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43. Foucault (1997/2003).
44. Williams (1958/1968: 18).
45. Williams (1981: 12f and 207ff).
46. In a partly similar spirit, George Yúdice (2003: 21ff) sees cultural citizenship as a way to demo-
cratically include ‘communities of difference’, based on the collective character of social identity. To
him, cultural rights therefore include the freedom to engage in cultural activity, to speak and teach
one’s language of choice, to identify with any cultural community, to discover world heritage and
to have an education.
47. Bhabha (1994: xxii).
48. Fraser (1999, 2000 and 2001).
49. Canclini (1995/2001: 13, 76 and 151; see also 127ff and 137ff).
50. In fact, all resources are socially organized. Material resources of the kinds discussed above are not
natural resources but rather cultural and technological ones that ultimately belong to the social
sphere. Still, they can be differentiated from the social settings by a certain artefactual object char-
acter. At the other extreme, the embodied and mental capacities of human beings are similarly iden-
tified as a subject dimension, even though subjects as well as texts are products of social interaction.
51. Williams (1962/1973: 152f) suggested a double task for society: (1) to guarantee personal owner-
ship of means of communication when that is possible, and to ensure that distribution facilities are
adequate; (2) when these means are too expensive or bulky to be privately owned, to hold them in
trust for citizens and let them freely use them.
52. In the 1970s and 1980s, Habermas in several works diagnosticized a multiplied complexity and
opacity in society, generating new crises of integration. On complexity theory, see Urry (2005).