Identity Politics
This is a sociological term (though it is also commonly used in political science) that refers to "feel-good" personally therapeutic political activism based on the bizarre position that the agenda of only one’s own group matters, however one defines the boundary of that group (which almost always is arbitrary), in the usually, but not always, legitimate struggles for political, economic, and social justice in a societal context where oppression affects all (even if only to varying degrees), except the oppressors of course—which in a capitalist society is the bourgeoisie; that is, the ruling elites.
This is a sociological term (though it is also commonly used in political science) that refers to "feel-good" personally therapeutic political activism based on the bizarre position that the agenda of only one’s own group matters, however one defines the boundary of that group (which almost always is arbitrary), in the usually, but not always, legitimate struggles for political, economic, and social justice in a societal context where oppression affects all (even if only to varying degrees), except the oppressors of course—which in a capitalist society is the bourgeoisie; that is, the ruling elites.
Sometimes, identity politics is also referred to as the "politics of resentment," which in a sense is correct. However, I prefer not use this latter term because it is dismissive of what is often (but not always) real grievances rooted in various forms of oppression (racism, sexism, classism, etc.), except of course there is the substitution of identity politics for the really hard work of analytical rigor, strategizing, developing alliances, and so on, that the struggle for political, economic, and social justice requires.
Sometimes, identity politics is also referred to as the "politics of resentment," which in a sense is correct. However, I prefer not use this latter term because it is dismissive of what is often (but not always) real grievances rooted in various forms of oppression (racism, sexism, classism, etc.), except of course there is the substitution of identity politics for the really hard work of analytical rigor, strategizing, developing alliances, and so on, that the struggle for political, economic, and social justice requires.
Identity politics brings up the fact that there are two oppositional ways by which you can divide your view of the world. One way, is to see the world through criteria over which you have absolutely no control because it is determined by God, fate, nature, or whatever similar agency you prefer; specifically, criteria such as ethnicity, race, birth-place, gender, and so on. This way of dividing the world produces the identity politics of the socially manufactured category of "us" versus "them" or "my people" versus "your people"--it is the politics of the ignorant and operates similarly to the politics of a cult (in which critical thinking, facts, truth, logic, reason, and so on, has no place). Moreover, it unwittingly serves as a tool for the ruling elites to use in their effort to maintain their hegemony (by means of divide and conquer) over all.
Identity politics brings up the fact that there are two oppositional ways by which you can divide your view of the world. One way, is to see the world through criteria over which you have absolutely no control because it is determined by God, fate, nature, or whatever similar agency you prefer; specifically, criteria such as ethnicity, race, birth-place, gender, and so on. This way of dividing the world produces the identity politics of the socially manufactured category of "us" versus "them" or "my people" versus "your people"--it is the politics of the ignorant and operates similarly to the politics of a cult (in which critical thinking, facts, truth, logic, reason, and so on, has no place). Moreover, it unwittingly serves as a tool for the ruling elites to use in their effort to maintain their hegemony (by means of divide and conquer) over all.
There is an alternative way to divide the world. You can divide it through the lens of:
There is an alternative way to divide the world. You can divide it through the lens of:
truth versus lies;
truth versus lies;
justice versus injustice;
justice versus injustice;
oppression versus freedom;
oppression versus freedom;
democracy versus totalitarianism;
democracy versus totalitarianism;
peace versus war;
peace versus war;
civilization versus barbarity;
civilization versus barbarity;
morality versus immorality;
morality versus immorality;
honesty versus deceit;
honesty versus deceit;
decency versus wickedness;
decency versus wickedness;
kindness versus cruelty;
kindness versus cruelty;
facts versus myth;
facts versus myth;
selflessness versus selfishness;
selflessness versus selfishness;
openheartedness versus meanness;
openheartedness versus meanness;
politeness versus rudeness;
politeness versus rudeness;
altruism versus egocentrism;
altruism versus egocentrism;
and so on, and so on.
and so on, and so on.
This way of viewing the world abhors all forms of oppression (racism, ethnicism, sexism, classism, and so on); and needless to say it is the most civilized way of seeing the world, and it is one that truly separates us from, at best, the stupidity of the ignorant, and at worst, the barbarity of the uncivilized.
This way of viewing the world abhors all forms of oppression (racism, ethnicism, sexism, classism, and so on); and needless to say it is the most civilized way of seeing the world, and it is one that truly separates us from, at best, the stupidity of the ignorant, and at worst, the barbarity of the uncivilized.
It should also be pointed out that, at another level the hollowness of identity politics is clearly revealed when one realizes that the self-proclaimed identity depends on the presence of the ‘Other.’ It is not surprising then, that those obsessed with identity politics also tend to be those who, sadly, lack self-esteem. In other words, identity politics, is also the "politics" of lack of self-esteem.
It should also be pointed out that, at another level the hollowness of identity politics is clearly revealed when one realizes that the self-proclaimed identity depends on the presence of the ‘Other.’ It is not surprising then, that those obsessed with identity politics also tend to be those who, sadly, lack self-esteem. In other words, identity politics, is also the "politics" of lack of self-esteem.
The Politics of Failure
The Politics of Failure
Among the dangerous pitfalls of "identity politics" is the view that one's pain from oppression is the only pain worthy of acknowledgement by all. It is dangerous because it discourages the building of alliances to overcome all forms of oppression, without which one's own oppression will also remain unaddressed. (If you insist that only you are oppressed, when other's also face oppression--even if it may be at a different level of intensity, or in a different form--then who is going to come to your aid?) Moreover, it is a morally bankrupt view that suggests that oppression exists only when it affects oneself; the oppression that others face is of no relevance.
Among the dangerous pitfalls of "identity politics" is the view that one's pain from oppression is the only pain worthy of acknowledgement by all. It is dangerous because it discourages the building of alliances to overcome all forms of oppression, without which one's own oppression will also remain unaddressed. (If you insist that only you are oppressed, when other's also face oppression--even if it may be at a different level of intensity, or in a different form--then who is going to come to your aid?) Moreover, it is a morally bankrupt view that suggests that oppression exists only when it affects oneself; the oppression that others face is of no relevance.
Strategically, therefore, identity politics is the politics of failure because it negates diversity, that is, it is divisive politics and not inclusive politics, given its inability to build and/or sustain alliances in a common struggle against all oppression, whatever its forms (classism, racism, ethnicism, sexism, and so on). It should also be pointed out with strong emphasis that when taken to the extreme, identity politics merges into essentialism and, therefore, becomes one more variant of racism/ethnicism. Not surprisingly, in an irony of ironies, “identity politics” is exactly what the ruling elites (the bourgeoisie) need in their effort to maintain their oppressive hegemony.
Strategically, therefore, identity politics is the politics of failure because it negates diversity, that is, it is divisive politics and not inclusive politics, given its inability to build and/or sustain alliances in a common struggle against all oppression, whatever its forms (classism, racism, ethnicism, sexism, and so on). It should also be pointed out with strong emphasis that when taken to the extreme, identity politics merges into essentialism and, therefore, becomes one more variant of racism/ethnicism. Not surprisingly, in an irony of ironies, “identity politics” is exactly what the ruling elites (the bourgeoisie) need in their effort to maintain their oppressive hegemony.
From the perspective of the ruling elites, what is there not to like when the subordinate polity of the masses self-fragments itself and is at each other’s throats, figuratively (and at times literally) as the various fragments wallow in the politics of segregationist exclusion—thereby, erasing their common objective interests (encapsulated by democracy in its dyadic sense of authentic and procedural), that perforce stand in opposition to the objective interests of the bourgeoisie, by replacing them with their subjective interests (parochially divisive identity politics).
From the perspective of the ruling elites, what is there not to like when the subordinate polity of the masses self-fragments itself and is at each other’s throats, figuratively (and at times literally) as the various fragments wallow in the politics of segregationist exclusion—thereby, erasing their common objective interests (encapsulated by democracy in its dyadic sense of authentic and procedural), that perforce stand in opposition to the objective interests of the bourgeoisie, by replacing them with their subjective interests (parochially divisive identity politics).
An extreme example of this kind of politics, in United States, is that of the various “Back-to-Africa” movements of the past that were aided and abetted by white supremacists, such as the KKK (Ku Klux Klan), where even the likes of such black luminaries and champions of black empowerment as Martin R. Delaney, Marcus Garvey and Bishop Henry McNeal Turner got sucked into this kind of politics. (Interestingly, however, they themselves never went back to Africa to live there for good. For a brief history of these movements, see the article by Blain, here.)
An extreme example of this kind of politics, in United States, is that of the various “Back-to-Africa” movements of the past that were aided and abetted by white supremacists, such as the KKK (Ku Klux Klan), where even the likes of such black luminaries and champions of black empowerment as Martin R. Delaney, Marcus Garvey and Bishop Henry McNeal Turner got sucked into this kind of politics. (Interestingly, however, they themselves never went back to Africa to live there for good. For a brief history of these movements, see the article by Blain, here.)
In contrast, compare the political activism of such other African American luminaries as Frederick Douglass; Sojourner Truth; Ida B. Wells; W. E. B. Du Bois; Booker T. Washington; Charles Hamilton Houston; Langston Hughes; Rosa Parks; Martin Luther King, Jr.; Ralph Bunche; Fannie Lou Hamer; Malcolm X; Shirley Chisholm; Thurgood Marshall; Maya Angelou; Toni Morrison; Barack Obama; and so on.
In contrast, compare the political activism of such other African American luminaries as Frederick Douglass; Sojourner Truth; Ida B. Wells; W. E. B. Du Bois; Booker T. Washington; Charles Hamilton Houston; Langston Hughes; Rosa Parks; Martin Luther King, Jr.; Ralph Bunche; Fannie Lou Hamer; Malcolm X; Shirley Chisholm; Thurgood Marshall; Maya Angelou; Toni Morrison; Barack Obama; and so on.
How does identity politics come about? It arises out of a potent combination of, usually (but not always), legitimate grievances against deep and historically-rooted prolonged injustice that appears (and, in fact, under the circumstances, is, by and large—albeit not entirely) intractable, which in turn spawns a low-level but persistent form of post-traumatic stress disorder (PTSD), combined with an ignorance of the political-economic basis of this injustice in a globalized corporate monopoly capitalist society—the latter element being an outcome of an absence of general knowledge about corporate monopoly capitalism coupled with an absence of authentic political consciousness. Today, identity politics (in various guises) appears to have become globally universal, and which, in turn, in a cruel irony, has spawned (in some cases), horrendous atrocities and injustices of its own.
How does identity politics come about? It arises out of a potent combination of, usually (but not always), legitimate grievances against deep and historically-rooted prolonged injustice that appears (and, in fact, under the circumstances, is, by and large—albeit not entirely) intractable, which in turn spawns a low-level but persistent form of post-traumatic stress disorder (PTSD), combined with an ignorance of the political-economic basis of this injustice in a globalized corporate monopoly capitalist society—the latter element being an outcome of an absence of general knowledge about corporate monopoly capitalism coupled with an absence of authentic political consciousness. Today, identity politics (in various guises) appears to have become globally universal, and which, in turn, in a cruel irony, has spawned (in some cases), horrendous atrocities and injustices of its own.
Mention here should also be made of the role of communication technology. That is, the spread of identity politics nationally or globally has been greatly assisted by the internet, specifically what is commonly referred to as social media. Social media helps to create an "echo chamber" for those engaged in identity politics where you can isolate yourself from those who think differently, while at the same time getting affirmation for all that you espouse, whether it is sensible or not.
Mention here should also be made of the role of communication technology. That is, the spread of identity politics nationally or globally has been greatly assisted by the internet, specifically what is commonly referred to as social media. Social media helps to create an "echo chamber" for those engaged in identity politics where you can isolate yourself from those who think differently, while at the same time getting affirmation for all that you espouse, whether it is sensible or not.
