Trump, Class, and Identity Politics in the 2020 Presidential Campaign

Donald Trump has made it clear his 2020 presidential campaign is about identity politics. Unlike 2016 where  economic anxiety and nationalism were pretexts for race and identity, in 2020 white nationalism and racism toward immigrants, Muslims, and people are color are out front and central to his message.  Trump is no long Richard Nixon of 1968 using code words for race, he is George Wallace of 1968 overtly running on race.
Yet Trump is not the first and probably the last candidate to run on identity politics.  Appeals to it have a long American history, dating back to and encouraged by the constitutional framers.
America was born a nation of identity politics.  It was a nation defined by being White, Anglo-Saxon and Protestant (WASP), but also a nation hostile to Catholics, Jews, Native-Americans, and Blacks, the latter who were kept as slaves.  The US was defined both by who “we” were, and by the “other.”  The US is the only country that has the concept “Un-American”; no other national has a similar phrase to identify and define.  Identity is inborn in the logic of American politics, as scholars such as Richard Hofstadter and Perry Miller point out.
But while cultural values may drive identity politics, American political institutions inflame it.  Historian Charles Beard controversially contended in his 1913 An Economic  Interpretation of the Constitution that one the constitutional framers did was to recognize the potency of class politics and seek to transform it into identity or group politics. 
James Madison’s Federalist Paper number 10 opens recounting the dangers of factions or groups that can divide a society.  But he tells us that “the most common and durable source of factions has been the various and unequal distribution of property.”  Decrying the impracticality or desirability  of eradicating property differences as a threatening liberty, Beard seeks Madison’s call in Federalist 51 that “Ambition must be made to counteract ambition” and in Federalist 10 for “greater variety of parties and interests” to check one another.  Pit groups against one another, divide up the people, and prevent a majority from suppressing the rights of the minority who, in the eyes of Madison according to Charles Beard, were the property holders.
The Beardian gloss on the Constitution and the  Federalist Papers saw the brilliance of American politics in how the framers recognized the potency of American politics and sought to transform, sublimate, or displace it into interest group politics.  Eventually mainstream American political science would call a variant of this politics pluralism–the competition of groups for power desegregates it, producing the power-sharing supposedly characteristic of American politics. In theory, such politics would be less confrontational and conflictual than class, arguably allowing for more compromise and sharing of power as coalitions of groups change to pursue their interests.
Nice theory, but there is a problem.  Combine the institutional framework of America’s constitution and pluralism with the deep seated culture of identity and one gets a political system that institutionally encourages identity politics.  Of course racism toward African-Americans has always been there, as has that toward Native-Americans, Latinos, and Asian-Americans.  But over time persecution of the Irish, Italians, Catholics, and other groups have also been a mainstay of America and its politics.  Political campaigns have been defined by both by the “us” and who are the real Americans, and the “others,” those Un-Americans whom we need to purge from out soils.  Moreover, appeals to identity have proved to be anything but less conflictual than class politics; instead they have elicited some of the most passionate and hateful fights in American history.
Throughout American history class and identity have dueled as contenders driving American politics.  While class is always there, and has become more so as the gap between the rich and power in the US has exacerbated since the 1970s, the focus of American politics has mostly been dominated by identity politics in the last 50 years.  For progressives supportive of a civil rights agenda, there are good and important reasons to do that.  But as Tom and Mary Edsell pointed out in their 1991 Chain Reaction: The Impact of Race, Rights, and Taxes on American Politics, progressive identity politics produced a counter or chain reaction in reactionary identity politics that is at the core of the  ideology of Donald Trump’s political message to white working class America today.
Donald Trump’s attacks on Representative Ilhan Omar and three other female members of Congress who are persons of color simply elevates and removes any lasting doubt about intentionality of Trump’s narrative of identity politics in 2020.  It lays bare and returns American politics to its roots, one where race and identity are central.  It shows how combining cultural identity  that defines us versus them, with institutional design, and not party polarization produce a potent recipe for that politics that is driving the 2020 presidential campaign.