In the decade after the fall of the Berlin Wall, critical theorists paid renewed attention to what Charles Taylor famously called ‘the politics of recognition’.footnote1 The demand for recognition, Taylor suggested, was linked to modern notions of identity—a person’s understanding of their fundamental defining characteristics, of who they are. Since our identity is partly shaped by others’ recognition, people can suffer real damage if society mirrors back a demeaning image of themselves. Thus, women in patriarchal societies may be induced to internalize a sexist self-image, to suffer the pain of low self-esteem. White rule has for generations projected a demeaning picture of black, indigenous and colonized peoples, saddling the oppressed with crippling forms of self-depreciation. In this respect, due recognition was a vital human need. Taylor saw the uncertain quest for recognition as linked to the 18th-century emergence of individualized identities, premised on a concept of inner authenticity. Meanwhile Axel Honneth’s Kampf um Anerkennung (1992) outlined a moral theory in which recognition, achieved via political struggle, was constitutive of personhood. Nancy Fraser developed a dualistic rejoinder, later in critical dialogue with Honneth, which balanced recognition with redistribution in the quest for equality.footnote2
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