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76 Gramsci is Deadfor the identity in question through its inclusion in the list of ‘thosewho are to be granted equal rights’; that is, through its integrationinto the hegemonic social order. Oft-cited examples of the success ofthis model are women’s suffrage, the gains made by the struggle forBlack civil rights in the US, and the various multiculturalism policiesadopted by countries like Canada and Australia. In order to showmore precisely how postmarxism and contemporary liberalism sharea common logic, I will now spend some time discussing the conceptsof recognition and integration as they have been developed in thetheory and practice of multiculturalism.LIBERAL MULTICULTURALISM ANDTHE RECOGNITION/INTEGRATION PARADIGMThe term multiculturalism is notoriously slippery, evoking shadesof meaning that are particular to certain national and internationalcontexts, and which are changing rapidly within these contexts. 7 Thediscussion to follow will attend to this diversity of meanings, will infact rely upon it as links are made between liberal multiculturalismand neoliberal globalization. But I will begin by addressing liberalmulticulturalism as state policy in Canada, Australia and the EuropeanUnion. 8 This style of politics is often supported by Charles Taylor’sargument, in ‘The Politics of Recognition’ (1992), that it is crucialfor established state peoples to ‘recognize’ those identities that havebeen historically excluded from full citizenship rights, that ‘we’—the current state peoples—must engage ‘them’—the historicallyexcluded—in a ‘dialogue’.To understand the sense in which Taylor uses the terms recognitionand dialogue we must delve into the related notions of identity andauthenticity. Taylor bases his theory of identity on a Herderian idealof authenticity as ‘self-realization’. In this modernist conceptionof the self, which directly influenced Hegel, both the individualwithin a particular culture and the culture itself must strive to be‘true to’ their inner nature. Since the individual can only achieveself-expression within a culture, Taylor argues, ‘we define our identityalways in dialogue with, sometimes in struggle against, the thingsour significant others want to see in us’ (1992: 30–3). What weare searching for in this process, Taylor argues, is ‘recognition’ or‘acceptance of ourselves by others in our identity’ (1993: 190). Now,while Taylor sees the need for recognition within a culture as ‘acrucial feature of the human condition’, he suggests that modern