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Yegna tube Ethiopia: Interview With General Asaminew Tsige On Current Situations

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Ethiopia: Interview With General Asaminew Tsige On Current Situations The term identity politics has been used in political discourse since at least 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. One of the older written examples of it can be found in the April 1977 statement of the black feminist group, Combahee River Collective, which was subsequently reprinted in a number of anthologies and Barbara Smith and the Combahee River Collective have been credited with coining the term. For example, in their terminal statement, they said: [A]s 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....We realize that the only people who care enough about us to work consistently for our liberation are us. Our politics evolve from a healthy love for ourselves, our sisters and our community which allows us to continue our struggle and work. This focusing upon our own oppression is embodied in the concept of identity politics. We believe that the most profound and potentially most radical politics come directly out of our own identity, as opposed to working to end somebody else's oppression. — Zillah R. Eisenstein (1978), The Combahee River Collective Statement, Identity politics, as a mode of categorizing, are closely connected to the ascription that some social groups are oppressed (such as women, ethnic minorities, and sexual minorities); that is, the claim that individuals belonging to those groups are, by virtue of their identity, more vulnerable to forms of oppression such as cultural imperialism, violence, exploitation of labour, marginalization, or powerlessness Therefore, these lines of social difference can be seen as ways to gain empowerment or avenues through which to work towards a more equal society. 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, members of which mixed black nationalism with anarcho-primitivism (a radical form of green politics based on the idea that civilization is an instrument of oppression, advocating the return to a hunter gatherer society).[9][10] Identity politics can be left wing or right wing, with examples of the latter being Ulster Loyalism, Islamism and Christian Identity movements. During the 1980s, the politics of identity became very prominent and it was linked to a new wave of social movement activism. The mid-2010s have seen a marked rise of identity politics, including white identity politics in the United States. This phenomenon is attributed to increased demographic diversity and the prospect of whites becoming a minority in America. Such shifts have driven many to affiliate with conservative causes including those not related to diversity. This includes the presidential election of Donald Trump, who won the support of prominent white supremacists such as David Duke and Richard B. Spencer (which Trump disavowed.)

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