Affirmativ transformativa lösningar nancy fraser
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In "From Redistribution to Recognition? Many commentators have criticized the analytical distinction between economic and cultural injustice underpinning this theory. I argue, however, that it is Fraser's inability to uphold this distinction that makes her argument problematic, and that a clearer analytical distinction between the categories class and identity makes possible both a more theoretically satisfying critique of the "postsocialist" condition and the formulation of a radical politics that addresses economic as well as cultural injustices.
International Journal of Comparative Sociology, Taking a stock of the past fifty years, Bulgarian political theorist Ivan Krastev sums up lucidly what the problem of identity politics is today. The cultural and social revolutions of and s, he argues, "put the individual at the centre of politics. It was the human rights moment. Basically this was also a major outbreak, a culture of dissent, a culture of basically non-conformism, which was not known before.
Social movements in the West addressed issues such as racism, sexism, and homophobia, which were largely ignored by the Left at the time. They addressed the lived oppressions of marginalised social groups, arming themselves with a new and long-overdue conceptual vocabulary with which to voice their demands. They also, quite rightly, highlighted the relevance of privilege, positionality and intersecting oppression.
That was identity politics back then, based on collective experiences, naming hitherto unrecognised power structures. These movements have however substantially transformed over the years.
From Redistribution to Recognition?
Unwittingly, these movements did not could not resist co-optations and market-conforming reformulations-aligning with the needs of current forms of capitalism. We would be wrong to equate the identity politics of the Combahee River Collective with what we witness today in the political practice of social justice activism. Culture and Economy after the Cultural Turn Culture and economy after the cultural turn.
In the history of post-WWII Western emancipation movements, a marked shift took place from a liberation to a recognition paradigm. The latter embodies a distinctly post-political conceptualisation of social justice in its re formulation of the political with respect to the personal and with respect to social relations. As a result, recognition politics not only gives way to the fragmentation of justice claims, but also weaponises them against each other, as for instance 'sexual and gender minority' politics have expropriated crucial political arenas from feminist politics.
These permutations of recognition politics are not the result of spontaneous, inevitable development, but that of political intervention devised to transform, neutralise, and absorb radical politics. Recognition politics has thus become a basic hegemonic strategy of transformism, consensus-building, and the forging of 'common sense.
From Redistribution to Recognition?
However, recognition seems to have been so deeply embedded in the social and cultural imagination that apparently neither internal critiques, nor the currently emerging counter-hegemonic projects can shake it off. Singapore: Springer Nature, Log in with Facebook Log in with Google. Remember me on this computer. Enter the email address you signed up with and we'll email you a reset link.
Need an account? Click here to sign up. From Redistribution to Recognition? Nancy Fraser.
The relevance of Nancy Fraser for transformative social work
Related papers From Redistribution to Recognition? Review Article: Class or Identity Politics? A False Dichotomy Gerardo Otero.