Identity is something socially negotiated, both claimed and given. I cannot be French if that nation does not exist; I can’t be a doctor if no one will grant me a medical degree. Social media, however, promises that we can don or doff identities like so many digital masks. We may become persuaded that identities are private goods over which we have rights of ownership and choice, that we can freely select what we “identify as”. The heightened salience of identity in modern political discourse thus represents an unwitting internalisation of the neoliberal view of humans as atomised individuals who navigate life purely by expressing consumer preferences.
The idea that the identity of the speaker should count when assessing his or her argument is what the right used to denounce as “identity politics” (now subsumed under the general concept of “wokeness”), though it is in this way a logical outcome of Thatcherite and Reaganite economics. One strong critique of the critique of identity politics, on the other hand, points out that privileged white males, of the sort who make such complaints, don’t have to worry about their identity because theirs is the default one of power and influence – whereas for various minorities identity might matter much more, not least in how it influences the ways in which privileged white males will treat them.
