(Cross-posted on 3 Quarks Daily, where it has received many comments.)
The highs and lows of identity politics, and why despising it is no smarter than despising politics itself.
Our identity is a story we tell ourselves everyday. It’s a selective story about who we are, what we share with others, why we’re different. Each of us, as social beings in a time and place, evolves a personal and social identity that shapes our sense of self, loyalties, and obligations. Our identity includes aspects that are freely chosen, accidental, or thrust upon us by others.
Take an example. A woman may simultaneously identify as Indian, middle-class, feminist, doctor, Dalit, Telugu, lesbian, liberal, badminton player, music lover, traveler, humanist, and Muslim. Her self-identifications may also include being short-tempered, celibate, dark-skinned, ethical vegetarian, and diabetic. No doubt some of these will be more significant to her but all of them (and more) make her who she is. Like all of our identities, hers too is fluid, relational, and contextual. So while she never saw herself as a ‘Brown’ or ‘person of color’ in India, she had to reckon with that identity in America.
Identity politics, on the other hand, is politics that an individual—an identitarian—wages on behalf of a group that shares an aspect of one’s identity, say, gender, sexual orientation, race, caste, class, disability, ethnicity, religion, or national origin. Any group—majority/minority, strong/weak, light/dark—can pursue identity politics. It can be a dominant group led by cultural insecurities and chauvinism, or a marginalized group led by a shared experience of bigotry and injustice (the focus of this essay). German Nazism and the Civil Rights movement in the U.S. both exemplify identity politics based on the racial identity of their constituent groups. Both Hindutvadis and Dalit activists are identitarians of religion and caste, respectively. As Eric Hobsbawm also noted in his essay Identity Politics and the Left, labor unions, too, have long pursued identity politics based on social class and the identity of being an industrial worker.
Life, and identity politics, can amplify certain aspects of our identity while suppressing others. During the Sri Lankan Civil War, the Tamil Tigers elevated Tamil national identity over that of caste. Gender identity turns secondary in some contexts: Indian women often close ranks with Indian men when White Westerners lecture them on sexual violence in India. Likewise, Dalit women often close ranks with Dalit men when upper-caste women expound on gender issues among them. Especially after 9/11, many European residents with complex ethno-linguistic roots faced a world hell-bent on seeing them as, above all, ‘Muslims’.