ABSTRACT
Habermas’ public sphere was based primarily on the process of debate
and knowledge exchange. The participants’ status was not a factor in
the success or character of the public sphere. In response, Fraser (1992)
asserts that it is unrealistic to assume that the historical exclusion of
women, or the racial and property criteria needed to participate in the
public sphere, can be overlooked. Rather, the likelihood is that
ignoring group differences will lead to the exclusion of some groups
from participation within the public sphere. For Fraser the solution is
to see not a singular public sphere but a number of public sphericules,
through which groups interact, contest and withdraw to when they so
desire. In viewing the public sphere theory in this way, it is possible to
offset the reality that participatory privileges are something to be
enjoyed only by members of the dominant group.