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

“But as Nancy Fraser (1995), who popularized the term most recently, notes, gender is “bivalent” and suffers from symbolic/cultural and material exclusions.”

“She argues that both distributive justice (in terms of a more equitable distribution of resources) and recognition justice (personal and social dignity) need to be present for justice to be fully realised (Fraser, 1995).”

“As Fraser (1995) has argued, gender justice struggles must be embedded in a tripartite framework of redistribution, recognition and participatory parity.”

“Social justice should venture beyond distribution of material resources to take in cultural matters such as social inclusiveness, status differences and recognition of minority groups (Fraser 1995, 2003; Sayer 2005; Lister 2007).”

“Évitant ainsi le risque d’évaluer le déni de reconnaissance à l’aune – instable – de la souffrance, Nancy Fraser recentre l’analyse sur les conditions sociales et institutionnelles d’une égalité de participation.”

“…the distinction between socioeconomic injustice that is generally remedied by redistribution and cultural/symbolic injustice that should be remedied by transformative methods, which aim to not only change bad or unjust outcomes, but also the structures that produce and reproduce them (Fraser 1997).”

“Scholars of environmental and energy justice have integrated the work of critical theorists (Fraser 1995, Honneth 1996) to include recognition justice and highlight the importance of diverse identities and social positions (Heffron and McCauley 2017).”

“Recognition then displaces redistribution, obscuring how material inequalities shape whose voices are audible and credible in the first place (Fraser, 1995, Fraser, 2000).”

“…concepts is motivated by an interest in accentuating the affective dynamics entrenched in the conceptualisation of difficult knowledge, and the commitments to redistribution, recognition and representation, as principles for social justice (Fraser, 2020), emphasised in the theorisation of dark FoK.”

“As Nancy Fraser (1995; 2024) argues, democratic participation is sustainable only when grounded in reflective agency rather than ritual affirmation.”

“This is challenging, but of course has been done before with Bourdieu (1990) and Fraser (2020) for example outlining frameworks to assist learners to navigate their learning journey and overcome challenges.”

“Participatory justice calls for the inclusion of marginalized voices in policy-making [10].”

“Building upon critical theorists such as Fraser (1995), Honneth & Fraser, 2003, and Young (1990), Environmental justice literature often refers to the “ tripartite ” model of justice since struggles for distributive justice, procedural justice, and justice as recognition are in practice connected…”

“Grounded in critical and feminist theories, Fraser has introduced, revised, and developed the theory of social justice with three dimensions (1998, 2007, 2009): redistribution (economic dimension), recognition (cultural), and representation (political).”

“By extension, we can conceive the possibility of capital redistribution which, following Nancy Fraser (1995), needs to be thought about by simultaneously addressing cultural recognition .”

“…claims and strategies for inclusion as differentiated, I follow, for example, Verloo (2006) and Yuval-Davis (2006), who have discussed intersectionality in conjunction with another seminal theory in feminist politics, Nancy Fraser's politics of recognition and redistribution (Fraser, 1995, 2003).”

“…are ways that parity of participation can be impeded, however, as social subordination (cultural injustice), material exploitation (economic injustice), and political disen-franchisement could render citizens unable to participate (Coolsaet and Neron 2020; Fraser 1995; Fraser and Honneth 2003).”

“In Ahmed ’ s (2012) queer and feminist interpretation (cf. Fraser, 1995), however paradoxically for a ‘ not doing ’ , the use of diversity talk is precisely this ‘ non-performativity ’ : how it authorizes and manifests outcomes of ‘ justice ’ that are neither transformative nor redistributive, and…”

“Dilemmas of Justice in a “ Post-Socialist ” Age ’ (Fraser, 1995: 70), she formulated two dimensions to the strategy of social change.”

“These basic understandings were further enriched with other sociologists on the same subjects, from Frankfurt School (Horkheimer, [1938] 1972), Marcuse (1964) and later Habermas (1984), Fraser (1995), Bourdieu (1995), and Foucault (1972).”

“Das’ position resonates somewhat with that of Fraser (2008), who, whilst not being entirely critical of IP, argues that the politics of identitarian affirmation (i.e. contemporary IP) is consistent with a surface redistribution characteristic of a liberal welfare state.”

“This result seems to support positions like the one held in Fraser (1995), according to which other types of social demands (more linked to the recognition of certain historically excluded minorities) could have displaced material struggles to reduce income inequality.”

“…to embrace their language without a deeper understanding of their material and discursive conditions, we risk silencing their legitimate fears and epistemologically invalidating their lived experience, and privileging a politics of recognition at the expense of redistribution (Fraser, 1995).”

“Thus, in its materiality (pensions, ID-cards, etc.), the value of such documents is intricately interlinked with socio-political values, ‘between redistribution and recognition’ (Appadurai, 2013; see also Butler, 1997; Fraser, 1995).”

“Fraser (1995) argues that some groups have exclusive and primary access to means of interpretation and communication in a society.”

“As Fraser (1997) suggests, we stress the relevance of considering redistribution of power together and beyond social recognition .”

“Our approach is based on the work of Nancy Fraser (notably Fraser 1995, 2008).”

“La sua funzione è quella di incoraggiare l’emergere di voci diverse e contrastanti e contribuire a scardinare logiche di ingiustizia culturale che procedono attraverso il non riconoscimento o la stereotipizzazione delle culture minoritarie (Hall, Robertson, 2001; Fraser, 1995).”

“Nancy Fraser ’ s work is perhaps most useful, especially for the arguments made in this book: she understands social justice, and by the same turn, social injustice, as being systemic, structural, and institutionalized (see Fraser 1997; 2008).”

“Según lo han discutido otros autores, la marginalización simbólica (o la desvalorización de las lenguas) es solo un correlato de la marginación real y material, en el sentido de que refleja la opresión social y económica de los hablantes (Fraser, 1995; Stroud, 2001).”

“As Nancy Fraser (1995) demonstrated quite persuasively, while the workers’movement demanded redistribution, the new social movements that emerged after 1968 called for recognition, and despite the fact that the two types of demands were related, it was impossible to reduce one to the other.”

“For an earlier debate around capitalism and identity politics, see the exchange between Fraser (1995, 1998) and Butler (1998).”

“Lesbian and gay rights movements have been cited as paradigmatically rooted in ‘recognition’ rather than ‘redistribution’ (Fraser, 1995), a ‘quintessential identity movement’ (Bernstein, 1997).”

“Such storytelling is not uncommon within humanities disciplines like Asian American Studies (Okihiro, 2001), but using these biographical tools in weaving together theories such as technologies of the self (Foucault & Blasius, 1993), redistributive justice (Fraser, 1995), and gifting and reciprocal 164 B.”

“There are high participation inequalities because access to citizenship remains very restricted and immigrant populations do not have the right to vote (Fraser 1995).”

“This echoes the findings of previous studies urging us to take account of structural barriers to community participation and development (Fraser, 1995; Phillips 2004; Wilson 2008; Giuliani & Wiesenfeld, 2010; Rashid, 2014).”

“While for Fraser (2008, 17) redistribution consists of reallocating income democratically or even transforming basic socio-economic structures, I define redistribution as the processes of providing the concerned groups with the power ‘to be well’, and the power ‘to influence’.”

“…argument, we argue that any educational framework that attempts to seriously work towards an objective of inclusiveness would need to consider responsibilities around what Fraser (1995, 2005) has termed the cultural (recognition), political (representation) and economic (redistribution) injustices.”

“Built on the work of Fraser (1995, 2005), the central tenets of recognition, redistribution, representation, and reconciliation are useful for analysing the contribution of education to peacebuilding in the context of conflict-affected states to peacebuilding.”

“En la propuesta filosófica de autores como Fraser (1995) y Honneth (2011), la búsqueda del reconocimiento se entiende como una búsqueda de justicia social.”

“Demands for ‘recognition of difference’ for example of groups mobilized under the banner of gender have replaced class interest as source of political mobilization (Fraser 1995: 68).”

“In this section, I explore how the QLM can be understood through Nancy Fraser’s theory of perspectival dualism (Fraser, 1995; Fraser & Honneth, 2003).”

“Fraser (1995) nombra el problema con claridad: la visibilidad puede viajar más rápido que los presupuestos, y el lenguaje de dignidad puede llegar sin reparación material.”

“Recognition has become an important concept for understanding the social and political transformations of the 20th century [17, 29, 47, 85].”

“Drawing on Fraser’s theory of feminist justice (Fraser 1995, 1997, 2007), I examine how heritage regimes rely on often-invisible, trivialised and unpaid forms of care work – ranging from physical upkeep and emotional labour to community maintenance and intergenerational transmission – most often…”

“…justice) (Lamont 2017; Nozick 1973; Rawls 2016), the fairness of decision-making procedures (procedural justice) (Lind and Tyler 2013; Solum 2004), and the recognition of rights and entitlements that should be upheld and enforced in societies (recognitional justice) (Fraser 2008; Honneth 2004).”

“For Fraser (2020), transformative approaches are those that aspire to correct unjust distributions of power and resources, whereas affirmative strategies, by contrast, strive to alter or modify the second order effects of these first-order root causes.”

“Although Fraser (2009, 2020) offers a fundamental perspective for questioning institutionalized inequalities, Crenshaw (1989) and hooks (1981, 1994) have broadened this critical perspective.”

“In effect, the church risks reproducing what Nancy Fraser calls a double injustice : the misrecognition of fisherwomen’s contributions and the maldistribution of resources and theological legitimacy (Fraser 1997:19).”

“Fraser (1995) espouses the view that political actions against cultural injustices can be both a ffi rmative (agitating for positive recognition) and transformative (criticising the underlying discourses and structures).”

“…conceptualisations of social justice which recognise group-based and structural inequality based on both distributive and recognition paradigms (Fraser, 1995; Lister, 2008; Young, 1990, 2008), to demonstrate the distinction between the social justice objectives of earlier contract compliance…”

“…sensor equity may also be relevant to the idea of recognitional justice, which focuses on making sure that the needs of all communities are adequately considered, and residents value the importance of low-cost sensors (Fraser, 1995; Michalec et al., 2019), though this topic is still understudied.”

“Recognitional justice consists of symbolic elements related to whether individuals or groups are treated with respect (Honneth, 1995) as well as material inequities related to the uneven distribution of risks and benefits (Fraser, 1995).”

“Building on the work of Nancy Fraser (1995), I have called this multi-pronged process of hegemonic incorporation, “bivalent hegemony.””

“And, it involves addressing the structural inequalities that result in the concentration of wealth and resources in the hands of a few and redistributing them more equitably (Fraser, 2008).”

“But these recognition displays did not translate into proportionate redistribution measures, to use Fraser’s distinction (Fraser 1995).”

“The false dilemma (Fraser, 1995) of redistribution versus recognition has also been evident in New Zealand social justice debates, particularly in relation to how to remedy the educational disparities between Pākeha students as a group and Māori students as a group.”

“Amplifying marginalized voices empowers these communities by giving them a platform to influence policies and advocate for their rights (Fraser, 2008).”

“SVSJ aims to create a socially just education for higher education students across regions and disciplines by incorporating the three dimensions of (re)distribution, recognition, and representation outlined by Nancy Fraser (2007, 2008, 2013).”

“Different forms of planning practice, be they self-organized or institutionalized, are examined vis-`a-vis the perceived power (relevant to the latter idea), whether they aim to transform or af fi rm it (i.e., Fraser 2020).”

“…ii) The structure Victims of harm can be supported through immaterial approaches such as public acknowledgment and apologies or the creation of a truth commission (Rotberg & Thompson, 2000), and material approaches that aim at the actual recti fi cation of historical wrongdoing (Fraser, 1995).”

“Environmental justice goes beyond issues of distribution to include procedural, interactional, and recognitional justice (Fraser, 1995; Low, 2013; Rawls, 1971; Schlosberg, 2004).”

“Fraser (1995) argued that ‘cultural norms that are unfairly biased against some are institutionalised in the state, and economic disadvantage impedes equal participation in the making of culture, in public spheres and in everyday life’ (72), so economic and cultural factors that create injustice…”

“In this case, bivalent means that social class should be seen as a product both of a society’s economic structure and of its cultural status order (Fraser, 1995, p. 74).”