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Other equally valid) as cultural this way, rights of expression and existence are claimed to have been respected. However it is precisely the understanding of identity, culture, nation, "race", and fractured, homogeneous, forth, than rather vibrant and contested territories, so as from It that concerns me. posits a notion of self-identity which one assesses differences in a wholly negative fashion, despite the positive, liberal spin it hegemonic Its order within the group and assimilationism imposes a endorses.

Tully's understanding of the hberatonT i potential consonant Nxith embracing diversity resonates with Guattari's effilco-political lie concept of disseiisits '\ý-hich values above and against what he views as the infantilisation of thought in its drive toward consensus and uniformity. Guattari's writing is far more exphcltlv militant than that of Tully, and his understanding of subjectivity gravitates toward an anti-humanism that Tully might feel uncomfortable with. ) Yet their mutual enthusiasm to valorise difference and diversity conjoins them in indicating a new way of thinking about identities and subjectivity.

Paul Gilroy discusses this slippery concept of multiculturalism detail. in N'lulticulturahsm has been used as a means of interrogating the significance of 112 Like Christine Battersby (1998) 1 do not want to rernain caught in a position of antiin becomes This I Instead the to chapter essence. clear question of rethink want essentialism. She maintains that it is necessarý fixed is fluid in that thought 'essence' of as a and static 'real" that not it -to think a Nýay,so is located in the body and merelý subýjectto historical and cultural variation" ( 1998: 22-3).

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