The Post-Trump World: What Does Intersectionality Look Like Now?
I was originally scheduled to start a new column, Freestyling Feminism, on topics related to intersectional feminism this week. My second blog for this column was going to be a light, introductory primer on “what is intersectional feminism?” However, it would be inappropriate to bypass for a later time as the outcomes of last night’s American election, and exit poll results suggest that the topic of intersectionality is more urgently relevant now.
58% of female voters voted for a candidate other than Trump. 47% of male voters voted for Clinton or a third party candidate. Only 37% of white voters voted for Clinton, plus 5% who voted third party.
53% of white women voters voted for Trump. 49% of college educated white voters voted for Trump, compared to 45% who vote for Clinton. White feminism did not bring about a female president and education did not stop white voters from electing Trump.
This election is obviously complex and it is impossible to find a definitive reason why America elected Trump. It is pretty clear, though, that racism was a strong driving factor. I certainly suspect that misogyny played a role, but more passively – it probably biased and intensified the way some people saw Hillary Clinton, and it allowed many people, including women, to overlook Trump’s misogynistic statements and history of sexual assault – but I don’t think that on the whole people voted for Trump in order to vote against a woman president. They voted for Trump because they were voting for racism and white supremacy. Perhaps we can charitably agree that this may have been unconscious in some cases, but at some point unconsciously responding to dog-whistle racism turned into intentional denial and self-delusion. The man has been openly and enthusiastically supported by the KKK, after all.
Liberals and progressives, especially white liberals and progressives, who are looking at this verdict in horror, wondering what went wrong, what could have been done differently, and what can be done now, need to look at the magnitude and depth of the racism and xenophobia in their society and culture. Many of us still had faith that enough of America would be sensible that Trump’s seemingly insane rhetoric couldn’t win, and this has been an eye opener.
 A weird slip into judicial language reflecting the feeling that America has been handed a sentence, not a government.
The next thing to do is to look at the movements already at work fighting these bigoted attitudes and systemic problems. Black Lives Matter, the land defenders at Standing Rock, the LGBTQ communities who fought for decades to win marriage equality, Planned Parenthood and activists who have been struggling to maintain basic reproductive rights. Groups like these are fighting for a better future every day, not just in the presidential race. There is turbulence but they are making change that matters and they know how.
It is time for white progressives to get in line and stand behind people of colour, queer people, Muslims, and other marginalized activists. White people don’t have the solutions for this, but we do have numbers and influence. Intersectionality now (always, but very critically right now) means white activists and allies putting POC’s voices, ideas, and solutions to the forefront. Listen and follow. Remember that your experiences of misogyny matter, but they don’t discount your white privilege and security; your experiences of homophobia matter, but don’t discount your white privilege; your class struggle and economic inequality matter but they do not discount white privilege.
Now is not the time for white people to search for new solutions or to lead movements. Now is the time for white people to throw their weight behind existing solutions and movements.
This is not just a Canadian scolding from across the border. Canadians should not be watching this election with smugness or relief. Canadian culture absorbs much of the influences and trends that American culture generates. More seriously, we need to recognize that white supremacy is equally as native to Canadian settler culture as it is to American settler culture built on slave ownership. The monster is under our bed too. The same xenophobic fears and attitudes that Trump exploited with his suggested ban on Muslim immigration, Harper grasped at when he introduced the idea of a niqab ban in the last election. Thankfully Canadians largely rejected that attempt – this time. The idea was there and it resonated, though. Similarly, the same rage and hostility we see in Trump’s core supporters is present in sections of Alberta politics. Most fundamentally though, the colonial white supremacy that the American nation was built on, is just a particular variety of the same colonial white supremacy that the Canadian nation was built on. We’re seeing the legacy of the former playing out dramatically in the United States right now, but we cannot ignore that there are similar things present in the foundation of our own society. We must not lapse into complacency in Canada just because the United Sates is more explosive in its dysfunction.
And finally, since I imagine many people woke up feeling shocked, helpless, and isolated after election day, wondering who their country really was – remember that Clinton won the popular vote. You are not alone.
Elisabeth came to Edmonton to do a Masters degree in History at the University of Alberta after completing a Bachelor of Arts degree in Art History at the University of Victoria. Her research interests include medieval and early modern social and cultural history, especially issues around medical history and persecution. In the first year of her Masters degree, Elisabeth received the Joseph-Armand Bombardier Canada Graduate Scholarship from the Social Science and Humanities Research Council of Canada, followed by the Walter H. Johns Fellowship, Queen Elizabeth II Graduate Scholarship, and the Field Law Leilani Muir Graduate Research Scholarship.She presented at the HCGSA Conference at University of Alberta in 2016 and will be writing the entry on Leprosy in World Christianity for the De Gruyter’s Encyclopedia of the Bible and its Reception (forthcoming). She has worked as a Research Assistant at the University of Alberta, and as a contract researcher and writer for the Government of Alberta’s Heritage division. In addition to her work as a writer and researcher, Elisabeth works with the Art Gallery of Alberta and Latitude 53 Contemporary Visual Culture.