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Mr. Abiy succeeded partly by mobilizing ordinary citizens to take up arms to block the Tigrayan advance. “Nothing will stop us. The enemy will be destroyed,”

Drones have also hit refugee camps in Tigray and killed dozens of civilians. Despite recent releases of political prisoners by Mr. Abiy, which prompted a phone call with President Joe Biden, the prospect of a cease-fire seems distant.

The conflict threatens to tear apart Ethiopia, a once-firm American ally, and further destabilize the volatile Horn of Africa region.

But after he took office in 2018, he set about draining the group of its power and influence in Ethiopia, infuriating the Tigrayan leadership, which retreated to its stronghold of Tigray. Tensions grew.

In September 2020, the Tigrayans defied Mr. Abiy by going ahead with regional parliamentary elections that had he had postponed across Ethiopia.

Two months later, T.P.L.F. forces attacked a federal military base in Tigray in what they called a pre-emptive strike against federal forces preparing to attack them from a neighboring region.

The Ethiopian military suffered a major defeat in June when it was forced to withdraw from Tigray, and several thousand of its soldiers were taken captive.

Through it all, civilians have suffered most. Since the war started, witnesses have reported numerous human rights violations, many confirmed by a U.N.-led investigation, of massacres, ethnic cleansing and widespread sexual violence.

The T.P.L.F. was born in the mid-1970s as a small militia of ethnic Tigrayans, a group that was long marginalized by the central government, to fight Ethiopia’s Marxist military dictatorship.

Tigrayans make up just 6 or 7 percent of Ethiopia’s population, compared with the two largest ethnic groups, the Oromo and the Amhara, which make up over 60 percent.

But at home, the Tigrayan-dominated government systematically repressed political opponents and curtailed free speech. Torture was commonplace in government detention centers.

Mr. Abiy, a onetime T.P.L.F. ally, moved quickly to purge the old guard. He removed Tigrayan officials from the security services, charged some with corruption or human rights abuses and in 2019 created a new political party. The Tigrayans refused to join.

At the same time, he strengthened his ties to President Isaias Afwerki, the authoritarian leader of Eritrea, who nursed a bitter, longstanding grudge against the Tigrayans.

But by mid-2020 that peace pact had become an alliance for war on Tigray.

Children are dying of malnutrition, soldiers are looting food aid, and relief workers have been prevented from reaching the hardest-hit areas, according to the United Nations and other aid groups. Since July, a government-imposed blockade of Tigray has kept desperately needed aid from reaching the area. In late November, the World Food Program announced that 9.4 million people across northern Ethiopia required food aid.

In western Tigray, ethnic Amhara militias have driven tens of thousands of people from their homes as part of what the United States has called an ethnic cleansing campaign.

Ethiopia’s ties to the United States, once a close ally, have come under great strain. Mr. Biden has cut off trade privileges for Ethiopia and threatened its leaders with sanctions.

He freed political prisoners, abolished controls on the news media and helped mediate conflicts abroad. His peace deal with Eritrea and its authoritarian leader, Mr. Isaias, caused the Ethiopian leader’s international profile to soar and led to his Nobel Peace Prize in 2019.

But even before the war erupted in Tigray, Mr. Abiy had resorted to old tactics of repression — shutting down the internet in some areas, arresting journalists and detaining protesters and critics.

In a stark speech in November, Mr. Abiy called on soldiers to sacrifice their “blood and bone” to bury his enemies in “a deep pit” and “uphold Ethiopia’s dignity and flag.”

But is the gender phantasm as crucial to the global far right as Butler claims?

Butler has little to say about the appeal of nationalism and community, insistence on ethnic purity, opposition to immigration, anxiety over economic and social stresses, fear of middle-class-status loss, hatred of “elites.”

why Hungarian Prime Minister Viktor Orbán is so popular, it would be less his invocation of the gender phantasm and more his ruthless determination to keep immigrants out, especially Muslim ones, along with his delivery of massive social services to families in an attempt to raise the birth rate

The chapter of Who’s Afraid of Gender? that is most relevant for American and British readers is probably the one about the women, many of them British, whom opponents call “TERFs” (trans-exclusionary radical feminists), but who call themselves “gender-critical feminists.”

But is obsession with “gender” really the primary motive behind current right-wing movements? And why is it so hard to trust that the noise around “gender” might actually be indicative of people’s real feelings, and not just the demagogue-fomented distraction Butler asser

Instead of proving that “gender” is a crucial part of what motivates popular support for right-wing authoritarianism, Butler simply asserts that it is, and then ties it all up with a bow called “fascism.”

ascism is a word that Butler admits is not perfect but then goes on to use repeatedly. I’m sure I’ve used it myself as a shorthand when I’m writing quickly, but it’s a bit manipulative. As used by Butler and much of the left, it covers way too many different issues and suggests that if you aren’t on board with the Butlerian worldview on every single one of them, a brown shirt must surely be hanging in your closet.

As they define it—“fascist passions or political trends are those which seek to strip people of the basic rights they require to live”—most societies for most of history have been fascist, including, for long stretches, our own

Instead of facing up to the problems of, for example, war, declining living standards, environmental damage, and climate change, right-wing leaders whip up hysteria about threats to patriarchy, traditional families, and heterosexuality.

They discuss only two authors at any length, the philosopher Kathleen Stock and J. K. Rowling. Butler does not engage with their writing in any detail—they do not quote even one sentence from Stock’s Material Girls: Why Reality Matters for Feminism, a serious book that has been much discussed, or indeed from any other gender-crit work, except for some writing from Rowling, including her essay in which she describes domestic violence at the hands of her first husband, an accusation he admits to in part.

They dismiss, with that invocation of a “phantasm,” apprehension about the presence of trans women in women’s single-sex spaces, (as well as, gender-crits would add, biological men falsely claiming to be trans in order to gain access to same), concerns for biologically female athletes who feel cheated out of scholarships and trophies, and the slight a biological woman might experience by being referred to as a “menstruator.”

Butler wants to dismiss gender-crits as fascist-adjacent: Indeed, in an interview, they compare Stock and Rowling to Putin and the pope.

It does seem odd that Butler, for whom everything about the body is socially produced, would be so uninterested in exploring the ways that trans identity is itself socially produced, at least in part—by, for example, homophobia and misogyny and the hypersexualization of young girls, by social media and online life, by the increasing popularity of cosmetic surgery, by the libertarian-individualist presumption that you can be whatever you want.

what is authenticity

In every other context, Butler works to demolish the idea of the eternal human—everything is contingent—except for when it comes to being transgender. There, the individual, and only the individual, knows themself.

I can't tell you how many left and liberal people I know who keep quiet about their doubts because they fear being ostracized professionally or socially. Nobody wants to be accused of putting trans people's lives in danger, and, after all, don't we all want, as the slogan goes, to “Be Kind”?

The trouble is that, in the long run, the demand for self-suppression fuels reaction. Polls show declining support for various trans demands for acceptance . People don’t like being forced by social pressure to deny what they think of as the reality of sex and gender.

They cite the civil-rights activist and singer Bernice Johnson Reagon’s call for “difficult coalitions” but forget that coalitions necessarily involve compromise and choosing your battles, not just accusing people of sharing the views of fascists

What if instead of trying to suppress the questioning of skeptics, we admit we don’t have many answers? What if, instead, we had a conversation? After all, isn’t that what philosophy is all about?

Some of Trump’s Christian followers do appear to have grown to see him as a kind of religious figure. He is a savior. I think it began with the sense that he was uniquely committed to saving them from their foes (liberals, Democrats, elites, seculars, illegal immigrants, etc.) and saving America from all that threatens it.

In this sense, Gushee continued, “a savior does not have to be a good person but just needs to fulfill his divinely appointed role. Trump is seen by many as actually having done so while president.”

This view of Trump is especially strong “in the Pentecostal wing of the conservative Christian world,” Gushee wrote, wherehe is sometimes also viewed as an anointed leader sent by God. “Anointed” here means set apart and especially equipped by God for a holy task. Sometimes the most unlikely people got anointed by God in the Bible. So Trump’s unlikeliness for this role is actually evidence in favor.

The prosecutions underway against Trump have been easily interpretable as signs of persecution, which can then connect to the suffering Jesus theme in Christianity. Trump has been able to leverage that with lines like, “They’re not persecuting me. They’re persecuting you.” The idea that he is unjustly suffering and, in so doing, vicariously absorbing the suffering that his followers would be enduring is a powerful way for Trump to be identified with Jesus.

Robert P. Jones, the founder and chief executive of P.R.R.I. (formerly the Public Religion Research Institute), contends that Trump’s religious claims are an outright fraud:Trump has given us adequate evidence that he has little religious sensibility or theological acuity. He has scant knowledge of the Bible, he has said that he has never sought forgiveness for his sins, and he has no substantive connection to a church or denomination. He’s not only one of the least religious but also likely one of the most theologically ignorant presidents the country has ever had.

If people wanted to make him out to be savior, anointed one and agent of God, he would not object

Lacking any inner spiritual or moral compass that would seek to deflect overinflated or even idolatrous claims about himself, he instead reposted their artwork and videos and so on. Anyone truly serious about the Christian faith would deflect claims to being a savior or anointed one, but he did not have such brakes operating.

there are evangelicals of the charismatic and Pentecostal variety — the so-called New Apostolic Reformation or Independent Network Charismatics — who believe that Donald Trump is an agent of God to rescue the United States from the atheistic, even demonic, secularists and progressives who want to destroy the country by advancing abortion, gay marriage, wokeness, transgenderism, etc.

“This whole movement,” Fea wrote,is rooted in prophecy. The prophets speak directly to God and receive direct messages from him about politics. They think that politics is a form of spiritual warfare and believe that God is using Donald Trump to help wage this war. (God can even use sinners to accomplish his will — there are a lot of biblical examples of this, they say.)

As far as Trump goes, Fea continued, “he probably thinks these charismatics and Pentecostals are crazy. But if they are going to tell him he is God’s anointed one, he will gladly accept the title and use it if it wins him votes. He will happily accept their prayers because it is politically expedient.”

The more interesting case, Gushee wrote,is Trump himself. I accept as given that he entered politics as the amoral, worldly, narcissistic New York businessman that he appeared to be. Like all G.O.P. politicians, he knew he would have to win over the conservative Christian voting bloc so central to the party.

Trump, Jones added in an email, “almost certainly lacks the kind of religious sensibility or theological framework necessary to personally grasp what it would even mean to be a Jesus-like, messianic figure.”

According to Jones, in order to rationalize this quasi-deification of Trump — despite “his crassness and vulgarity, divorces, mocking of disabled people, his overt racism and a determination by a court that he sexually abused advice columnist E. Jean Carroll” — white evangelicals refer not to Jesus but the Persian King Cyrus from the book of Isaiah in the Hebrew Bible.”

Cyrus is the model of an ungodly king who nonetheless frees a group of Jews who are held captive in Babylon. It took white evangelicals themselves a while to settle on an explanation for their support, but this characterization of Trump was solidified in a 2018 film that came out just before the 2018 midterms entitled “The Trump Prophecy,” which portrayed Trump as the only leader who could save America from certain cultural collapse.

According to Jones, “White evangelicals’ stalwart, enduring support for Trump tells us much more about who they see themselves to be than who they think Trump is. As I argued in my most recent book, ‘The Hidden Roots of White Supremacy,’” Jones continued in his email, “the primary force animating white evangelical Protestant politics — one that has been with us since before the founding of the Republic — is the vision of America as a nation primarily of, by and for white Christians.”

“a majority (56 percent) of white evangelical Protestants, compared to only one-third of all Americans, believed that ‘God intended America to be a new promised land where European Christians could create a society that could be an example to the rest of the world.’”

Jones argued that Trump’s declaration on the Ellipse on Jan. 6, 2021 — “We fight like hell. And if you don’t fight like hell, you’re not going to have a country anymore” — was a direct appeal “to this sense of divine entitlement of those who believed this mythology strongly enough to engage in a violent insurrection.”

“White evangelicals,” Guth found, “are invariably the most populist: more likely to favor strong leadership (even when that means breaking the rules), to distrust government, to see the country on the wrong track and to think that the majority should always rule (and minorities adapt).”

Guth also found thatanother salient trait of populist politics is the willingness to ignore democratic civility. We constructed a “rough politics” score from three A.N.E.S. items: whether protesters deserve what they get if they are hurt in demonstrating, whether the country would be better off if it got rid of rotten apples and whether people are “too sensitive” about political discourse. Here the usual pattern recurs: Evangelical affiliation, evangelical identity and biblical literalism predicts agreement with those assertions, while religious minorities, secular folks and progressives tend to demur.

Guth wrote that his “findings help us understand what many have struggled to comprehend: How can white evangelical Protestants continue to provide strong support for President Donald Trump, whose personal values and behavior trample on the biblical and ethical standards professed by that community?”

The most common explanation, according to Guth,is that white evangelicals have a transactional relationship with the president: As long as he nominates conservative jurists and makes appropriate gestures on abortion and sexual politics, they will support him.

“The evidence here,” he wrote, “suggests a more problematic answer”:White evangelicals share with Trump a multitude of attitudes, including his hostility toward immigrants, his Islamophobia, his racism and nativism, as well as his political style, with its nasty politics and assertion of strong, solitary leadership. Indeed, Trump’s candidacy may have “authorized” for the first time the widespread expression of such attitudes.

The pervasive populism of white evangelical laity not only helps explain their support for President Trump but suggests powerful barriers to influence by cosmopolitan internationalist evangelical elites, who want to turn the community in a different direction. As hostile responses to efforts of antipopulist evangelicals like Michael Gerson, Russell Moore, David Platt and many others indicate, there is currently a very limited market for such alternative perspectives among the rank and file.

Nor does cosmopolitan or cooperative internationalism find much purchase among local evangelical clergy. Analysis of the 2017 Cooperative Clergy Survey shows that ministers from several evangelical denominations, especially the large Southern Baptist Convention and Assemblies of God, exhibit exactly the same populist traits seen here in white evangelical laity, but in more pronounced form: strong Islamophobia, Christian nationalism, extreme moral traditionalism, opposition to trade pacts, militaristic attitudes, resistance to political compromise and climate change denial, among others.

In other words, conservative populism, with all its antidemocratic implications, has taken root in America. What we don’t know is for how long — or how much damage it will do.

An ardent empiricist, Diderot also took pride in questioning his own beliefs. In “Rameau’s Nephew,” Diderot gave life to a character who assailed the author’s deep-rooted humanism. One of the most memorable eccentrics in all of literature, the hedonistic protagonist preached the beauty of evil, the joys of social parasitism and the right to be a self-seeking individual.

So what does football mean to our culture, and why does it occupy such an important place? I think it means everything. I think it feeds and fills a lot of gaps.

Football means money for television networks. It means escapism for most of the country. I read a book by Mariah Burton Nelson called The Stronger Women Get, the More Men Love Football. That's a really interesting concept. The game feeds something that's primal in males; in a lot of women, it feeds something sexual.

You've also written, "Any parent who has a young tackle football playing child with an underdeveloped brain is committing apathetic child abuse if they do not educate themselves on this issue." Why? I wrote that because I interviewed a neurorehabilitation specialist. She talked to me about when she has kids in her office. I asked her, what's the difference between the times when she has the kids by themselves versus when the parents are there? When the parents are in there, it's scholarships. How they can make it in football. When the kids are alone, it's a different story. They feel so much pressure. They feel they have to do this to mitigate the financial damage they're going to cause their families by going to college

They don't understand that it's not just about second-impact syndrome killing you. It goes way deeper than that. There are people who literally do not become the people they were supposed to be becoming. Or they experience huge bouts of depression.

Are you allowing your son to play football? No. Now, if he's a 16-, 17-year-old kid and says, "Dad, it's in my blood, I have to do this," I would have a hard time saying no. I honestly would. I don't want to live his life for him. But I think my kid is smart. The last thing he wants to do is affect his brain because he knows it's his future. If you give him enough information, he can make smart choices. I hope people who see my film can make informed decisions. I think there are young kids who will watch this film and actually be able to challenge their parents, to say, "You know what? I don't think football is a good idea for me." I'd love to give young people the strength to stand up to their fathers. And it's not me saying that. It's all the people in the film.

“A group of men came and told them they should not be there and should be home taking care of their families,” Ms. Helal said. “After that they attacked the women and harassed them.

“I decided to do this story because I don’t feel safe on the streets walking in front of a man,” she said. “There are no other photographers interested in working on these subjects here, and it is important to speak about these issues.”

She interviewed many women who said they had been attacked in Egypt, some of whom were reluctant to speak out, much less be photographed

GTA V is certainly not the only video game, or only iteration, of celebrated violence against women. Nor can GTA V be faulted for actually causing gendered violence. But GTA V's new standard for ramped-up, graphic violence against women comfortably exists in our rape culture, and reifies the distinct ways in which women and girls are propertied, humiliated, and abused.

Liberals and conservatives could no longer think of themselves simply as political rivals competing within a common and settled American identity. That identity was no longer settled—or even legitimate—because it was stigmatized in the 1960s as racist, sexist, and imperialistic

It was no longer enough for the proponents of these perspectives merely to vie over the issues of the day. Both worldviews would now have to evolve into full-blown ideologies capable of projecting a new political and cultural vision of America.

This is how the mandate of the 1960s to reinvent America launched the infamous “culture war” between liberalism and conservatis

When we argue over health care or immigration or Middle East policy, it is as if two distinct Americas were arguing, each with a different idea of what it means to be an American. And these arguments are intense and often uncivil, because each side feels that its American identity is at risk from the other side. So the conflict is very much a culture war, with each side longing for “victory” over the other, and each side seeing itself as America’s last and best hope.

Since the 1960s, this war has divided up our culture into what might be called “identity territories.”

America’s universities are now almost exclusively left-leaning; most public-policy think tanks are right-leaning. Talk radio is conservative; National Public Radio and the major television networks are liberal. On cable television, almost every news and commentary channel is a recognizable identity territory—Fox/ right; MSNBC/left; CNN/left. In the print media our two great national newspapers are the liberal New York Times and the conservative Wall Street Journal (especially in the editorial pages). The Pulitzer Prize and MacArthur Grants are left; the Bradley Prize is right. The blogosphere is notoriously divided by political stripe. And then there are “red” and “blue” states, cities, towns, and even neighborhoods. At election time, Americans can see on television a graphic of their culture war: those blue and red electoral maps that give us a virtual topography of political identity.

cable

In the America envisioned by both ideologies, there is no racism or sexism or imperialism to be embarrassed by. After all, ideologies project idealized images of the near-perfect America that they promise to deliver. Thus, in one’s ideological identity, one can find the innocence that is no longer possible—since the 1960s—in America’s defamed national identity.

To announce oneself as a liberal or a conservative is like announcing oneself as a Frenchman or a Brit. It is virtually an announcement of tribal identity, and it means something much larger than ideology

Nationalism—the nationalist impulse—is passion itself; it is atavistic, beyond the reach of reason, a secular sacredness. The nationalist is expected to be intolerant of all opposition to his nation’s sovereignty, and is most often willing to defend that sovereignty with his life.

when we let nationalism shape the form of our liberal or conservative identities—when we practice our ideological leaning as if it were a divine right, an atavism to be defended at all cost—then we put ourselves on a warlike footing. We feel an impunity toward our opposition, and we grant ourselves a scorched-earth license to fight back.

yes, like my young nemesis, I could experience my ideology as a nationalism. But unlike him I wanted to discipline that impulse, to subject my ideology—and all the policies it fostered—to every sort of test of truth and effectiveness. And I was ready to modify accordingly, to disabuse myself of even long-held beliefs that didn’t pan out in reality

these disparities— and many others—most certainly had their genesis in centuries of racial oppression. But post-1960s liberalism conflates the past with the present: it argues that today’s racial disparities are caused by precisely the same white racism that caused them in the past—thus the poetic truth that blacks today remain stymied and victimized by white racism.

I had stated a hard fact: that since the 1960s, white racism had lost so much of its authority, power, and legitimacy that it was no longer, in itself, a prohibitive barrier to black advancement. Blacks have now risen to every level of American society, including the presidency. If you are black and you want to be a poet, or a doctor, or a corporate executive, or a movie star, there will surely be barriers to overcome, but white racism will be among the least of them. You will be far more likely to receive racial preferences than to suffer racial discrimination.

But past oppression cannot be conflated into present-day oppression. It is likely, for example, that today’s racial disparities are due more to dysfunctions within the black community, and—I would argue—to liberal social policies that have encouraged us to trade more on our past victimization than to overcome the damage done by that victimization through dint of our own pride and will

The young man at Aspen demanded to speak so that he could corral people back into a prescribed correctness and away from a more open-minded approach to the complex problems that our racial history has left us to deal with—problems that the former victims of this history will certainly bear the greatest responsibility for overcoming

there also comes a time when he must stop thinking of himself as a victim by acknowledging that—existentially—his fate is always in his own hands. One of the more pernicious cor- ruptions of post-1960s liberalism is that it undermined the spirit of self-help and individual responsibility in precisely the people it sought to uplif

he truth—that  blacks had now achieved a level of freedom comparable to that of all others

what was not true—that racism was still the greatest barrier to black advancement

Poetic truth—this assertion of a broad characteristic “truth” that invalidates actual truth—is contemporary liberalism’s greatest source of power. It is also liberalism’s most fundamental corruption.

the great trick of modern liberalism is to link its poetic truths (false as they may be) with innocence from all the great sins of America’s past—racism, sexism, imperial- ism, capitalist greed

if you want to be politically correct, if you want to be seen as someone who is cleansed of America’s past ugliness, you will go along with the poetic truth that racism is still a great barrier for blacks.

A distinction must be made. During and immediately after the 1960s, racism and sexism were still more literal truth than poetic truth. As we moved through the 1970s, 1980s, and 1990s, America morally evolved so that these old American evils became more “poetic” than literal

Yet redeeming America from these evils has become liberalism’s rationale for demanding real power in the real world—the political and cultural power to create social programs, to socially engineer on a national scale, to expand welfare, to entrench group preferences in American institutions, and so on

what happens to liberal power when America actually earns considerable redemption—when there are more women than men in the nation’s medical schools, when a black can serve as the president, when public accommodations are open to anyone with the price of the ticket?

My young antagonist in Aspen was not agitated by some racial injustice. He would have only relished a bit of good old-fashioned racial injustice, since it would have justified his entire political identit

a divide like this suggests that America has in fact become two Americas, two political cultures forever locked in a “cold war” within a single society. This implies a spiritual schism within America itself, and, following from that, the prospect of perpetual and hopeless debate—the kind of ego-driven debate in which both sides want the other side to “think like us.

Today, liberal and conservative Americans are often contemptuous of each other with a passion that would more logically be reserved for foreign enemies.

Our national debate over foreign and domestic issues has come to be framed as much by poetic truths as by dispassionate assessments of the realities we face

the poetic truth that blacks are still held back from full equality by ongoing “structural” racism carries more authority than the objective truth: that today racism is not remotely the barrier to black advancement in American life that it once was.

In foreign affairs, the poetic truth that we Americans are essentially imperialistic cowboys bent on exploiting the world has more credibility than the obvious truth, which is that our wealth and power (accumulated over centuries of unprecedented innovation in a context of freedom) has often drawn us into the unwanted role of policing a turbulent world—and, it must be added, to the world’s immense benefit.

Today the actual facts fail to support the notion that racial victimization is a prevailing truth of American life. So today, a poetic truth, like “black victimization,” or the ongoing “repression of women,” or the systematic “abuse of the environment,” must be imposed on society not by fact and reason but by some regime of political correctness

Poetic license occurs when poets take a certain liberty with the conventional rules of grammar and syntax in order to achieve an effect. They break the rules in order to create a more beautiful or more powerful effect than would otherwise be possible. Adapting this idea of license and rule breaking to the realm of ideology, we might say that “poetic truth” disregards the actual truth in order to assert a larger essential truth that supports one’s ideological position

He could subscribe to “diversity,” “inclusiveness,” and “social justice” and think himself solidly on the side of the good. The problem is that these prescriptions only throw fuzzy and unattainable idealisms at profound problems

What is “diversity” beyond a vague apologia, an amorphous expression of goodwill that offers no objective assessment whatsoever of the actual problems that minority groups face?

The danger here is that the nation’s innocence— its redemption from past sins—becomes linked to a kind of know-nothingism

We can’t afford to know, for example, that America’s military might—a vulgarity in the minds of many—has stabilized vast stretches of Asia and Europe since World War II, so that nations under the umbrella of our power have become prosperous trading partners today

Today’s great divide comes from a shallowness of understanding. We don’t altogether know what to do with our history

many of our institutions are being held in thrall to the idea of moral intimidation as power. Try to get a job today as an unapologetic conservative in the average American university, or in the State Department, or on public radio.

We all know, to the point of cliché, what the solutions are: mutual respect, empathy, flexibility, compromise

We can’t admit today that the lives of minorities are no longer stunted by either prejudice or “white privilege.

hose who doubt this will always point to today’s long litany of racial disparities. Blacks are still behind virtually all other groups by the most important measures of social and economic well-being: educational achievement, home ownership, employment levels, academic test scores, marriage rates, household net worth, and so on. The fact that seven out of ten black women are single, along with the fact that 70 percent of first black marriages fail (47 percent for whites), means that black women are married at roughly half the rate of white women and divorced at twice the rate. Thus it is not surprising that nearly three-quarters of all black children are born out of wedlock. In 2008, black college students were three times more likely than whites to graduate with a grade point average below a meager 2.5—this on top of a graduation rate for blacks of only 42 percent, according to the Journal of Blacks in Higher Education. Consequently, blacks in general have the highest college dropout rate and the lowest grade point average of any student group in America

But Kik says it can find users on its system with only a user name. And because Kik is based in Canada, law enforcement officials say, it can be a slow process. Requests have to go through the United States Justice Department.

when it comes to the content of conversations, they don’t retain information including photos and videos. So it makes it tough for us.”

Law enforcement officials say they often run across Kik in cases of “sextortion,” or blackmail, in which a sexual predator coaxes a young person to send nude photos — and then threatens to post the photos online, or alert the child’s parents or harm the child, if he or she does not send more.

Professor Finkelhor cautions against “technophobia,” saying character traits — not technology — make young people vulnerable. Those who are socially isolated, who have conflict with their parents, who are bullied in school or who are depressed are “at higher risk,” he said, “both in face-to-face and electronic environments.”

Investigators learned only later that the girl had met Mr. Schroeder on Kik. Asked about the odds of finding her if the man had not gone onto Facebook, Mr. Frattare, of the Ohio crime task force, said, “In my opinion, it would have been slim to none.

"The way my wife appeared, wearing a full niqab, the way I am wearing a turban on my head, wearing an Islamic dress. "Because people talk and say rubbish things about you, about your wife. Eyes chasing you everywhere you go.

Aamer denies he was an associate of terrorism suspects 20 years ago - but freely admits having attending talks in London given by Abu Qatada, a radical preacher who, as years went by, became increasingly extreme.

"I used to sit and listen to his speeches. And I know he's not a bad guy, that's exactly what I know [from the time]. According to my own knowledge he got nothing to do with bin Laden and he never, he never preached about him in his circles. And he never encouraged anybody to go to Afghanistan."

Soon after the 9/11 attacks on America, Aamer was detained in Afghanistan by bounty hunters tracking down and handing over possible al-Qaeda suspects.

He was first held by US forces at Bagram air force base near Kabul. He says a British intelligence officer was in the room when his head was slammed into a wall.

He was then taken to Kandahar air field where the treatment got "a lot worse", with US soldiers "given the right to do anything they want"."They have something called 'welcoming party'. Where they really beat you up so that while you are still on the concrete, on the airport, before even they move you to check you and process your case. They did it for two, three hours and truly, truly, that's one of the times where I felt like I'm not going to live that night."

He says he was forced to stay awake for nine days, denied food, doused in freezing water and made to stand on concrete in the winter for 16 hours a day. One interrogator threatened to sexually assault his then-five-year-old daughter, he says.

"That was the hardest thing, the hardest thing that I ever hear. If you don't start talking, we will rape your daughter and you will hear her crying 'daddy, daddy'. That was completely inhumane. It was worse than the beating as well, worse than everything, just thinking of my daughter and I just sat there silent completely."

"A government spokesman says the UK stands 'firmly against' abuse, adding: 'We do not participate in, solicit, encourage or condone the use of torture or cruel, inhumane or degrading treatment or punishment for any purpose.' The problem is, nobody knows if, in the wake of 9/11, some UK officials did collude in such behaviour.

Adopting physical or cultural characteristics of those with higher status/more power is fine. Adopting the same characteristics of those lower in status or power is risky. For example, virtually nobody would be offended if someone dressed up in full preppy regalia, complete with lacrosse stick, Dartmouth ring, and golden retriever. Many people would be upset if someone dressed up with a huge hooked nose, greasy cheek curls, and fur hat. Both costumes would be based on ridiculous stereotypes, but one would be funny and the other offensive

Students at various schools said in interviews that they viewed racial tension as the driving force behind many of the warnings, especially in the last few weeks, since stories about a fraternity party gone wrong at the University of California, Los Angeles, raised concerns at many schools. Some white students at the party dressed as Kim Kardashian and Kanye West, with smudged faces and exaggerated, padded body parts.

And at the University of Michigan, the dean of students has a webpage titled “Cultural Appropriation — what is the big deal?” It urges students to ask themselves why they are wearing a particular costume, and then to consider how accurate it is in depicting a culture or identity.

I'm gay and there are lots of men dressing in drag at the local college. A woman dressed as a football player. So what? I laughed because some of them looked so ridiculous. I would look ridiculous dressed as a Samarai warrior. Isn't that the point? To be silly and ridiculous on Halloween. Maybe everyone should just wear black t shirts and grey trousers which is about the only thing left that seems to be safe to wear.

Mocking someone's culture is a cheap shot and often leads to worse. Also, if it's such a heinous imposition on you to respect other people's benign wishes regarding how you treat their culture, then maybe the problem isn't their sensitivity but your own.

There is a difference between dressing up as Kim and Kanye, both of whom have made a career of being campy exaggerations of themselves, and being culturally insensitive. Kim and Kanye, as willing celebrities, are legitimate subjects for parody.

One right our constitution does NOT bestow is the right to NOT be offended. Quite the opposit, the First Amendment, the right of freedom of speech, bestows the right TO offend.The harsh realities of being alive in an insane world ARE offensive. Being offended is a GOOD thing. It builds resilience, and character. It provides for personal growth. It toughens you.

It is somewhat different if you want to go as a celebrity. Suppose you want to go as Lebron James. The #23 jersey, and the baggy shorts, and the ball all make a great costume. If you are short like me, the joke is even funnier. If like me you are white, however, don't go in blackface. People who go in blackface (or something similar) know it offends and intend to offend. You might as well wear a sign that says, "I'm supposed to be Labron James, but in real life I'm am just a jerk."

Halloween, Ms. Garcia said, is now often about ridicule. “Dressing up as Pocahontas (or Sexy Pocahontas, let’s get real), is offensive because it takes the whitewashed version of a whole group of people that have been victimized and abused in their own land,” and presents it as “a thing one can just try for a night,” she said.

I find it quite sad that so many commenters here have such an odd interpretation of what's going on. What these Universities are so boldly doing is teaching our children how to navigate the increasingly diverse world we live in, and that mutual respect and understanding are more important than being able to act stupidly without regard for how it affects others. Do we expect everyone to be perfect? Of course not. All that is being asked is that we THINK before we act (or dress up), and use good judgement -- anyone that thinks that isn't a worthy aim by dismissing this all as "hypersensitivity" is seriously missing the point.

Dressing up in ways that mock POC cultures isn't harmless -- it perpetuates stereotypes that result in actual harm. To you, it's only a Halloween costume that you get to take off at the end of the night -- for them, it's their LIVES. To me, protecting POC and dismantling dangerous stereotypes is more important than your desire to dress up for Halloween without thinking about the impact of your costume.

There are stereotypes and stereotypes. Surely we can all agree that a Halloween party isn't an appropriate place to don blackface and pretend to be a negro minstrel. And there are tasteless jokes that offend us no matter how friendly the person telling them or the lack of intent to offend. I understand the desire to promote a sense of decency at a time and place where good judgment often goes out the window. But at the same time, if we lose all perspective and the ability to laugh at our own stupidity, then what we embrace is a culture of outrage. Those of us with unique and interesting backgrounds ought not to be so precious.

Some schools advise that borrowing from any culture is demeaning and insulting unless the wearer is a part of that culture. In other words, do not put on a karate outfit with a black belt, the University of Washington advised in the video it sent to students, unless you actually earned that belt.

Are you serious? Halloween costumes aside, what many universities are doing is shielding students from divergent points of view.

I'm not sure if donning a sombrero, a false mustache, and clothes suitable to a mariachi band is offensive. But I don't think that dressing as a geisha or a judoka is offensive in the same way that dressing as "a suicide bomber" is. But is dressing as Osama Bin Laden offensive, because it means wearing typical Arabic clothing? Would the clothing itself be offensive without racial stereotypes? Are Viking costumes offensive to people of Scandinavian descent? Are leprechaun costumes offensive to the Irish? Are Tyrolean costumes offensive to Austrians, Germans, and Swiss?

Another ended up with a foster mother who threw the toddler to a pair of snarling dogs. In other instances, the division failed to put homeless or neglected children in custody

The lawsuit against Mississippi is not likely to be fully resolved for years, even if the state manages to significantly increase spending. Court supervision of troubled child welfare systems can last for decades, as it has in Maryland, which has been under court monitoring since 1984

Gov. Phil Bryant, a Republican, made the directorship a cabinet-level position in December and brought in Justice Chandler to head it. Mississippi also hired an agency to analyze its system and make recommendations, which included increasing social workers’ salaries and restructuring the agency. Justice Chandler said he would seek an increase of $34.5 million

“I was afraid a child would die on my watch,” he said. Photo

One other small thing to note: More than a fifth of Americans, according to this survey, now speak a language other than English at home. In Nevada and Florida, nearly a third of residents don’t speak English at home.

very few previous waves of immigrants have been so homogeneous for as long as the Spanish-speaking immigrants from Mexico and Central America currently are; their numbers are higher than any other previous wave; and few have been so thoroughly dispersed.

the sheer scale of the cultural transformation of the last couple of decades — the CDC predicts that close to a quarter of Americans will be Hispanic by 2035 — is undeniable.

If you ignore that, or insist that worrying about too fast a pace of cultural change is inherently racist, it’s relatively easy to insist that there is no immigration crisis

if you believe that nations require some continuity and cultural unity to cohere and endure, then the picture is somewhat different. There is a reason this issue has become so prominent in this country. And it isn’t entirely bigotry.

So yes, the social consensus of the 1950s depended on shrouding the most divisive issues in silence. Decency served as the nonpartisan virtue of that culture. Indeed, the supreme attribute of mid-century Hollywood films was the quiet, undemonstrative heroism of the decent man

Think of almost any film starring Henry Fonda. Twelve Angry Men doesn’t focus on Fonda’s politics any more than Mr. Smith Goes to Washington reveals Jimmy Stewart’s, but in the fortitude with which they stand up to prejudice, vitriol, ignorance, laziness, and impatience we recognize the mark of the decent man. No less do we recognize the substantive moral qualities of tolerance and fair-mindedness they embody.

In last week’s drama, it was the witness who stood up for the traditional American value of straight shooting, not to mention the moral authority of law enforcement. It was the United States Congress that played the rogue.

There was something genuinely astonishing in the spectacle of Republican representatives trying to reduce the FBI to the status of a fifth column, as McCarthy had tried to do to the Army

Yet it is only when behavior formerly seen as unexceptionable begins to become a source of shame that broader social change becomes possible. That is as true of sexual abuse today as it was of racism half a century ago.

Peter Strzok stands for an FBI that, whatever its faults, serves the nation rather than a political master. G-men have become the Henry Fondas, the Jimmy Stewarts, of the present day—the true believers in an archaic code.

I was foolish enough to write at the time that Comey’s testimony might serve to remind Americans of the value of neutral institutions and principles. No such luck: Comey’s plea for impartiality came to be seen on the right as proof of partiality

The alternative explanation is that the collective sense of what constitutes decent behavior outweighs ideological affinity on the left, but not on the right. Elected Democrats lined up to denounce President Bill Clinton’s private behavior during the Monica Lewinsky scandal, though none deemed it worthy of impeachment. Donald Trump’s vastly more outrageous behavior has provoked far less opprobrium from his own party.

Republicans aren’t less decent than Democrats; rather, they have come to see political struggle in such apocalyptic terms that no merely personal form of shameful behavior can compete with the political stakes.

In 2008, the Democrats nominated, and the country elected, a young, lanky, even-keeled fellow who imagined that he could restore the tarnished ideal of national decency. That didn’t turn out the way things do in the movies; eight years of Barack Obama persuaded the country to elect the most shameless man who has ever occupied the White House

After Strzok finished reciting the true-blue virtues that he and his fellow FBI agents try to live by, Poe leaned into the microphone and said, “And I don’t believe you.” That’s where we are today.

A woman is never challenging only one in-group, either. She is challenging the culture of the whole country, where power feeds on power and once a man has won enough, it is unlikely anyone will let him lose.

While it can seem as if the whole of evangelicalism has embraced the president, Trump has in fact exacerbated deep fracture lines within the movement. Christians of color have expressed rage over what they see as abandonment by their brothers and sisters in the faith; many have even left their congregations.

Many of these same women have been put off by Moore’s political turn, which was not in evidence onstage that night. Even those who might disdain Trump see her outspokenness as divisive and inappropriate for a Bible teacher. “I don’t think this is the avenue for political discussions,” said Shelly, 56. “I think it should stay focused on God.”

Moore believes she is focused on God. The target of her scorn is an evangelical culture that downplays the voices and experiences of women. Her objective is not to evict Trump from the White House, but to clear the cultural rot in the house of God.

The report in Bild, since confirmed by the family’s spokesman, shows that ancestors of Reimann family were enthusiastic antisemites and keen supporters of Adolf Hitler. They used Russian civilians and French prisoners of war as forced labourers in their factories.

The source of the revelations appears to be a report commissioned by the family themselves, in a bid to learn more about their ancestry. After discovering the extent of the Nazi ties, the family have said they will donate $11.3m (£8.5m) to charity, though they’re yet to say which one.

So the statutory issue in Jennings was whether these statutes, which do not mention bail, should be read as forbidding bail proceedings—or read against the background of the Constitution, which plainly regards bail as a fundamental right? For criminal proceedings, bail hearings are presumed; should immigration detention—which is civil—be an exception? Six of the circuits have said that bail hearings must be held if detention is “prolonged.” The Ninth Circuit, where Jennings originated, ordered that ICE provide bail hearings for its detainees every six months. The detainees would be entitled to release unless ICE could show by “clear and convincing evidence” that they were dangerous to the community or likely to flee.

In dissent, Breyer, joined by Ginsburg and Sotomayor, contended that the constitutional issues in this area are weighty. Though popular discourse increasingly denies this obvious fact, the immigrants immured in the ERO archipelago have constitutional rights. The Fifth Amendment says that “[n]o person shall … be deprived of life, liberty, or property, without due process of law”—and from the founding to the present, “person” has included citizen and alien alike. Some of the immigrants in the class, having been halted at the border, are not, as a matter of immigration law, “in” the United States. But that’s a legal fiction for immigration purposes, Breyer noted:

Adherence was a major contributor to the productivity, educational gains, and social coherence of that period.

Was everything perfect during the period of bourgeois cultural hegemony? Of course not. There was racial discrimination, limited sex roles, and pockets of anti-Semitism.

However, steady improvements for women and minorities were underway even when bourgeois norms reigned.

Banishing discrimination and expanding opportunity does not require the demise of bourgeois culture. Quite the opposite: The loss of bourgeois habits seriously impeded the progress of disadvantaged groups

This cultural script began to break down in the late 1960s.

A combination of factors — prosperity, the Pill, the expansion of higher education, and the doubts surrounding the Vietnam War — encouraged an antiauthoritarian, adolescent, wish-fulfillment ideal — sex, drugs, and rock-and-roll — that was unworthy of, and unworkable for, a mature, prosperous adult society

This era saw the beginnings of an identity politics that inverted the color-blind aspirations of civil rights leaders like the Rev. Dr. Martin Luther King Jr. into an obsession with race, ethnicity, gender, and now sexual preference.

And those adults with influence over the culture, for a variety of reasons, abandoned their role as advocates for respectability, civility, and adult values.

All cultures are not equal. Or at least they are not equal in preparing people to be productive in an advanced economy.

The culture of the Plains Indians was designed for nomadic hunters, but is not suited to a First World, 21st-century environment. Nor are the single-parent, antisocial habits, prevalent among some working-class whites; the anti-“acting white” rap culture of inner-city blacks; the anti-assimilation ideas gaining ground among some Hispanic immigrants

These cultural orientations are not only incompatible with what an advanced free-market economy and a viable democracy require, they are also destructive of a sense of solidarity and reciprocity among Americans

If the bourgeois cultural script — which the upper-middle class still largely observes but now hesitates to preach — cannot be widely reinstated, things are likely to get worse for us all.

Among those who currently follow the old precepts, regardless of their level of education or affluence, the homicide rate is tiny, opioid addiction is rare, and poverty rates are low.

Those who live by the simple rules that most people used to accept may not end up rich or hold elite jobs, but their lives will go far better than they do now. All schools and neighborhoods would be much safer and more pleasant. More students from all walks of life would be educated for constructive employment and democratic participation.

But restoring the hegemony of the bourgeois culture will require the arbiters of culture — the academics, media, and Hollywood — to relinquish multicultural grievance polemics and the preening pretense of defending the downtrodden. Instead of bashing the bourgeois culture, they should return to the 1950s posture of celebrating it.