This post is part of the Feminism from the Margins series. Normally, these are guest posts. This month, this is a post by Tiffany Sostar. Tiffany is a settler on Treaty 7 land, the traditional territories of the Blackfoot, Siksika, Piikuni, Kainai, Tsuutina, and Stoney Nakoda First Nations, including Chiniki, Bearspaw, and Wesley First Nation. This land is also home to Métis Nation of Alberta, Region 3.
This post is an expansion of a social media post I wrote on December 6. December 6 is National Day of Action and Remembrance on Violence Against Women, and the anniversary of the école Polytechnique massacre in Montreal.
Here is the post from December 6:
29 years ago was the école Polytechnique massacre in Montreal.
I am remembering the women who were killed 29 years ago for being in “men’s” educational spaces.
Geneviève Bergeron (born 1968), mechanical engineering student
Hélène Colgan (born 1966), mechanical engineering student
Nathalie Croteau (born 1966), mechanical engineering student
Barbara Daigneault (born 1967), mechanical engineering student
Anne-Marie Edward (born 1968), chemical engineering student
Maud Haviernick (born 1960), materials engineering student
Maryse Laganière (born 1964), budget clerk in the École Polytechnique’s finance department
Maryse Leclair (born 1966), materials engineering student
Anne-Marie Lemay (born 1967), mechanical engineering student
Sonia Pelletier (born 1961), mechanical engineering student
Michèle Richard (born 1968), materials engineering student
Annie St-Arneault (born 1966), mechanical engineering student
Annie Turcotte (born 1969), materials engineering student
Barbara Klucznik-Widajewicz (born 1958), nursing student
I’m thinking about all the women who face misogyny and violence in their places of work or learning or living.
And I’m thinking about how heightened that threat is for women who are further marginalized.
My work over the last few months has focused on responding to the fear, despair, and grief over the state of political, economic, and environmental climate shifts.
Today, I am sharply reminded that what so much of what we see in in the news is not new. Some of us, who have been sheltered by our privilege, are in a new experience of apocalyptic fear and violence but for many Indigenous and Black and trans and refugee and queer communities, this is not new. Seeing these names, and grieving for them, I am also thinking about all the trans women who are never memorialized in this way because their womanness is erased in media coverage of their deaths, and about all the Indigenous women whose disappearances are not properly investigated, and about Black women who are also targeted and killed.
It’s harder to memorialize the slow massacres. That’s further injustice.
Other parts of this current context are new. The state of the environment, the wealth gaps that are widening and contributing to harm, the complex crush of late-stage capitalism adds complexity to the old issues of oppressive violence. This makes me think about the increasing rates of violence that marginalized communities face and are likely to face in the coming future.
It’s a heavy day.
Resist and respond to misogyny wherever you find it.
Stand up for women, femmes, and non-binary folks.
Stand up for women in spaces they aren’t “supposed” to be – for marginalized professional women, for women in STEAM, for women in sports.
Stand up for women who aren’t white or straight or cisgender or abled or neurotypical.
Be kind to the women, femmes, and non-binary folks in your life. It’s ugly out here.
After writing the post, I was reflecting on anti-feminism, and on white feminism and other mainstream feminisms that end up doing violence, especially Sex Worker Exclusionary Radical Feminists (SWERFs) and Trans Exclusionary Radical Feminists (TERFs). I was thinking about how challenging it is to respond to injustices within the community while also responding to injustice directed at the community.
The Feminism from the Margins series of posts has, so far, focused on responding to injustices within the community, and this is a critical and necessary focus. Harms and injustices are perpetuated within feminism by feminists who do not actively respond to their own privilege and dominance. We see this over and over again, notably this week from Lena Dunham who has spoken at length about her feminism and yet lied in order to discredit a Black women who came forward about her sexual assault by a white man who was a friend of Dunham’s. (This article from Wear Your Voice magazine goes into detail and history about this specific issue and the long pattern of white feminist erasure and violence.)
I’m also thinking about the fact that the école Polytechnique massacre was specifically anti-feminist. It was not just anti-woman, it was anti-feminist.
This is important. Anti-feminist violence is something that our community is facing, even as we are struggling to address and redress the harms done by feminists to other women and marginalized community members. This month, thinking about this project, thinking about feminism from the margins – feminism that happens on the margins, where we are more at risk, more vulnerable, more likely to face the kinds of slow and unmemorialized massacres of structural and systemic violence – I am wondering how to talk about violence within the community and also acknowledge violence directed at the community.
How do we respond in ways that invite community care, collaboration, and collective action?
The reason it feels important to talk about the anti-feminist violence is because 29 years ago the anti-feminist nature of the violence was erased, and it often continues to be erased today.
In the days, weeks and years following the attack, the question of whether it was anti-feminist became a point of contention.
Feminists pointed to some important evidence suggesting it was. They stressed that Lépine explicitly targeted women by segregating them from their male peers. Before he started shooting, he shouted, “You’re all a bunch of feminists, and I hate feminists!”
Lépine also left a suicide note that listed an additional 19 women he wanted to murder, including Francine Pelletier (a prominent feminist activist and journalist), a Quebec cabinet minister and some female police officers who’d angered Lépine by playing in a work volleyball league.
And yet a range of people from pundits to physicians saw the shooting in a different light. They denied the “political reasons” of the crime that Lépine himself espoused, arguing that the shooting was about the psychological collapse of one man who couldn’t find his place within society. For instance, a Montreal psychiatrist proclaimed in Montreal’s La Presse newspaper that Lépine was “as innocent as his victims, and himself a victim of an increasingly merciless society.” According to Pelletier, a Quebec City columnist also alleged that “the truth was that the crime had nothing to do with women.”
But if there’s one thing I’ve learned, it’s that we can’t fight against violence that we can’t name. So this year I’m saying what I’ve been too afraid to articulate until now: Marc Lépine was hunting feminists on December 6, 1989. His followers are still hunting feminists, and they don’t care what labels those feminists use. We can’t save ourselves by trying to appease men who see us as less than human. All we can do is keep rattling the cage until it finally breaks.
I suspect that we can work to resist violence both within our communities and directed at our communities by naming what is happening. And we can trust people to be able to name the problems that they are facing – we can listen to sex workers rather than naming their problem for them and then trying to “rescue” them from a problem we have misnamed and misunderstood; we can listen to Black women and Indigenous women and other women of colour rather than naming their problems for them and demanding that they wait their turn until “women” are “equal” before they can also demand justice; we can listen to disabled communities, neurodivergent communities, mad and neuroqueer communities, queer communities. It’s not just about naming, it’s also about who is allowed to give the name, who is treated as the expert in their own experience.
The reason this project feels important to me, and the reason I am so thankful for other projects that are intentionally bringing marginalized voices to the center (projects like Cheryl White’s Feminisms, Narrative Practice & Intersectionality series), is because there is so much violence and threat right now. And it is coming from so many directions.
There is so much fear. There is so much fragility. There are so many invitations to feel like a failure, and to give up. There is so much perfectionism, so much anxiety about saying the wrong thing (and a lot of this anxiety is warranted!)
So many of us are so afraid.
So many marginalized communities have been silenced for so long.
It feels important to make space for many voices. To hold each other accountable. To care for our communities in ways that are both robustly justice-oriented and that also maintain the dignity of our community members.
That’s the goal of the Feminism from the Margins series, and it feels important this month, as I think about violence, and fear, and how we remember.
In another post Anne Thériault gives necessary context and humanizing personal details to the list of names, “trying desperately to remember them as bright, lively young women instead of statistics.”
It’s worth reading, and it’s worth thinking about in terms of how we engage with each other, as well. When someone is sharing their pain, how do we respond? When someone is angry, how do we hear it?
The silencing that feminists experienced after the Montreal massacre is something that is still happening, both within feminisms and directed at feminists.
We can practice community care by learning from how we have been hurt, and by not silencing marginalized communities who are trying to tell us how they have been hurt and what they need in order to find justice.
We can listen to the margins.
We can do better.
Stasha, writing about the massacre, said:
1989 was probably the first time that I wondered why men hate us enough to kill us. I was nine. I think of the daily fear that Indigenous, Black and trans women face. I think of the next generation growing up with knees-together judges and pussy-grabbing presidents.
And I cry with frustration that I can’t offer anything better to the next generation. It makes me furious to watch them feeling hunted, and to only be able to support in the aftermath, with no ability to prevent. It hurts me so much that this is seen as a women’s issue, how fucking absurd.
On this day, I think about strangers trying to kill us for living fully, but I always return to the attacks from people who say they love us, because I can’t get over that there are no safe places.
We have to be part of the work of creating safe places.
It’s not good enough the way it is now.
This post is part of the year-long Feminism from the Margins series that Dulcinea Lapis and Tiffany Sostar will be curating, in challenge to and dissatisfaction with International Women’s Day. To quote Dulcinea, “Fuck this grim caterwauling celebration of mediocre white femininity.” Every month, on (approximately) the 8th, we’ll post something. If you are trans, Black or Indigenous, a person of colour, disabled, fat, poor, a sex worker, or any of the other host of identities excluded from International Women’s Day, and you would like to contribute to this project, let us know!
Also check out the other posts in the series:
- All The Places You’ll Never Go, by Dulcinea Lapis
- An Open Love Letter to My Friends, by Michelle Dang
- Prioritizing, by Mel Vee
- Never Ever Follow Those White Kids Around – a brief personal history of race and mental health, by Mel Vee
- Living in the Age of White Male Terror, by Mel Vee
- I Will Not Be Thrown Away, by Mel Vee
- Selling Out the Sex Workers, by X
- Holding Hope for Indigenous Girls, by Michelle Robinson
- Three Variations on a Conversation: cis- and heteronormativity in medical settings, by Beatrice Aucoin
- Lies, Damn Lies, and White Feminism by anonymous
- Responding to the Comments, by Nathan Fawaz
Tiffany Sostar is a narrative therapist and workshop facilitator in Calgary, Alberta. You can work with them in person or via Skype. They specialize in supporting queer, trans, polyamorous, disabled, and trauma-enhanced communities and individuals, and they are also available for businesses and organizations who want to become more inclusive. Email to get in touch!