The rise of “identity politics” forms a convergence of a cultural style, a mode of logic, a badge of belonging, and a claim to insurgency. What began as an assertion of dignity, a recovery from exclusion and denigration, and a demand for representation, has also developed a hardening of its boundaries. The long overdue opening of political initiative to minorities, women, gays, and others of the traditionally voiceless has developed its own methods of silencing.
At the extreme, in the academy but also outside, “genealogy” has become something of a universal solvent for universal ideas. Standards and traditions now are taken to be nothing more than the camouflage of interests. All claims to knowledge are presumed to be addressed from and to “subject positions,” which, like the claims themselves, have been “constructed” or “invented” collectively by self-designated groups. Sooner or later, all disputes issue in propositions of the following sort: the central subject for understanding is the difference between X (for example, women, people of color) and Y (for example, white males). P is the case because my people, X, see it that way; if you don’t agree with P, it is (or more mildly, is probably) because you are a member of Y. And further: since X has been oppressed, or silenced, by Y— typically, white heterosexual males—justice requires that members of X, preferably (though not necessarily) adherents of P, be hired and promoted; and in the student body, in the curriculum, on the reading list, and at the conference, distinctly represented.
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