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As part of mammoth celebrations of the 200th anniversary of Norway’s constitution, the government is funding two artists to re-enact a "human zoo", which will open to the public on 15 May. Oslo’s original human zoo or Kongolandsbyen was central to Norway’s world fair in 1914. The artists claim that the new project, which they named European Attraction Limited, is meant to provoke a discussion on colonialism and racism in a post-modern world, engaging with Norway’s racist past in the process. Some anti-racism organisations and commentators have labelled the project offensive and racist. Is there any artistic value in the re-enactment of such a dehumanising spectacle, especially in a world not yet fully healed of racism? Is this an abuse of art? Or will the re-enactment reverse the modest gains of the equality struggles, especially when the world engages with the subject of race so superficially?

Thankfully, most of this Jew-targeted hatred takes the form of verbal aggression rather than physical violence. But because many critics of Israel make no distinction between citizens of the Jewish state and the worldwide Jewish community, the J-word has been the focus. You won't see "Kill Israelis" scrawled on London synagogue walls. What you see on walls is "Kill the Jews", and on banners "Hitler was Right". And this brings me back to the point about the complexity of anti-Semitism today. It is always around and in the end it is focused primarily on the J-word, in the same way that another form of racism is focused on the N-word. Those on the receiving end find their lives shaped by it. Certainly my life, my sense of myself, has been shaped by the casual anti-Semitism that I have encountered for more than half a century. The first time I was called a "Jew" with malicious intent was September 1958 in the playground of Belmont Hills Elementary School, in the suburbs of Philadelphia. It came as a surprise. I was eight years old and up until that time had been living in New York City where everyone I encountered was Jewish. Until that moment, the word "Jew" had simply been one of the words and phrases - like "Mike", "son" and "114 East 90th Street" - whose meanings were slowly building up into a sense of who I was.

Much of the moral case for bodycams, that they reduce police violence, rests on a single experiment: the 2012 Rialto study

Why do we discriminate? The big factor isn’t overt racism. Rather, it seems to be unconscious bias among whites who believe in equality but act in ways that perpetuate inequality.

That’s why it’s so important for whites to engage in these uncomfortable discussions of race, because we are (unintentionally) so much a part of the problem. It’s not that we’re evil, but that we’re human. The challenge is to recognize that unconscious bias afflicts us all — but that we just may be able to overcome it if we face it.

Everyone knows that doctors must not discriminate on the basis of gender, sexuality, race, religion or national origin when they select or treat patients: It’s an obligation they accepted when they entered the health care profession. (That doesn’t mean they have to take all comers; they can turn away patients for various other reasons.) But should patients be able to choose clinicians on the basis of such attributes? The answer is: It depends.

Kaepernick refused to stand as a form of political expression—to protest, he said, the oppression of African-Americans by the police and others. The Supreme Court case arose out of a related First Amendment right—to exercise the freedom of religion. In 1943, at the height of the Second World War, the court heard a challenge by a Jehovah’s Witness family to the expulsion of their daughters, Marie and Gathie Barnette, from a school in West Virginia. The sisters had been punished for refusing to salute the flag and repeat the Pledge of Allegiance, something state law required of students.