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

“(Fraser, 1997, p. 15; see also Fraser & Honneth, 2003) Fraser questions the foundation upon which prevailing conceptions of needs are said to rest, searching in the process for a dialectical foundation for reconciling the politics of “redistribution” with the politics of “recognition,” a…”

“Alternatively, a stronger basis for assisting these groups might be found in ethical perspectives on recognition (Fraser, 1995).”

“Similarly, multiculturalism foregrounded a kind of consumer choice within a variegated array of cultures, while it bracketed the social or class content of those cultures (Fraser, 1997, 2013, pp. 227–243; Prasad, 2006, pp. 43–97; Schulman, 2002).”

“…influence each other mutually, teacher-student interactional behavior is assumed to be of crucial importance to student learning in the classroom” (Fraser, 1995 p.2) Recognizing the importance of Mathematics learning as outlined above, the Ministry of Education of Thailand (2001; 2008) stated…”

“…for future REDD+ intervention in Bikoro without readdressing existing inequalities in access to resources and interests will add an additional ‘injury of deprivation’ to the ‘insult of misrecognition’ (Fraser, 2008, p. 69) already being suffered by the vulnerable segment of the local population.”

“They frequently involve new middle-class members with nonmaterialist concerns (Cohen & Arato, 1992; Fraser, 1995; Habermas, 1987b).”

“When education policy and programming support social justice processes (Glasius and Pleyers 2013), they can contribute effectively to what Fraser (1995, 2005) termed a “transformative remedy.””

“…relationship between formal institutions and individual citizens, overlooking how social dynamics of discrimination and exclusion can prevent the margin-alised from accessing opportunities and ultimately undermine the very institutional efforts to deliver fairness (Fraser, 1995; Young, 1990).”

“Recognition justice is often considered as a third domain for justice, addressing the need to consider group differences in justice considerations (Fraser 2020; Schlosberg 2007).”

“…movements from disability to feminist, ethnic minority and LGBT+ rights, is being usurped by a new twist in identity politics since neoliberal politics coopted and distorted the universal social justice intentions of these movements into claims for individual life style choices (Fraser 1998, 2019).”

“For example, women with disability are particularly vulnerable to specific forms of oppression arising from both the privileging of male (androcen-trism) and able-bodied (ableism) perspectives (Fraser 2020; Hall 2008).”

“…are increasingly concerned about demands for settler state-driven recognition of Indigenous rights and relationships in lands and waters through traditional legal pluralism (Webber et al., 2020), which may be simplistic, paternalistic, or reductive (Coyle, 2020; Debelo, 2011; Fraser, 1995).”

“As argued by Fraser (1998), social entitlements are not necessarily a given but emerge from contested interpretations over their content within a speci fi c historic and cultural context, which can lead to the recognition and representation of the interests of certain resident groups more than…”

“These ideas have been extensively explored through frameworks of social justice such as Fraser ’ s (1995, 1998, 2001, 2007) ideas of social justice as redistribution, recognition and representation and Gale ’ s (2000) categorisations of social justice in terms of retribution, recognition and…”

“Fraser (1995); young (1990).”

“The latter has been widely discussed by democratic theorists who take the view that inequalities of status are no less unjust than inequalities of distribution (Fraser, 1995; Honneth, 1996; Taylor, 1997; Coleman, 2020).”

“As to the Chinese case, It is clear that the official approach of differential treatment to redistribution is, following Fraser (1998) again, affirmative rather than transformative, as it is about ‘surface reallocations of existing goods to existing groups’ and shows little interest in collective…”

“, during the South African Apartheid regime), but also through more concealed forms of exclusion and disadvantage due to a lack of recognition of group-specific rights within “egalitarian societies” (Fraser, 1995; Kymlicka, 1995; Modood, 2007; Parekh, 2006; Young, 2011).”

“Downplaying or not considering redistribution, however, sidesteps the tensions between the two concepts which have occupied political theorists for several decades (Fraser 1995).”

“Fraser (1995) also recognised this in the distinction she makes between the ‘struggle for distribution’ and ‘struggle for recognition’.”

“This duality in symbolic and material deprivation has generated a debate between what Nancy Fraser calls the “politics of redistribution” versus the “politics of recognition” (1995).”

“While the DHET responded somewhat to students’ demands, this was in an affirmative manner (cf. Fraser 1995, 2005) that did not undo the structural 1 Now officially the “Department of Higher Education, Science and Technology” since the merging of the Department of Higher Education and the Department…”

“Even further, the female athlete becomes a member of a stigmatized class of ‘vulnerable people perceived as beneficiaries of special largesse’ (Fraser 1995, 85) within neoliberalism.”

“While affirmative remedies aim to grant marginalised groups greater and more equal shares in society by means of correcting inequitable outcomes of social arrangements, they seek to do so ‘without disturbing the underlying framework that generates them’ (Fraser, 1995, p. 82).”

“The broad policy objectives of racial equality and the ‘affirmative’ (Fraser 1995) approach of distributing resources and rights amongst racial groups have not changed, and continue to be reflected and made manifest in major, more recent policy instruments such as the reserved presidency.”

“…the solution to deeply rooted structural injustices (both economically based and culturally based) is through what she terms ‘transformative remedies’, that is, ‘remedies aimed at correcting inequitable outcomes precisely by restructuring the underlying generative framework’ (Fraser, 1995: 82).”

“Although less commonly associated with class (Fraser 1995), claims for recognition suggest a need for social or cultural change that either positively recognises diversity or upwardly revises social and cultural assessments of worth for ‘maligned’ groups.”

“In Scales of Justice Fraser moved beyond the perspectival dualism of redistribution and recognition, that was a defining feature of her earlier work (Fraser 1995).”

“While Fraser concentrates on institutions and understands recognition as equal participation in social life (1995, 2000, 2001), Honneth mainly looks at interactions between subjects and sees recognition as fundamental for individuals ’ positive self-relations (1992, 1996).”

“Note that for Fraser, deep social remedies entail both redistribution and recognition (Fraser, 1995: 70).”

“The Capabilities Approach stresses that the level of justice in a society depends on the level of equality of freedom and opportunities to achieve and use individuals’ own abilities (Nussbaum, 2011; Sen, 2007).”

“The theory is an attempt to address issues of both cultural injustice and economic injustice where they occur within the same population categories (Fraser, 1995: 74).”

“It has therefore become possible to speak of rights to “cultural recognition” (see Fraser, 1995; Kymlicka, 1995; Phillips, 1995; Taylor, 1994) as a new phase in the evolution of (or, more precisely, in the global discourse on) the notions of citizenship and democracy.”

“…distributive justice (fair distribution of benefits and costs), procedural justice (transparency of decision making and policy making processes and equal participation of stakeholders throughout these processes), and recognition justice (recognition of indigenous identities and knowledge) [27, 28].”

“Taken together, these strategies provide starting points for the affirmative and transformational change needed to promote equity and address embedded capitalism and classism (Bettencourt, 2020b; Fraser, 1995).”

“She stated ‘cultural norms that are unfairly biased against some are institutionalised in the state and the economy; meanwhile, economic disadvantage impedes equal participation in the making of culture’ (1995, pp. 72–73).”

“These cultures seek to end inequality and confront disrespect for the community (Fraser, 1989, 1995).”

“But the cultural logic behind recognition policies and the economic logic behind redistribution policies are not necessarily opposed (Fraser 1995).”

“Feminist scholars note that a living wage would not address the traditional gender division of labor (Fraser et al., 2006, 1995; Figart et al., 2002).”

“However, despite these reservations, as Fraser (1995) noted, from reformist/affirmative strategies transformative change can emerge where reforms lead to gradualist and incremental change that ultimately leads to meaningful transition or where affirmative action is treated almost as a pilot project…”

“Counter-hegemony is a concept that entails the transformation of the world in ways that abolish underlying generative mechanisms of injustices (Fraser, 1995).”

“Nancy Fraser, plantea las “tres r” : reconocer, reducir y redistribuir el trabajo de cuidado, para lo cual es necesario un contundente cambio en las dimensiones económica, social y política (Fraser, 2020; Esquivel, 2015).”

“Accepted claims that result in financial or other forms of redistrib-utive consequences may “stigmatize the disadvantaged” (Fraser 1995:86) in contrast to cultural depictions of disabled people as extraordinary or heroic (Grue 2015) and the valorisation of the “autonomous reflexive individual self”…”

“This definition comprises four dimensions, building on the work of Young (1990, 1998), Fraser (1996, 1998a, 1998b) and Lynch (2013), and their application in different contexts (for example, Allen & Apsen Frediani, 2013).”

“In this article we focus on the role of distributive justice (Fraser, 1995), or the extent to which learning resources are distributed equitably.”

“Egalitarian and left-wing critics focused on the privileging of ethnocultural and religious differences and regarded multicultural policies of recognition as distracting from social policies of redistribution targeting inequalities of class, race and gender (Barry 2001; Fraser 1995; Okin 1999).”

“These three forms of solidarity, the economic, cultural and political, need to be intertwined, rather than played off against each other, as Fraser (1995) cogently argued, in demonstrating how the move from redistribution to recognition significantly weakened women’s struggles toward emancipation.”

“According to Nancy Fraser they used ‘affirmative remedies for injustice’, instead of ‘remedies aimed at correcting’ inequitable social arrangements by rectifying the causes that created the injustice and reconfiguring the underlying social structure.(36) Although limited in their scope, we regard these small-scale pro…”

“inequality (Fraser, 1995), its transformation is the main solution proposed in feminist debates.”