 What is crucial about the “identity” of identity politics appears to be the experience of the subject, especially their experience within social structures that generate injustice, and the possibility of a shared and more authentic or self-determined alternative. Thus identity politics rests on the connection between a certain undergoing and the subject-position to which it is attributed, and hence on unifying claims about the meaning of politically laden experiences to diverse individuals. Sometimes the meaning given to a particular experience will diverge from that of its subject: thus, for example, the victim of sexual violence who is told they caused their own fate by taking risks, when they believe their attacker is culpable. Making sense of such interpretive gaps depends on methods that recognize the divergence between dominant epistemic accounts and subjugated knowledges (Alcoff 2018). Thus concern about this aspect of identity politics has crystallized around the transparency of experience, and the univocality of its interpretation. Experience is never, critics argue, simply epistemically available prior to interpretation (Scott 1992); rather it requires a theoretical framework—implicit or explicit—to give it meaning (Heyes 2020). Moreover, if experience is the origin of politics, then some critics worry that what Kruks (2001) calls “an epistemology of provenance” will become the norm: on this view, political perspectives gain legitimacy by virtue of their articulation by subjects of particular experiences. This, critics charge, closes off the possibility of critique of these perspectives by those who don’t share the experience, which in turn inhibits political dialogue and coalition-building. Nonetheless, skepticism about the possibility of experience outside a hermeneutic frame has been juxtaposed (or even reconciled) with phenomenological attempts to articulate a ground for experience in the lived body (Alcoff 2000; see also Oksala 2004 and 2011; Stoller 2009; Heyes 2020), or in related accounts of complex embodiment (Siebers 2017). Recent work in Black feminist philosophy has also returned to identity political language by seeking to ground political perspectives in storytelling: for example, Kristie Dotson (2018) argues that a Black feminism starting from personal narrative provides a practice that can undercut unknowing in settler colonial contexts.