, 2003 ; Nash, 2009 ), International Law (Hunter, 1992 ; Torre, 2005 ), Psychology (Reysen & Hackett, 2017 ; Reysen & Katzarska-Miller, 2013 ), and Citizenship Studies (Arneil, 2007 ; Bowden, 2003 ; Soguk, 2014 ), but the bulk of the scholarship appears in International Relations (IR) (residing in roughly the subfields of Globalization, Global Governance, Social Movements, and Global Civil Society) and in educational scholarship (residing in pedagogical scholarship but also emerging interdisciplinary fields where educational scholarship is overlapping with International Political Economy, IR, and International Political Sociology) (Armstrong, 2006 ; Ball, 2012 ; Dale, 2000 ; Desforges, 2004 ). Methodologically, most of the scholarship has been qualitative and interpretive or critical, with a handful of quantitative approaches just emerging in Psychology seeking to measure global citizen attributes, and one study providing a quantitative aggregate account of the appearance of “GC” in textbooks (Buckner & Russell, 2013 ; Katzarska-Miller & Reysen, 2018 ; Reysen & Katzarska-Miller, 2013 ). Debates across much of the scholarship follow an optimistic–pessimistic or normative–critical dichotomy.

Sociological scholarship on globalization going back to the 1990s describes a growing global awareness that can be causally attributed to information communications technologies (ICTs). ICTs play a central role in all accounts of “observable” GC, even if operating in the background as the necessary sufficient conditions for transnational cooperation and mobilization. This sociological approach sees in the massification of communications technology a distribution of symbolic resources that inform how people see themselves and their knowledge of others in time and space. This is in keeping with 20th-century scholarship in the fields of nationalism, communication, and the histories of knowledge which have posited the constitutive nature of communications technology and identity (Anderson, 1983 ; Foucault, 1982 , 2000 ; Lule, 2015 ; Martin, Manns, & Bowe, 2004 ; Norris, 2009 ). For Urry, Pippa Norris, and others, just as national broadcasting can be causally credited with the development of national citizenship, so can ICTs be credited with the rise in global affinities, cosmopolitan worldviews, and self-identification as a global citizen. In addition to transforming the possibilities for transnational interaction, mobilization, and governance and the market across terrestrial space, ICTs enable visibility, the spread of knowledge and shared experiences, the perception of threat, and a sense of the world as a whole. For this approach there is a historical connection between ICTs and democracy dating back to the social upheaval in Europe that went with the introduction of the printing press. When ICTs are global, they enable more political transparency through the identification and exposing of wrongdoing. Harmful backstage behavior can be revealed, put on display, and represented over and over again. This has been done to states and corporations over their environmental and human-rights transgressions and has fuelled the activities of new social movements. Such revelations contribute to the knowledge base of those claiming to be global citizens, and of those being so characterized in the scholarship.

Communications technology is one of the structural factors making it possible to uncouple citizenship from the territorial state. Advances in ICTs have also created the technical capacity to make GC an institutional reality. The volume Debating Transformations of National Citizenship devotes a section to debating the possibilities inherent in blockchain technology to confer a grant of citizenship to all humanity through a universal digital identity. Blockchain technology provides the technological capability, international law provides the global juridical framework (Article 25(1) of the International Covenant on Civil and Political Rights (ICCPR), according to which every citizen should have the right to participate in the conduct of public affairs), and the Sustainable Development Goals articulate a political will and policy framework (goal 16.9 aims to provide a legal identity for all, including birth registration by 2030 ). For optimists, blockchain technology would provide universal recognition of personhood; enhance individual freedom by allowing people to create self-sovereign identities with control over their personal data; mitigate against the increased politicization of citizenship; and could have the benefit of protecting human rights and stateless persons, assisting in the fight against human trafficking, and even mitigate the tendency of states to monetize naturalization (De Filippi, 2018 ). In addition, it contains the possibility for emancipatory movements to mobilize across territorial borders. The creation of multiple cloud communities would allow for experimentation with democratic utopias and would enable a direct global democracy by creating the possibility of a one-person-one-vote participation in global governance (Orgad, 2018 ). By extending decision-making power to individuals and communities that are currently excluded, it contains the potential for the realization of cosmopolitan democracy as envisaged by Linklater and Archibugi. For pessimists, this would require a globalization of communications technology that is not environmentally sustainable and would centralize power in the hands of states and corporations.

Moving beyond technological determinism, a common refrain in the study of GC is that it is organically expressed, manifested and spread by the globalizing of civil society and transnational advocacy networks (TANs) (Armstrong, 2006 ; Carter, 2001 ; Desforges, 2004 ; Meutzelfeldt & Smith, 2002 ). Here, the attribute of causality is not necessarily with the individual, but with the variety of political arrangements that have emerged to address transnational issues. According to April Carter, “amnesty as an organisation can be seen as a collective global citizen” (Carter, 2001 , p. 83). While not all the groups that fall within the designation Global Civil Society (GCS) can be associated with GC, it is the groups which are engaged in political lobbying, policy work, volunteering, campaigning, fundraising, and protest on social justice issues to do with poverty, inequality, and human rights that are regarded as sites for the study of GC because they are ostensibly motivated by identification with the whole of humanity, cosmopolitan values, a concern about injustice, a willingness to act collaboratively and cooperatively. Moreover, their activities are undergirded by and contribute to the operationalization of a universal system of human rights. They assist local populations in making claims against state governments and they make claims against global institutions for redress of problems. Participants in these networks are transnationally mobile through associations which facilitate the production of knowledge, the formation of “epistemic communities,” and consensus therefore around the policy response to the transnational issues around which they are organized (Haas, 1989 , 1992 ).

A circular logic is at play here. Activists who care about social justice issues comprise the personnel of groups which create networks for the purposes of making change. These networks in turn are new forms of association wherein participation engenders the sorts of values and attributes which can be assigned to the global citizen (Pallas, 2012 ). This logic of learning through participation is a common refrain across political theory, constructivist IR, social movements, and education scholarship (Finnemore, 1993 ). These developments in transnational collective action underpin the claim that changing patterns of global governance create new consequences for citizenship. Much of the scholarship regards this as a democratic trend because many of the groups which inhabit these networks are (semi)autonomous from states and governance structures; use knowledge gathered from grassroots and professional experience to highlight global issues to shape public opinion in such a way as to put pressure on states and corporations responsible for abuses; or push global public policy around health, education, and development in the direction of a more equitable distribution and access and inclusion. Even when the policy preferences of TANs make it onto the global agenda (such as happened with educational access and inclusion and GC education via the Sustainable Development Goals), these groups can continue to apply pressure by also monitoring the operation of UN agencies or national compliance with particular international agreements: the Global Education Monitoring Reports and a special issue of Global Policy (volume 10, supplement 1, September 2019 ) are good examples of this. TANs are regarded as strengthening international society and linkages between states (mitigating the structural condition of anarchy initially posed by IR). For scholars, these spaces of activity embody GC by promoting a world order based not on state interests but on human rights, and acting as a vehicle for strengthening the legitimacy of global institutions and international law (Jelin, 2010 ; Shallcross & Robinson, 2006 ). The interaction they create between the bottom-up and top-down in an expanded architecture of global governance divided by policy specialism is evidence of Alexander Wendt’s claim that a world state is inevitable (Wendt, 2003 ).

However, civil-society groups and TANs are not the only nonstate actors laying claim to the label “global citizen.” Corporations and their representative organizations (e.g., the World Economic Forum) are also adopting the label, and the literature on Global Corporate Citizenship cites the same set of circumstances regarding the pressure that globalization has put upon state capacity. In the circumstance of a “global regulatory deficit” that has been created by financing conditions that required the shrinkage of the state, corporations have a choice between exploiting that deficit for gain, or exhibiting “enlightened self-interest” by recognizing that they have social responsibilities as well as rights. Corporations act as global citizens, according to this literature, by assuming responsibilities of a state, such as the provision of public-health programs, education, and protection of human rights through working conditions while operating in countries with repressive regimes. Global corporate citizens engage in self-regulation to ensure the peace and stability required for continued realization of profits (Henderson, 2000 ; Schwab, 2008 ; Sherer & Palazzo, 2008 ). Considering that much of the activism of social movements against neoliberal globalization has been directed against corporations and the global institutions promoting their preferred policy agendas, this raises a question in need of further exploration. How can the site of the trouble provide ostensibly the solution? Should observers be relieved by the corporate recognition of social justice issues when economic nationalism is on the rise, or should it be regarded as an instrumental attempt at co-opting?

Here lies a central cleavage animating both the endorsement and the critiques of GC. Does capitalism underwrite democracy through economic growth, or does it erode democracy by facilitating monopolies which put power and wealth in the hands of a few? For many commentators, the expanded networks of global governance are not democratic, because they are inhabited by powerful actors with asymmetric bargaining power and the ability to ensure that whatever compromises are made do not trouble the logic of the existing system (El Bouhali, 2015 ; Caballero, 2019 ). The spaces inhabited by global citizens are not in fact spaces of negotiation open to all, and particularly as they are formalized and professionalized, they create an elite (Pallas, 2012 ) of what are effectively bureaucratic functionaries of global governance. Moreover, these elites are primarily from the Global North and are criticized for pursuing an elite-led advanced economy agenda for the international system. Structural imbalances are often cited between Southern and Northern participants because participation requires resources and this creates a Western bias (Gaventa & Tandon, 2010 ). Rather than seeing these actors as representing and advocating on behalf of voiceless constituents, Pallas ( 2012 ) sees a moral hazard and a lack of accountability in “global citizens” who propose policy solutions for which they may not bear the costs by intervening in problems that do not affect them directly. Participants may mistake as “global connectedness” what is in effect identity-sharing among elites. In addition, it is the institutional structure and the funding models of GCS, which have long been subjects of critique, that limit the ability of these groups to entreat the public to behave as global citizens (Desforges, 2004 ).

Richard Falk’s 1993 essay “The Making of Global Citizenship” describes the global citizen as “a type of global reformer: an individual who intellectually perceives a better way of organizing the political life of the planet” (Falk, 1993 , p. 41). This brings us to the assumption of causality which individualizes the emergence of GC in a quintessentially modern gesture which sees GC born of individuals who think critically and do not accept the organization of political life as they find it, but instead ask foundational questions and engage in utopian visions. Falk describes GC as “thinking, feeling and acting for the sake of the human species” (Falk, 1993 , p. 20). GC is thus an orientation toward the collective which begins in the individual with a specific kind of attitude, aptitude, and knowledge. Something peculiar is happening with the consolidation of GC discourse and scholarship. With its uniform emphasis on activism, the global-citizen discourse, whether it occurs in international organisations, corporations, global civil society, individuals or scholarship, has the effect of normalizing and shifting the normative orientation around political activism. This is a significant development given the context of the proliferation of political activisms since the 1960s and the wide variety of political mobilizations occurring on both the right and left of the spectrum in the 21st century . Moreover, the global-citizen discourse has the effect of legitimating the transnational agendas of certain activists (Pallas, 2012 ), and has resulted in a significant normative shift within global institutions in favor of the issues first brought to attention by antiglobalization activists of the 1980s and 1990s. This could be regarded with considerable skepticism as a form of co-opting, or with some relief as a welcome salve to chauvinisms of all varieties. Under the rubric of “GC,” the notion that globalizing capital might have any causal connection to political instability, environmental and health catastrophes, and growing inequality is seldom entertained, even as GC’s insertion into the Sustainable Development Goals sees the production of global citizens as the solution to global problems through the production of global “change makers.” Either way, there is a marked tension between two areas of scholarship in education and political science, where one sees in transnational advocacy the existence of global citizens, and the other sees in the globalization of education policy a strategy for their production.

The conceptualization of GC informs how it is studied. Optimistic scholarship observes what it considers to be organic expressions of GC in social movements, transnational advocacy networks, global governance, and among elite actors. Pessimistic scholarship observes the promotion of GC by elites and through private and governance institutions as a hegemonic strategy to contain and displace social movements; to institutionalize an epistemic paradigm which forecloses on critical thinking and non-Western, particularly indigenous knowledges; and to create a political subject which is amenable to globalizing capital (Bowden, 2003 ; Chapman, 2018 ). Across all this scholarship there are differing accounts of causality which traverse assumptions around human agency, social structure, technological change, and social engineering (Wendt, 1987 ). Technological determinant accounts attribute change to communications technology, top-down accounts attribute change to institutions and governance, and bottom-up accounts attribute change to individual and group agency. The latter two are complicated by the now very large field of GC Education, which has emerged from a combination of elite-led and social movement approaches to education in the 20th century . What is common to all is a characterization of GC as a change in the political subject. Despite the variety in conceptualization and definition of GC, the active, collective, and public element is consistent throughout. Across all the scholarship and debate there appear to be two central issues which require more systematic engagement. The first is the assumption that all forms of political activism are politically “progressive” (that is, in favor of human rights, political freedom, democracy, and equality); and the second is the assumption that GC is inherently neoliberal and therefore also inherently imperial.

A continuing blind spot in much of this scholarship is the concurrent rise of the right-wing political mobilization in various locations. This issue is debated in a volume in dialogue with Tully’s essay “On Global Citizenship” (Tully, 2014 ), and forms a substantive limitation in Tully’s account. Tully is overly optimistic that all forms of nonviolent contestation of civil citizenship are aimed at democracy, freedom, human rights, peace, and equality. He does not consider that alongside more “progressive” globally networked forms of activism are equally regressive forms of negotiation for more conservative and chauvinistic aims, sometimes enacted through violent means (Comas, Shrivastava, & Martin, 2015 ). Duncan Bell makes this criticism as well as raising the question of subject formation, which Tully leaves unaddressed (Bell, 2014 ). This is a notable absence in a time when the social engineering of GC is an active multilateral project. Part of this multilateral project is also an attempt to recapture youth mobilization away from the mobilizing tactics of various far-right or terrorist groups (Bersaglio et al., 2015 ; OECD, 2018 ; Sukarieh & Tannock, 2018 ). In the production of the “global citizen,” then, is also a contestation over what counts as politics, and Tully and other global citizen optimists fail to account for the potential weaponization of the political orientation and allegiance of young people.

Equally, Tully’s engagement in favor of GC is in tension with critical scholarship which sees in GC the continuance of an imperial project. Tully’s understanding of empire is reduced to Western European empire (as is it for most scholars critical of the Western tradition, including both postcolonial and decolonial). This is both one-sided and ahistorical and fails to consider the world historical development of empires in the plural and the fact that what Europe colonized at its periphery was, in many cases, other empires (Burbank & Cooper, 2010 ). There is a growing body of scholarship in International Relations (IR) which attempts to grapple in various ways, some more successful than others, with the peculiar absence of the history of empire from the discipline (Barkawi, 2010 ; Blanken, 2012 ; Colas, 2010 ; Dillon Savage, 2010 ; Go, 2011 ; Nexon & Wright, 2007 ; Spruyt, 2016 ); a growing body of scholarship which is calling for disciplinary decolonization (Abdi et al., 2015 ; Apffel-Marglin, 2004 ; Go, 2013 ; Gutierrez et al., 2010 ; Hudson, 2016 ; Taylor, 2012 ); and a growing body of historical scholarship which takes a comparative approach both to empires and to their role in constructing the international system (Burbank & Cooper, 2010 ; Darwin, 2007 ; Alcock et. al., 2001 ). The problem with the GC-is-imperial critique is that it has been made without a systematic engagement with the theoretical and methodological problem that empire poses for the social sciences. Equally, scholarship within IR that has begun to broach this question has done so without contending seriously with what postcolonial scholarship has done to further such an endeavor, or with how the reintroduction of empire poses serious problems for the very foundations of the discipline of political science (Biccum, 2018a ; Barkawi, 2010 ; Barkawi & Laffey, 2002 ; Mitchell, 1991 ). The recognition of empire and state co-constitution, which is made legible by the scholars who (in both history and historical IR) have begun to make empire an inescapable foundation of inquiry, necessitates a denaturalization of the state. Once the nation state is properly historically contextualized as embedded in imperial politics, the cosmopolitan debate over whether individual allegiance and identity is owed to state or humanity becomes remarkably hollow.

But equally, the state is as much a conceptual variable as GC, and a common critique of the methodological nationalism of much Western political thought and of the social sciences is that it has contributed to a normalization and naturalization of the state which is not consistent with the historical facts of the international system (Ferguson & Mansbach, 2010 ; Mitchell, 1991 ). Once this foundational problem that empire poses for how the social sciences have traditionally understood the state is properly engaged, scholars who value democracy, human rights, and justice have no choice but to normatively endorse GC, or perhaps, following Vandana Shiva, Earth Democracy (Shiva, 2005 ). In addition, scholars need to be careful about continuing to brandish critiques of GC under the rubric of “neoliberalism” in an age of hegemonic decline (Biccum, 2020 ). If GC is indeed imperial, this claim must be made with a very robust understanding of what is meant by empire, which is among many other things, after all, also a concept (Biccum, 2018a ). Scholarship on GC needs to continue, as it has begun to do, to empirically map its usage, operationalization, and institutionalization, with a particular focus on how concepts do political work. The field, practice, and use of the concept is growing. Future scholarship should be paying close empirical attention to how, by whom, and to what purposes it is being used while engaging robustly with questions of norms, methods, and the politics of knowledge. Scholars across the different fields and different normative, theoretical, and empirical divides need to begin to speak to one another. Most importantly, scholars need to keep as the focal point of their inquiry how the concept of GC itself raises important foundational questions about how we should live.

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1. Derek Heater acknowledges that similar themes advocating world community and government can be found in the Indian, Chinese, and Japanese intellectual traditions (Heater, 1996 ).

2. This view has been problematized by scholarship occurring at the same time which examines the ways in which globalization has changed the state through the very same transnational governance structures that contemporary scholarship regards as empirical evidence for the existence of GC. For an account of globalization and the state see Clark ( 1999 ).

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Importance of Being a Global Citizen Essay

Introduction.

The relevance of being a global citizen is that through international encounters, people develop a considerable awareness of the problems faced by various parts of the world. In this case, being such a person encourages young individuals to focus more deeply on the effects of their activities and decisions on other areas of the world. Although becoming such a citizen is critical in contemporary society, there is a need to differentiate between globalism and globalization.

The Distinction between Globalism and Globalization

Globalization refers to the spread of jobs, information, products, and technology across nations in the world. On the other hand, globalism refers to an ideology regarding the belief that goods, knowledge, and people should cross international borders without restrictions (Reysen & Katzarska-Miller, 2013). Globalization means civilization, where people migrate to any part of the world despite the risks involved. Globalism is an ideology committed to favoring globalization and placing the interests of the world above the interests of individual countries.

Being a Global Citizen in the World of Advanced Technologies

Global citizenship is a crucial step that people should take because it has its advantages. In the world of advanced technology, being a global citizen is helpful because it assists in succeeding in meeting individual, professional, and academic goals and objectives. Modern technology helps people to keep in touch or communicate with business partners, family, and friends through text messages and emails (Ahmad, 2013). Through globalization, people can share information from any part of the world. In contemporary society, advanced technology has become the key to communication, enabling people to meet their professional, academic, and individual goals.

Disagreement between Theorists about the Definition of Global Citizenship

Various theorists disagree about the definition of global citizenship because they have divergent meanings. For this reason, some define the concept in their own words, while others believe that it is a concept that has to be taught to people (Reysen & Katzarska-Miller, 2013). In addition, other individuals believe that global citizenship needs people to be isolated from their customs and cultures. Some theorists feel that when a person becomes a global citizen, they will not be considered fully part of one country. Therefore, such people will have challenges living within the social spheres of such an area. After reading the article by Katzarska-Miller and Reysen, I defined global citizenship as becoming exposed and interconnected to international cultures that give people opportunities to develop their identities.

Choosing and Explaining Two of the Six Outcomes of Global Citizenship

The two of the six outcomes that I choose include social justice and valuing diversity, and they are the most relevant in becoming a global citizen concerning others. When a person embraces such citizenship, one understands that silencing people is not the solution in the community and that they have to be allowed to serve (Arditi, 2004). Therefore, social justice ensures that oppressing others is not the solution and that giving individuals a chance is the best thing. Social justice ensures that human beings do not miss out on growth and development opportunities because of a lack of diversity. Valuing diversity helps one to become such an individual as it assists a person in recognizing the fact that the world has different people. Therefore, global citizenship can relate to individuals from other parts of the globe. Such an interaction could be on academic or business grounds as the world becomes increasingly interconnected.

Describing at Least Two Personal Examples

In my life, I have had to relate with individuals from all corners of the world. Therefore, I view myself as a global citizen because I value and embrace diversity in all my undertakings. For example, my school embraces diversity and inclusion, where students are admitted from different parts of the world. In this case, my school environment has become one of the most significant contributors to my value for diversity over the years (De Soto, 2015). In school, I interact with other students from Europe, Asia, Africa, Australia, Canada, and other parts of America other than the United States. I have understood the challenges of interacting with foreigners, such as differentiated business cultures and language barriers. In school and my immediate environment, I have come to appreciate treating other people as the law requires. Therefore, I have come to respect everyone and do not like seeing people being oppressed.

Identifying and Explaining Two Specific General Education Courses

The two general education courses that contributed the most to being a global citizen include Introduction to Literature and Introduction to social responsibility and Ethics. The concept of global citizenship has shaped my identity, and being such a citizen has made me a better person in the community (Arditi, 2004). The literature course has strengthened my ability to learn other people’s cultures, customs, and traditions, which has enabled me to appreciate diversity more. Social responsibility and ethics as a course have helped me to strengthen my ability to determine what is right before taking any action.

In conclusion, global citizenship is a concept that has relevance in contemporary society. In addition, being a citizen enables one to comprehend other relevant concepts, such as globalization and globalism. Being a student allows one to appreciate diversity and inclusivity, pertinent elements of globalization or being a global citizen. For example, studying some courses such as ethics and literature helps one understand and appreciate others.

Ahmad, A. (2013). A global ethics for a globalized world (Links to an external site.). Policy Perspectives, 10(1), 63-77. Web.

Arditi, B. (2004). From globalism to globalization: The Politics of Resistance . New Political Science , 26 (1), 5–22. Web.

De Soto, H. (2015) . Globalization at the Crossroads. [Video]. You Tube. Web.

Reysen, S., & Katzarska-Miller, I. (2013). A model of global citizenship: Antecedents and outcomes. International Journal of Psychology , 48 (5), 858–870.

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1. IvyPanda . "Importance of Being a Global Citizen." August 19, 2023. https://ivypanda.com/essays/importance-of-being-a-global-citizen/.

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What Does It Mean to Be a Global Citizen

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Defining global citizenship, key attributes of global citizenship, challenges of global citizenship, opportunities of global citizenship, conclusion: embracing global citizenship.

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Global Citizenship

Global citizenship is the umbrella term for social, political, environmental, and economic actions of globally minded individuals and communities on a worldwide scale. The term can refer to the belief that individuals are members of multiple, diverse, local and non-local networks rather than single actors affecting isolated societies. Promoting global citizenship in sustainable development will allow individuals to embrace their social responsibility to act for the benefit of all societies, not just their own.

The concept of global citizenship is embedded in the Sustainable Development Goals though SDG 4: Insuring Inclusive and Quality Education for All and Promote Life Long Learning, which includes global citizenship as one of its targets. By 2030, the international community has agreed to ensure that all learners acquire the knowledge and skills needed to promote sustainable development, including global citizenship. Universities have a responsibility to promote global citizenship by teaching their students that they are members of a large global community and can use their skills and education to contribute to that community.

About the Hub:   Ana G. Méndez University (UAGM)  is a private non-profit higher education institution founded over seven decades ago in Puerto Rico. UAGM provides quality education and promotes research with a vision of innovation and entrepreneurship. Through its three main campuses (Gurabo, Cupey, and Carolina) and eight off-campus centers located around the island, UAGM offers a variety of academic programs in different modalities and excellent services designed to fulfill the needs and expectations of a diverse student population.  UAGM is the global center of UNAI to promote the exchange of knowledge and information regarding global citizenship. Its activities in this theme solidify its commitment to the development of global citizens by ensuring that its graduates are fully prepared to assume leadership roles and present solutions to humanity's challenges and needs.

Ana G. Mendez University

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What is Global Citizenship?

Connection across cultures is a crucial component in fostering empathy on a global scale. As such, broadening one’s horizons and stepping out of your own experience is essential to develop empathy for others.

One way to achieve this is by into global citizenship. But what is global citizenship? What is a global citizen? And how do you become a global citizen? 

Let’s look into the answers to these questions, as well as some of the ways in which you can expand your global citizenship education.

Written by Tilting Futures

Global Citizenship: What is it and how to become one?

Global Citizenship Definition

While it may mean different things to different people, the most common global citizenship definition is the idea that all people have civic responsibilities to the world as a whole, rather than just their local communities or countries. So, by expanding one’s personal horizons through global learning, you are able to effect change in a more meaningful sense on both a small and larger scale.

What does it mean to be a global citizen and how do you become one?

Global citizenship is more than a title — it’s a mindset. In the emerging digital world, the international community is getting closer and closer, yet if one chooses not to act, it’s easy to stay in a bubble. 

Ask yourself — what communities am I a part of? Your answers could include your home, school, work, or literal neighborhood — expanding that into the world community strengthens your global citizenship. In these “small” communities, you might exchange ideas with a friend or help out a coworker with a problem. Being a global citizen simply means having a willingness to do this with people from different nations and cultural backgrounds.

You may feel like you don’t have enough to offer. It’s tempting to think you have to travel to a new country every month or fight for social justice to define yourself as a “global citizen.” This misses the mark. The global citizen definition you should use is more about being connected and garnering an understanding of cultures beyond your own. This looks different for different people. 

What does it mean to be a global citizen for you? It could start with something as simple as researching a new country or making friends with an immigrant neighbor. It could end with traveling abroad and contributing to community efforts to advance education, health, or environmental conservation. Working to solve our shared global challenges is so important, and this drive to make a positive impact is most effective when it stems from the feeling of global citizenship and being a member of an international community.

How to Become a Global Citizen and Improve Your Global Citizenship Skills

When people make the decision to become global citizens, they have already made a step in the right direction towards expanding their global awareness, but there are some things — both small and large — that you personally can do to create global citizenship in your own life . Here are just a few.

Learn About the World

Even before you hop into international travel, there are ways in which you can learn about the world and become a global citizen. The internet is a wonderful resource that can help you do this.

One way to become more globally aware is by reading about different cultures and experiences. By reading blogs, articles, and books from people who live in other parts of the world, you can gain a deeper understanding of their lives and perspectives.

Another way to improve your global citizenship is by connecting with people from different countries and cultures online. You can seek out social media accounts of people from different countries and start conversations with them. You could also become an online tutor to young international students, helping them to learn your language and culture while learning from theirs.

By doing these things, you can get close to people from different cultural backgrounds and learn about the issues they face regularly. This can help you to explore things outside of your regular purview and become a more informed and compassionate global citizen.

One of the best ways to grow your global citizenship and become a citizen of the world is, naturally, to get out and go see it. Traveling to other countries can provide you with invaluable experience and education through interacting with other cultures. Transformative life lessons are often borne of these kinds of travel experiences, allowing you to learn about topics like global health, interdependence, diversity, and more through your lived experiences while abroad. That is why our Take Action Lab program provides an immersive gap semester abroad while learning from experienced human rights leaders.

Learn About Yourself

Being a part of any community involves giving and receiving. As you learn about the world, you should see some mindsets change, and you may discover new interests and causes to explore. Are you passionate about social or political involvement? Do you wish you could alleviate climate change? Do you have the skills to teach English online or help on an organic farm? Knowing what you care about and what you want to offer to the world will help you develop your own global citizenship. You’ll quickly find that you have something to offer — and the potential to make a positive impact.

Become a Leader

Leaders with more diverse life experiences, a global perspective, and greater empathy are desperately needed if we’re going to address issues like climate change, global health, and inequality. By working on cultivating your personal leadership skills, you may be able to contribute more to building a more sustainable, inclusive future. Developing your leadership skills can help you become the most impactful global citizen you can be and empower you to make a difference for the communities and issues you care about.

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Benefits of Global Citizenship

Global citizenship has numerous benefits that extend beyond personal growth and development. Here are some of the key benefits:

Increased cultural understanding

Global citizenship fosters empathy and understanding towards people from different cultures and backgrounds, leading to greater cross-cultural awareness and sensitivity.

Improved communication skills

Being a global citizen requires effective communication with people from diverse linguistic and cultural backgrounds, which can help improve one’s communication skills.

Enhanced problem-solving skills

Global citizenship promotes critical thinking and problem-solving skills, as individuals are exposed to complex global challenges and encouraged to come up with innovative solutions.

Greater career opportunities 

Employers increasingly value employees with global perspectives and intercultural competencies, making global citizenship an asset in the job market.

Personal growth and development

Engaging with diverse perspectives and cultures can broaden one’s worldview and increase personal growth and development.

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What is global citizenship?

Global citizenship is about shared values and shared responsibility. Image:  REUTERS/NASA/Tim Peake

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Stay up to date:, human rights.

First, let’s set the stage: the world is becoming more global and interconnected every day. From multinational corporations to climate change to social and political movements, humanity’s fate is increasingly intertwined.

Moreover, we are in the early stages of an historic shift of identity — increasingly less tied to any particular location — which will have far-reaching implications for business, government and society alike.

Against this backdrop, debates about globalization are taking place at an unprecedented level. And yet, we seem to have almost forgotten about the role of global citizenship. It is imperative that we turn these tides.

There are two kinds of global citizens: individuals, who share a set of values and responsibilities; and corporations, who have focused on globalization and seem to have left global citizenship behind. I am focused on being a role model for individuals, helping corporations become better global citizens, and highlighting the importance and voices of global citizens everywhere.

'The shared human experience'

Global citizenship is about the shared human experience. It acknowledges and celebrates that, wherever we come from and wherever we live, we are here together. Our well-being and success are ultimately interdependent. We have more to learn from one another than to fear about our future.

Global citizenship is also about shared values and shared responsibility. Global citizens understand that local events are significantly shaped and affected by global and remote events, and vice-versa. They champion fundamental human rights above any national law or identity, and social contracts that preserve elements of equality among all people.

Diversity, interdependence, empathy and perspective are essential values of global citizenship. Global citizens harness these values and are uniquely positioned to contribute in multiple contexts — locally, nationally and internationally — without harming one community to benefit another. They foster and promote international understanding.

Global citizens include individuals, corporations, global nomads, “glocals,” young and old, big and small, for-profit and non-profit, public and private, introverts and extroverts, men and women and children and anyone in between. Global citizenship and long-term, visionary leadership go hand-in-hand: Individual leaders who espouse shared values, and corporate citizens whose governance, ethics, business model and investment strategy create — not only extract — value in each and every place they touch.

Global citizenship is not the same as globalization. Globalization — the process by which organizations develop international influence or operate on an international scale — is driven by economics, business and money. It’s about the flow of products, capital, people and information. Global citizenship, on the other hand, is driven by identity and values. Global citizens build bridges, mitigate risk and safeguard humanity. While globalization is under hot debate today, we have never needed global citizens more than now.

Why does global citizenship matter?

Global citizens are not born; they are created. Children do not have an innate understanding of their shared humanity; they learn this over time. The importance of education and enabling global perspectives cannot be understated.

Historically, global citizenship was rooted in a common desire to prevent war. Common reasoning was that the more we knew about each other, the more likely we would ensure peace, progress and prosperity. More recently, the Human Genome Project has shown us — for the first time in human history — that scientifically, we are all one. New technologies also enable us to connect with more people in more ways than ever before, allowing us to discover our similarities and differences, better understand our interdependencies, and expand our worldviews.

Yet many people don’t feel this way or have not had such experiences. Around the world, we see people who lack a sense of belonging: they do not feel a deeper connection to other places, people or cultures. Often they do not feel as though they even belong at home. Moreover, especially in developing countries, people who have been unable to participate in the “digital revolution” have also been left out of these conversations. Connectedness is not universal.

In the corporate realm, all too often in recent decades we have seen companies that have put corporate interests above those of individuals, communities and the environment. We read about unethical behavior, corruption, rent-seeking, egregious labor practices, environmental degradation, and worse. These activities represent the antithesis of what the world needs.

Global citizenship helps bridge these gaps and rectify these realities, and global citizens are its ambassadors. Doing this is not only about mindset; it is about actions, lifestyles and building greater connections over time.

Why now? What’s different about today?

Despite the fact that we’ve been living in an increasingly global world for centuries, debates about globalization today are raging unlike almost ever before. From Brexit to the U.S. presidential election, rising nationalism and refugee crises, we see backlash and misunderstandings across-the-board. Global citizenship has always been important. But it is now urgent to highlight its importance to society, business, and the world at large.

We are in the early stages of an historic shift of identity. Increasingly, we are less tied to any particular location, social structure, or nation-state. This is a massive shift, which we (read: people and organizations everywhere) are broadly not aware of or prepared for. It requires a re-grinding of our frames of reference and lenses on change. It also has a wide range of implications. Here are some of the most important:

Technology: The internet is borderless and globalization has gone digital. Smartphones and other mobile devices give us an unprecedented level of global interconnectedness. New technologies have an incredible democratizing power, for those who can access them. If we couple this interconnectedness with global citizenship values, then the world opens up — and gives voice and opportunity — to far more people.

Leadership: Globalization and global citizenship are not the same. Globalization has brought unprecedented benefits to many, but not all. Successful leaders are global citizens, whether they are CEOs, prime ministers, community leaders or children. Whether and how we build a truly inclusive, sustainable future will depend on our ability to help new generations of leaders to become global.

Business: Global businesses, in particular multi-national corporations (MNCs) are bearing the brunt of today’s globalization debates. And they should. For decades, and even centuries, MNCs have extracted more than they have contributed. They have benefited a few (typically executives and shareholders) at the expense of others (often those without a voice: workers, communities and the environment).

Nonetheless, globalization has added immense value to the global economy (to the tune of 10% of global GDP). More interconnected countries and emerging markets have benefited most from this trend, in terms of economic growth. So it is not that globalization itself is bad, nor that it is going away anytime soon.

This is where global citizens are crucial, because they understand both global and local contexts. For example, while globalization has narrowed inequality among countries, it has exacerbated it within them. Hence the solutions are more about targeted domestic policy changes than closing borders or deregulation. In terms of business, it’s time to revise MNCs’ strategies to ensure they generate global prosperity, engage society and contribute to a greater good.

Politics: Many politicians see globalism as a disease, and nationalism as the cure. But this is a false dichotomy. “Deglobalizing” will not achieve the goals of peace, progress and prosperity. Rather, we must look to global citizenship’s shared values for lasting answers.

Youth, education and workforce mobility: New technologies break down barriers for learning, development and earning income. Today’s youth tend to see the world — and themselves — as more global, borderless and fluid. And one in every seven people in the world today is already an immigrant.

Yet these themes are full of unknowns ahead, from the automation of jobs to the “youth bulge” in many emerging markets. High-skilled workers may be less tied to any particular location or profession, while low-skilled workers may have ever-fewer options. Global citizens who understand the layers of implications will be key to developing responsible solutions.

Environment and climate change: There is probably no other issue that more clearly underscores our interconnectedness than climate change. The earth depends on collective stewardship that transcends any geopolitical border or economy. One of the many essential roles that global citizens play is to protect and enforce global compacts. The health of the planet, and society, hinges on global citizens leading this charge.

Cities and urbanization: We are living in the urban millennium. By 2100, more people will live in cities than exist in the world today. Cities are the engines of global growth. They are full of opportunities as well as challenges. They present a classic case of “glocalism”: the most successful cities are both connected globally and able to address local needs… in other words, in perfect alignment with the values of global citizenship.

Global citizenship is not a one-size-fits-all concept, nor is it a panacea. But it is an extremely powerful tool in our 21st century toolbox for building a more sustainable, resilient and compassionate world. Everyone can play an important part. The world is waiting for you.

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What you need to know about global citizenship education

For centuries, common aspirations for mutual respect, peace, and understanding were reflected in traditional concepts across cultures and civilizations – from 'ubuntu' (I am because of who we all are) in African philosophy to 'sumak kawsay' (harmony within communities, ourselves and nature) in Quechua. Although the term "global citizenship education" (GCED) was only coined in 2011, the values it represents have been central to UNESCO's mission since its founding in 1947.

By building peace through education and reminding humanity of our common ties, UNESCO has long championed the ideas now formalized as GCED. As our world grows increasingly interdependent, GCED is more vital than ever for international solidarity and inspiring learners of all ages to positively contribute to their local and global communities. But what exactly does global citizenship education entail, why it matters today, and how UNESCO is driving this movement?

What’s the idea behind global citizenship?

Unlike citizenship – special rights, privileges and responsibilities related to "belonging" to a particular nation/state, the global citizenship concept is based on the idea we are connected not just with one country but with a broader global community. So, by positively contributing to it, we can also influence change on regional, national and local levels. Global citizens don't have a special passport or official title, nor do they need to travel to other countries or speak different languages to become one. It's more about the mindset and actual actions that a person takes daily. A global citizen understands how the world works, values differences in people, and works with others to find solutions to challenges too big for any one nation.

Citizenship and global citizenship do not exclude each other. Instead, these two concepts are mutually reinforcing. 

What is global citizenship education about?

Economically, environmentally, socially and politically, we are linked to other people on the planet as never before. With the transformations that the world has gone through in the past decades – expansion of digital technology, international travel and migration, economic crises, conflicts, and environmental degradation – how we work, teach and learn has to change, too. UNESCO promotes global citizenship education to help learners understand the world around them and work together to fix the big problems that affect everyone, no matter where they're from.

GCED is about teaching and learning to become these global citizens who live together peacefully on one planet. What does it entail?

Adjusting curricula and content of the lessons to provide knowledge about the world and the interconnected nature of contemporary challenges and threats. Among other things, a deep understanding of human rights, geography, the environment, systems of inequalities, and historical events that underpinned current developments;

Nurturing cognitive, social and other skills to put the knowledge into practice and make it relevant to learners' realities. For example, thinking critically and asking questions about what's equitable and just, taking and understanding other perspectives and opinions, resolving conflicts constructively, working in teams, and interacting with people of different backgrounds, origins, cultures and perspectives; 

Instilling values that reflect the vision of the world and provide purpose, such as respect for diversity, empathy, open-mindedness, justice and fairness for everyone;

Adopting behaviours to act on their values and beliefs: participating actively in the society to solve global, national and local challenges and strive for the collective good.

What UNESCO does in global citizenship education

UNESCO works with countries to improve and rewire their education systems so that they support creativity, innovation and commitment to peace, human rights and sustainable development. 

Provides a big-picture vision for an education that learners of all ages need to survive and thrive in the 21 st century. One key priority is updating the  1974 Recommendation Education for International Understanding, Co-operation and Education relating to Human Rights and Fundamental Freedoms , the document underpinning this work.   

Supports the development of curricula and learning materials on global citizenship themes tailored for diverse cultural contexts. Among many examples are the general guidance document on teaching and learning objectives of global citizenship education or recommendations on integrating social and emotional learning principles in the education process.

Studies the positive impact of learning across subjects and builds linkages between sectors and spheres . One of the key focus areas is the Framework on Culture and Arts Education, in which UNESCO highlights the positive impact learning of the arts and through the arts has on academic performance, acquisition of different skills and greater well-being, as well as broadening of the horizons.

Collaborates with partners across UNESCO programmes and the broader UN system to address contemporary threats to human rights and peace and infuse the principles of understanding, non-discrimination and respect for human dignity in education. Among others, UNESCO leads the global education efforts to counter hate speech online and offline, address antisemitism, fight racism, educate about human rights violations and violent pasts.

Monitors how the core values of global citizenship education are reflected in and supported by education policy and the curriculum to deliver it effectively. For example, by collecting global data on this indicator every four years through a survey questionnaire designed for the 1974 Recommendation.

Promotes international collaboration in education through  UNITWIN/UNESCO Chairs , and  UNESCO Associated Schools Network , connecting over 12,000 educational institutions worldwide.

Why does UNESCO prioritize global citizenship education?

Quality education is among 17 Sustainable Development Goals put forth by the United Nations, where GCED is mentioned as one of the topic areas that countries must promote. While leading the global efforts to achieve this goal, UNESCO sees education as the main driver of human development that can accelerate progress in bringing about social justice, gender equality, inclusion, and other Goals. 

UNESCO believes that only an education that provides a global outlook with a deep appreciation of local perspectives can address the cross-cutting challenges of today and tomorrow. This vision is reaffirmed in the Incheon Declaration made in 2015 at the World Education Forum and further reflected in UNESCO's Futures of Education report.     

Based on the evidence that UNESCO has accumulated on GCED impact, learners who benefit from such education from early stages become less prone to conflicts and are more open to resolving them peacefully while respecting each other's differences. It has also proven successful in post-conflict transformation. For example, discussing the root causes of human rights violations that occurred in the past helps to detect alarming tendencies and avoid them in the future. 

How is GCED implemented?

GCED is not a single subject with a set curriculum but rather a framework, a prism through which education is seen. It can be delivered as an integral part of existing subjects – from geography to social studies – or independently. UNESCO supports the dissemination of GCED on different levels and in multiple areas of life beyond the classroom.

On a policy level: Governments can develop national strategies and frameworks that recognize the importance of understanding local issues from a broader global perspective and prioritize education programmes that reflect this vision. 

In the classroom: Teachers can incorporate content and materials that build awareness of global issues and intercultural understanding. For instance, in Geography, pupils can learn about climate change and the distribution of resources. In Social Sciences, they find out how environmental degradation impacts children's rights worldwide. In Science, they discover how trees soak up carbon from the atmosphere through photosynthesis and can help tackle climate change. Teachers can also assign students a group project where they will have to devise a campaign to address climate change in their local community.

Out of school: Museums and cultural institutions can design exhibits and educational materials that inspire global citizenship. Exchange programs allow young people to broaden their horizons by visiting other communities and countries.

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• Civic education

What it Means to be a Global Citizen

Becoming a global citizen.

At The Global Citizens’ Initiative (TGCI) we define a global citizen as someone who sees himself or herself as being part of an emerging world community and whose actions help define this community’s values and practices.

Historically, human beings have always organized communities based on shared identity. Such identity is forged in response to a variety of human needs and forces– economic, political, religious, and social. As group identities grow stronger, those who share them organize into communities, articulate their shared values, and build governance structures to support their beliefs.

Today the forces of modern information, communications, and transportation technologies are helping people develop global identity.  In increasing ways these technologies are strengthening our ability to connect to the rest of the world; for example through the Internet; through strengthening our ability to participate in the global economic marketplace; through the ways in which we now see the world-wide impact of atmospheric change on our environment; and through the empathy we feel when we see pictures of humanitarian disasters in other countries.

Those of us who see ourselves as global citizens are not abandoning other identities, such as allegiances to our countries, ethnicities, and political beliefs. These traditional identities give meaning to our lives and will continue to help shape us. However, as a result of living in a hyper-connected and interdependent world, as global citizens we have an added layer of global responsibility.  Our responsibilities include the following:

First, the responsibility to understand the ways in which the peoples and countries of the world are inter-connected and interdependent : For example, we need to understand the ways in which the global environment affects us where we live; the ways in which human rights violations in foreign countries can affect our own human rights; how growing income and resource inequalities within and between countries affect the quality of our own lives; how the global tide of immigration affects what goes on in our countries and how our own country’s immigration policies affect other nations.

Second, global citizens have the responsibility to understand global issues :  Global issues are those that cannot be solved by individual nation-states. For example, we need to understand the impact of the growing scarcity of natural resources on all countries; the challenges presented by the current distribution of wealth and power in the world; the roots of conflict within and between countries and requirements of peace-building and peacemaking; and the challenges posed by a growing global population.

Third, global citizens have the responsibility to understand our own perspectives and the perspectives of others on global issues : Almost every global issue has multiple ethnic, social, political, and economic perspectives attached to it. It is the responsibility of global citizens to understand these different perspectives and work to build common ground solutions. A global citizen usually avoids taking sides with one particular point of view, and instead searches for ways to bring all sides together.

Fourth, global citizens have the responsibility to advocate for greater implement ion by our countries of international agreements, conventions, and treaties (ACTs) related to global issues : Global citizens have the responsibility to advocate for having our countries sign outstanding global agreements that they have not signed and for ratifying and complying with those that they have signed. ACTs are one of the building blocks of global collaboration among countries, collaboration that is essential for building a sustainable world community. Country global citizenship is just as important as the global citizenship of individuals. For more on this important topic of country global citizenship please visit TGCI’s Country Global Citizenship Project at  http://www.countryreportcard.org

Fifth global citizens have the responsibility to promote and advocate for greater international cooperation between our countries and other nations : When a global issue arises, it is important for global citizens to speak out on how our countries can work with other nations to address this issue; and how our countries can work more effectively with established international organizations like the United Nations, rather than proceed on a unilateral course of action.

Finally, global citizens have the responsibility to adopt lifestyles and values that reflect our commitment to building a sustainable planet and demonstrate respect for the world’s cultural diversity.  For example, we need to minimize our carbon footprint and protect the environmental resources in our local environment. We need to cultivate values of tolerance, compassion, and empathy for others, and build mutually supportive relationships with people from other cultures and countries.

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Global citizenship education, identities, and values: New insights and perspectives

• Published: 23 July 2020
• Volume 48 , pages 95–97, ( 2020 )

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I am pleased to introduce this general issue, which brings together leading scholars to reflect on critical topics ranging from global citizenship education (GCE) and values and ethics, to citizen identity and the role that textbooks can play in peacebuilding. These topics are more relevant than ever. The main thrust of several articles in this issue concerns issues of interpretation of a field that is still trying to find its feet. Refreshingly free from the usual limited, and typically Western-centric and neoliberal, conceptions of GCE, these articles make a remarkable attempt to expand the definition of GCE and to think through its long-term possibilities. They spell out a conviction that GCE can be “an essential tool to not only build understanding across borders and cultures but to advance our social, political, economic, and environmental interconnectedness necessary to address global and local issues” (Torres and Bosio 2020 ).

Running through all the articles in this issue is that same kind of acute moral sensibility, collective self-questioning, and sometimes uncomfortable truth-telling. These are all essential for a deeper understanding of the field and the challenges brought about by globalization—“as the most profound dynamic of this historical moment, a development realized on many different levels and spaces of human and natural existence” (Torres and Bosio 2020 ).

The article by Carlos Alberto Torres and Emiliano Bosio, “Global citizenship education at the crossroads: Globalization, global commons, common good, and critical consciousness”, presents itself as a symposium in the true sense of the word: conversational in style, stimulating and provocative, and drawing together the threads into a final conclusion about what it means to educate for critical global citizenry in an increasingly multicultural world. This article-dialogue addresses current criticisms of global citizenship and challenges frequent misinterpretations of GCE. It starts by considering the phenomenon of globalization and the UN Global Education First Initiative, which aims to further global citizenship and to highlight the relationship between GCE, global peace, global commons, and the common good. Building on the assumption that GCE should be about learners’ emancipation toward critical consciousness, the dialogue concludes by drawing a parallel between the “mission” of GCE in contemporary educational institutions and Paulo Freire’s notion of critical consciousness.

In his article, “Understanding and promoting ethics and values education: The methodological challenge”, Manzoor Ahmed looks at two studies recently undertaken to examine how schools promote Sustainable Development Goals (SDG) Target 4.7—including ethics and values. UNESCO’s Mahatma Gandhi Institute of International Education for Peace and Sustainable Development (MGIEP) in Delhi examined to what extent concepts and competencies related to Target 4.7 have been mainstreamed in education policies and curricula in 22 countries across Asia. Education Watch, a civil-society group in Bangladesh that monitors progress in pre-tertiary education in the country, took the promotion of ethics and values through school education as the subject for its 2017 report. This article describes the methodological concerns and how the MGIEP comparative study and the Bangladesh study address those concerns. The SDG agenda, particularly Target 4.7, constitutes a frame of reference for both studies. The article discusses the relevance of SDG Goal 4 and Target 4.7 for the two studies and briefly presents the objectives, the methodology, and the nature of conclusions derived from those studies. Next, it takes a comparative view of the two studies’ methodologies and analyses. Finally, the conclusion points to implications for further research and policy discourse.

In her article, “Through a girl’s eyes: Social ontologies of citizen identity among Jordanian and refugee students in Jordan’s double-shift secondary schools”, Patricia K. Kubow examines the social ontological perspectives of 92 young female students through an analysis of their views on citizen identity and the citizenship discourse promoted in three all-girl double-shift secondary schools in Amman. Jordan, after Turkey and Lebanon, has one of the highest populations of Syrian refugees in the world. To address the issue of overcrowding in schools, a double-shift system operates, whereby Jordanian students receive schooling in the morning and Syrian and other refugee students in the afternoon. The young women’s ontologies are informed by a complex set of identity markers: namely, nationality, religion, culture, ethnicity (Arabness), gender, and developmental stage (youth). The study reveals that youth ontological security is rooted in Arab heritage, Islamic identity, and the state’s emphasis on preservation of peace over student reactions to contemporary political crises in the Middle East. This empirically grounded, qualitative scholarship serves as a call for more youth studies on citizen identity in the Arab world.

In their article, “Transnationalism and the International Baccalaureate Learner Profile”, Fazal Rizvi, Glenn C. Savage, John Quay, Daniela Acquaro, Richard J. T. Sallis, and Nima Sobhani examine the ways in which the International Baccalaureate’s Learner Profile is interpreted and enacted in three different national settings. Using the data collected from a comparative study of the Learner Profile in nine International Baccalaureate schools in India, Hong Kong, and Australia, the authors question the widely held belief that understandings of the key attributes of the Learner Profile are nationally inflected. They suggest, instead, that these schools relate to their localities in a range of complex and multifaceted ways, and that the differences between individual schools within the same country are often more significant than differences between nations when it comes to putting the Learner Profile into practice. The authors introduce the idea of “transnational learning spaces” to describe a range of common features across these schools, including highly culturally diverse and globally mobile student populations and a shared disposition toward cosmopolitanism.

In their article, “Language education in the EU and the US: Paradoxes and parallels”, Jill V. Jeffery and Catherine van Beuningen present a cross-continental examination of the wide variation that exists with regard to how policymakers address the challenges of providing language education. They argue that across the globe, linguistically heterogeneous populations increasingly define school systems at the same time that developing the ability to communicate cross-culturally is becoming essential for internationalized economies. While these trends seem complimentary, they often appear in paradoxical opposition, as represented in the content and execution of nationwide education policies. Their analysis reveals parallel tensions among aims for integrating immigrant populations, closing historic achievement gaps, fostering intercultural understanding, and developing multilingual competences. To consider implications of such paradoxes and parallels in policy foundations, the authors compare language education in the US and in the EU (focusing on the Netherlands as an illustrative case study).

In their article, “South Sudanese primary school textbooks: Transforming and reinforcing conflict”, Catherine Vanner, Thursica Kovinthan Levi, and Spogmai Akseer argue that not only can primary-school textbooks provide space for learning about peace and inclusion, they can also reinforce messages of inequality and division. Their thematic analysis of South Sudan’s textbooks for pupils in Grade 4 Social Studies, English, and Christian Religious Education uses a conceptual framework that positions education as having multiple potential overlapping roles in relation to conflict—victim, accomplice, and transformer—to show that while the textbooks’ content does contain some motions toward social change, it more often passively reinforces the status quo. While peace and social acceptance of diversity and gender equality are sometimes explicitly promoted, there is an overarching emphasis on maintaining and accepting social norms without critically interrogating the social structures that can foster inequality and lead to conflict. This analysis positions the textbooks primarily as accomplices to conflict, with some movement toward transformation, across the themes of religion and ethnicity, governance, gender, and conflict.

Seungah S. Lee, in her article, “Fostering ‘global citizens’? Trends in global awareness, agency, and competence in textbooks worldwide, 1950‒2011”, asks how various aspects of GCE have been present in textbooks cross-nationally over time. Based on a longitudinal dataset of over 600 social-science textbooks from around the world, she argues that textbooks have increasingly incorporated global awareness, global agency, and skills to recognize multiple perspectives. Her findings further suggest that what it means to be a “citizen” has expanded beyond national boundaries, such that individuals are increasingly viewed as global agents, able to contribute to and make a difference not only for their local community but also for global ones. This view is especially adopted in textbooks from countries that are democratic and embedded in the international community.

I hope the articles in this issue will rekindle new interest in GCE, values, and identities. Even if they invite no easy answers, we must learn once again how to pose the questions.

Simona Popa

Torres, C. A., & Bosio, E. (2020). Global citizenship education at the crossroads: Globalization, global commons, common good, and critical consciousness. Prospects . https://doi.org/10.1007/s11125-019-09458-w .

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Popa, S. Global citizenship education, identities, and values: New insights and perspectives. Prospects 48 , 95–97 (2020). https://doi.org/10.1007/s11125-020-09491-0

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What Does it Mean to be a Global Citizen?

By Ron Israel and the Global Citizen’s Initiative

UPDATED 10/9/18

There is an emerging world community to which we all belong!

The growing interconnectedness among people, countries, and economies means that there is a global dimension to who we are. The most positive way of responding to this is by pursuing a path of global citizenship. Global citizens see ourselves as part of an emerging world community, and are committed to helping build this community’s values and practices.

Here are 10 Steps that you can take if you are interested in becoming a global citizen.

Step 1.  RECOGNIZE THE GLOBAL PART OF WHO YOU ARE:  All of our lives have become globalized; whether through the Internet, the way in which we’re impacted by the global economy; our desire to provide humanitarian assistance to disaster victims in countries other than our own; or even in our love of world art, music, food, and travel. We all have a part of us that is global. Examine your own life, recognize its global dimension, and reflect on how that affects your view of the world.

Step 2.  EXPAND YOUR DEFINITION OF COMMUNITY:  Because of the many ways in which countries and people are now so interconnected, we all are now part of an emerging world community. This doesn’t mean that we have to give up being a member of other communities, e.g., our town, our country, our ethnicity. It means that we have another community—the world community—to which we now belong. Find ways to celebrate your connection to this community.

Step 3.  DISCOVER THE VALUES OF THE WORLD COMMUNITY:  Every community needs to have values, and the world community is no exception to this rule. The values of the world community reflect the moral ideals that most of us believe in as the basis for human existence; for example human rights, religious pluralism, participatory governance, protection of the environment, poverty reduction, sustainable economic growth, elimination of weapons of mass destruction, prevention and cessation of conflict between countries, humanitarian assistance, and the preservation of the world’s cultural diversity. Take stock of your belief in these values. Are you aware of ways in which the world as a whole is trying to live by them?

Step 5.  ENGAGE WITH THE ORGANIZATIONS THAT ARE TRYING TO GOVERN THE WORLD:   As a global citizen you should try and build awareness about the different organizations, which are making the policies shaping our world community. These organizations include international agencies, like the United Nations and the International Monetary Fund, legal tribunals like the World Court and the International Criminal Court, international professional associations like the The International Federation of Accountants or the International Civil Aviation Organization, and transnational corporations like Starbucks, Hindustan Lever, and Smith/Kline/Glaxo. Try to learn about and engage with these organizations and make sure that they are operating in accordance with the values we perceive to be important.

Step 6.  PARTICIPATE IN AN ADVOCACY EFFORT FOR GLOBAL CHANGE:   Sign petitions, join demonstrations, contribute funds, and explore other ways of advocating for global change. As global citizens we need to join together to express the fact that people across the planet share common views when it comes to basic values such as human rights, environmental protection, and the banning of weapons of mass destruction. The Global Citizens’ Initiative (TGCI) is an organization that provides information and opportunities for global citizens to join together and advocate for change.

Step 7.  HELP ENSURE YOUR COUNTRY’S FOREIGN POLICY PROMOTES GLOBAL VALUES:   Global citizens also are citizens of the countries in which they were born and live. As such we have the ability to influence the positions that our countries take on global issues. We need to help ensure that our country’s foreign policy supports the building of equitable global solutions to world problems; solutions that work for all countries. So let your government know how you feel by supporting leaders who want their countries to become engaged with the world, not isolated from it.

Step 8.  PARTICIPATE IN ORGANIZATIONS WORKING TO BUILD WORLD COMMUNITY:   There are all sorts of organizations making important contributions to our emerging world community—NGOs, global action networks, international professional associations, transnational corporations, and others. They work on a range of issues related to the values of our world community—ranging from human rights to world arts and culture. Pick one, any one that relates to an issue in which you are interested, and get involved.

Step 9.  NURTURE A LIFESTYLE THAT SUPPORTS SUSTAINABLE GLOBAL DEVELOPMENT:   The environmental movement has taught us a great deal about how everyday lifestyles and behaviors can have an impact on the quality of life on our planet. The types of transportation we use, how we heat or cool our homes, the types of clothes we wear and the food we eat all affect our quality of life. As global citizens we need to adopt environmentally responsible behaviors in the ways we live.

Step 10.  SUPPORT WORLD ART, MUSIC, AND CULTURE:   Being a global citizen is also a celebration of  the many different arts and cultures of our people. Take time to learn the ways in which different cultures give expression to the human spirit.

Visit Kosmos www.kosmosjournal.org to stay connected to the Global Citizens movement.

At The Global Citizens’ Initiative we say that a “global citizen is someone who identifies with being part of an emerging world community and whose actions contribute to building this community’s values and practices.”

To test the validity of this definition we examine its basic assumptions: (a) that there is such a thing as an emerging world community with which people can identify; and (b) that such a community has a nascent set of values and practices.

Historically, human beings have always formed communities based on shared identity. Such identity gets forged in response to a variety of human needs— economic, political, religious and social. As group identities grow stronger, those who hold them organize into communities, articulate their shared values, and build governance structures to support their beliefs.

Today, the forces of global engagement are helping some people identify as global citizens who have a sense of belonging to a world community. This growing global identity in large part is made possible by the forces of modern information, communications and transportation technologies.  In increasing ways these technologies are strengthening our ability to connect to the rest of the world—through the Internet; through participation in the global economy; through the ways in which world-wide environmental factors play havoc with our lives; through the empathy we feel when we see pictures of humanitarian disasters in other countries; or through the ease with which we can travel and visit other parts of the world.

Those of us who see ourselves as global citizens are not abandoning other identities, such as  allegiances to our countries,  ethnicities and political beliefs. These traditional identities give meaning to our lives and will continue to help shape who we are. However, as a result of living in a globalized world, we understand that we have an added layer of  responsibility; we also are responsible for being members of a world-wide community of people who share the same global identity that we have.

We may not yet be fully awakened to this new layer of responsibility, but it is there waiting to be grasped. The major challengethat we face in the new millennium is to embrace our global way of being and build a sustainable values-based world community.

What might our community’s values be? They are the values that world leaders have been advocating for the past 70 years and include human rights, environmental protection, religious pluralism, gender equity, sustainable worldwide economic growth, poverty alleviation, prevention of conflicts between countries, elimination of weapons of mass destruction, humanitarian assistance and preservation of cultural diversity.

Since World War II, efforts have been undertaken to develop global policies and institutional structures that can support these enduring values. These efforts have been made by international organizations, sovereign states, transnational corporations, international professional associations and others. They have resulted in a growing body of international agreements, treaties, legal statutes and technical standards.

Yet despite these efforts we have a long way to go before there is a global policy and institutional infrastructure that can support the emerging world community and the values it stands for. There are significant gaps of policy in many domains, large questions about how to get countries and organizations to comply with existing policy frameworks, issues of accountability and transparency and, most important of all from a global citizenship perspective, an absence of mechanisms that enable greater citizen participation in the institutions of global governance.

The Global Citizens’ Initiative sees the need for a cadre of citizen leaders who can play activist roles in efforts to build our emerging world community. Such global citizenship activism can take many forms, including advocating, at the local and global level for policy and programmatic solutions that address global problems; participating in the decision-making processes of global governance organizations; adopting and promoting changes in behavior that help protect the earth’s environment; contributing to world-wide humanitarian relief efforts; and organizing events that celebrate the diversity in world music and art, culture and spiritual traditions.

Most of us on the path to global citizenship are still somewhere at the beginning of our journey. Our eyes have been opened and our consciousness raised. Instinctively, we feel a connection with others around the world yet we lack the adequate tools, resources, and support to act on our vision. Our ways of thinking and being are still colored by the trapping of old allegiances and ways of seeing things that no longer are as valid as they used to be. There is a longing to pull back the veil that keeps us from more clearly seeing the world as a whole and finding more sustainable ways of connecting with those who share our common humanity.

55 Comments

The author, Ronald Israel, points to the crucially needed and important trend toward global citizenship, which he says: “… can take many forms”.

At the collective, conceptual, world-view, systemic, structural, institutional levels, I  believe that our individual beliefs, values, efforts and actions are synergistic, summating, can are making a real difference.

We can and are affecting change.  A book by Edmund J Bourne entitled: “Global Shift – How a New Worldview is Transforming Humanity” is illustrative. Bourne describes how at the paradigm, world-view level, we are changing things now. Our daily communications and actions are summating, making a difference, and moving the planet community toward a tipping point of potentially massive, positive, transformative change.

There exists a steadily growing consensus that a global SHIFT is now occurring. In the midst of crises and insecurity, we can cultivate the reality awareness that everything is interconnected, that synchronicities in our creative, conscious universe operate symbolically (not only causally), and that in a larger Kosmos-logical context, each of us participates in moving it all toward an integral global tipping point shift in paradigmatic perceptions, core values and aligned actions. Such vision and future is up to us – our being and doing. 

We are relational beings living together in the same global, planetary household. Everything is cocreated. We can nurture conditions for positive transformation. May each of us, individually and together, continue to mold our world into the shape of love, peace, compassion, inclusiveness, sharing, cooperation, equity and justice — a place wherein the essential needs of all are met and the essential rights of all are defended.

Thank you so much, Ron, for this comment. I had not heard of Edmund Bourne’s book on the Global Shift. I will look into this right away. Hope you are taking the Survey which is the beginning of a Kosmos effort to start to connect our various projects for greater impact. Nancy

Thank you, Nancy, for keeping this important article on the Kosmos site.

And thank you, Ron, for your clear synopsis of Edmund Bourne’s book. I just looked it up online and ordered it. For those of us working towards positive, transformational change, this book looks like a keeper.

Analesa Berg

Global Citizenship is one of the focuses of KOSMOS – and I know it is for you too. Thanks for the comment. Nancy

[…] Isreal, R. (2012). What Does It Mean To Be A Global Citizen. Kosmos. Retrieved from  http://www.kosmosjournal.org/article/what-does-it-mean-to-be-a-global-citizen/ […]

[…] https://www.youtube.com/watch?v=kgEoG04IcOc  In this video a student discusses the benefits that he has experienced by playing online games. These include learning communication, co-operation and socialisation skills, as well as developing strategy skills and perseverance. It is not just playing, but creating games online will all help to develope these skills. If a student had learnt these skills through traditional teaching methods would they not be considered valuable? They are just as valuable when taught through gaming, and will be better received and remembered , as this is a form of education that appeals to students. […]

[…] http://www.kosmosjournal.org/article/what-does-it-mean-to-be-a-global-citizen/ […]

[…] Reference: Israel, R. C. (2012). What Does it Mean to be a Global Citizen? , from http://www.kosmosjournal.org/article/what-does-it-mean-to-be-a-global-citizen/ […]

[…] to implementing plans that benefit the community, by building positive practices and values (Israel, 2012). For my learning activity this week I researched an emerging world community known as “The Earth […]

[…] Israel, R. C. (2012). What Does it Mean to be a Global Citizen? Kosmos Journal. Retrieved from http://www.kosmosjournal.org/article/what-does-it-mean-to-be-a-global-citizen/ […]

[…] Israel, R C. (2012). What does it mean to be a global citizen? Retrieved from http://www.kosmosjournal.org/article/what-does-it-mean-to-be-a-global-citizen/ […]

The call to global citizenship is one that should be met with resounding response from individuals, corporate bodies, religious as well as cultural organisations. Infact government of countries should incorporate it in their educational curriculum.it is only when it becomes a collective concern that the world at large ll be a beta place for all humans and non humans

I think it is a great idea but also a dangerous idea for bad people to join and not be able to stop the bad people that are hurting the good citizens.

We are fully dedicated to the task of establishing Borderless Global Democracy on this ailing planet.

[…] ⁶ http://www.kosmosjournal.org/article/what-does-it-mean-to-be-a-global-citizen/ […]

I would be most gratified if we could work together for the good of the planet.

I miss the term “social entrepreneurs” in your list of forms of embodiment of Global Citizenship. And it resonates in your “yet WE lack the adequate tools, resources, and support to act on our vision”. I do not like this and I do not identify with this we. My WE is youth leaders and adult social entrepreneurs with enormously successful transformational, people/powered solutions. Ashoka alone has 3,000, then there are EcoTippingPoints.org and Skoll collections, and countless others. Most of all the teens, 250,000 from 10,000 united at WeDays, and many more powerful teenage changemakers united on the Youth-LeadeR.org platform. What I feel when reading such statements in one of the “best” publications, by some of the “best considered” thinkers and visionaries, I feel a VAST AND DRAMATIC disconnect between the more academic philosophical age 50/60+ community and the thriving, tangible change driving communities at above mentioned communities, with transformational events all over the planet, incl even the obsolete World Economic Forum… to a point that their statements are out of synch with relevant reality that they become irrelevant and outdated. Since the world has evolved to a state where “visionary thinkers” are at the same time “sensational do’ers” and leaders empowering others to be leaders of transformation.

I know that this is something that is still urgently needed and not present in (quoting Harry Potter) the muggle mainstream, – which is why I have founded Youth-LeadeR as a platform connecting hundreds of changemakers’ media, methods and “live” services to the education system in 18 languages… so I share the call for a need – BUT the BRIGHTEST, LOOKED UPON consultants should at least know of it.

I urge you, for the same of all species (YET) alive today and future generations (if they are to be) to study the bright new world of youth leadership, social entrepreneurship and virtually unlimited support networks and action opportunities for each and everyone accessible via the http://www.youth/leader.org menu.

Eric Schneider Images & Voices of Hope IVOH Award 2012 UNESCO Round Table for the Implementation of the UNITED NATIONS Decade of Education for Sustainable Development

Eric, you are so right. Kosmos has been publishing the work of social entrepreneurs since 2001 – at the margins and now coming closer to the mainstream. We were so happy to catch up with you recently and to see the broad expansion of your work with youth entrepreneurs. We published an article about it with some of your brightest youth social entrepreneurs which got a lot of attention from our readers. Although many of us work and identify globally I do not see a Global Citizens Movement that has been successful as yet. Do you? We have been involved in several attempts – with CIVICUS, DEEEP, Tellus Institute, but none has gotten off the ground. My vision is a world where there are no borders between us and we move from a world identified by nations to one of the whole world working together for all. Our whole political system is based on nations today – competing for the world’s resources. We fight wars with our neighbors rather than understanding them. There is so much work ahead of us. I am so happy we have reconnected and can learn about how youth is embracing the new vision and acting on it.

[…] issues so that global citizens can better affect change and understand the world around them. A new marketplace has been created where entrepreneurs can make the money a fortune 500 company make… Economical changes need to accommodate these kinds of businesses. Our governments also need to make […]

[…] Israel, R. (2014). What Does it Mean to be a Global Citizen? | Kosmos Journal.Kosmosjournal.org. Retrieved from http://www.kosmosjournal.org/article/what-does-it-mean-to-be-a-global-citizen/ […]

[…] It is full of a plethora of different people, places and things. Taking the time and effort to learn about how culture (and history) in general might affect someone’s behaviors, values and … reveals a lot about why people do the things they do, the way they do […]

Dear Ronald:

I am writing you regarding Simona Paravani–Mellinghoff’s book “The Kids’ Pocket Guide to the World” that has already been published in U.K. and Slovenia and distributed in Europe and North America.

The Kids’ Pocket Guide to the World is a book for children (8-12) and adults, which states and develops the concept of a globalized world as an ocean of opportunity, through five stories taking place in each of the five continents, and how much important is to rely in seven billion people’s ideas and dreams to overcome the challenges that the world faces.

This book takes the reader on a unique journey across the globe: from the open spaces of the rural Kenya to Nairobi’s high-tech sporting grounds; from a stadium-hospital in Los Angeles to the green pastures of New Zealand; from old Europe with its sleepy palaces to the buzzing streets of Beijing.

The book received excellent feedback from educators and parents and has been adopted as supplementary textbook of school programs in several schools, primary and secondary, in England and Slovenia, and in United States soon.

In addition, this project is linked to charity programs with various NGOs. One of these is MyBnk in London, an award winning charity institution in U.K. that teaches to young people how to manage their money and how to build their own business.

On November 13th 2015, Simona was invited to present her book at UNCA – United Nations Correspondents Associations – at the United Nations in New York, to recognize Simona’s work and involvement in educational and charitable programs in many parts of the world.

Finally, I would like to briefly introduce the author, Simona Paravani–Mellinghoff, first Italian under 40 years to be nominated Financial News Rising Star in 2009 and 2010. She combines a full time job in the financial services to various activities in support of NGOs. In 2003, she published her first novel, Parentesi Cubana, and she manages a website for Italian professionals living abroad, Cervelli in Fuga.

This book is inspired to the many young women Simona has met in her travels, all great examples of how passion and dreams can change many lives and the world around us!

Waiting for your reply, I send you my most cordial greetings.

Gianfrancesco Mottola

Thanks for the work you do to the world

Thank you Hana. We really appreciate hearing from our community and those that are touched by the Kosmos message.

lets go raptors

THANK YOU for this Kosmos Journal article about a Global Citizen’s Movement.

Ever since we saw photos of ourselves looking back at Planet Earth from the moon, we “knew”, in a deep place of our being that, we are one, that

We are “A FAMILY OF ALL BEINGS”.

A “citizen of the world” is not someone solely well-traveled; it is someone well-visioned, who has trekked from “me” to “we”, from ethnocentricity to world-centricity, who sees self as member of a family beyond borders and boundaries of race, religion, class, gender, and geography. A world citizen carries a passport stamped with individual and universal fingerprints of inclusive love, regard, belonging and active caring for our commons and “all our relations” (“Matakuye Oyasin”). The citizen of the world passport is carried in one’s heart, soul and spirit – it transforms barriers into bridges. ~ ron bell

—————-

“A human being is part of a whole, called by us the Universe, a part limited in time and space. He experiences himself, his thoughts and feelings, as something separated from the rest — a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest us. Our task must be to free ourselves from this prison by widening our circles of compassion to embrace all living creatures and the whole of nature in its beauty.” ~ Albert Einstein

—————–

Thank you good luck

THANK YOU for this thoughtful Kosmos Journal article about a Global Citizen’s Movement.

I think we are certainly a l o n g way from actually and practically manifesting its vision (and that of the Earth Charter), but I take heart in an awareness that at the level of paradigmatic consciousness, our world view is in process of changing.

Ever since we saw photos of ourselves looking back at Planet Earth from the moon, we “knew”, in a deep place of our being that, humanity (across arbritary borders) is one, that

We are “A FAMILY OF ALL BEINGS”, interrelated, connected in one relational web of Life.

A “citizen of the world” is not someone just well-traveled; it is someone well-visioned, who has trekked from “me” to “we”, from ethnocentricity to world-centricity, who sees self as member of a family beyond borders and boundaries of race, religion, class, gender, and geography. A world citizen carries a passport stamped with individual and universal fingerprints of inclusive love, regard, belonging and active caring for our commons and “all our relations” (“Matakuye Oyasin”). The citizen of the world passport is carried in one’s heart, soul and spirit – it transforms barriers into bridges. ~ ron bell

Thank you, Ron, for taking the time to add these words of wisdom to the theme of Global Citizenship.

I very much share the sentiments expressed, but under the definition given ‘global citizenship’ remains merely aspirational rather than actual. To become actual, citizenship at any level depends on whether we have a legally binding right to vote. No vote, no citizenship! At the global level, the only initiative that comes close to providing this seems to be the Simultaneous Policy (Simpol) campaign through which citizens in all democratic countries can use their national right to vote to encourage their politicians towards supporting and cooperatively implementing Simpol’s global justice agenda. As a result of this new voting power, politicians in a number of countries already support the campaign.

I have lived my life travelling around the world, ingesting and inhaling cultures and traditions, poverty and wealth. Diseases, you name it. I salute you Mr. Israel. For your global concern.

I’m signing up for any newsletter or blog you may be offering. Thank you. ~Susan Goodhue~

Hi. This may sound simplistic but i would like some guide lines for being a responsible world citizen. For example my son told me in the market not to buy alaskan salmon because ” it has probabley not been caught responsibley”.. I want an i phone and could afford one but the plight of the chinese workers really bothers me…. ? We are so interconnected i feel a responsibility towards all people and do not want to contribute or condone exploitative practices. I need some guide lines. I cannot research every company’s practice? Please help – as a westoner i am at the front of the train and want to be a resonsible citizen ….? How

Hi Bernadette, you might enjoy this: http://www.kosmosjournal.org/article/engaged-ecology-seven-practices-to-restore-our-harmony-with-nature/

the litle have read in this article is a soul touching article to me. the ideology of global citizen can help to solve the problem of nigeria government in solving attitude of corruption in the governance of the country by selfish government official. Nigeria problem is a global government that needs global solution. Nigerians have enduring the situation of hardship since independence, there will come a time that aggressive reaction will come from the people of the country. which may become global concern. can’t we prevent the aggressive reaction from occurring. this is my comment.

That is beautiful and gives hope to this world to help display integrity, morals and values!

I am a Global Citizen I am not a Minority.

You need to get to the point more, not talk about other things first, but good info.

It is Utopia to think of Global citezenship. A world parliament, a single world currency. A world President.Humans have to evolve to think on those terms. Poverty can easily be wiped out. A world religion, which should advocate a single . Religion– A way of Life founded by all Citizens of the World. We are all living on a ” small piece of Rock — called Earth

I agree with this program. Need to know how to join and volunteer.

Please contact http://www.theglobalcitizensinitiative.org for further information.

The idea of global citizenship is a welcome development. The bulk of the work is to be done in Africa, Asian and South America. Basically in countries where the economy is weak and democratic governance is not at the required standard. In these countries, the global citizenship education should be taken to the people through all available mean.Social ,economic and political barriers should be envisaged.

Wow kind lots of information and important part to learn many things.

Hi i am doing a school essay on refugees and global citizenship? Any advice you could give me?

International Rescue Committee is a reliable organization doing great work with refugees. They gave me a grant to work with traumatic stress in the Balkans after the war. The UN also has a trustworthy program. Good luck on the essay, Megan. Nancy Roof

A very concise article. You have opened some more eyes in this matter. We have dealt with a similar article, which also focuses on this topic ( http://incitizen.com/ ). Thank you for your work!

This page is no longer working. We had to change it here: http://myworldwideinvestment.com/

hi, i need to prepare an argumentative essay about global citizenship. Any advice? and what is the exact name of this article other than its title?

Rosaline – This is the exact title of the article, published in Kosmos Journal spring/summer 2012. There are more articles on global citizenship at our website: http://www.kosmosjournal.org . Thank you for your interest.

Very interesting that the 10 steps are in pink. As far as I can discern the values of plural religiosity and gender equity totally exclude the pure Christian values of a mono-theism and heterosexual marriage between one man and one woman for life. So one can be a global citizen as long as one denounces Christianity. In my opinion, anyone who subscribes to the values of the global citizen and calls him/herself a Christian needs to reexamine their theology.

Israeli lawyer Moshe Strugano (Attorney – Moshe Strugano and Co Law firm) says, an expert in the “formation of offshore companies” says,this is great post. You have explained everything here.

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headwaters of the amazon, eating as if life and the planet mattered, sam lee | birdsong hits the charts, among the nightingales in berlin, reforestation in portugal, dancing with animals, cooperation with wild boars in palestine, killing us softly, where are we in the story of the universe, borders of our perception, the gift of tears, a song of pause, captives of our desire, documenting land trauma, spring 2019  , the earth is doing her best, dancing with gaia, the community awaiting us, turtles among us, resilience, the global challenge, and the human predicament, book | trees of power, paradise lost | the sequel, cultivating right livelihood, quiet places initiative, rising earth consciousness, consciousness and the combustion engine, the lie of the land | conversation and essay, rejoining the great conversation, physics and spirituality, a vision for the world, chama river revelations, rights of nature, council of the wild gods, the power of community, gallery 1 | in the realm of the world’s heart, gallery 2 | flower flourescence, gallery 3 | guardians of the sacred in tibet, emergent universe oratorio, a conversation with alanis obomsawin, three poems from reverberations from fukushima, dear reed canyon, winter 2018   global citizen, global spirit, the practice of global citizenship, we are all global citizens | seeing ourselves in the advancement of all, breaking out of the domination trance, evolving toward cooperation, on edge work, migration flows, and glocalization, returning to indigenous worldview, liquid democracy and the future of governance, book | farming for the long haul, delivering the un global goals | the consciousness perspective, the insurgent power of the commons in the war against the imagination, on elevating the human narrative, film | lifeboat, refugees adrift at sea, for love of place | reflections of an agrarian sage, sacred diplomacy in the emerging ecozoic era, globalism-nationalism, the new left-right, the economics of solidarity, spirit, and soul, global citizenship | an emerging agenda in education, caring for the soul of humanity, a pocket full of stones, the most important thing, being and becoming in a field of resonance, an overcast morning, i sit down to write, almost bethlehem, the rebel’s silhouette, xiuhtezcatl martinez | break free, playing for change, the universal declaration of human rights, toward a global ethic, statement on the unique challenge of nuclear weapons, the earth charter, fall 2018   all consuming, the four nutriments, un-pick-apart-able, tending the wild, making politics sacred again, from the unreal to the real, the problem with “more”, the galileo project, eager: the surprising, secret life of beavers and why they matter, do we really want to be happy, the deschooling dialogues | plant medicine and the coming transition, eldering in the age of consumption, water and the rising feminine , a tale of two pipelines, unity and the power of love, between the inner and outer worlds, wind | a letter to my daughters, healing the hunger, the selling of the soul, nourishment, are we addicted to fear, what the wind taught, the prophecy, green medicine, the fairy begs for bacon, finals time, how love builds a home, may everything flower, healing sound with jesse paris smith, consumption as the path, books in brief, climate news.

Contributors

KOSMOS Summer Quarterly, 2018

Unlearning together, awake, awakened, woke, change the worldview, change the world, presence at the edge of our practice, dynamic governance, roots and evolution of mindfulness, indigenous worldview is a source we now urgently need, the wanderer’s preparation in the death lodge, the deschooling dialogues: grief, collapse, and mysticism, social breakdown and initiation, forgive: the new practice and mantra for black men, the migrant quilt, the connection, healing into consciousness, wealth and abundance, confessions of a recovering catholic, the habits of schooling, an uncommon song, purposeful memoir as a path to alignment, being human, the night i didn’t stand up, absence presence, yorkston/thorne/khan.