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so strong is the pull of tribalism that we’ve reached a point where partisanship outweighs morality. Republicans aren’t approving of Trump despite his behavior; in calling him a role model, they’re approving his behavior.

Gallup, during President Bill Clinton’s impeachment trial in January 1999, asked a similar question. The number of Republicans back then saying Clinton did not provide good moral leadership, 91 percent, was similar to the 96 percent of Democrats who say Trump does not provide moral leadership today.

The difference: Democrats disapproved of Clinton’s morality by 2 to 1 (65 to 33 percent), even as they overwhelmingly approved of his job performance. Only 16 percent of Republicans today say Trump does not provide moral leadership.

The triumph of partisanship over morality starts at the top. Franklin Graham excused Trump’s alleged sexual encounter, and Tony Perkins, the president of the conservative Family Research Council, declared that Trump gets a “mulligan” — a do-over — for his behavior.

Such normalizing of Trump’s behavior makes the seediest elements feel safe to crawl out from under their rocks. The FBI reported in November that hate crimes were up again in 2016 after rising in 2015. And the Anti-Defamation League reported that anti-Semitic incidents were “significantly higher” through the first nine months of 2017

Politicians have always behaved badly. What’s new is the willingness of so many not just to look the other way but to call bad behavior good.

You can't understand a minority if you've never been in a minority situation. Even though you can advocate for us all day, you could never understand the issues we go through on a daily basis."

people are showing their hatred openly, but it doesn't mean it wasn't there," Savitt said. "There is a coming realization in our country. We have to come to a reckoning about our past and the truth about our history from slavery to the lynching era to Jim Crow. Only with real honesty about our situation can we come to some reconciliation and move on to fulfill King's hope and dream of a real, peaceful multicultural democracy."

In 2018, there were more than 7,000 single-bias incidents reported by law enforcement, according to FBI hate crime statistics. More than 53% of the offenders were white, while 24% were black. Nearly 60% of the incidents involved race, ethnicity and ancestry.

"With Trump, he has pushed the American nationalist identity that I think tamps down the kind of conflicts we would have,"

I’ve described it as a romantic narrative, one that’s about unities in the process of becoming, a calling together of Americans to transcend racial division and come together in a unifying way, a more perfect union, as a transcendence of essential American goodness over transitory American evils.

when we tell the story that way, unfortunately, not only is it mythic, but it trains us to treat King as the kind of person who’s not doing any original political thinking. What he’s doing is calling us to be true to who we always already were

And when you treat him like that, the thing that becomes most interesting about him is not his thought. It’s not the way he challenged us to think about violence. It’s not the way he challenges us to think about segregation, both de facto and de jure. It’s not how he challenges us to think about economic justice.

The thing that’s interesting about him starts to be his rhetoric or his tactics, the way in which he pushes people or frames arguments to call us to be true to who we always already were. That’s a real problem because it evades the most incisive, challenging and generative contributions that his public philosophy makes for our era.

it gets conscripted into a story that’s ultimately affirming about the adequacy of our constitutional order, the trajectory of our institutions, the essential goodness of our national character. You often hear politicians use this rhetoric of, this is not who we are.

it’s partly related to how we tell the story of the civil rights movement and particularly, how we tell King’s role in the civil rights movement.

There’s a way in which the philosophy of nonviolence gets painted, even in King’s time, as a kind of extreme, purist pacifism. And part of that is the connection with Gandhi, although I think it’s a radical misunderstanding of Gandhi, as well.

it’s a way of imagining the commitment to nonviolence as related to passivity, as related to the performance of suffering for pity. These are things that King never endures. For him, the idea of passive resistance was a misnomer. He helped coin the phrase “direct action” — he and other members of the civil-rights generation — that nonviolence is aggressive.

It’s an aggressive attack on injustice, an aggressive form of noncooperation with domination. It’s about trying to wedge yourself into the machinery of domination, to prevent its adequate functioning, to try to force or coerce your fellow citizens to stop and take stock of what kind of injustices are being unfurled in their name.

And it does so on the presumption that politics involves coercion, especially for King, who had a pretty tragic sense of human nature, that politics is going to involve confrontation with great evil, that it’s not a Pollyannaish view about what we’re all capable of if we just turn our eye toward God in the right way.

We’re owe it to them to live with evil. And we always are going to be called to confront it. We just need to do it in ways that won’t unleash a further chain of social evil and bitterness and revenge and retaliation. And King thought nonviolence was the only weapon that could cut and heal at the same time.

So when you hear King talk about love, when you hear King talk about nonviolence, these things actually require not just an enormous discipline around the acceptance of suffering, as if it’s some kind of passive practice, but they require really creative, dedicated thinking around how exactly to push and prod your neighbors into addressing the forms of injustice that structure the polity and how to do it in a way that doesn’t leave a perpetual midnight of bitterness when the conflict is done.

He says that the really interesting question, however, is how to organize a sustained, successful challenge to structural injustice. And for King, that requires something that blends militant resistance and a higher-order ethical practice that can point the way toward peaceful reconciliation over the long term.

Gandhi has this line where he says, if you can’t practice nonviolence, it quote, “retaliation or resistance unto death is the second best, though a long way off from the first. Cowardice is impotence, worse than violence.” So this idea that if you can’t be nonviolent, it’s better to be violent than to be a coward, doing nothing — I think gets at something important. Can you help unpack that?

to raise the question of strategy, as if we can evaluate means without some kind of ethical reflection or without some kind of underlying ethical commitments, for King, is already a confusion. He thinks that the ends are prefigured in any means.

Gandhi, in “Hind Swaraj,” has this great passage where he talks about how could come to acquire a piece of property. You could buy it. You could steal it. You could kill somebody in pursuit of it. You could ask for it as a gift.At the end of the day, you still have the same property. But the thing, itself, has changed. In one scenario, it’s a piece of stolen property. It’s a theft. In another, it’s a gift, which is different than something you’ve purchased.

So in the course of acquiring the thing, even though the thing is the same, the means have transformed it in a really, really important way. And King wants to say something similar — that in all political practice, the ends are prefigured in the means

nonviolence has to be — if it’s going to be true nonviolence for King — informed by a philosophy of love that really wants and desires and wills goodwill for the enemy at present and is committed, at the fundamental level, to going on together in peace, going on together, sharing the polity in perpetuity.

I think for King, imperative to nonviolent resistance turns, in large part, on the question of your own dignity and self-respect. So it is a justice question. He’s concerned with structural justice as a matter of the kinds of arrangements that prevail in the larger American society. That’s obviously true.

So there’s the person or group you’re in conversation or conflict with. I’m a liberal, and I’m arguing with a conservative. And I think that’s the most common target to think about: How do I beat or convince this person or group on the other side?

Then there’s the broader community polity — the voters, of the country, people who are bystanders, maybe interested, maybe not, but a broader community that is in some way watching or can be brought in to watch. And then there’s you, the person taking the action, and how it affects you and your group to take a particular action.

something that seems present in King’s thought is much, much, much, much more concern and focus than I think most political thinkers have today on how political action affects you, the person taking it, and affects the broader community that might be watching it

— that ends up with you being turned away from the good and toward things like hatred, resentment, violence, which he thinks, ultimately, will corrode your soul and take you further away from flourishing.

But he’s also concerned with how you relate to your own sense of equality, equal standing, worth, as he would say, somebodiness, we might say dignity — he also says that a lot — and that for King, to acquiesce in the face of oppression and domination, without protest, is to abdicate your own self-respect and dignity.

for him, dignity also required a certain kind of excellence of character, a certain kind of comportment and practice toward others.

So it is about trying to defend your dignity, defend yourself respect against insult and humiliation, oppression. But it’s also about doing so in a way that doesn’t degrade your character in the long term, that doesn’t cause you to end up being turned away from the good, which, again, for him, is going to be a religiously-inflected category

When you think about somebody’s political philosophy or their theory of political action, you can maybe think of there being a couple agents they’re thinking about.

It has fallen out of favor to say that there are certain ways of acting, politically, that are better and worse, from a virtue perspective, because it often is seen not as really a question of you and your relationship to some baseline or ideal but is some kind of concession you’re making to people who don’t deserve

I am a person who believes those questions are still legitimate, that they can’t all be reduced to strategy or will to power or psychic drives. I think that there’s something like an ethical life that requires us to argue about it and requires us to think really hard about how we discipline ourselves to achieve it.

Evelyn Brooks Higginbotham, wrote a phenomenal book, many years ago, called “Righteous Discontent.” And that’s what introduces the phrase, “the politics of respectability.” It’s a study of turn of the century Black Baptist women and their organizing efforts through the church.

It’s this idea that, in confronting a system of social stigma, the response that you need to have to it is to try to adjust your behavior, comportment, your self fashioning, in line with the dominant norms so that you can, over time, undermine the stigma and become a full participant in society.

there are all sorts of questions, legitimate questions, that are raised against that. Are we losing something valuable about alternative forms of life, about alternative cultural practices, when we take the existing, dominant norms as unassailable or something to aspire to?

what’s really fascinating is that he talks a lot about how he sympathizes with all those criticisms. He agrees with them

here’s the other part of Evelyn Higginbotham’s formulation — there’s a deeper question, one with thousands of years of moral reflection built up into it, which is about virtue ethics — that there are some things that people are appealing to you about that aren’t about their effect in the polity that aren’t about trying to manipulate white, racial attitudes. They’re about your own flourishing and character. They’re deep questions about how to live a good life, how to achieve excellence and the crafting of your soul.

as King would say, our reason sometimes can become subordinate to our passions. It can just be a legitimizing power or rationalizing power to the point where we lose track of what we really want to achieve, the kind of character we really want to have.

And for King, many of the appeals he made in that vocabulary are really about that. They’re really about virtue. They’re really about what hatred does to your life, what anger does to your life, what violence does to your life

there is a question for him, at the core of his life, which is, what makes this worth doing? That’s a virtue question. It’s not just a strategic or tactical one, in the narrow sense.

he describes nonviolence, I think really importantly, as also being about a nonviolence of spirit.

the example that he often gives is about humiliation — that there’s a way in which the desire to humiliate others, to diminish their status in front of other people for your own pleasure, the desire to subject them to standards of evaluation that they probably themselves don’t hold or don’t understand, in order to enable mockery. There’s a way in which, if we’re reflexive about where that desire comes from, we will find that it comes from a place that’s irrational, indefensible and, likely, cruel, and that if we were to imagine a way of life built around those feelings, those desires, those practices, it would be one that would make it really hard for us to have healthy social ties, stable institutions, flourishing social relationships.

So part of what he’s up to is asking us, at all times, to be self-reflexive about the desires and needs and fantasies that drive us in politics

the concession.

So what nonviolence does is, it builds in a check on those kinds of rationalizations, those kinds of emotional drives, by teaching us to avoid forms of humiliation and forms of physical violence that make it hard to come back from. So that’s the first point.

The second point — and it goes more to your sense of revenge and retaliation — is again, forcing us to acknowledge the legitimacy of anger.

He uses the phrase, “legitimate anger” in the late ’60s — but to be reflective about it and understand that, even in a case where someone kills a loved one of yours, revenge, violence, retaliation, that doesn’t bring back the loved one that you’ve lost.

The only thing that can do that is a kind of forward-looking, constructive practice of politics and social ethics.

so what he’s trying to do is raise the question of, can we channel our legitimate rage, our legitimate anger, into a practice that allows us to maintain our self respect?

here’s this man who is both making this public argument and trying to get people to follow him in it and put themselves at risk over it, and is also living it himself, and talks about this unbelievably difficult thing, which is not feel righteous anger, but to not feel hatred, to internally reflect the world you want externally.

he does falter. He does fail. And I think when we read biographies of King, when you read the last parts of David Garrow’s biography, when you read Cornel West’s essay, from “To Shape a New World,” which talks a lot about the despair at the end of King’s life, if you watch HBO’S great documentary, “King in the Wilderness,” you see a person faltering and failing under the pressure.

He’s not able, for example, to bring himself to a kind of reconciliation with Malcolm X

How imaginable is King’s philosophy, is this practice, without his deep Christianity, without a belief in redemption, in salvation, in the possibility of a next life?

I think King, himself, thinks that the practice of nonviolent politics does the kind of work that you’re describing. And I think he would be worried about the fact that, in our time, so much of these questions about the management of emotion, the building of character, has become a privatized practice.

So I think he does think that that’s one way that this really does happen. And we have lots of evidence from the Civil Rights Movement, personal testimony, and personal reflection, where this seems to be the case.

the last thing I’ll say is that in order to do that work, in order to do some of the work you’re describing, he also is building an alternative community

So one way that I read that famous final speech, “I’ve seen the promised land” — there’s obviously a prophetic reading of it, but there’s also one where he’s describing the prefiguration of the promised land in the kind of politics and social life he’s participated in over his career, that the promised land is seen in the union politics in Memphis, it’s seen in the Student Nonviolent Coordinating Committee, gathering to do Mississippi Freedom Summer. It’s seen in the people walking for 350-plus days in Montgomery, Alabama, and banding together to help each other out, that is the promised land.

And when you are in a community that’s constantly talking with each other and lifting each other up and engaging in practices like song, prayer, other communal rituals, to try to affirm this alternative set of ethical and political commitments against the whole rest of the culture, that’s the only way it can be done, is that you have to have an alternative form of social life that can sustain you in that work. The private practice isn’t going to do it.

When you look at the principles of nonviolence on Stanford’s King Institute, I think a bunch of them would be familiar to people. You can resist evil without resorting to violence. You seek to win the friendship and understanding of the opponent, not to humiliate.

He thinks that we learn a lot about how to love other people by confronting them in public, by forcing ourselves into uncomfortable situations where we have to endure the look of the other, back and forth, where we train ourselves to extend these interactions of contentious politics until they can alter or change the people that we’ve put our bodies in close contact with on the field of politics.

I go back to the sermon he gave — and it’s collected in “Strength to Love,” and it’s called shattered dreams — where he confronts a problem that is all over the Black tradition, which is that the struggle we’re engaged in has gone on, in some form or another, for hundreds of years. At the moments of its greatest promise, you can look over the course of history and see, just years later, we find ourselves in situations that are unimaginably awful.

King is not naive. He’s a student of history. He’s somebody who asks himself hard questions like this. And he gives two different kinds of answers. And one is the answer that you’ve mentioned here, which is a theological answer. It’s conventional theodicy story, that look, at the end of the day, God is at work in the world. And God is on the side of justice.

There’s another way that he goes at it, however. And for me, I read it as rooted in a different kind of project, one that combines what used to be called philosophical anthropology, which is just a way of saying philosophical reflections on what kind of beings we are. It’s rooted in that, and it’s rooted in politics. And I think those things can find lots of overlapping consensus from people outside of the Christian tradition.

What you have to be committed to, in the last instance, is that evil is not the totality of who we are as persons, that people have the capacity, emotionally and rationally, to reflect on their life plans, their practices, their commitments, and change them, maybe not all of them, maybe not all at once, but that those things can be changed, and that politics is really a field where contingency is the key word, that although there are structural constraints and everything can’t be done at every moment, that the unprecedented, the new, the unexpected, happens in this realm.

And the only way that we can confirm that nothing new will happen, that oppression will last forever, that the future bears no hope, is if we don’t act. That’s the only way we can confirm that it’s true for all time, is by failing to act in pursuit of justice.

that’s King’s view, I think. And to me, that’s the persuasive one, that in our action, we might be able to see some measure of justice from a complicated, complex swirl of contingencies, and to move the ball forward — we will inevitably fail — but to look back on that failure with maturity and try to do better the next time.

How do you think about the question of the weaponization of nonviolence and then the applicability of its principles to the powerful and to what they might, we might, the state might learn from it.

there were many people — Harold Cruse famously wrote this, but others even closer to King — who said, you’re not the leader of Vietnam. You’re the leader of the African American civil rights movement. You should not speak out on this war because you’ll lose your relationship with Johnson.

King says that the people who are advising him in this way, they just don’t know him, his commitment or his calling. They don’t understand that if he’s going to raise his voice against violence in Watts or Detroit, that he’s got to raise it against what he called, “the greatest purveyor of violence in the world today,” his own government.

for him, the question was really one about militarism and the way that gets imagined as this hardheaded, realistic, hyper-rational response to international disputes and social problems abroad, when in actuality, if we take stock of what he called the casualties of war, the spiritual ones and the material ones, we would realize that most of the violence we engage in at the foreign-policy level is counterproductive. It’s created more problems and more harms than it ever has seemed to solve.

This is one of the powerful interventions that you see in Lionel McPherson’s essay, in “To Shape a New World.” It’s just this idea that this is about hardheaded realism is mythic. King says it’s about an immature image that we are nurturing for ourselves, that we’re trying to shore up this idea of ourselves as some kind of crusading hero or all-powerful world power, while not taking stock of all of the things about our freedoms, about our way of life, about our connectedness as a society, about our social divisions, that war has exacerbated, not to mention the violence that’s prosecuted abroad.

And he says similar things about domestic policy, the ways in which our politics toward poor families, single-parent households, is punitive for reasons that aren’t justified, that our response to what he calls “the derivative crimes of the ghetto” are wildly out of proportion and unjust compared to how we treat the systematic crimes of exploitation, segregation, disenfranchisement, that structure much of ghetto life.

So I’m in total agreement with Coates on that question

it just seems — I don’t want to call it axiomatic, but a repeated d that the more willing you become to use violence as a state, the more it corrupts you, and the more violent you become as a state, and to some degree, the more violent the people you are policing, the people you are occupying, become.

I’m not a pacifist. I don’t believe you can fully eradicate violence. But we don’t weigh how violent we make others, in our actions, very well, and then how violent we become in response, how much we enter into that escalatory dynamic.

But then the other thing is this question of this broader community, of changing hearts, of changing minds, of acting upon people, not through punishment, but through our belief that they can alter. And I’d be curious to hear you reflect on that question of community a little bit, because I think one of the central debates of our time is who’s actually in the community.

What would it mean to have a bit more of King’s view, of trying to create community at the center of what the state is attempting to do, as it fashions and helps govern the country?

BRANDON TERRY: So one underappreciated feature from King’s famous Riverside Church speech against Vietnam, is he goes on this whole riff about America lacking maturity. And it’s a weird thing to have in a foreign-policy speech. You’re used to — you’re a policy person. You don’t usually hear the word “maturity” bandied about in these kinds of debates.

But what he’s getting at is that something really tightly linked to violence, that violence always exceeds the original justification you have for it. It’s not precise. It’s not able to be easily targeted, as we think. It spirals out. It produces retaliation. And then we retaliate again.

And all the while, it’s expanding its justifications to the point of absurdity. And King describes that as adding cynicism to the process of death. And he says that maturity is one of the only ways out here, that the maturity to be able to stand up and say, we were wrong, we want to make amends, we want to repair evils committed in our name, those are questions that are essentially nonstarters in American politics right now, certainly about foreign policy, but even in some places in domestic policy.

that feature of King’s thinking is something that I always want to draw attention to because I think it’s something we ignore. So that’s the first point I want to make.

The second thing — and this is also really deeply-seeded in that Vietnam speech — one of the reasons that people hated it so much — he was attacked in The New York Times, basically every editorial page in the country — one of the reasons people hated that speech so much is that he spent so much time expressing solidarity and sympathy with Ho Chi Minh and the North Vietnamese forces.

How could you express sympathy or some kind of solidarity with the enemy? And it’s very instructive, how King went about it. He wasn’t one of these people — you’ve seen these images of people waving the North Vietnamese flag at counterculture protests. It wasn’t like that.

It was him really spending a lot of time meditating on the reasons why we had ended up in this conflict, narrating the whole history of our failure to support Ho Chi Minh and the struggle against French colonialism, against Chinese colonialism, and how that had led to the situation we were in by 1967. King is narrating this history. He’s also trying to get people to think about what it must feel like to be on the ground in Vietnam and witness these bombings, witnessed this imposition of terror.

And he’s doing that because at bottom, he’s inspired by a vision really rooted in a parable the Good Samaritan, from the Bible, that everyone is our neighbor, that there are no sectional loyalties that should eviscerate our moral obligations to others, our obligation to show them respect, to go on in community with them, and that most of what goes on in foreign policy and particularly war making, is a bad-faith evasion of the fact that we’re all interconnected.

he understood that there’s a fundamental interconnectedness amongst humanity at the ethical level and at the material, structural level, and that war making is an evasion of that fact. We’re going to have to live together. So the chief question that should organize it is, how can we do so in peace?

He has a line where he says, quote, “the dignity of the individual will flourish when the decisions concerning his life are in his own hands, when he has the assurance that his income is stable and certain and when he knows that he has a means to seek self-improvement. Personal conflicts between husband, wife and children will diminish when the unjust measurement of human worth, on a scale of dollars, is eliminated.” Tell me a bit about the spiritual and psychological dimensions of King’s economic philosophy and organizing.

BRANDON TERRY: Well, for King, the question of poverty and the question of economic inequality are both questions of dignity and democracy, and the questions of dignity because when you live without the adequate means to really enjoy the fair value of your basic rights, when you live in a society — and this is a really important point for King — when you live in a society of profound affluence, like the United States, and you live in severe poverty, it expresses a kind of contempt from your fellow citizens about your standing as an equal member of the polity.

So separate from the plain, material fact of hunger or health care, there’s this additional spiritual concern with the way in which living with nothing, living on a lonely island amidst an ocean of prosperity, as he would put it, diminishes your dignity.

then another piece — this is bridging of the dignity and democracy question — is that when people don’t have a say in the core, vital interest of their life, when they have no decision-making power over the processes which determine how their life is going to go, that too is a diminishment of their dignity. And King, who was operating in a long tradition of social democracy, wants to expand democratic practices to the broader economic realm.

Without expanding democracy into that economic realm, for King, we’re both making a mockery of democracy and we’re diminishing the dignity of citizens who live in search of a real standing as free and equal.

as somebody who spends a lot of my time in debates about economic policy, I think it is fair to say that the ends of economics are taken as the economy, typically. People hopefully shouldn’t starve. But a lot of debates about what we should do, even for the poor, become these recursive, well, how can they better participate in the economy and how are they going to be able to invest in themselves and how they’ll be economic opportunity for their children.

And the idea that the economy is subservient to the community, that the point of the economy is the community, that it should be measured— our policy should be measured by what they do for democratic participation, for the dignity of individuals, is pretty lost. If anything, I see it more now, on the post-liberal right, as people call it, than I even do among mainline Democrats.

it has fallen out of favor as a way to frame and think about these conversations.

BRANDON TERRY: Yeah, I think it’s rooted in some really complicated things. I think there’s a kind of liberal anxiety about speaking forthrightly about the fact that living in areas of severe, concentrated disadvantage and racial segregation that we call ghettos, diminishes the dignity of the people who live there.

That feels uncomfortable for people to say forthrightly, in the way that King would.

so we try to get around it by speaking about opportunity and the wealth gap and unemployment statistics. But really what people are feeling is an existential assault on dignity.

one way to read that book is to say that she’s telling a tragic story about the loss of a particular ideal that guided great society politics. And that’s the principle of maximum feasible participation.

That was a really social-democratic idea, this idea that, well, we need to empower all sorts of people to participate in policy making and democratic deliberation, and that part of where people will find self-respect and dignity is through engagement in politics and their community

I think it gets to something that is very present, towards the end of King’s life, which is his sense that there is something important for the civil rights movement in the labor movement. And unions, on some level, they are mechanisms of democracy. One of the most important functions they have is workplace democracy

King is, in this tradition, in many ways inspired by a mentor of his. And one of the most important figures in American history but one of the most severely neglected was A. Philip Randolph, the great labor leader, former organizer of the Pullman Porters, the architect of both the March on Washington that gets canceled, which was going to target the Roosevelt administration during World War II, and the 1963 famous March on Washington for Jobs and Freedom.

they’ve got a certain set of commitments. So one is the idea that because most African Americans are working class or poor, anything that advances the interests of working-class people and their ability to exercise democratic control over the economy is going to advance the interests of African Americans.

for King labor unions are also, as you described, important laboratories of democracy. So they’re one of the few places where people from all walks of life can get together, deliberate about strategy, deliberate about social ends, social goods, put money behind things that they value, that aren’t only their own material interest.

today, of course, there’s this ongoing — always is this ongoing argument — of should you have race-based politics or is that unusable, doesn’t work, creates too much backlash? Or you should have class-based politics that are looking for commonalities, and because you’ve had so much economic disadvantage for Black Americans, that’ll work through the mechanism of class just fine.

BRANDON TERRY: So King often invokes the philosopher Hegel, because he’s constantly describing his mode of thinking as a dialectical one, where he’s trying to reconcile seeming opposites and produce a new synthesis, which helps you transcend certain intractable problems.

Now as a reading of Hegel, that has much to be desired. But as a description of Martin Luther King’s thought, I think that’s always a good way to understand what he’s up to. And so I think what he’s always trying to do is transcend that opposition.

there’s a way in which we sometimes will say class-based politics works to lift African Americans because they’re disproportionately poor. And what’s tricky about that is that it doesn’t really theorize what to do about the African American middle class and the African American elite.

So a thing that King was thinking a lot about when he wrote “Stride Toward Freedom” and the Montgomery bus boycott, is there are areas where racial solidarity is going to be really effective and probably indispensable.

where questions of anti-Black racism emerge, where questions of racial humiliation, stigma that really affects the larger group, things that all Black people feel vulnerable to, those are going to be areas — like the segregation laws on the buses — those are going to be areas where you actually can generate a lot of racial solidarity and do a lot of important work with it, especially as a defensive posture.

When you start to get into questions of political economy, however, you have to be careful because the appeal of racial solidarity can actually obscure the fact that Black people don’t all share the same material interest in lots of ways.

King’s primary principle always is, is that he’s dedicated to the group that William Julius Wilson called the truly disadvantaged, the least of these, that at the end of the day, he’s going to give everything to the people who are in the most desperate situation, the poor. And that’s going to guide his politics.

where that is enabled by a race-based solidarity, so in questions of policing, perhaps, or questions of social stigma and media discourse, that’s where he’ll turn. But in other cases, I think he’d really be trying to experiment with a form of politics that empowers the poor to take leadership on their ow

How does being more aware of the distinctions he drew and the decisions he made help you look at some of the paths we should be walking down today and are not, in these conversations, or are walking down and shouldn’t be?

n order for us to understand why so many African Americans are located in the realm of the most disadvantaged, in the strata of the most disadvantaged, you have to understand the history of racial domination in this country. You have to understand the persistence of racial discrimination, especially in labor markets. And you have to understand the ways that racial ideology allows us to obscure the nature of our economy.

So the most classic example is that structural unemployment gets reframed, in part by racism, as questions of laziness or pathology or criminality instead of as a feature of the economy as such. So King always talks about the critique of racism as part of the diagnosis of the disease in order to cure it.

So even in the privileging the least well off and being concerned with poor people of all races, he wants to say that the critique of racism helps us see through the kinds of blindnesses that obscure the nature of our economy and the commonalities across race and the things that we need to address the questions of economic justice precisely

The second thing is that, in his critique of Black power, one of the things he says is that he worries that Black power gives priority to the question of race in a way that confuses our analysis of social reality. So what does he mean by that?

if you think that all Black disadvantage is primarily about anti-Black racism, you can start to miss the fact that there are broader economic dislocations that need to be addressed, that there are structural features of the American constitutional order, the ways in which municipal boundaries are structured, ways that funding decisions are made, that aren’t primarily driven by racial animus, that need to be addressed.

You can lose sight of those things and start to think that the real battle is in something like a totality of anti-Black racial ideology that can be battled in Hollywood movies and comic books and school curricula and legislation and political rhetoric

it’s not to say that those things don’t exist. It’s just to say that there’s a confusion about what’s going to make the biggest impact in improving the life circumstances of the least well off.

King really calls us to constantly be very precise about what the causal mechanisms are for Black disadvantage and to not be confused by the fact that there’s discrimination and injustice and cruelty in these other realms but which might not have as much causal impact as some of these other things.

King was very adamant that Black pride, that a concern with representation, that thinking in expansive ways about how do you affirm the somebodiness of Black youth, that those things are really, really important and that they’re not to be dismissed.

So it is a question of justice if people in Hollywood just constantly demean or diminish the talent of nonwhite actors. That is a question of justice. It’s just that we have to be honest about what the import of those struggles will be for the broader group. And the only way we can do that is by being attentive to the class differences within the group.

there’s a way in which — and King diagnoses this very incisively — there’s a way in which some genres of Black nationalism are so pessimistic about the possibility for multiracial democracy in the United States, for any kind of Black flourishing in the United States that they essentially foreclose real interest in political organizing and social movements

But the energy they still managed to generate — the outrage, the sentiment, the sociality — they find their outlet, instead, in a practice of humiliation, counter humiliation. So that there may not be hope that we can actually change the country, but at the very least, we can enjoy a feeling of retaliation, a kind of self-respecting sense of resistance, by engaging in a practice of trying to humiliate our opponents in the public spher

there’s a titillation to that. There’s a catharsis in watching someone — at that point, it would have been called stick it to whitey. Now it would be stick it to the libs or own the libs.

this is a significant amount of people that could cause real damage in the places where they don’t face many countervailing forms of power. And they can exercise a much more toxic impact on the broader state of American politics in a time where the media environment is way more fragmented

I see those elements. And I think that we need more people operating, in the kind of mode that King did, in his critique of Black power, to try to turn people away from their understandable feelings of hostility and resentment, toward more productive forms of political engagement.

the word, “emotion,” which is a neglected part of politics, maybe of King’s thought in particular is that he understood — I think he understood part of the goal of politics and political action as creating a particular structure of political emotion.

, what structure of emotion, of political emotion, we’re actually living in.

BRANDON TERRY: My mentor and friend, Karuna Mantena, at Columbia, political theorist, a brilliant political theorist working on a book on Gandhi — I learned this from her, thinking a lot about how nonviolence is a kind of realism, in part because it doesn’t engage in of fiction that politics is operating on, in the model of rational discussion. It takes very, very, very seriously the problem of emotion.

for King, thinking about the history of racial oppression in America, they’re key emotions that you have to think about. One of the most important ones is fear

If that fear is a longstanding, deeply-structuring feature of American culture and political life, if it’s something that animates our comedy movies, our stand-up routines, our political discourse, you can’t operate as if it’s not there. You have to do things that will somehow disarm, disrupt, dispel those fears, in order to make progress on the political questions you want to pursue. That was one of King’s deepest, deepest commitments.

He’s thinking a lot about anger, which we’ve talked at great length about. And one of the disappointments I’ve had with radical politics in the present, as sympathetic as I am to most of the aims, is that I just don’t think the emotion question has been adequately considered

people often defend their politics as like, King was unpopular. And the things we’re saying are unpopular. So we’re operating in that tradition.

it’s not enough to just say, I’ve started a conversation, I’ve provoked something toxic in the culture. He’s not trying to do that, necessarily. He’s trying to elicit reactions that bring forward certain emotions but not let those emotions unravel the society itself. He’s trying to channel them into other forms of political affect that are much more congenial to reconciliation and justice.

what we’ve unfortunately ended up with is that the sophistication of mobilization strategists, the depth of the polarization, has made anger the principal affect of American politics at this moment.

a King-inspired political philosophy, both at the state level and the activist level, has to do, is think about how do we transform the recalcitrant nature of today’s political anger and channel it into forms of constructive politics that might point toward a more just future and that might dissolve the forms of anger that are illegitimate and ill founded, in part, by doing the kind of work sometimes described as a moral jujitsu, turning those affects against themselves, in part, to try to transform them into something different.

maybe it’ll be easier to use myself as an example, here.

When I started out in blogging and political writing and journalism, particularly blogging, I think I thought a lot about politics in terms of winning and losing, and in my corner of it, winning and losing intellectually, that I was involved in political arguments, and arguments could be won or lost in front of some kind of audience.

One is having been in a lot of arguments. And I think I’m a reasonably good arguer. And so I’ve done, by my own likes, well, and then noticed it didn’t have it all the effect I wanted it to have, which is, if anything, it usually — if you really beat somebody in an argument and they feel humiliated, they go further into views they already held

And two things have begun to corrode, for me, that sense

so you lose by winning.

then the second is, particularly in the Trump era, the sense that if you met something awful with an equal and opposite energetic force, that in some weird way, you just added energy to what was now an awful system and conversation.

What do you do to not create a sense that this is a right conversation to be having? And I don’t the answers to it. And I’m not saying like I’ve ascended to some higher plane and don’t argue or any of that. I have all the same intuitions and senses I’ve always had.

that’s why I find King so interesting and challenging in this way, because it’s just really, really, really different to ask the question, how do I reshape the emotional politics and the emotional structure of myself, of the people I’m in conflict with and then of the people who are bystanders or watchers of that conflict, for the better

It’s just a really different goal to be targeting, and just unimaginably harder than, can I come up with an argument that I think is a winning argument.

I think you see it — when he’s assassinated, the leading figures of the Black-Power generation, they’re heartbroken. They mourn his loss. They grieve for him, in part because — and you can read any of these memoirs, particularly Stokely Carmichael’s — they felt like he never — that even when he disagreed with them, he loved them, and not just because they were friendly, but because he loved in the sense that he always invoked, of agape love, that he wanted goodwill for them, and that his arguments weren’t from a place of trying to humiliate them or embarrass them or expose them as ridiculous.

He wanted to affirm their right to make the arguments they were making, to affirm their intelligence and judgment and to enter into their mind, to try to reconstruct a position with sympathy, but then show why it falls short for the sake of goals that he was forthright about, about justice, about reconciliation, about love

we are in a moment of extraordinary cynicism. And cynicism can take advantage of your intellectual honesty, your practice of agape love. But I think that’s in the short term.

In my better moments, I’m of the view that the only way to start to turn the tide against the cynicism that has so corroded and corrupted our political culture is to try to have these demonstrations of humility and authenticity that cause us to put ourselves at some risk, the way that King did

So always our final question: What are three books you would recommend to the audience? And if I can put one spin on that, you mentioned the many books King wrote. If people want to start with one thing he actually wrote to read, one book, which one should they start with?

I think you get the best sense of his mature thought from his 1967 book, “Where Do We Go From Here: Chaos or Community,” which is still our question. So I would definitely recommend that. I also really love “A Trumpet of Conscience,” his Canadian Broadcasting Corporation lectures that were published posthumously.

I really strongly recommend Peniel Joseph’s, “The Sword and the Shield.” It’s a dual biography of Martin Luther King and Malcolm X. I reviewed it for The New York Review of Books and think really highly of it. It’s a great meditation on the ways they influenced each other. And it gives you a good sense of the broader intellectual milieu of the period.

I also really like Jeanne Theoharis’s “A More Beautiful and Terrible History.” I think for people coming to the study of the civil rights movement for the first time are kind of curious about why some of the things that I’ve said don’t sound familiar to them. She writes, in a really accessible and intelligent way, about some of the myths, that structure, how that history is taught and popularly conveyed. We have a lot of agreements there.

And then a where do we go from here question, I want to recommend my colleague, Tommie Shelby’s book, “Dark Ghettos,” which is a King-inspired philosophical reflection on the deep structure of ghetto poverty and what it requires of us, as a society, to do to redress it. It’s a book that’s very demanding on how far we’ve fallen short and questions of justice that pertain to the kind of neighborhoods that we grew up in and around.

Statistics show that Muslims in Sweden are far more likely to be victims of hate crimes than perpetrators. Crime against Muslims in the country jumped by nearly 90% between 2012 and 2015, the government said.

The answer will be that most everyone saw Trump for what he was — a danger, a pathological liar, a self-serving demagogue with authoritarian aspirations. However, too few were willing to say it, and more important, to do something about it.

“The truth about how massive moral crimes occur is both unsettling and comforting. It’s unsettling to accept how many people participated in appalling moral crimes but comforting to realize that we don’t have to be heroes to avoid genocides,” she wrote. “We just have to make sure not to help them along.”

She argued: “Heroism is not morally obligatory, not teachable and not what we must demand of citizens in order to avoid catastrophic crimes against humanity. What we must emphasize is the cruelty and destructiveness of hate and the perils of collaborating with it.”

A recent series of articles on fraternities by Bloomberg News’s David Glovin and John Hechinger notes that since 2005, more than 60 people—the majority of them students—have died in incidents linked to fraternities, a sobering number in itself, but one that is dwarfed by the numbers of serious injuries, assaults, and sexual crimes that regularly take place in these houses.

I have spent most of the past year looking deeply into the questions posed by these lawsuits, and more generally into the particular nature of fraternity life on the modern American campus

to answer the vexing question “why don’t colleges just get rid of their bad fraternities?”—the system, and its individual frats, have only grown in power and influence. Indeed, in many substantive ways, fraternities are now mightier than the colleges and universities that host them.

The entire multibillion-dollar, 2,000-campus American college system

the Kappa Alpha Society. Word of the group spread, and a new kind of college institution was founded, and with it a brand-new notion: that going to college could include some pleasure. It was the American age of societies, and this new type fit right in.

every moment of the experience is sweetened by the general understanding that with each kegger and rager, each lazy afternoon spent snoozing on the quad (a forgotten highlighter slowly drying out on the open pages of Introduction to Economics, a Coke Zero sweating beside it), they are actively engaged in the most significant act of self-improvement available to an American young person: college!

There are many thousands of American undergraduates whose economic futures (and those of their parents) would be far brighter if they knocked off some of their general-education requirements online, or at the local community college—for pennies on the dollar—before entering the Weimar Republic of traditional-college pricing. But college education, like weddings and funerals, tends to prompt irrational financial decision making,

depends overwhelmingly for its very existence on one resource: an ever-renewing supply of fee-paying undergraduates. It could never attract hundreds of thousands of them each year—many of them woefully unprepared for the experience, a staggering number (some 40 percent) destined never to get a degree, more than 60 percent of them saddled with student loans that they very well may carry with them to their deathbeds—if the experience were not accurately marketed as a blast.

When colleges tried to shut them down, fraternities asserted that any threat to men’s membership in the clubs constituted an infringement of their right to freedom of association. It was, at best, a legally delicate argument, but it was a symbolically potent one, and it has withstood through the years. The powerful and well-funded political-action committee that represents fraternities in Washington has fought successfully to ensure that freedom-of-association language is included in all higher-education reauthorization legislation, thus “disallowing public Universities the ability to ban fraternities.”

While the fraternities continued to exert their independence from the colleges with which they were affiliated, these same colleges started to develop an increasingly bedeviling kind of interdependence with the accursed societies

the fraternities involved themselves very deeply in the business of student housing, which provided tremendous financial savings to their host institutions, and allowed them to expand the number of students they could admit. Today, one in eight American students at four-year colleges lives in a Greek house

fraternities tie alumni to their colleges in a powerful and lucrative way. At least one study has affirmed what had long been assumed: that fraternity men tend to be generous to their alma maters. Furthermore, fraternities provide colleges with unlimited social programming of a kind that is highly attractive to legions of potential students

It is true that fraternity lawsuits tend to involve at least one, and often more, of the four horsemen of the student-life apocalypse, a set of factors that exist far beyond frat row

the binge-drinking epidemic, which anyone outside the problem has a hard time grasping as serious (everyone drinks in college!) and which anyone with knowledge of the current situation understands as a lurid and complicated disaster

The second is the issue of sexual assault of female undergraduates by their male peers, a subject of urgent importance but one that remains stubbornly difficult even to quantify

The third is the growing pervasiveness of violent hazing on campus

But it’s impossible to examine particular types of campus calamity and not find that a large number of them cluster at fraternity houses

the fourth is the fact that Boomers, who in their own days destroyed the doctrine of in loco parentis so that they could party in blissful, unsupervised freedom, have grown up into the helicopter parents of today

during the period of time under consideration, serious falls from fraternity houses on the two Palouse campuses far outnumbered those from other types of student residences, including privately owned apartments occupied by students. I began to view Amanda Andaverde’s situation in a new light.

Why are so many colleges allowing students to live and party in such unsafe locations? And why do the lawsuits against fraternities for this kind of serious injury and death—so predictable and so preventable—have such a hard time getting traction? The answers lie in the recent history of fraternities and the colleges and universities that host them.

This question is perhaps most elegantly expressed in the subtitle of Robert D. Bickel and Peter F. Lake’s authoritative 1999 book on the subject, The Rights and Responsibilities of the Modern University: Who Assumes the Risks of College Life?

The answer to this question has been steadily evolving ever since the 1960s, when dramatic changes took place on American campuses, changes that affected both a university’s ability to control student behavior and the status of fraternities in the undergraduate firmament. During this period of student unrest, the fraternities—long the unquestioned leaders in the area of sabotaging or ignoring the patriarchal control of school administrators—became the exact opposite: representatives of the very status quo the new activists sought to overthrow. Suddenly their beer bashes and sorority mixers, their panty raids and obsession with the big game, seemed impossibly reactionary when compared with the mind-altering drugs being sampled in off-campus apartments where sexual liberation was being born and the Little Red Book proved, if nothing else, a fantastic coaster for a leaky bong.

American colleges began to regard their students not as dependents whose private lives they must shape and monitor, but as adult consumers whose contract was solely for an education, not an upbringing. The doctrine of in loco parentis was abolished at school after school.

Through it all, fraternities—for so long the repositories of the most outrageous behavior—moldered, all but forgotten.

Animal House, released in 1978, at once predicted and to no small extent occasioned the roaring return of fraternity life that began in the early ’80s and that gave birth to today’s vital Greek scene

In this newly forming culture, the drugs and personal liberation of the ’60s would be paired with the self-serving materialism of the ’80s, all of which made partying for its own sake—and not as a philosophical adjunct to solving some complicated problem in Southeast Asia—a righteous activity for the pampered young collegian. Fraternity life was reborn with a vengeance.

These new members and their countless guests brought with them hard drugs, new and ever-developing sexual attitudes, and a stunningly high tolerance for squalor

Adult supervision was nowhere to be found. Colleges had little authority to intervene in what took place in the personal lives of its students visiting private property. Fraternities, eager to provide their members with the independence that is at the heart of the system—and responsive to members’ wish for the same level of freedom that non-Greek students enjoyed—had largely gotten rid of the live-in resident advisers who had once provided some sort of check on the brothers

, in 1984 Congress passed the National Minimum Drinking Age Act, with the ultimate result of raising the legal drinking age to 21 in all 50 states. This change moved college partying away from bars and college-sponsored events and toward private houses—an ideal situation for fraternities

lawsuits began to pour in.

Liability insurance became both ruinously expensive and increasingly difficult to obtain. The insurance industry ranked American fraternities as the sixth-worst insurance risk in the country—just ahead of toxic-waste-removal companies.

For fraternities to survive, they needed to do four separate but related things: take the task of acquiring insurance out of the hands of the local chapters and place it in the hands of the vast national organizations; develop procedures and policies that would transfer as much of their liability as possible to outside parties; find new and creative means of protecting their massive assets from juries; and—perhaps most important of all—find a way of indemnifying the national and local organizations from the dangerous and illegal behavior of some of their undergraduate members.

comprising a set of realities you should absolutely understand in detail if your son ever decides to join a fraternity.

you may think you belong to Tau Kappa Epsilon or Sigma Nu or Delta Tau Delta—but if you find yourself a part of life-changing litigation involving one of those outfits, what you really belong to is FIPG, because its risk-management policy (and your adherence to or violation of it) will determine your fate far more than the vows you made during your initiation ritual

the need to manage or transfer risk presented by alcohol is perhaps the most important factor in protecting the system’s longevity. Any plaintiff’s attorney worth his salt knows how to use relevant social-host and dramshop laws against a fraternity; to avoid this kind of liability, the fraternity needs to establish that the young men being charged were not acting within the scope of their status as fraternity members. Once they violated their frat’s alcohol policy, they parted company with the frat.

there are actually only two FIPG-approved means of serving drinks at a frat party. The first is to hire a third-party vendor who will sell drinks and to whom some liability—most significant, that of checking whether drinkers are of legal age—will be transferred. The second and far more common is to have a BYO event, in which the liability for each bottle of alcohol resides solely in the person who brought it.

these policies make it possible for fraternities to be the one industry in the country in which every aspect of serving alcohol can be monitored and managed by people who are legally too young to drink it.

But when the inevitable catastrophes do happen, that policy can come to seem more like a cynical hoax than a real-world solution to a serious problem.

Thanks in part to the guest/witness list, Larry can be cut loose, both from the expensive insurance he was required to help pay for (by dint of his dues) as a precondition of membership, and from any legal defense paid for by the organization. What will happen to Larry now?

“I’ve recovered millions and millions of dollars from homeowners’ policies,” a top fraternal plaintiff’s attorney told me. For that is how many of the claims against boys who violate the strict policies are paid: from their parents’ homeowners’ insurance

, the Fraternal Information and Programming Group’s chillingly comprehensive crisis-management plan was included in its manual for many years

the plan serves a dual purpose, at once benevolent and mercenary. The benevolent part is accomplished by the clear directive that injured parties are to receive immediate medical attention, and that all fraternity brothers who come into contact with the relevant emergency workers are to be completely forthright

“Until proven otherwise,” Fierberg told me in April of fraternities, “they all are very risky organizations for young people to be involved in.” He maintains that fraternities “are part of an industry that has tremendous risk and a tremendous history of rape, serious injury, and death, and the vast majority share common risk-management policies that are fundamentally flawed. Most of them are awash in alcohol. And most if not all of them are bereft of any meaningful adult supervision.”

the interests of the national organization and the individual members cleave sharply as this crisis-management plan is followed. Those questionnaires and honest accounts—submitted gratefully to the grown-ups who have arrived, the brothers believe, to help them—may return to haunt many of the brothers, providing possible cause for separating them from the fraternity, dropping them from the fraternity’s insurance, laying the blame on them as individuals and not on the fraternity as the sponsoring organization.

So here is the essential question: In the matter of these disasters, are fraternities acting in an ethical manner, requiring good behavior from their members and punishing them soundly for bad or even horrific decisions? Or are they keeping a cool distance from the mayhem, knowing full well that misbehavior occurs with regularity (“most events take place at night”) and doing nothing about it until the inevitable tragedy occurs, at which point they cajole members into incriminating themselves via a crisis-management plan presented as being in their favor?

I have had long and wide-ranging conversations with both men, in which each put forth his perspective on the situation.

the young men who typically rush so gratefully into the open arms of the representatives from their beloved national—an outfit to which they have pledged eternal allegiance—would be far better served by not talking to them at all, by walking away from the chapter house as quickly as possible and calling a lawyer.

The fraternity system, he argues, is “the largest industry in this country directly involved in the provision of alcohol to underage people.” The crisis-management plans reveal that in “the foreseeable future” there may be “the death or serious injury” of a healthy young person at a fraternity function.

His belief is that what’s tarnishing the reputation of the fraternities is the bad behavior of a very few members, who ignore all the risk-management training that is requisite for membership, who flout policies that could not be any more clear, and who are shocked when the response from the home office is not to help them cover their asses but to ensure that—perhaps for the first time in their lives—they are held 100 percent accountable for their actions.

The fraternity system, he argues, is “the largest industry in this country directly involved in the provision of alcohol to underage people.” The crisis-management plans reveal that in “the foreseeable future” there may be “the death or serious injury” of a healthy young person at a fraternity function.

His belief is that what’s tarnishing the reputation of the fraternities is the bad behavior of a very few members, who ignore all the risk-management training that is requisite for membership, who flout policies that could not be any more clear, and who are shocked when the response from the home office is not to help them cover their asses but to ensure that—perhaps for the first time in their lives—they are held 100 percent accountable for their actions.

Unspoken but inherent in this larger philosophy is the idea that it is in a young man’s nature to court danger and to behave in a foolhardy manner; the fraternity experience is intended to help tame the baser passions, to channel protean energies into productive endeavors such as service, sport, and career preparation.

In a sense, Fierberg, Smithhisler, and the powerful forces they each represent operate as a check and balance on the system. Personal-injury lawsuits bring the hated media attention and potential financial losses that motivate fraternities to improve. It would be a neat, almost a perfect, system, if the people wandering into it were not young, healthy college students with everything to lose.

In a sense, Fierberg, Smithhisler, and the powerful forces they each represent operate as a check and balance on the system. Personal-injury lawsuits bring the hated media attention and potential financial losses that motivate fraternities to improve. It would be a neat, almost a perfect, system, if the people wandering into it were not young, healthy college students with everything to lose.

Wesleyan is one of those places that has by now become so hard to get into that the mere fact of attendance is testament, in most cases, to a level of high-school preparation—combined with sheer academic ability—that exists among students at only a handful of top colleges in this country and that is almost without historical precedent.

Wesleyan is one of those places that has by now become so hard to get into that the mere fact of attendance is testament, in most cases, to a level of high-school preparation—combined with sheer academic ability—that exists among students at only a handful of top colleges in this country and that is almost without historical precedent.

This January, after publishing a withering series of reports on fraternity malfeasance, the editors of Bloomberg.com published an editorial with a surprising headline: “Abolish Fraternities.” It compared colleges and universities to companies, and fraternities to units that “don’t fit into their business model, fail to yield an adequate return or cause reputational harm.”

A college or university can choose, as Wesleyan did, to end its formal relationship with a troublesome fraternity, but—if that fiasco proves anything—keeping a fraternity at arm’s length can be more devastating to a university and its students than keeping it in the fold.

A college or university can choose, as Wesleyan did, to end its formal relationship with a troublesome fraternity, but—if that fiasco proves anything—keeping a fraternity at arm’s length can be more devastating to a university and its students than keeping it in the fold.

there is a Grand Canyon–size chasm between the official risk-management policies of the fraternities and the way life is actually lived in countless dangerous chapters.

When there is a common denominator among hundreds of such injuries and deaths, one that exists across all kinds of campuses, from private to public, prestigious to obscure, then it is more than newsworthy: it begins to approach a national scandal.

When there is a common denominator among hundreds of such injuries and deaths, one that exists across all kinds of campuses, from private to public, prestigious to obscure, then it is more than newsworthy: it begins to approach a national scandal.

Lately, it has also become one of the most controversial. The algorithm has been found to be promoting conspiracy theories about the Las Vegas mass shooting and incentivising, through recommendations, a thriving subculture that targets children with disturbing content

One YouTube creator who was banned from making advertising revenues from his strange videos – which featured his children receiving flu shots, removing earwax, and crying over dead pets – told a reporter he had only been responding to the demands of Google’s algorithm. “That’s what got us out there and popular,” he said. “We learned to fuel it and do whatever it took to please the algorithm.”

academics have speculated that YouTube’s algorithms may have been instrumental in fuelling disinformation during the 2016 presidential election. “YouTube is the most overlooked story of 2016,” Zeynep Tufekci, a widely respected sociologist and technology critic, tweeted back in October. “Its search and recommender algorithms are misinformation engines.”

Those are not easy questions to answer. Like all big tech companies, YouTube does not allow us to see the algorithms that shape our lives. They are secret formulas, proprietary software, and only select engineers are entrusted to work on the algorithm

Guillaume Chaslot, a 36-year-old French computer programmer with a PhD in artificial intelligence, was one of those engineers.

The experience led him to conclude that the priorities YouTube gives its algorithms are dangerously skewed.

Chaslot said none of his proposed fixes were taken up by his managers. “There are many ways YouTube can change its algorithms to suppress fake news and improve the quality and diversity of videos people see,” he says. “I tried to change YouTube from the inside but it didn’t work.”

Chaslot explains that the algorithm never stays the same. It is constantly changing the weight it gives to different signals: the viewing patterns of a user, for example, or the length of time a video is watched before someone clicks away.

The engineers he worked with were responsible for continuously experimenting with new formulas that would increase advertising revenues by extending the amount of time people watched videos. “Watch time was the priority,” he recalls. “Everything else was considered a distraction.”

Chaslot was fired by Google in 2013, ostensibly over performance issues. He insists he was let go after agitating for change within the company, using his personal time to team up with like-minded engineers to propose changes that could diversify the content people see.

He was especially worried about the distortions that might result from a simplistic focus on showing people videos they found irresistible, creating filter bubbles, for example, that only show people content that reinforces their existing view of the world.

“YouTube is something that looks like reality, but it is distorted to make you spend more time online,” he tells me when we meet in Berkeley, California. “The recommendation algorithm is not optimising for what is truthful, or balanced, or healthy for democracy.”

YouTube told me that its recommendation system had evolved since Chaslot worked at the company and now “goes beyond optimising for watchtime”.

It did not say why Google, which acquired YouTube in 2006, waited over a decade to make those changes

Chaslot believes such changes are mostly cosmetic, and have failed to fundamentally alter some disturbing biases that have evolved in the algorithm

It finds videos through a word search, selecting a “seed” video to begin with, and recording several layers of videos that YouTube recommends in the “up next” column. It does so with no viewing history, ensuring the videos being detected are YouTube’s generic recommendations, rather than videos personalised to a user. And it repeats the process thousands of times, accumulating layers of data about YouTube recommendations to build up a picture of the algorithm’s preferences.

Each study finds something different, but the research suggests YouTube systematically amplifies videos that are divisive, sensational and conspiratorial.

When his program found a seed video by searching the query “who is Michelle Obama?” and then followed the chain of “up next” suggestions, for example, most of the recommended videos said she “is a man”

He believes one of the most shocking examples was detected by his program in the run-up to the 2016 presidential election. As he observed in a short, largely unnoticed blogpost published after Donald Trump was elected, the impact of YouTube’s recommendation algorithm was not neutral during the presidential race: it was pushing videos that were, in the main, helpful to Trump and damaging to Hillary Clinton.

“It was strange,” he explains to me. “Wherever you started, whether it was from a Trump search or a Clinton search, the recommendation algorithm was much more likely to push you in a pro-Trump direction.”

Trump won the electoral college as a result of 80,000 votes spread across three swing states. There were more than 150 million YouTube users in the US. The videos contained in Chaslot’s database of YouTube-recommended election videos were watched, in total, more than 3bn times before the vote in November 2016.

“Algorithms that shape the content we see can have a lot of impact, particularly on people who have not made up their mind,”

“Gentle, implicit, quiet nudging can over time edge us toward choices we might not have otherwise made.”

But what was most compelling was how often Chaslot’s software detected anti-Clinton conspiracy videos appearing “up next” beside other videos.

I spent weeks watching, sorting and categorising the trove of videos with Erin McCormick, an investigative reporter and expert in database analysis. From the start, we were stunned by how many extreme and conspiratorial videos had been recommended, and the fact that almost all of them appeared to be directed against Clinton.

“This research captured the apparent direction of YouTube’s political ecosystem,” he says. “That has not been done before.”

There were too many videos in the database for us to watch them all, so we focused on 1,000 of the top-recommended videos. We sifted through them one by one to determine whether the content was likely to have benefited Trump or Clinton. Just over a third of the videos were either unrelated to the election or contained content that was broadly neutral or even-handed. Of the remaining 643 videos, 551 were videos favouring Trump, while only only 92 favoured the Clinton campaign.

The sample we had looked at suggested Chaslot’s conclusion was correct: YouTube was six times more likely to recommend videos that aided Trump than his adversary.

The spokesperson added: “Our search and recommendation systems reflect what people search for, the number of videos available, and the videos people choose to watch on YouTube. That’s not a bias towards any particular candidate; that is a reflection of viewer interest.”

YouTube seemed to be saying that its algorithm was a neutral mirror of the desires of the people who use it – if we don’t like what it does, we have ourselves to blame. How does YouTube interpret “viewer interest” – and aren’t “the videos people choose to watch” influenced by what the company shows them?

Offered the choice, we may instinctively click on a video of a dead man in a Japanese forest, or a fake news clip claiming Bill Clinton raped a 13-year-old. But are those in-the-moment impulses really a reflect of the content we want to be fed?

YouTube’s recommendation system has probably figured out that edgy and hateful content is engaging. “This is a bit like an autopilot cafeteria in a school that has figured out children have sweet teeth, and also like fatty and salty foods,” she says. “So you make a line offering such food, automatically loading the next plate as soon as the bag of chips or candy in front of the young person has been consumed.”

Once that gets normalised, however, what is fractionally more edgy or bizarre becomes, Tufekci says, novel and interesting. “So the food gets higher and higher in sugar, fat and salt – natural human cravings – while the videos recommended and auto-played by YouTube get more and more bizarre or hateful.”

“This is important research because it seems to be the first systematic look into how YouTube may have been manipulated,” he says, raising the possibility that the algorithm was gamed as part of the same propaganda campaigns that flourished on Twitter and Facebook.

“We believe that the activity we found was limited because of various safeguards that we had in place in advance of the 2016 election, and the fact that Google’s products didn’t lend themselves to the kind of micro-targeting or viral dissemination that these actors seemed to prefer.”

Senator Mark Warner, the ranking Democrat on the intelligence committee, later wrote to the company about the algorithm, which he said seemed “particularly susceptible to foreign influence”. The senator demanded to know what the company was specifically doing to prevent a “malign incursion” of YouTube’s recommendation system. Walker, in his written reply, offered few specifics

Tristan Harris, a former Google insider turned tech whistleblower, likes to describe Facebook as a “living, breathing crime scene for what happened in the 2016 election” that federal investigators have no access to. The same might be said of YouTube. About half the videos Chaslot’s program detected being recommended during the election have now vanished from YouTube – many of them taken down by their creators. Chaslot has always thought this suspicious. These were videos with titles such as “Must Watch!! Hillary Clinton tried to ban this video”, watched millions of times before they disappeared. “Why would someone take down a video that has been viewed millions of times?” he asks

I shared the entire database of 8,000 YouTube-recommended videos with John Kelly, the chief executive of the commercial analytics firm Graphika, which has been tracking political disinformation campaigns. He ran the list against his own database of Twitter accounts active during the election, and concluded many of the videos appeared to have been pushed by networks of Twitter sock puppets and bots controlled by pro-Trump digital consultants with “a presumably unsolicited assist” from Russia.

“I don’t have smoking-gun proof of who logged in to control those accounts,” he says. “But judging from the history of what we’ve seen those accounts doing before, and the characteristics of how they tweet and interconnect, they are assembled and controlled by someone – someone whose job was to elect Trump.”

After the Senate’s correspondence with Google over possible Russian interference with YouTube’s recommendation algorithm was made public last week, YouTube sent me a new statement. It emphasised changes it made in 2017 to discourage the recommendation system from promoting some types of problematic content. “We appreciate the Guardian’s work to shine a spotlight on this challenging issue,” it added. “We know there is more to do here and we’re looking forward to making more announcements in the months ahead.”

In the months leading up to the election, the Next News Network turned into a factory of anti-Clinton news and opinion, producing dozens of videos a day and reaching an audience comparable to that of MSNBC’s YouTube channel. Chaslot’s research indicated Franchi’s success could largely be credited to YouTube’s algorithms, which consistently amplified his videos to be played “up next”. YouTube had sharply dismissed Chaslot’s research.

I contacted Franchi to see who was right. He sent me screen grabs of the private data given to people who upload YouTube videos, including a breakdown of how their audiences found their clips. The largest source of traffic to the Bill Clinton rape video, which was viewed 2.4m times in the month leading up to the election, was YouTube recommendations.

The same was true of all but one of the videos Franchi sent me data for. A typical example was a Next News Network video entitled “WHOA! HILLARY THINKS CAMERA’S OFF… SENDS SHOCK MESSAGE TO TRUMP” in which Franchi, pointing to a tiny movement of Clinton’s lips during a TV debate, claims she says “fuck you” to her presidential rival. The data Franchi shared revealed in the month leading up to the election, 73% of the traffic to the video – amounting to 1.2m of its views – was due to YouTube recommendations. External traffic accounted for only 3% of the views.

many of the other creators of anti-Clinton videos I spoke to were amateur sleuths or part-time conspiracy theorists. Typically, they might receive a few hundred views on their videos, so they were shocked when their anti-Clinton videos started to receive millions of views, as if they were being pushed by an invisible force.

In every case, the largest source of traffic – the invisible force – came from the clips appearing in the “up next” column. William Ramsey, an occult investigator from southern California who made “Irrefutable Proof: Hillary Clinton Has a Seizure Disorder!”, shared screen grabs that showed the recommendation algorithm pushed his video even after YouTube had emailed him to say it violated its guidelines. Ramsey’s data showed the video was watched 2.4m times by US-based users before election day. “For a nobody like me, that’s a lot,” he says. “Enough to sway the election, right?”

Daniel Alexander Cannon, a conspiracy theorist from South Carolina, tells me: “Every video I put out about the Clintons, YouTube would push it through the roof.” His best-performing clip was a video titled “Hillary and Bill Clinton ‘The 10 Photos You Must See’”, essentially a slideshow of appalling (and seemingly doctored) images of the Clintons with voiceover in which Cannon speculates on their health. It has been seen 3.7m times on YouTube, and 2.9m of those views, Cannon said, came from “up next” recommendations.

his research also does something more important: revealing how thoroughly our lives are now mediated by artificial intelligence.

Less than a generation ago, the way voters viewed their politicians was largely shaped by tens of thousands of newspaper editors, journalists and TV executives. Today, the invisible codes behind the big technology platforms have become the new kingmakers.

They pluck from obscurity people like Dave Todeschini, a retired IBM engineer who, “let off steam” during the election by recording himself opining on Clinton’s supposed involvement in paedophilia, child sacrifice and cannibalism. “It was crazy, it was nuts,” he said of the avalanche of traffic to his YouTube channel, which by election day had more than 2m views

Rusk said the United States bombed “everything that moved in North Korea, every brick standing on top of another.” After running low on urban targets, U.S. bombers destroyed hydroelectric and irrigation dams in the later stages of the war, flooding farmland and destroying crops, former Post correspondent Blaine Harden wrote on these pages in 2015.

“The physical destruction and loss of life on both sides was almost beyond comprehension, but the North suffered the greater damage, due to American saturation bombing and the scorched-earth policy of the retreating UN forces,” Armstrong of Columbia wrote.

“When a new and untested American president starts dangling out the prospect of a surprise missile attack as the solution to the North Korean problem, it plays directly into their worst narrative that the regime tells its people,” Delury said.

they saw the school’s pro-Palestinian group, Students for Justice in Palestine (SJP), issue criticism of Israel that overstepped into anti-Semitic rhetoric and hate.

The campus was supposed to be their new home, their new safe space—so why didn’t they feel that way?

the campus progressives who were fighting for justice on college campuses for students of color weren’t only ignoring anti-Semitism and attacks on Jewish identity—they were sometimes the ones perpetuating it.

This was quickly made clear on the first day at a session called “Existence is Resistance,” hosted by leaders of UC San Diego’s SJP chapter. Students discussed the boycott of Israel as an issue of urgency for students of color. Rosenberg and Mokhtarzadeh told me that they originally had no intention to engage in dialogue about Israel at the conference, but they were horrified at how attacks on Israel soon devolved into attacks on the Jews.

they said that Israel was poisoning the water that they sell into the West Bank, and raising the price by ten times. Any sane person knows that this is not true. They also said that when Jewish-American students go on Birthright trips, the Israeli government offers you money to live on a settlement. A number of things like that.

“there was also no mention of the Holocaust when talking about the history of Israel. They said that in the late 19th century, Jews decided to move into this land and take over it. They completely whitewashed our history as a people.”

Ms. Le Pen, the leader of France’s far-right National Front party, has a similar fear, and she sees birthright citizenship as the vehicle for replacement. Although she doesn’t use the term favored by many Republicans in the United States (“anchor babies”), she insists, as she told me in an interview last May, that “we must stop creating automatic French citizens.”

Just as Mr. Trump has plenty to say about Islamic State attacks but generally has no comment about hate crimes against Indians, blacks and Muslims, the European far-right is quick to denounce any violent act committed by a Muslim but rarely feels compelled to forcefully condemn attacks on mosques or neo-Nazis marching near synagogues on Yom Kippur.

Their ideology is especially dangerous because they present themselves as natives valiantly defending the homeland. Because they look and sound like most of their co-citizens, they garner sympathy from the majority in ways that Islamists never could. White nationalism is in many ways a mirror image of radical Islamism. Both share a nostalgic obsession with a purist form of identity: for one, a medieval Islamic state; for the other, a white nation unpolluted by immigrant blood.

In South Korea, a Foreign Ministry spokesman said on Thursday that the government was paying close attention to the situation in Georgia, “with high interest for the safety of South Koreans living abroad.”

On social media, some users in South Korea expressed concern for friends or relatives in the United States. Others tagged posts with the hashtag #stopAsianHate.

Other South Korean users pushed back against the comments by a law enforcement official in Georgia, who said after the attacks — using the gunman’s own words — that the man’s actions were “not racially motivated” but caused by “sexual addiction.”

In China, a spokesman for the Foreign Ministry on Thursday condemned the apparent rise in anti-Asian hate incidents and accused “some politicians in the last U.S. administration and some anti-China forces inside the U.S.” for fanning racism and hatred with anti-China rhetoric.

On Chinese social media platforms, some users said that the Georgia attacks were not surprising in light of longstanding discrimination against Asian-Americans in the United States.

Some people in South Korea, China and elsewhere in Asia may have been less likely to take the Georgia victims’ deaths seriously because of stigmas associated with massage parlors, said Madeline Y. Hsu, a professor of Asian-American history

Stories about gun violence and racially motivated hate crimes in America often go viral in China, for example, in part because that country’s state-controlled media likes to highlight dysfunctional aspects of American society.

Hu Zhaoying, a university student in the southern Chinese province of Hunan, said the general lack of empathy for the Atlanta victims in China was not surprising.

The “alternatives to detention” program tracks 96,574 individuals, but the Biden administration’s 2022 budget request calls to increase that number by approximately 45,000 to 140,000.

Biden met with the three living survivors of the massacre before delivering his speech. All three survivors – Viola “Mother” Fletcher, Hughes “Uncle Red” Van Ellis and Lessie “Mother Randle” Benningfield Randle – are over 100 years old. Biden acknowledged them in his remarks, saying, “Now your story will be known in full view.”

Harris could do to change these realities. Having served in the Senate for four years, she has some ties in the chamber. But Biden, who served in the chamber for nine times has long, is thought to have much deeper relationships with Senators – and has been unable to win them over.

“Well, [massacre survivor] Mother Fletcher said that when she saw the insurrection at the Capitol on January 6, it broke her heart,” he continued: “A mob of violent white extremists, thugs, said it reminded her of what happened here, 100 years ago, in Greenwood. Look around at the various hate crimes against Asian Americans and Jewish Americans, hate that never goes away.”

Under Biden’s proposal, multinational corporations would be prevented from shifting profits across borders to exploit the most attractive low-tax locations as their profits would be taxed at a minimum global corporation tax rate either where they are booked or headquartered.

Biden also appeared to criticize two moderate Senate Democrats, Joe Manchin and Kyrsten Sinema, referencing “two members of the Senate who vote more with my Republican friends”. Manchin has said he opposes the For the People Act.

Joe Biden noted that he is the first US president to ever visit Tulsa to commemorate the anniversary of the 1921 race massacre that killed at least three hundred African Americans.

Joe Biden is now meeting with the three living survivors of the Tulsa race massacre, according to the latest White House pool report.

While reported hate crimes against people of Asian or Pacific Islander descent went up in several cities in 2020, the most marked increase was in New York City, where three incidents reported in 2019 rose to 28 reported in 2020. The Center for the Study of Hate and Extremism at California State University, San Bernardino reported the numbers in New York City have increased again in the first quarter of 2021: from 13 in the first three months of 2020 to 42 in the first three months of 2021. The numbers could be an undercount, as authorities say many incidents are not reported.

But if there’s been a massive online campaign of progressive allyship with Jews, I’ve missed it. If corporate executives have sent out workplace memos expressing concern for the safety of Jewish employees, I’ve missed it. If academic associations have issued public letters denouncing the use of anti-Semitic tropes by pro-Palestinian activists, I’ve missed them.

It is especially despicable when Israel is singled out in ways that apply to no other country. To take just one example, when was the last time you heard of a campus demonstration or a call for boycotts and divestment in response to Turkey’s 47-year occupation of northern Cyprus or its routine bombardment, using American-made jets, of Kurdish militants in Iraq?

But, again, this doesn’t go far enough. The accusations made against Israel — stealing Palestinian land (despite the fact that Israel vacated the territory from which it was subsequently attacked) and wanton violence against Palestinian civilians, particularly children (despite the fact that Israel regularly warned its targets to vacate buildings before targeting them) — can’t help but make me think of ancient libels about Jewish greed and bloodlust.

This ought to be whistling loudly in the ears of progressives who claim to be horrified by every form of prejudice. Instead, they have indulged an anti-Israel movement that keeps descending into the crudest forms of anti-Semitism.

Progressives will have to come to their own reckoning about what to do about the burgeoning anti-Semitism in their midst. As for Jews, they should take the events of the last few days less as an outrage than as an omen.

A contest of ideas shouldn’t be used to legitimize disinformation. And I think it’s often taken advantage of. And I think at great news organizations, the mission really should be to introduce fact to disperse doubt — not to sow doubt, to obscure fact, if you will.

In 2017, President Trump’s praise for white supremacists in Charlottesville, Va., as “very fine people” spurred James Murdoch to give $1 million to the Anti-Defamation League. In an email to friends obtained by The New York Times, Mr. Murdoch rebuked Mr. Trump and wrote: “I can’t even believe I have to write this: standing up to Nazis is essential; there are no good Nazis. Or Klansmen, or terrorists.”

In January, James and his wife, Kathryn, expressed “frustration” about News Corp’s peddling of climate change denialism in the face of apocalyptic Australian wildfires that incinerated 46 million acres. Fox nighttime anchors picked up a false story line about arson from The Australian, a Murdoch-owned newspaper in Oz.

So it wasn’t possible to change News Corp from the inside?“I think there’s only so much you can do if you’re not an executive, you’re on the board, you’re quite removed from a lot of the day-to-day decisions, obviously,” he said. “And if you’re uncomfortable with those decisions, you have to take stock of whether or not you want to be associated and can you change it or not. I decided that I could be much more effective outside.”

Friends say that James has been on a collision course with his family for 15 years. His evolution has been profoundly influenced by his wife, a former communications executive. He is, as one friend puts it, “living much more in his own skin, realizing his better angels and his better instincts.”

But when your last name is Murdoch and those billions sloshing around in your bank account come from a juggernaut co-opting governments across the English-speaking world and perpetuating climate-change denial, nativism and Sean Hannity, can you ever start fresh? As a beneficiary of his family’s trust, James is still reaping profits from Rupert Murdoch’s assets. Can he be the anti-venom?

Murdoch watchers across media say James is aligned with his sister Elisabeth and his half sister, Prudence, even as he is estranged from his father and brother.

When Rupert, 89, finally leaves the stage and his elder children take over, that could make three votes in the family trust against one

Is there still time to de-Foxify Fox News — labeled a “hate-for-profit racket” by Elizabeth Warren — and other conservative News Corp outlets? Would Fox and its kin — downscale, feral creatures conjured by Rupert to help the bottom line — be the huge moneymakers they are if they went straight?

He is particularly excited about investing in start-ups created to combat fake news and the spread of disinformation, having found the proliferation of deep fakes “terrifying” because they “undermine our ability to discern what’s true and what’s not” and it “is only at the beginning as far as I can tell.”

He’s funding a research program to study digital manipulation of societies, hoping to curtail “the use of technology to promulgate totalitarianism’’ and undermine democracies.

“So everything from the use of mass surveillance, telephone networks, 5G, all that stuff, domestically in a country like China, for example,” he said.

I wonder if this is some sort of expiation, given all the disinformation that News Corp has spewed.

when I talked to Kathryn Murdoch over Zoom from their farm in Connecticut, where they live with their three teenagers, chickens and sheep, she was more direct about the issue of using money made from disinformation to combat disinformation.

“I think that what’s important about what we’re doing is that we’re in control of ourselves,” she said, adding: “I’m in control of what I do, he is in control of what he does. We should be held accountable for those things. It’s very hard to be held accountable for things that other people do or are in control of. And I think that’s what was untenable.”

Their foundation, Quadrivium, has supported voter participation, democracy reform and climate change projects. “I never thought that we would actually be at the point where we would have climate change effects and people would still be denying it,” Ms. Murdoch said.

Mr. Murdoch donated to Pete Buttigieg in the primary, and the couple has given $1.23 million to Joe Biden. So that’s who he’ll be voting for in November then? “Hell yes,” he said with a smile.

I noted to Ms. Murdoch that the effect of News Corp on the world is astounding when you think about it, from Brexit to Trump to the Supreme Court we may be heading toward.

After so much time in the executive suite, Mr. Murdoch seems genuinely excited to be in a smaller shop. He said last year, just for the hell of it, he thought of becoming an architect, going back to school.

“The outside world,” he continued, “it looks at you and says, ‘Well, these are the runners and riders. This person is up and down and this is success and this is failure.’ I think that that has to come much more from yourself. I’m incredibly grateful to be able to be just a totally free agent.”

I wondered what he made of Fox and Mr. Trump playing down the coronavirus, even after the president was hospitalized.“Look, you do worry about it and I think that we’re in the middle of a public health crisis,” Mr. Murdoch said. “Climate is also a public health crisis.” He continued: “Whatever political spin on that, if it gets in the way of delivering crucial public health information, I think is pretty bad.”

He added that Mr. Trump’s likening Covid-19 to the flu has been “his message from Day 1,” and is “craziness.” He thinks that “companies have a responsibility to their customers and their communities” and “that responsibility shouldn’t be compromised by political point scoring, that’s for sure.”

“I’m just concerned that the leadership that we have, to me, just seems characterized by callousness and a level of cruelty that I think is really dangerous and then it infects the population,” he said, referring to the Trump administration. “It’s not a coincidence that the number of hate crimes in this country are rising over the last three years for the first time in a long time.”

With Mr. Trump and Fox, who is the dog and who is the tail?“It looks to me, anyway, like it’s going to be a hard thing to understand because it probably goes back and forth,’’ he said. “I don’t think you’re going to get one pristine, consistent analysis of that phenomenon.”

Confirm or Deny

Most of your success has come from hard work, not luck.Isn’t that what they say — the harder you work, the luckier you get?

Police also said four churches were vandalized, two more than previously disclosed, and they released photos of White men marching with and burning a Black Lives Matter banner ripped down from one of the churches.

“These Proud Boys are avowed white nationalists and have been called to stand up against a fair and legal election,” D.C. Mayor Muriel E. Bowser (D) said. “This is a symptom of the hateful rhetoric, anti-science noise and people who refuse to accept the result of a fair American election.”

In D.C. Superior Court on Saturday and Monday, 17 of the people arrested were arraigned, all of whom were released after entering not guilty pleas.

The stabbing, one of the most violent incidents during the weekend, occurred outside Harry’s Bar, a popular gathering spot for the Proud Boys on 11th Street NW. Police said Johnson was charged with assault with a dangerous weapon, and Corey Nielsen, 39, of Robbinsdale, Minn., was charged with simple assault.

Nielsen did not appear in court Monday, and the status of his case was not clear.

It was not clear how many of the arrestees were affiliated with either the Proud Boys or various anti-Trump groups, all of which roamed the downtown area Saturday night and skirmished periodically.

Newsham said that he thought the Proud Boys outnumbered anti-Trump protesters by about 6 or 7 to 1 but that when fights broke out, “there seemed to be mutual combatants.”

On Monday afternoon, some of those arrested began appearing in D.C. Superior Court from both sides of the protests. They included a Pennsylvania man charged with attacking someone with a flagpole, an Ohio man who authorities said was part of a mob beating a man, and a D.C. woman who police said carried a backpack full of fireworks and lighter fluid, and pepper-sprayed a person on K Street NW.

Police initially identified two downtown churches, Asbury United Methodist Church and Metropolitan African Methodist Episcopal Church, as having Black Lives Matter signs torn down. On Monday, Newsham said Mount Vernon Place United Methodist Church and Luther Place Memorial Church were also damaged, but he did not provide details.

The attacks on all four churches are being investigated as hate crimes, Newsham said.

On Saturday, Luther Place Memorial Church replaced a Black Lives Matter sign that had been stolen Friday. By Saturday evening, the second sign had been torn down twice before being taken.