17 Facts About Identity politics

Identity politics is deeply connected with the idea that some groups in society are oppressed and begins with analysis of that oppression.

Critics of identity politics have seen it as particularist, in contrast to the universalism of liberal perspectives, or argue that it detracts attention from non-identity based structures of oppression and exploitation.

Term identity politics may have been used in political discourse since at least the 1970s.

Our Identity politics evolve from a healthy love for ourselves, our sisters and our community which allows us to continue our struggle and work.

We believe that the most profound and potentially most radical politics come directly out of our own identity, as opposed to working to end somebody else's oppression.

Related searches

In Canada and Spain, identity politics has been used to describe separatist movements; in Africa, Asia, and eastern Europe, it has described violent nationalist and ethnic conflicts.

Identity politics can be left-wing or right-wing, with examples of the latter being Ulster Loyalist, Islamist and Christian Identity movements, and examples of the former being queer nationalism and black nationalism.

Term identity politics has been applied retroactively to varying movements that long predate its coinage.

Some supporters of identity politics take stances based on Gayatri Chakravorty Spivak's work and have described some forms of identity politics as strategic essentialism, a form which has sought to work with hegemonic discourses to reform the understanding of "universal" goals.

Tarrow asserts that identity politics can produce insular, sectarian, and divisive movements incapable of expanding membership, broadening appeals, and negotiating with prospective allies.

Crenshaw applauds identity politics for bringing African Americans, gays and lesbians, and other oppressed groups together in community and progress.

Ethnic, religious and racial identity politics dominated American politics in the 19th century, during the Second Party System as well as the Third Party System.

Refuting the view that had "drawn many analysts to conclude that the era of Arab identity politics has passed", Wise and James examined its development as a viable alternative to Islamic fundamentalism in the Arab world.

Since the 1970s, the interaction of religion and Identity politics has been associated with the rise of Islamist movements in the Middle East.

Construction of British Muslim identity politics is marked with Islamophobia; Jonathan Brit suggests that political hostility toward the Muslim "other" and the reification of an overarching identity that obscures and denies cross-cutting collective identities or existential individuality are charges made against an assertive Muslim identity politics in Britain.

Salam states that an increase in "white identity" politics is far from certain given the very high rates of intermarriage and the historical example of the once Anglo-Protestant cultural majority embracing a more inclusive white cultural majority which included Jews, Italians, Poles, Arabs, and Irish.

Gender identity politics is an approach that views politics, both in practice and as an academic discipline, as having a gendered nature and that gender is an identity that influences how people think.