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Identity politics are political arguments that focus upon the interest and perspectives of groups with which people identify. Identity politics includes the ways in which people's politics may be shaped by aspects of their identity through loosely correlated social organizations. Examples include social organizations based on race, class, religion, gender, gender identity, ethnicity, ideology, nation, sexual orientation, culture, information preference, history, musical or literary preference, medical conditions, professions or hobbies. Not all members of any given group are necessarily involved in identity politics. The term ''identity politics'' and movements linked to it came into being during the latter part of the 20th century. It can most notably be found in class movements, feminist movements, gay, lesbian and bisexual movements, disability movements, ethnic movements and post colonial movements. Identity politics is open to wide debate and critique. Minority influence is a central component of identity politics. Minority influence is a form of social influence whereby a majority is influenced by the beliefs or behavior of a minority. Unlike other forms of influence this usually involves a personal shift in private opinion. This personal shift in opinion is called conversion. == History == The term ''identity politics'' has been used in political and academic discourse since the 1970s. One aim of identity politics has been for those feeling oppressed to articulate their felt oppression in terms of their own experience by a process of consciousness-raising. For example, in their germinal statement of Black feminist identity politics, the Combahee River Collective said that "as children we realized that we were different from boys and that we were treated different—for example, when we were told in the same breath to be quiet both for the sake of being 'ladylike' and to make us less objectionable in the eyes of white people. In the process of consciousness-raising, actually life-sharing, we began to recognize the commonality of our experiences and, from the sharing and growing consciousness, to build a politics that will change our lives and inevitably end our oppression."〔(【引用サイトリンク】url=http://plato.stanford.edu/entries/identity-politics/ )〕 Identity politics as a mode of organizing is closely connected to the concept that some social groups are oppressed (such as women, ethnic minorities, sexual minorities, etc.), and that this makes one vulnerable to cultural imperialism, violence, exploitation, marginalization, or powerlessness. Identity politics starts from analyses of oppression to recommend a restructuring of the existing society.〔 Identity politics is a phenomenon that arose first at the radical margins of liberal democratic societies in which human rights are recognized, and the term is not usually used to refer to dissident movements within single-party or authoritarian states. The elements of identity politics can be seen to be present in many of the earliest statements of feminists, ethnic movements and gay and lesbian liberation. Formally, it may even be taken back to Marx's earliest statements about a class becoming conscious of itself and developing a class identity. Class Identity politics were first described briefly in an article by L. A. Kauffman, who traced its origins to the Student Nonviolent Coordinating Committee (SNCC), an organization of the civil rights movements in the USA in the early and mid-1960s.〔L. A. Kauffman, "The Anti-Politics of Identity," ''Socialist Review'' (Oakland, Calif.) 20, no. 1 (January–March 1990), 67–80.〕 Although SNCC invented many of the fundamental practices, and various black power groups extended them, they apparently found no need to apply a term. Rather, the term emerged when others outside the black freedom movements—particularly, the race- and ethnic-specific women's liberation movements, such as Black feminism— began to adopt the practice in the late 1960s. Traces of identity politics can also be found in the early writings of the modern gay movement such as Dennis Altman's ''Homosexual: Liberation/Oppression'', Jeffrey Week's ''Coming Out: Homosexual Politics in Britain from the Nineteenth Century to the Present'', and Ken Plummer's ed ''The Making of the Modern Homosexual''. One of the older written examples of it can be found in the Combahee River Collective Statement of April 1977, subsequently reprinted in a number of anthologies,〔See, e.g., ''Capitalist Patriarchy and the Case for Socialist Feminism'', ed. Zillah R. Eisenstein (New York: Monthly Review Press, 1978)〕 and Barbara Smith and the Combahee River Collective have been credited with coining the term; which they defined as "a politics that grew out of our objective material experiences as Black women.〔Harris, Duchess. ''From the Kennedy Commission to the Combahee Collective: Black Feminist Organizing, 1960–1980'', in ''Sisters in the Struggle: African American Women in the Civil Rights-Black Power Movement'', eds: Bettye Collier-Thomas, V. P. Franklin, NYU Press, 2001, ISBN 0-8147-1603-2, p. 300〕 Some groups have combined identity politics and Marxist social class analysis and class consciousness—the most notable example being the Black Panther Party—but this is not necessarily characteristic of the form. Another example is MOVE, who mixed black nationalism with anarcho-primitivism (a radical form of green politics based on the idea that civilization is an instrument of oppression, advocating a return to hunter gatherer society) and the related idea neo-luddism. During the 1980s, the politics of identity became very prominent and was linked with new social movement activism. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Identity politics」の詳細全文を読む スポンサード リンク
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