and finally this word salad I shat the other day on the other idpol thread (the anti-idpol is not anti-idpol)
#6
idpol relies heavily on the reification of abstract identities as innate and unsolvable differences with the other. these abstract identities exist in reality as stereotypes and generalizations, but idpol plays a bait and switch, by recognizing said stereotypes exist and then making these abstract phenomena essential qualities of identities, and furthermore turns people who experience the identity abstractly (eg. experience racism) into people who are those identities (eg. the oppressed black disabled woman). in other words, it takes something that isn't actually real (a stereotype, or the generalized experience of racism), it then creates a "concrete" identity which has essential qualities, and then projects that identity to all people related to that identity (eg. anyone who is kind-of black = the black people = victim of racism), and replaces the individual experience of a person (eg. a right-wing gay man, a brown rich kid who has never known racism) with the essential qualities of the identity (gay = "progressive", brown = black = oppressed").
as a side note, this creates a host of problems, where people are not "good [minority]". a right-wing gay man, or a non-visibly gay man who is "not gay enough".
in the context of politics, it is not longer society's ills that must be remedied, but rather, an identity's idealized oppression becomes centerfold, since these people are suffering more than the rest of us, because of us.
for example, it is true that black americans have a tougher time getting into university (for whatever reason, it's irrelevant atm), therefore, we should remedy this problem with affirmative action (basically, have a quota of black people universities must reach). affirmative action's aims is to eliminate racism by giving more opportunities to black people. it aims to change the public perception of "the blacks" by making more middle/upper class blacks. even putting aside the existence of rich/middle class black people, and the problem of qualifying as black, this essentialism, "the black as an oppressed victim of racism", completely erased the individual experiences of black people. the essential quality of victim because of racism disappears the fact that most black people are poor because of the same reasons non-black people are poor. it hides by indirection that the solution cannot come from affirmative action, but rather by addressing the problems that cause poverty in the first place. put another way, it pushes away the fact that the primary limitation in this idealized black is not the fact that he is black, but rather that he is poor. affirmative action's aim is to reduce "the black man's poverty" but it misplaces the source of poverty in racism, and not in the natural consequences of capitalism. identity politics demands change since an identity group that has been made real, the blacks, are suffering more than the rest of society, because society is racist, and hence this should be remedied ASAP.
identity politics is thus a divisory ideology that separates "the blacks" from society, since the victim cannot be the perpetrator. and "the gays" from society. not only is this bigotry, it is a falsehood that any of these groups are separate from society, and the perpetrator is the victim. this is revealed in comments such as, "reverse racism doesn't exist", or the tolerance of gay people being extremely homophobic, yet the same people having unapologetic savage intolerance of even the slightest form of non-PC speech from people who are not of that identity. put another way, the segregation and immaculation of identity groups by identitarians reveal an underlying idealist (bigot) ideology.
in conclusion, identity politics is idealist, because it makes abstract qualities essential qualities, which requires people of an identity to hold those essential qualities, which then misplaces the problem as being essential to said identity (and in many cases, unfixable, like "white people are innately racist"), instead of understanding that people's individual experiences and beliefs are unique and contingent on the environment they developed (a gay man in sweden is different than a gay man in somalia). Therefore, if you wish to understand politics as they relate to identities, you must understand the material reality in which groups of people develop and avoid idealist conceptions of facets of people.