In liberal conceptions, in which people are primarily regarded as individuals and not as representatives of collectives, one’s own identity is based above all on individual preferences, relationships, and goals. Personal identity is developed individually but also in relation to so-called peer groups.197
In the woke perspective, identity does not mean individual identity but “social identity” as group identity. Social identity means identity as part of a social collective (see Community).198 Instead of individual character, so-called lines of difference are relevant (especially ethnicity, gender, sexuality, disability status, origin, religion). From these arises a so-called “positionality” in relation to power structures (see Intersectionality).199
On the one hand, woke activists assume that there are no inherent differences between groups. Identities are considered entirely socially conditioned; possible inherent differences between groups are rejected as biologistic thinking. On the other hand, because of the structure of the dominant society, certain groups have greater access to privileges (see Conflict).
Woke identity serves identity politics: identity is relevant above all in the way it can be used for woke activism.200 For example, only persons are accepted as BIPOCs who are useful for anti-racist activism. Anyone who “betrays” a marginalised identity by, for example, supporting the wrong discourses is considered inauthentic (see Community).201 Personal experiences are also considered authentic only if they correspond to the woke view.202
Identity is to be viewed through the lens of intersectionality: an overweight white woman is therefore to develop a hybrid identity (as victim and beneficiary). On the one hand, she is privileged because of her skin colour and her cis identity; on the other hand, as an overweight woman, she is affected by body discrimination and sexism.
The area of personal identity is to be politically determined. From a woke perspective, identity arises above all through confrontation with power structures. A positive reference to non-marginalised identities, e.g., to a male identity, is taboo (see Allyship).