by Kenan Malik:
‘All politics is identity politics.’ And ‘Without identity politics there can be no defence of women’s rights or the rights of minority groups.’ So run the two most common contemporary defences of identity politics. As criticism of the politics of identity has become more developed and fierce, so has the defence. So, I want here to begin a critique of the critique, as it were, and in so doing reassert the necessity for challenging identity politics.
Identities are, of course, of great significance. They give each of us a sense of ourselves, of our grounding in the world and of our relationships to others. At the same time, politics is a means, or should be a means, or taking us beyond the narrow sense of identity given to each of us by the specific circumstances of our lives and the particularities of personal experiences. As a teenager, I was drawn to politics because of my experience of racism. But if it was racism that drew me to politics, it was politics that made me see beyond the narrow confines of racism. I came to learn that there was more to social justice than challenging the injustices done to me, and that a person’s skin colour, ethnicity or culture provides no guide to the validity of his or her political beliefs. Through politics, I was introduced to the ideas of the Enlightenment, and to the concepts of a common humanity and universal rights. Through politics, too, I discovered the writings of Marx and Mill, Baldwin and Arendt, James and Fanon. Most of all, I discovered that I could often find more solidarity and commonality with those whose ethnicity or culture was different to mine, but who shared my values, than with many with whom I shared a common ethnicity or culture but not the same political vision.