Oppression Olympics

Short description: Competitive type of victim mentality

Oppression Olympics is a critical term for a type of perceived victim mentality that views marginalization as a competition to determine the relative weight of the overall oppression of individuals or groups, often by comparing race, gender, religion, sexuality, socioeconomic status or disabilities, in order to determine who is the worst off and most oppressed. This characterization often arises within debates about the ideological values of identity politics, intersectionality, and social privilege.[1][2][3]

The term arose among some feminist scholars in the 1990s and is used to criticize the view of marginalization as a basis for competition rather than cooperation. The first potential recorded use of the term as a way to theorize comparing oppression was by Chicana feminist Elizabeth Martínez in a conversation with Angela Davis at the University of California, San Diego in 1993. Martínez stated: "The general idea is no competition of hierarchies should prevail. No 'Oppression Olympics'!"[4]

## Contents

* 1 Dynamics
* 2 Usage
* 3 Criticism
* 3.1 Scholarly work
* 4 Further reading
* 5 See also
* 6 References

## Dynamics

The Oppression Olympics have been described as a contest within a group to "assert who is more authentic, more oppressed, and thus more correct".[1][2] This may be on the basis of one's class, race, gender, disability (mental or physical), sexuality, among other stated or ascribed identities.[1][2]

A person's stated or ascribed identity "become[s] fetishised" within the group and judged in preconceived essentialist terms.[1] There is a dynamic "of agreeing with the most marginalized in the room".[1]

According to Stoyan Francis, "The gold medal of the Oppression Olympics is seen as the commanding spot for demanding change, for visibility and allocation of resources".[3]

## Usage

The term is coined after the Olympic Games and their focus on medals and other competitive achievements. Elizabeth Martínez, in a conversation with Angela Davis on May 12, 1993, responded to a question about coalition building as follows: "There are various forms of working together. A coalition is one, a network is another, an alliance is yet another. ... But the general idea is no competition of hierarchies should prevail. No Oppression Olympics!"[4] Davis supported Martínez's characterization and stated, "As Betita has pointed out, we need to be more flexible in our thinking about various ways of working together across differences."[4]

Martínez would later write more extensively about the "Oppression Olympics" in her 1998 monograph De Colores Means All of Us: Latina Views for a Multi-Colored Century. In a foreword for the book, Angela Davis writes that Martínez evoked "a term that will be recognized by many who have heard her speak" and states that Martínez "urges us not to engage in 'Oppression Olympics' [or create] a futile hierarchy of suffering, but, rather, to harness our rage at persisting injustices in order to strengthen our opposition to an increasingly complex system of domination, which weaves together racism, patriarchy, homophobia, and global capitalist exploitation".[5]

In his book The Holocaust in American Life (1999), historian Peter Novick derived a related term, "Victimization Olympics", to describe how persecuted groups have "competed" to portray themselves as the most grievously oppressed, with Holocaust victims "intent on permanent possession of the gold medal".[6] To illustrate the competition, Novick quotes an excerpt from an essay published by African-American author James Baldwin in 1967:

> One does not wish...to be told by an American Jew that his suffering is as great as the American Negro's suffering. It isn't, and one knows that it isn't from the very tone in which he assures you that it is.... For it is not here, and not now, that the Jew is being slaughtered, and he is never despised, here, as the Negro is, because he is an American. The Jewish travail occurred across the sea and America rescued him from the house of bondage. But America is the house of bondage for the Negro, and no country can rescue him.[7]

## Criticism

The dynamics of the Oppression Olympics have been criticized as being "intellectually lazy, lacking political depth", and "leads towards tokenization".[1] These dynamics surrounding identity politics have been criticized within anarchist thought for their social hierarchy building, as anarchism is fundamentally against notions of hierarchy.[1]

Academic Ange-Marie Hancock has criticized the energy spent upon the Oppression Olympics within progressive circles as being an impediment to wider collective action in furthering social change.[8] She opines that "Thanks to the Oppression Olympics and the political complexity facing the twenty-first century, standing in solidarity for wide social transformation is increasingly difficult to begin and challenging to pursue."[8]

### Scholarly work

In her article "Dialogical Epistemology—An Intersectional Resistance to the 'Oppression Olympics'",[9] Nira Yuval-Davis addresses the issue of Oppression Olympics and argues that categorical intersectionality provides an enhancement to this problem. In her work Solidarity Politics for Millennials: A Guide to Ending the Oppression Olympics,[10] Ange-Marie Hancock argues that the core causes for Oppression Olympics are the desire to one-up other victims, and blindness to the plights and disadvantages of other groups.

Research in identity studies has termed this (inter-group) competitive victimhood.[11][12]

## Further reading

* "In the Oppression Olympics, Don't Go for the Gold". October 24, 2021. https://harvardpolitics.com/in-the-oppression-olympics-dont-go-for-the-gold/.

## See also

* Fallacy of relative privation
* Identity politics
* Intersectionality
* Kyriarchy
* Matrix of domination
* Person of color
* Progressive stack
* Triple oppression
* Victim blaming
* Victim mentality
* Woke

## References

1. ↑ 1.0 1.1 1.2 1.3 1.4 1.5 1.6 Queering Anarchism: Addressing and Undressing Power and Desire. AK Press. 2013. ISBN 978-1-84935-121-8. https://books.google.com/books?id=mk9ZcYHhcfYC&pg=RA1-PA3.
2. ↑ 2.0 2.1 2.2 Dhamoon, Rita Kaur (March 2011). "Considerations on Mainstream Intersectionality". Political Research Quarterly 64 (1): 230–243. doi:10.1177/1065912910379227.
3. ↑ 3.0 3.1 Francis, Stoyan (28 January 2016). "Oppression Olympics: The Dark Side of the Rainbow". Between the Lines. https://pridesource.com/article/75091-2/.
4. ↑ 4.0 4.1 4.2 Martínez, Elizabeth; Davis, Angela Y. (1994). "Coalition Building Among People of Color". Inscriptions 7: 42–53. https://culturalstudies.ucsc.edu/inscriptions/volume-7/angela-y-davis-elizabeth-martinez/. Retrieved 4 July 2022.
5. ↑ Davis, Angela Y. (1998). De Colores Means All of Us: Latina Views for a Multi-Colored Century. South End Press. p. x. ISBN 978-0-89608-583-1.
6. ↑ Novick, Peter (1999). The Holocaust in American Life. Houghton Mifflin. p. 195. ISBN 0395840090.
7. ↑ Baldwin, James (April 9, 1967). "Negroes Are Anti-Semitic Because They're Anti-White". The New York Times. https://archive.nytimes.com/www.nytimes.com/books/98/03/29/specials/baldwin-antisem.html.
8. ↑ 8.0 8.1 Hancock, Ange-Marie (2011). Solidarity Politics for Millennials: A Guide to Ending the Oppression Olympics. The Politics of Intersectionality. Palgrave Macmillan. p. 82. doi:10.1057/9780230120136. ISBN 978-0-230-12013-6.
9. ↑ Yuval-Davis, Nira (February 2012). "Dialogical Epistemology—An Intersectional Resistance to the "Oppression Olympics"". Gender & Society 26 (1): 46–54. doi:10.1177/0891243211427701.
10. ↑ Hancock, Ange-Marie (2011). Solidarity Politics for Millennials: A Guide to Ending the Oppression Olympics. The Politics of Intersectionality. Palgrave Macmillan. doi:10.1057/9780230120136. ISBN 978-0-230-12013-6. https://books.google.com/books?id=U5fWCwAAQBAJ.
11. ↑ Young, Isaac F.; Sullivan, Daniel (October 2016). "Competitive victimhood: a review of the theoretical and empirical literature". Current Opinion in Psychology 11: 30–34. doi:10.1016/j.copsyc.2016.04.004. https://daneshyari.com/article/preview/879238.pdf. Retrieved 4 July 2022.
12. ↑ Recchia, Holly E.; Wainryb, Cecilia (2011). "Youths Making Sense of Political Conflict: Considering Protective and Maladaptive Possibilities". Human Development 54 (1): 49–59. doi:10.1159/000325371. https://psych.utah.edu/_documents/people/wainryb/wainryb-youths-making-sense-political-conflict.pdf. Retrieved 4 July 2022.

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