From Redistribution to Recognition? Dilemmas of Justice in a “Postsocialist” Age

“Some researchers use social justice concepts as the theoretical basis for their work, citing authors such as North (2006) or Fraser (2008), while others use frameworks such as anti-oppressive education (Kumashiro, 2000) or critical race theory (Ladson-Billings, 1998).”

“Fraser (1998a, 1998b, 2013).”

“Transformative remedies, in contrast… [are] aimed at correcting inequitable outcomes precisely by restructuring the underlying generative framework’ (Fraser, 1995, p. 82).”

“Katherine, Dorothy and Mary are constantly ‘being denied an adequate material standard of living’ (Fraser, 1995: 71) – adequate for their profession and their work.”

“In this article, we seek to deepen the understanding of the relations between UPE and urban inequality, following a three-dimensional conceptualisation of urban justice and equality which has been developed by Fraser (1998, 2005) and adopted for higher education by Walker and Unterhalter (2007).”

“A successful end of reconciliation, under this model, might be something like superficial multiculturalism (Fraser, 1997; Rogers et al., 2013).”

“She suggests that virtually every struggle against injustice implies demands for both redistribution and recognition; both socioeconomic and cultural injustice are rooted in processes and practices that systematically disadvantage some groups vis-a-vis others (Fraser, 1995: 72).”

“This lack of epistemic access can also be viewed through Fraser’s (2005) redistribution-recognition-PEDAGOGIES representation framework, and the call for justice to include both redistribution and recognition (Fraser, 1995).”

“Fraser (1997) also cautions us to be aware of the difference between affirmative and transformative justice when discussing policy outcomes.”

“Representational justice involves hearing the voices and experiences of groups whose identities have been historically underserved in society (Fraser, 1995; Lambert, 2018).”

“Feminist theorists connected justice to issues of recognition and self-determination (Fraser, 1995; Young, 1990).”

“From the point of view of transformative citizenship, remedies to injustice are systemic rather than symptomatic (Fraser 1998; Stokke 2017).”

“Furthermore, to guide researchers in analyzing gender issues in the context of social forestry schemes implementation, a social justice framework is used using three dimensions consisting of recognition, representation, and participation, as well as distribution built by (Fraser 1995; 2009; Elias et al., 2021).”

“Recognition and redistribution are deeply intertwined, reinforcing each other dialectically while remaining meaningfully distinct (Fraser, 1995, p. 79).”

“Honneth’s version of recognition theory has also been criticised for demoting the importance of struggles over distribution of resources (Fraser, 1995).”

“…the centrality lies in matters of culture rather than political economy, as ‘cultural domination supplants exploitation as the fundamental injustice’ (Fraser 1998, 430), and in the struggles distinctive of the post-socialist society and its political frame, ‘group identity supplants class…”

“Grounding their work in critical theory, recognition scholars – despite differences in emphasis – are largely interested in self-actualisation, social inequality and social justice at both the individual and group levels (Fraser, 1995; Honneth, 1995; Taylor, 1995).”

“Access to power is in fl uenced by social structures in all societies, and factors that determine women ’ s unequal access to power have been much studied (Miller 1992, Bourdieu 2001, Fraser 1995, Ridgeway 2010, 2014, Allen 1998, 2009, 2011, Domingos et al .”

“Fraser’s work (1997, 2000) perhaps best summarized this social and intellectual movement. Specifically, Fraser identified two ideological orientations of the field: one focuses on egalitarian socio-economic redistribution, which is interested mostly in political economic restructuring and social transformation, and th…”

“Para melhor apreender a contribuição da discussão da autora, vale breve menção a sua proposta, desenvolvida em meados dos 1990, de pensar os caminhos para alcance de justiça social articulando as dimensões material de distribuição e sociocultural de reconhecimento (Fraser, 1995).”

“The envisaged result is a transformative restructuring or deconstruction of the education system (Fraser 1995), together with the revaluation of ‘original’ or indigenous knowledges (Walsh 2007a; 2007b) and values through education; an approach that shows similarities to the ideas of Freire when he…”

“2 See, for example, Hobsbawm (1996), Geras (1987), Fraser (1995).”

“Affirmative recognition involves accepting and validating a person’s experience or suffering, without the dynamic that caused the suffering being changed, and while reinforcing the person’s victim status (Fraser, 2020; Gilhuis & Molendijk, 2025).”

“With a vision to develop and promote a student-led pedagogy as a praxis of socially just education that values student voice, SVSJ builds on the political framework created by Nancy Fraser (2007, 2008, 2013) and is based ‘on the principle of parity of participation [whereby] justice requires social arrangements that p…”

“Fraser (1995, p. 71) distinguishes three ways of recognising injustice: (1) ‘ Nonrecognition ’ describes the situation where the misrecognised group is ‘ rendered invisible via the authoritative representational, communicative and interpretative practices of one's culture ’ (Fraser, 1995), for…”

“3 7 0 Fraser, N (1995), “From redistribution to recognition? Dilemmas of justice in a ‘post-socialist’ age”, New Left Review No 212, page 68. Gaillard, J and E Maceda (2009), “Participatory threedimensional mapping for disaster risk reduction”, Participatory Learning and Action Vol 60, pages 109–118, available at http…”

“Fraser (2008) is critical of affirmative remedies, as they can promote group differentiation; while transformative remedies “tend to destabilize or blur it” (p. 292).”

“Difference, then, again becomes a different way of knowing instead of a different reality influencing not only the use of land and natural resources, but also governance and being-in-place (Fraser, 1995; Honneth, 2001; Martin et al., 2016; McCreary and Milligan, 2014; Schlosberg, 2013).”

“Two different yet complementary streams of recognition theory were respectively developed by Nancy Fraser (1995, 2000) and Axel Honneth (1995, 2001, 2003, 2012).”

“Nancy Fraser (1995, 1997) advances a dualist theory of justice (see Young, 1997), where the starting point is that “justice today requires both redistribution and recognition” (Fraser, 1995, p. 69).”

“…marginalization often entails overcoming “institutionalized patterns of cultural value that constitute some actors as inferior, excluded, wholly Other or simply invisible,” thus intertwining what Nancy Fraser (1995) calls “struggles for recognition” with “struggles for redistribution” (p. 70–71).”

“Furthermore, distributive justice may be necessary but is not sufficient, as there are several other important dimensions to socio-spatial justice and the Just City—like concerns for democracy, diversity (Fainstein, 2010) and recognition (Fraser, 1995).”

“…the existing knowledge of poverty with the life knowledge of people in poverty constitutes a pertinent challenge to policy and practice, as it entails the opportunity to contest hegemonic discourses and transform the existing power relationships in society (Fraser, 1995, 2005; Krumer-Nevo, 2005).”

“Recognition deals with the question of social status or social identity with a focus on individual group members and their ability to engage as full partners in social interactions (Fraser, 1995, 2000).”

“…and transformative remedies aim to empower marginalized groups and grant them greater, more equitable shares in society by means of correcting inequitable outcomes of social arrangements, the former seeks to do so ‘ without disturbing the underlying framework that generates them ’ (Fraser 1995:82).”

“This project aimed to explore how/to what extent Nancy Fraser’s social justice model could be implemented in higher education (HE) classrooms.”

“Nancy Fraser ’ s political social justice model (Fraser 2007, 2008a, 2008b, 2013) has also been employed by scholars to address social injustice in education (Vincent 2019), including in higher education (HE) (Luckett and Shay 2020; McKenna et al. 2022).”

“Recognitive justice involves recognition and respect for cultural and gender difference, and representational justice involves equitable representation and political voice (Fraser 1995; Keddie 2012; Young 1997).”

“For Fraser (1995, 2005), there is an “affirmative” view that calls for the restoration of justice within the current world order configuration, and a “transformative” view according to which justice principles can be implemented only in the context of a completely transformed world and social order.”

“An important contribution to the idea of equal opportunity (developed by Fraser) is the complementarity of 3 dimensions: the importance of redistributing resources, the importance of recognition and the importance of representation and belonging (Fraser, 2008, 2009).”

“Importantly, people only have a real chance to pursue valuable life goals, that is, substantive freedoms, when they also have access to the appropriate emotional, psychological, social, institutional, and material support needed to realize them (Allen, 2008; Fraser, 1995; Young, 1990).”

“It also animates discussions among the contemporary left about the difficulties of simultaneously pursuing “redistribution” (in support of the working class) and “recognition” (in support of disadvantaged status groups) (see Fraser, 1995).”

“Nancy Fraser (1995) has made an interesting contribution to the discussion of social differentiation by outlining the distinction between the injustice of distribution24 and injustice of recognition: Here, then, is a difficult dilemma.”

“Redistribution was a critical component of the economic paradigm which dominated developed countries in the mid-20th century, pursued through a variety of state-led interventions, including progressive taxation and increased investment in public infrastructures and social-welfare programmes (Fraser, 1995).”

“…with those of many ongoing justice movements, particularly intersectional understandings of justice and injustice that connect expressions of socioeconomic injustice to injustices generated through racial violence, sexism, environmental damage, colonialism, and more (Fraser, 1995; Young, 2011).”

“…at once cultural (this kind of injustice is symbolic and ingrained in social trends of representation, interpretation and communication) and socio-economic (ingrained in the politicaleconomic structure of society); these injustices sit alongside paradigms of gender and race (Fraser, 1995:70–71).”