What do you get when a climate-change denying president appoints a climate-change denier as director of the Office of Management and Budget?
You get a climate-change denying budget.
The Trump administration’s “Taxpayer First” (FY 2018) is the epitome of climate-change denial. Not only does it propose draconian cuts to the Environmental Protection Agency, eviscerate federal climate change-related programs in all federal agencies, reduce federal spending on science research, and cut all funding of international climate change programs; but it also shreds the social safety net, severely reduces infrastructure spending, and guts foreign aid that has helped (however problematically) lift people out of severe poverty.
In other words, it is a budget that guarantees the federal government – at a moment when we actually need to take collective, radical climate action – will function neither as a force that can galvanize us all to meet effectively the climate crisis, nor as the people’s protection against climate-change related catastrophes of our own making.
Taxpayer First instead reaffirms the “three policy pillars of the neoliberal age – privatization of the public sphere, deregulation of the corporate sector, and the lowering of income and corporate taxes, paid for with cuts to public spending” – all of which, as Naomi Klein writes in This Changes Everything, are “incompatible with many of the actions we must take to bring our emissions to safe levels,” and in an equitable and socially just manner. These actions include wartime-level public spending on infrastructure repair; massive investment in wind, water and solar energy; the transformation of our mega-agricultural systems that are major sources of emissions; and, the reordering of our emissions-intensive system of trade. They are actions that must of necessity be taken hand-in-hand with the expansion of the social safety net, for the economic consequences of our need to reduce drastically emissions (8-10 percent a year) over a relatively short period of time are far-reaching.
The denial in Taxpayer First goes even deeper, however, for this indecent document makes clear that the cuts proposed actually constitute the framework by which the denialist Trump administration (with a little help from congressional and corporate fellow travelers) hopes to make climate-change denial itself not only structural — a process helped already with the appointment of deniers like Jeff Sessions, Ben Carson, Scott Pruitt and Rick Perry, as federal agency directors — but also the logic upon which the federal government operates. Indeed, the administration seeks to free up the government so that it can perform – and encourage us to perform – as if there is no climate change cliff that we are dangerously approaching.
But that is not all. Through this cruel budget the deniers in charge are effectively asserting that a robust, people-centered and climate-responsible government is itself a climate change hoax that must be thoroughly exposed, debunked and abandoned. In its place must stand the “truth,” i.e., a government that gives free reign to corporations, rewards the wealthy with significant tax cuts, makes citizens responsible for their own welfare, and considers environmental regulations wholly unnecessary. In its place, in other words, must stand a government that is the triumph of truth over climate change fiction, the heroic unmasking of a grand and expensive lie perpetrated by the left (and colluding scientists) that, in the end, has wasted everyone’s money (to paraphrase OMB Director Mick Mulvaney).
Of course, such a government cannot, by any stretch of the imagination, honor the Paris Accord (given the denial in which the budget is steeped, it should not have surprised anyone that Trump pulled out of the agreement).
The cynicism of Taxpayer First cannot be overstated. It is, quite simply, a declaration of war on all life, waged by people for whom climate-change related catastrophes (like the floods in Sri Lanka) and even human extinction are acceptable risks in the quest for profit and power. It is further proof that deniers would rather see a scorched earth than admit the failures and destructiveness of their neoliberal gospel of wealth, consumption and trade – that they would rather, in fact, destroy everything than see a world organized around the redistribution of wealth and the protection of our only home.
And it is further evidence, finally, that we will have to be the radical climate action we have been waiting for.
A version of this article also appears in Counterpunch.
I stopped being afraid once I came out of the closet.
I didn’t stop being afraid the first time that I said, out loud, repeating the words of Audre Lorde: “I am a black woman warrior poet doing my work – come to ask you, are you doing yours?” No, the end of fear was a long process, not an instant.
And I didn’t stop having moments of fear or panic. Those come, sometimes with great force, and often early in the morning, in the darkness, in the silence.
What I mean, though, is that once I was willing to step out of the closet and be completely vulnerable – to expose myself knowing that I could very well become (even more) an object of hate and of violence from people who looked like me and from those who didn’t– once I allowed myself to be that raw, I became absolutely and devastatingly powerful.
For make no mistake about it, that kind of vulnerability announces, in no uncertain terms: no matter what you say or do to me, I will not back down. I will not cower. I will not be silent. I will not hate you –but hear me clearly: I mean to be free.
This is yet another terrible, frightening moment in our nation – in the world, really, where children are bombed and washed up on distant shores and shot in neighborhood parks and told that they will be chased out of their homes and across borders into countries that do not know them.
We live in dangerous times, where men and women in power feel no allegiance to their neighbors — men and women who peddle fear and hopelessness in nihilistic pursuit of profit. Men and women who are not in their right mind, really, because they would rather destroy everything — all of us — than share anything.
To their insanity we are – no question about it – completely vulnerable.
But it would be a terrible mistake to construe that vulnerability as helplessness and weakness instead of as our power and strength.
That rawness you feel? That’s your spirit calling you to stand tall and be free, because something in you knows already that to those who would oppress us, nothing is more frightening and dangerous than a woman (or a man) who has much to lose and yet steps out anyway in the midst of madness to insist on her rights, to claim her freedom, to protect her brothers and sisters, to love as a radical answer to hate, and thus to convey that, come what may, she shall not be moved. Not one inch.
Be dangerously vulnerable.
I do not like this man.
Every day, if you walk by my office, you just might hear me mutter the words “motherfucker” or “racist asshole” or “stupid fucking man” or something like that, because as is often the case, I listen to the news while I work. And since Donald Trump is the news, then when you hear these words coming out of my mouth, it is likely that you’re hearing me disparage the GOP candidate. Or his surrogates. Or his apologists. Or some man or woman who intends to vote for him. Or some reporter who has failed, yet once again, to ask follow-up questions about Trump that are not only (in my mind, anyway) obvious questions to ask, but that are also absolutely important if we are ever to get out of the bind in which the GOP has put us.
More than once I have scanned the Internet for that t-shirt worn by the character in the movie The Girl with the Dragon Tattoo – the t-shirt that reads “Fuck you you fucking fuck.” Ever since Donald Trump became the GOP nominee, I’ve thought: that shirt is a perfect expression of my (and others’) perfectly reasonable outrage not only at all of the deplorable things the GOP candidate has said and continues to say, but also at the racist, sexist, xenophobic, white nationalist fascist free-for-all Trump’s candidacy has inspired, and nurtured, and thrived on.
I’ve even imagined myself wearing that t-shirt at a Trump rally, daring some fucking fuck to say some fucked up thing to me so that I could…
“Oh, yeah?” I shouted while watching Trump recently on CNN. “You say you want to send your goons to ‘some other place’ on November 8 so that they can ‘make sure’ that the election is ‘on the up-and-up’ in those ‘other communities’? Bring it on, then! Motherfucker, bring it on!” After saying that I reflected fondly on a day back in the 1980s when the Ku Klux Klan – all twelve of them (was it even that much?) – came to March on what was then a much more chocolate Washington, DC. Thousands of outraged citizens, some of whom (not me) were armed with pipes and sticks and god knows what else, showed up to welcome the Klansmen, who got off their bus in an undisclosed location, said a few words, and then quickly – wisely – got the hell out of Dodge.
Those of us who were outraged, on the other hand, occupied the streets long after the Klan escaped, wreaking havoc until the police launched their tear gas canisters.
I say all of this to confess that I have been spending too much of my daily life going “low”– indulging in precisely the kind of nastiness that Michelle Obama implicitly counseled all of us against this past summer when she spoke at the Democratic National Convention about the ways her family has coped and continues to cope with the hatred directed its way. “I will never forget,” Michelle recalled,
“that winter morning as I watched our girls, just seven and ten years old, pile into those black SUVs with all those big men with guns. And I saw their little faces pressed up against the window, and the only thing I could think was, ‘What have we done?’ See, because at that moment, I realized that our time in the White House would form the foundation for who they would become, and how well we managed this experience could truly make or break them.
That is what Barack and I think about every day as we try to guide and protect our girls through the challenges of this unusual life in the spotlight — how we urge them to ignore those who question their father’s citizenship or faith. How we insist that the hateful language they hear from public figures on TV does not represent the true spirit of this country. How we explain that when someone is cruel, or acts like a bully, you don’t stoop to their level -– no, our motto is, when they go low, we go high.”
Since the DNC, I’ve often used Obama’s counsel to “go high” as a check on my frequent forays in the muck. But I have to admit that I have been content to stay mostly in shallow waters, where going high merely means that I should refrain from acting “like a bully” and from using “hateful language” to denigrate others – where going high means claiming the moral high ground not on the basis of any humble spiritual practice, but instead on the basis of my sense of superiority to those [deplorable] people. For me (and for others, I suspect), going high became a practice of smug self-satisfaction and condescension – spoken in polite terms, of course.
I am certain that Michelle Obama did not mean for me – for us – to be so shallow. And I know this because of the ground in which her counsel is rooted.
“If I respond to hate with reciprocal hate,” wrote Martin Luther King, Jr. in his Montgomery Bus Boycott memoir Stride Toward Freedom (1958),
“I do nothing but intensify the cleavage in broken community. I can only close the gap in broken community by meeting hate with love. If I meet hate with hate, I become depersonalized, because creation is so designed that my personality can only be fulfilled in the context of community. Booker T. Washington was right: ‘Let no man pull you so low as to make you hate him.’ When he pulls you that low he brings you to the point of defying creation, and thereby becoming depersonalized.
In the final analysis…all life is interrelated. All humanity is involved in a single process, and all men are brothers. To the degree that I harm my brother, no matter what he is doing to me, to that extent I am harming myself.”
As King’s critique makes clear, to go high is actually a profound spiritual practice of “nonviolence to everything,” a practice that should – if it is authentic – shatter you to slivers. The slivers are the pieces of yourself that keep you from calling your so-called enemy your sister, that deny just how bounded is your humanity even to those who hate you, that widen and deepen the gap in our broken community, that make you feel high and mighty in relation to women and men willing to live and act and think in deplorable ways, that make you blind to your own deplorable everyday ways of being.
And the slivers, too, are the pieces of yourself that see an orange Cheeto instead of a broken man who honestly believes his brokenness is the mark of his power and greatness.
In truth, to go high is to go vulnerable, to be willing to love – to radically love – in the midst of your outrage and your fear.
“I’m happy that [Jesus] didn’t say, ‘Like your enemies,’” King preached on Christmas Eve in 1967 – just months before he was assassinated – “because there are some people that I find it pretty difficult to like. Liking is an affectionate emotion, and I can’t like anybody who would bomb my home. I can’t like anybody who would exploit me. I can’t like anybody who would trample over me with injustices. I can’t like them. I can’t like anybody who threatens to kill me day in and day out. But Jesus reminds us that love is greater than liking. Love is understanding, creative, redemptive good will toward all men.”
To go high is to have the kind of compassion that comes from recognizing in one who hates your own hungry ghosts – your willingness to hold a grudge, to belittle, to deflect criticism, to name-call, to be utterly selfish, to offer only grudging apologies, to retaliate, to be absolutely unwilling to see in the smallness, in the pettiness of others a frightening vulnerability and astonishing lack of self-love, respect, and care. To go high is to cultivate the kind of compassion that completely unsettles who you are, that disturbs and disrupts the narratives you tell yourself so you don’t have to face or question your own inner Trump.
And get this: to go high is to have the humility to see in the one who hates his essential Buddha self, the Christ she is capable of being. In other words, to go high is really fucking hard spiritual labor, a practice in danger of being cheapened by campaign politics. It is work crucial to our quest to make a world great with justice and peace. It is absolutely required in order for us to meet, with great dignity, the most pressing crisis our species has ever known (climate change). Without question, it is work that is easier not to do because it is so damn fun, so wildly entertaining, to call Donald Trump an orange Cheeto motherfucker.
Sitting on my living room mantel piece is a small statute of a black Buddha that I greet every day before my morning meditation. It is the last thing that I see when I close the front door to go to work. It’s the first thing I notice when I open the door, home at last, after a stressful day of buses and BART and a tired, cranky three year-old and a growling, howling empty stomach and a series of my own raging riffs about Trump campaign drama.
This Buddha used to sit on my mother’s nightstand during the final year of her life. I imagine that, along with her Bible (like Thich Nhat Hanh, my mother found deep affinity between the teachings of Christ and the Buddha), this statue gave her great comfort after her cancer treatments. I imagine that it reminded her during the course of the 2012 election cycle (which she followed closely) to be outraged, absolutely – but to be so without hate. I imagine that it inspired her to continue to speak of justice in terms that excluded no one. And I imagine that this Buddha gave her further motivation to say – as she and my father often did when they discussed a politician or pundit who peddles hate – “Bless his heart.”
When I went to her room after she died, I noticed that next to her Buddha my mother had placed – carefully and intentionally, I am sure – a 2012 campaign button of Michelle Obama’s face.
Onto that Buddha now clings (heaven help me) a photograph of Donald Trump’s face. Around its neck is a gold necklace to which I attached a locket that contains a lock of my mother’s hair.
May I shatter into a million pieces.
May we all — including Donald Trump as well as the men and women who support him – shatter into pieces too numerous to count.
And may we all, finally, be free from suffering.
When pressed to explain why they are backing their candidate, some of Donald Trump’s white supporters often answer with a critique – one that Trump himself articulates – in which they couple America’s multiculturalism and growing multicultural population with, for example, trade agreements like NAFTA, corporate relocation of American manufacturing jobs overseas, and business reliance on cheap immigrant labor. Not surprisingly, this coupling has been routinely analyzed and condemned as racist scapegoating of people of color – primarily African Americans and Hispanics – for economic problems not of their own making.
Yet the fact that these Trump supporters interweave neoliberal policies and practices into their frequent invectives against multiculturalism indicates that something else is at work. Indeed, it suggests that what we might be witnessing is blow back from what Jodi Melamed (“The Spirit of Neoliberalism”) calls neoliberal multiculturalism – the “incorporation of U.S. multiculturalism into the legitimating and operating procedures of neoliberalism” – and thus blow back from neoliberal proponents’ evocation of multiculturalism to champion their economic policies and practices as the embodiment of our national ethos; from the framing of “neoliberal policy as the key to a postracist” and multicultural “world of freedom and opportunity”; from the fact that multiculturalism functions now as our nation’s “official antiracism,” through which neoliberalism – and thus our economic dominance – is cast as “in harmony with some version of antiracist goals”; from the ways multiculturalism serves as the expression and face – both politically and aesthetically – of U.S. global military and economic power; and, from capital’s cosmetic readjustments to our rapidly growing multicultural society – its commercials of interracial couples, biracial children, and bilingual voice-overs.
Most especially, however, Trump’s support appears to be blow back from the fact that neoliberalism has innovated, through its incorporation of multiculturalism, “new” means of “fixing human capacities to naturalize inequality,” and in ways that do not exclude – on the basis of race – folks like Trump’s supporters from its discipline and punishment.
In essence, the Trump campaign appears to be driven in part by a revolt against the “new racism” that neoliberalism has produced.
Within the framework of neoliberalism, Melamed tells us, multiculturalism “codes the wealth, mobility, and political power of neoliberalism’s beneficiaries to be the just deserts of ‘multicultural world citizens.’” At the same time, it represents those whom “neoliberalism dispossesses” as “handicapped by their own ‘monoculturalism.’” Neoliberal multiculturalism thus innovates “a new racism,” one that “rewards or punishes people for being or not being ‘multicultural Americans,’ an ideological figure that arises out of neoliberal frameworks.” In fact, it “extends racializing practices and discipline beyond the color line” – beyond, that is, the white supremacist logic of race as phenotype. As a consequence, “new categories of privilege and stigma determined by ideological, economic, and cultural criteria overlay older, conventional racial categories” – meaning, that “traditionally recognized racial identities” (like white identity, for example) “can now occupy both sides of the privilege/stigma opposition.”
This is all bad news for those Trump supporters who not only desperately cling to monoculturalism (as expressed, for example, by their desire to “Make America Great [white] Again”), but who also live and work in a hypersegregated white world. As economist/researcher Jonathan Rothwell found, the women and men “who view Trump favorably are disproportionately living in racially and culturally isolated zip codes and commuting zones. Holding other factors constant, support for Trump is highly elevated in areas with few college graduates, far from the Mexican border, and in neighborhoods that stand out within the commuting zone for being white, segregated enclaves, with little exposure to blacks, Asians, and Hispanics.”
Within the framework of neoliberalism, to be so damn white is to be, or to risk being cast as, just another Other.
This might help to explain in part why Trump supporters at times speak of themselves in terms of racial marginalization, terms they conflate with their lost (or perceived lost) fortunes under a neoliberal economic order that they understand to be at odds with their particular identity politics because it is aligned with the multiculturalism they loathe. To them, nothing signifies this alignment more clearly and demonstrably than the triumph of Barack Obama, who for eight years has stood at the helm of the neoliberal global order and who Trump supporters blame for policies (like NAFTA, for example) enacted prior to his administration.
Of course, it goes without saying that neoliberal policies have absolutely created great suffering for many whites who support Trump – especially those who are poor – and have opened a space for neoliberal policymakers and cheer leaders to explicitly and unashamedly frame these whites as undeserving, shiftless and lazy (monocultural) Others. “The truth about these [white] dysfunctional, downscale communities is that they deserve to die,” wrote Kevin Williamson of the National Review. “Economically, they are negative assets. Morally, they are indefensible…The white American underclass is in thrall to a vicious, selfish culture whose main products are misery and used heroin needles.”
White suffering, however, goes hand-in-hand with the fact that whiteness remains privileged within our economic and political order, and in spite of the new racism that neoliberalism has produced. We still operate, as Melamed explains, under “a racial-economic schema” that “continues to associate white bodies and national populations with wealth and nonwhite bodies and national populations with want.” Thus, whites who do fall on the side of stigma are nevertheless privileged Others, a people excluded from the kinds of brutal racial procedures that neoliberalism “adapts,” for example, to “innovate new forms of racialized wage slavery such as one finds in the free trade zones of the global South.” Nor are these white Others subject, to any comparable degree, to the kind of discipline and punishment meted out (for instance) to poor, hypersegregated/monocultural African Americans, discards of our racial capitalist regime.
None of this should be surprising, of course. After all, capital and state power remain firmly in the hands of primarily white elites – like Trump – for whom multiculturalism is a means to expand their wealth and power because it facilitates the opening of markets abroad. Within neoliberal frameworks, in fact, white men in particular are the consummate neoliberal subjects, against which most of us are measured and frequently found wanting.
The willingness of Trump’s supporters to not see in neoliberalism white elite power is itself a testimony to their deep investment in the “old” racism of white supremacy, long ago rejected (Melamed tells us) as the official racism of the state in the service of global economic expansion. That investment compels Trump’s supporters to speak in the very terms that mark them as Other (as we saw recently, for example, in the New York Times video of whites at Trump rallies. While that video exposed the raw racism of the candidate’s supporters, it simultaneously framed them – and invited us to see them – as Other). Ironically enough, the more they vocalize their racism, the more they announce themselves as men and women who are unable and/or unwilling to reconstitute themselves as proper neoliberal subjects, i.e., as neoliberal multiculturalists.
Lest we be tempted to say, “so what?”, we would do well to consider this: the very framework that marks Trump’s racist supporters as Other is also a framework that denies – and renders unspeakable – the existence of racism altogether.
Neoliberal multiculturalism articulates our nation, and the neoliberal project that our government serves, as nonracial (or, as Melamed writes, neoliberalism has effectively incorporated “U.S. multiculturalism in a manner that makes neoliberalism appear just,” while it obscures “the racial antagonisms and inequalities on which the neoliberal project depends”). It condemns as “divisive” antiracist critiques of neoliberalism and U.S. racial politics – condemns them as that which actually creates racial division, discord, and inequality. Moreover, it invites punishment and disapprobation upon those who both challenge racist practices and expose neoliberalism as being the racist plunder that it is.
Thus, it should come as no surprise, for instance, that those who organize under the banner of Black Lives Matter are frequently attacked for defending, against neoliberal policing, those presumed to be undeserving of our regard – the black/monocultural children, women and men who are marginalized not because of any political and economic policies (we are told), but because they have failed to refashion themselves as proper American neoliberal subjects, i.e., as disciplined and efficient rugged individualists, self-styled entrepreneurs and competitors in our free market society. Indeed, BLM defense of the undeserving marks BLM itself as the ultimate Other, to which state surveillance and violence, along with “All Lives Matter!” (an incantation of neoliberal multiculturalism if ever there was one), are appropriate, disciplinary responses.
So what seems to be unfolding before us, then, is a racist revolt against a racist paradigm – a revolt that speaks not so much to a desire on the part of Trump’s supporters to upend neoliberalism per se, as it perhaps speaks to an unspoken desire to reconstitute it as an explicit articulation of white power. And why would they want to upend neoliberalism, after all? Contrary to the myth that they’re all poor whites who are beset by low wage employment, addiction, and so-called broken homes, many of Trump’s supporters, as Rothwell discovered, are not particularly distressed. They haven’t been “disproportionately affected by foreign trade or immigration.” On average, they don’t “have lower incomes than other Americans.” And they are not “more likely to be unemployed” than the rest of their countrymen and women. To the contrary, they have done relatively well for themselves, even if the communities in which they live have taken a downturn.
But as monoculturalists, they are entirely vulnerable to neoliberal multiculturalism’s racializing discipline.
Trump, then, is not only the promise of an end to that vulnerability; he is also a beginning, the promise of a new new racism, one that resembles – and honors – the racism of old. Or as one supporter put it: “He’s the last chance we have to…preserve the culture I grew up in” – the last chance, that is, to preserve a culture of white economic, social, and political privileges that can be passed on, ad infinitum, to future generations of white monocultural Americans.
Originally published at CounterPunch.
By now it has become a truism that Donald Trump’s success in the 2016 presidential primaries can be attributed in no small measure to the support of white voters who harbor deep, seething resentment and anxiety about “changing demographics” – that inexorable transformation of the white population to minority status. Twenty-seven years from now, the U.S. Census Department predicts, African Americans, Latinos, and people of Asian descent will be the majority, a development apparently frightening if not dystopian enough for some white people to cast their lot with a candidate whose level of self-absorption and inexperience is matched only by his level of contempt for policy, women, Mexicans, and Muslims (that’s just the short list).
But what, precisely, is it about changing demographics that makes Trump so appealing to his white supporters? And why does imagining him in the White House assuage their fears about becoming racial minorities?
No one who has written about demographics and Trump’s appeal has really addressed these questions and, as a result, the phrase “changing demographics” reduces too often to a mantra of sorts, something one repeats with the conviction that it both clarifies and enlightens.
I suspect these questions haven’t been addressed because those who have written about Trump and “changing demographics” assume that the impending population shift will be a rather seamless and mundane political moment – indeed, that it will be a natural evolution through which one kind of body (brown) will, by virtue of its existence, take up the political space and share the power of another (white).
“New political agendas will be set by non-white voters and the non-white politicians they elect,” writes Amy L. Bernstein in “Face it, we’re on our way to being a majority minority country.” “The dominant white power structure will not disappear overnight, but it will be diluted, integrated and subsumed in various ways, great and small. Big money, and big business, may retain their outsized influence, but over time the money will flow to – and from – different hands.”
Sounds painless, right? And yet these key words in Bernstein’s prediction should give us pause: “the dominant white power structure will not disappear overnight.” Let me just restate that sentence in blunter terms: white people (generally speaking, of course) control the nation’s political, economic, social, and military institutions. They will retain this control long after the year 2043, when whites become a minority.
These truths the “changing demographics” mantra – and those who use it to narrate a seamless transition from white majority to white minority status – simply cannot bear. Indeed, the mantra ultimately ensures that we dare not speak the implications of what it will mean, for whites and people of color, when the majority that controls so much becomes a minority firmly in control of so much. More pointedly, the mantra guarantees that we never even consider that some of our countrywomen and men are deeply invested in, and absolutely committed to securing for their and their children’s future, something akin to “white minority rule.”
The politics of the current election cycle, however, beg us to discard the benign “changing demographics” narrative and to come to grips with the sense of crisis – expressed so poignantly by Trump’s successful primary run – that an increasingly fearful segment of the white population is beginning to feel about the transition from majority to minority status.
Indeed, I think it is fair to view the Trump campaign, the GOP assault on voting rights (17 states, Ari Berman recently noted, “have new voting restrictions in effect for the first time and 15 states have new or tougher voter-ID laws”), and the general GOP crack-up as being, in many ways, the messy, ugly work of sorting out and settling, not the question of how to accommodate and live with the reality of an increasingly diverse electorate, but instead the question of how to safeguard white power – the rule of some whites, anyway – when whites are no longer the majority.
In other words, what we’re witnessing with the GOP generally is (as Stan Greenberg puts it) “a ferocious counterrevolution to stop these new and expanding demographic groups from coalescing to form a politically coherent bloc capable of governing successfully” – or, conversely, a war to ensure that “the dominant white power structure” maintains its grip on our political, economic, social and military institutions regardless of how expansive and numerically overwhelming these new demographic groups become. “What happens when we have no control over things?” asked League of the South member and white nationalist blogger Brad Griffin in a recent New Yorker feature article on Donald Trump’s nationalist coalition. “You’re seeing it play out right now.”
For many Trump/GOP supporters, in fact – those who are professed white nationalists as well as those who are not – Barack Obama’s ascendancy to the White House made it abundantly clear that they must act now to secure control for the future. Border walls, disenfranchisement, mass deportation, gerrymandering, continued support for a militarized police force within African American and Latino communities, unfettered gun rights – these just make sense as strategies of containment to guarantee white power now, white power tomorrow, white power forever.
So, too, does support for authoritarian, fascist-leaning, racist, strong-arm leadership. Democracy, after all, has proven to be the enemy, the very mechanism that opened the doors to an influx of immigrants of color and greater political participation of communities historically marginalized through the exercise of white supremacist politics and economics. Donald Trump is thus a godsend, and perhaps in the mind of some a precursor not so much to a future Hitler, but instead to a future F.W. de Klerk. “White men in America and across the planet,” proclaims Daily Stormer website author Andrew Anglin, “are partying like it’s 1999 following Trump’s decisive victory over the evil enemies of our race” (how ironic is it that Stormer makes his white power point by quoting the music of the late African American entertainment icon Prince Rogers Nelson?). “Who needs Muslims? Who needs Mexicans? Once you ask those questions, you think, who needs Haitians?” asked white nationalist American Renaissance editor Jared Taylor during a Wall Street Journal interview. “Mr. Trump is reacting in an almost visceral way to the idea of whites becoming a minority.”
Those Trump and GOP supporters who are driven by their fears of becoming racial minorities are truly canaries in the mine. They are letting us know in no uncertain terms that, for many whites, there’ll be no partying like it’s 2042, no passively facing the fact that “we’re on our way to being a majority minority country,” and certainly no capitulation to the idea that “nonwhite voters” will set “new political agendas” or that “Big Money… will flow to – and from – different hands.” What we’re witnessing now portends even more troubling efforts, by some within and outside of the GOP, to secure white power for a white minority future – efforts that will surely be met with great resistance from the emerging majority as well as from many white people. This is what “changing demographics” means, and if we don’t “face” that – if we don’t speak frankly about being on track for a collision course with those who will resist, at all costs, a “white power structure…diluted, integrated and subsumed,” then we’re setting ourselves up for being wholly unprepared for the possibility of a very tumultuous, if not violent transition.
But we don’t have to stay on that track.
To get off, we need to make a thing of the past the power exercised now by the (not so exclusively white) “power structure,” so that that power won’t be a thing of the future. This we can accomplish precisely by engaging in on-the-ground organizing to up-end the structural economic, political and social inequalities that this “power structure” hopes to make permanent features of everyday life for us all – including many of those who fret about becoming racial minorities. We need to turn “changing demographics” into a mantra for the adoption and implementation of such egalitarian polices as a national living wage, a guaranteed income, fair trade, equitable urban redevelopment and the vigorous regulation of real-estate speculation, free higher public education, targeted and disproportionate funding for public primary and secondary schools located in distressed communities, effective regulation of financial institutions, drastic reductions in defense spending, the expansion of protections for labor organizing, progressive taxes, the transformation of law enforcement into nonviolent community peace keeping units, and the adoption of robust anti-discrimination laws in the areas of housing and employment.
Among other things.
What we need to do, in other words, is make minority status itself – that is, economic and political vulnerability and marginalization on the basis of race – a relic of a white supremacist past.
A friend recently told me that while I could “afford” to vote for Bernie Sanders because I am, as she put it, “highly educated,” she absolutely could not vote for him – nor could many of her friends and others who were decidedly not like me (i.e., highly educated). “For me,” she argued, “the stakes are too high” – the stakes being the elevation of Donald Trump to the highest office in the nation, and thus potentially four years of GOP control over all branches of government. Because of the real and present danger that a Donald Trump win would pose, “I will vote this November,” she declared emphatically, “for Hilary Clinton.”
My friend is right, of course. I am highly (or perhaps, as my brother would put it, over) educated.
And just for the record, I am also middle-class, African American, lesbian, 52, gainfully employed, insured, and a U.S. citizen with a (meager) retirement savings. Et cetera. I will vote for Sanders when my time comes, and if she captures the nomination, I will vote for Clinton. (That’s a strategic black vote, by the way).
Like many, I live a life of both privilege and vulnerability. I don’t apologize for what I can afford – voting or otherwise. And while I don’t fool myself about my vulnerabilities by believing that they don’t exist, I also don’t use them to claim a sameness with all African American women or others in ways that belie class, citizenship status, education and other differences among us – differences that often make for vastly dissimilar experiences with (for example) racism, sexism, economic instability.
But of course there are moments when our experiences are remarkably similar.
Nevertheless, my friend is right as well about the fact that the stakes of this election are YUGE (to use Bernie-speak). A Donald Trump win! win! win! would be absolutely disastrous for the country (and for me. I would not, as she incorrectly assumes, escape unscathed the consequences of his victory). Continued inaction on climate change; the ability to install a Supreme Court thoroughly committed to inequality, the decimation of individual rights, economic and environmental deregulation, and the interests of the rich; expansion of war in the Middle East and a return to Cold War politics; reversal of marriage equality and freedom of choice; the plunder of the treasury; repeal of Obamacare; the shredding of what little safety net we have left….this is the kind of craziness we face.
Given these stakes, then, we must vote, and vote wisely.
My friend is not alone in thinking that a vote for Sanders is a dangerous vote – one that threatens the safety of many of us, most especially those targeted by Trump, Trump supporters, and the GOP generally – while a vote for Clinton is a safe vote or, to put it differently, a vote for safety. You encounter this argument all the time from HRC supporters – in editorial pages, on Twitter, in blogs, on Facebook, in coffee houses, over the airwaves, and in conversations overheard on BART. Bernie Sanders supporters, they say, are fools – elite fools – who might very well usher us all to the end of times.
Or something like that.
Yet, I have heard similar arguments as well from Bernie supporters. Because the polls say Clinton will lose against Trump (some argue), to vote for her is to cast a dangerous vote, one that will plunge us all deep into GOP chaos. On the other hand, the polls do predict that Bernie will beat Trump. Consequently, our safety lies with his nomination.
But we should wonder about this propensity to speak of Hilary’s or Bernie’s supporters, or of a Clinton/Sanders presidency, in terms of danger, protection and refuge – this willingness, in other words, to believe that voting for either candidate will make us safe.
Should Donald Trump lose to Sanders or Clinton (assuming that he will defeat a Republican coup and actually become the Party’s nominee), we will still go home to families, coworkers, friends, neighbors – and mingle daily with strangers – who are willing to sacrifice democracy to authoritarianism, xenophobia, tribalism, patriarchy, white supremacy, and the machinations of wealthy white men (e.g., Trump, the Koch brothers) whose hunger for power is, it seems, absolutely bottomless.
We will still be surrounded by neighbors and intimates who do not eschew violence as a means to redress economic dislocation and to contend with change that is not merely a reiteration of current power arrangements.
We will still live in a country riven by hate and divisiveness, and be governed by a Congress for which that hate and divisiveness is the stuff of religious creed and public policy.
We will still live in a nation in which the infrastructure is crumbling, coastal cities sinking, schools failing, inequality increasing, desperation mounting and hunger considered just deserts for those who are poor — especially those who are poor, black and female.
We will still be at war, everywhere.
In other words, we are already unsafe – already living dangerously, and we were doing so long before Donald Trump upended the Republican Party.
So whether you vote for Hilary Rodham Clinton or Bernie Sanders, your vote will not protect you.
Thinking of safety in the narrow terms that we do – i.e., merely voting for a president every four years in order to keep at bay the draconian policies of a mean-spirited party and electorate – will not protect us. This is especially true given that our narrow conception of safety is itself a buy-in to a top-down politics of change.
Now don’t get me wrong: vote we must. It is imperative. But we need to think more deeply and ask: what does it mean to be safe? What does real safety look like and how do we create it for all of us – haters included?
Safety, it seem to me, resides with us, in what we do every day – in whatever capacity we are able – to put in place policies and institutions that are grounded in safeguarding and nurturing the lives of the most vulnerable. For if the most vulnerable are cared for, if that which is creating the vulnerability in the first instance is eradicated (poverty, segregation, war funding, separate and unequal school systems, state-sponsored and private acts of violence, structural inequalities, the upward distribution of wealth), then safety will be the order of the day (I, for one, believe that this means envisioning economic, political, geopolitical and social security through the eyes of a poor, undocumented girl of color – but that’s just me).
That kind of safety is purchased in part by the vote, but most especially by political action and grassroots involvement at the local level – like, for example, sitting in on and participating in neighborhood meetings, helping to organize your workplace, conversing with and listening deeply to people who are different from you, running for office, creating viable third, fourth, fifth party alternatives.
Perhaps most of all, the kind of protection we seek – real safety – is purchased by our refusal to live in fear.
We need to stop proclaiming that we are afraid of Donald Trump and his supporters, and to stop telling everyone else that they should be afraid. When we do this, we make him, and them, larger than life, and in the process, we make us small, fearful and powerless.
Our fear will not protect us.
So let’s move beyond fear and way, way past thinking of either Sanders or Clinton as our saving grace; they are not (while we’re at it, let’s also abandon altogether the shitty, hateful, divisive discourse that passes as constructive political engagement. There’s nothing radical about speaking the same language as, and acting like, those who hate us).
Instead, let’s demonstrate the truism that we are in fact “the ones we have been waiting for” and that our calling is to be dangerous to the politics of what is. Let us make the nation absolutely unsafe for poverty, war mongering, patriarchy, racism, xenophobia, neoliberalism, free (as opposed to fair) trade, economic inequality. Let us be dangerous to all that stands against peace. And let us be so regardless of whether or not Hilary, Bernie or Donald ends up in the White House.
But of course, let’s make sure that neither Donald nor a GOP alternative makes it anywhere near the Oval Office.