No one is claiming that “politics somehow favors the truly oppressed”, nor need they in order to argue that “the personal is political” [EDIT: in the sense that political activity can be necessary for personal-looking goals; the phrase can be understood in other ways]. What’s relevant is whether politics is necessary for the truly oppressed.
Hypothetical world: two subpopulations, the lucky Haves and the oppressed Have-Nots. Everything is harder for the Have-Nots because of explicitly discriminatory laws, casual tribal hatreds, lack of resources after historical oppression, widespread assumption that they’re inferior, etc. If the Have-Nots’ position is to improve, they will certainly need the discriminatory laws repealed, and it may be to their benefit for there to be anti-discrimination regulations. To get that, there will need to be politics. They will be at a disadvantage in any politicking, for sure, but they’re equally at a disadvantage in every other way they might try to improve their situation. Trying to get richer through innovation or trade; getting better-liked through personal interactions; persuading individuals to treat them better; all these things and more will tend to go badly for the Have-Nots, just as politicking will. They need politics even though politics doesn’t favour them.
Depending on lots of details, they might do better to begin by concentrating on things other than politics. Or not. The same goes for oppressed groups in the real world. So “the personal is political” might well turn out to be empirically wrong. But it isn’t refuted merely by observing that politics doesn’t inherently favour the oppressed.
(I agree with your last paragraph, with the proviso that a group that most people agree is most oppressed might actually be the most oppressed—if the people who don’t agree or don’t care treat them badly enough. I don’t know whether, or how often, this actually happens.)
No one is claiming that “politics somehow favors the truly oppressed”, nor need they in order to argue that “the personal is political” [EDIT: in the sense that political activity can be necessary for personal-looking goals; the phrase can be understood in other ways]. What’s relevant is whether politics is necessary for the truly oppressed.
Hypothetical world: two subpopulations, the lucky Haves and the oppressed Have-Nots. Everything is harder for the Have-Nots because of explicitly discriminatory laws, casual tribal hatreds, lack of resources after historical oppression, widespread assumption that they’re inferior, etc. If the Have-Nots’ position is to improve, they will certainly need the discriminatory laws repealed, and it may be to their benefit for there to be anti-discrimination regulations. To get that, there will need to be politics. They will be at a disadvantage in any politicking, for sure, but they’re equally at a disadvantage in every other way they might try to improve their situation. Trying to get richer through innovation or trade; getting better-liked through personal interactions; persuading individuals to treat them better; all these things and more will tend to go badly for the Have-Nots, just as politicking will. They need politics even though politics doesn’t favour them.
Depending on lots of details, they might do better to begin by concentrating on things other than politics. Or not. The same goes for oppressed groups in the real world. So “the personal is political” might well turn out to be empirically wrong. But it isn’t refuted merely by observing that politics doesn’t inherently favour the oppressed.
(I agree with your last paragraph, with the proviso that a group that most people agree is most oppressed might actually be the most oppressed—if the people who don’t agree or don’t care treat them badly enough. I don’t know whether, or how often, this actually happens.)