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Javier E

A Black Professor Trapped in Anti-Racist Hell | Compact Mag - 0 views

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telluride seminar anti-racism woke authoritarian cult

shared by Javier E on 07 Mar 23 - No Cached
  • . In 2014, participants in the two seminar groups lived their lives together seamlessly outside of the seminar, exploring Ithaca and the Cornell campus, eating and laughing together, and setting up a system to govern their community togethe
  • In 2022, however, I was told that the “Critical Black Studies” students would live and learn separately, creating a fully “black space.” My “Anti-Oppressive Studies” students were separated from them. Instead of participating in a summer community of 32 high-school students, my group was to be a community of 12 (that would dwindle to nine by the time of the mutiny).
  • in the 2022 community, afternoons and evenings would no longer be spent having fun and doing homework. Two college-age students called “factotums” (led by one I will call “Keisha”) were assigned to create anti-racism workshops to fill the afternoons. There were workshops on white supremacy, on privilege, on African independence movements, on the thought and activism of Angela Davis, and more, all of which followed an initial, day-long workshop on “transformative justice.” Students described the workshops as emotionally draining
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  • the Telluride workshops were being organized by two college-age students, filled with the spirit of the times
  • From what I gleaned, they involved crudely conveying certain dogmatic assertions, no matter what topic the workshops were ostensibly about:Experiencing hardship conveys authority. There is no hierarchy of oppressions—except for anti-black oppression, which is in a class of its own. Trust black women.Prison is never the answer.Black people need black space.Allyship is usually performative.All non-black people, and many black people, are guilty of anti-blackness.There is no way out of anti-blackness.
  • It is tempting to add: Such is life. Such is democratic life. We each have different, partial knowledge. We each get things wrong, over and over. At our best, we enter the fray by listening to each other and complementing and challenging the insights of our fellows. In the process, over years, decades, we are oriented toward justice and truth.
  • Specific words, phrases, arguments, and images from a text offer essential friction for conversation, holding seminar participants accountable to something concrete.
  • The seminar assumes that each student has innate intelligence, even as we come from different backgrounds, have different amounts and sorts of knowledge, and different skills. We can each be formed best if we take advantage of our differing insights to push each other, over time, again and again. When this practice is occasioned by carefully curated texts—not exclusively “great books,” but texts that challenge each other and us as they probe issues of essential importance—a seminar succeeds.
  • Each intervention in a seminar is incomplete, and gets things wrong. Each subsequent intervention is also incomplete, and also gets things wrong. But there are plenty of insights and surprises, for each participant looks at a text with different eyes
  • By its nature, a seminar requires patience. Day by day, one intervention builds on another, as one student notices what another student overlooked, and as the professor guides the discussion toward the most important questions
  • The effects on the seminar were quick and dramatic. During the first week, participation was as you would expect: There were two or three shy students who only spoke in partner or small-group work, two or three outspoken students, and the rest in the middle. One of the black students was outspoken, one was in the middle, and one was shy. By the second week of the seminar, the two white students were effectively silent. Two of the Asian-American students remained active (the ones who would soon be expelled), but the vast majority of interventions were from the three black students. The two queer students, one Asian and one white, were entirely silent
  • “Two of the Asian-American students would be expelled from the program.”In the 2022 anti-racism workshops, the non-black students learned that they needed to center black voices—and to shut up.
  • If the seminar is slow food, the anti-racist workshop put on by college-age students is a sugar rush. All the hashtags are there, condensed, packaged, and delivered from a place of authority. The worst sort of anti-racist workshop simply offers a new language for participants to echo—to retweet out loud.
  • In their “transformative-justice” workshop, my students learned to name “harms.”
  • In the language of the anti-racism workshop, a harm becomes anything that makes you feel not quite right. For a 17-year-old at a highly selective, all-expenses-paid summer program, newly empowered with the language of harm, there are relatively few sites at which to use this framework. My seminar became the site at which to try out—and weaponize—this language.
  • John McWhorter asserts that anti-racism is a new religion. It was an idea I quickly dismissed. Last summer, I found anti-racism to be a perversion of religion: I found a cult
  • the features of cults have become familiar in popular culture. There is sleep deprivation. Ties to the outside world are severed. The sense of time collapses, with everything cult-related feeling extremely urgent. Participants are emotionally battered. In this weakened state, participants learn about and cling to dogmatic beliefs. Any outsider becomes a threat.
  • The feature of a cult that seems to be missing from this story is a charismatic leader, enforcing the separation of followers from the world, creating emotional vulnerability, and implanting dogma. Enter Keisha
  • Pushing anti-racism to its limits, what we reach isn’t just hollow doctrine, but abuse: Pathological relationships that cut us off from the world, from the give-and-take of reasons and feelings unfolding over time that makes up life in the world.
  • We see this crystal clear in the paradoxes that I encountered
  • The experience was supposed to be organized around a “transformative justice,” rather than a punitive model, yet the community managed to expel two of its members.
  • Students continually voiced their desire to find practical actions to help change the world, but after four weeks, they had learned to say that anti-blackness is so foundational, the world could never change
  • The students wanted freedom, for themselves and for all, but they started to say that the only route to freedom is indoctrination: having me tell them what to think.
  • Saddest of all, for me, was hearing what the black students said. They needed extra help, they were struggling to understand anything from the readings, and they couldn’t even know what questions to ask unless they had guidance—first Keisha said this, then the black students said it, then their “allies” repeated it in solidarity with them
Javier E

What's Wrong With 'All Lives Matter'? - NYTimes.com - 1 views

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white supremacy white privilege dignity racism culture

shared by Javier E on 14 Jan 15 - No Cached
  • what we see is that some lives matter more than others, that some lives matter so much that they need to be protected at all costs, and that other lives matter less, or not at all. And when that becomes the situation, then the lives that do not matter so much, or do not matter at all, can be killed or lost, can be exposed to conditions of destitution, and there is no concern, or even worse, that is regarded as the way it is supposed to be
  • we have to remember that under slavery black lives were considered only a fraction of a human life, so the prevailing way of valuing lives assumed that some lives mattered more
  • when and where did black lives ever really get free of coercive force? One reason the chant “Black Lives Matter” is so important is that it states the obvious but the obvious has not yet been historically realized. So it is a statement of outrage and a demand for equality, for the right to live free of constraint, but also a chant that links the history of slavery, of debt peonage, segregation, and a prison system geared toward the containment, neutralization and degradation of black lives,
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  • We can see the videos and know what is obviously true, but it is also obviously true that police and the juries that support them obviously do not see what is obvious, or do not wish to see.
  • we cannot name all the black men and women whose lives are snuffed out all because a police officer perceives a threat, sees the threat in the person, sees the person as pure threat. Perceived as a threat even when unarmed or completely physically subdued, or lying in the ground, as Rodney King clearly was, or coming back home from a party on the train and having the audacity to say to a policeman that he was not doing anything wrong and should not be detained: Oscar Grant.
  • also a police system that more and more easily and often can take away a black life in a flash all because some officer perceives a threat.
  • The perception is then ratified as a public perception at which point we not only must insist on the dignity of black lives, but name the racism that has become ratified as public perception.
  • to make that universal formulation concrete, to make that into a living formulation, one that truly extends to all people, we have to foreground those lives that are not mattering now, to mark that exclusion, and militate against it. Achieving that universal, “all lives matter,” is a struggle
  • it is not just that black lives matter, though that must be said again and again. It is also that stand-your-ground and racist killings are becoming increasingly normalized, which is why intelligent forms of collective outrage have become obligatory.
  • At least in these cases that have galvanized the nation and the world in protest, we all see the twisted logic that results in the exoneration of the police who take away the lives of unarmed black men and women. And why is that the case? It is not because what the police and their lawyers present as their thinking in the midst of the situation is very reasonable. No, it is because that form of thinking is becoming more “reasonable” all the time. In other words, every time a grand jury or a police review board accepts this form of reasoning, they ratify the idea that blacks are a population against which society must be defended, and that the police defend themselves and (white) society, when they preemptively shoot unarmed black men in public space.
  • What has led us to this place? J.B.: Racism has complex origins, and it is important that we learn the history of racism to know what has led us to this terrible place. But racism is also reproduced in the present, in the prison system, new forms of population control, increasing economic inequality that affects people of color disproportionately.
  • I’ve heard that some white people have held signs that read “All Lives Matter.” J.B.: When some people rejoin with “All Lives Matter” they misunderstand the problem, but not because their message is untrue. It is true that all lives matter, but it is equally true that not all lives are understood to matter which is precisely why it is most important to name the lives that have not mattered, and are struggling to matter in the way they deserve.
  • So the police see a threat when there is no gun to see, or someone is subdued and crying out for his life, when they are moving away or cannot move. These figures are perceived as threats even when they do not threaten, when they have no weapon, and the video footage that shows precisely this is taken to be a ratification of the police’s perception
  • we cannot have a race-blind approach to the questions: which lives matter? Or, which lives are worth valuing? If we jump too quickly to the universal formulation, “all lives matter,” then we miss the fact that black people have not yet been included in the idea of “all lives.”
  • whiteness is figured as a young virgin whose future husband is white — this characterization ratifies the sentiments that oppose miscegenation and defend norms or racial purity. But whose sexuality is imperiled in this scene? After all, black women and girls were the ones who were raped, humiliated and disposed of under conditions of slavery, and it was black families who were forcibly destroyed: black kinship was not recognized as kinship that matters
  • women of color, and black feminists in particular, have struggled for years against being the sexual property of either white male power or black masculinity, against poverty, and against the prison industry, so there are many reasons it is necessary to define racism in ways that acknowledge the specific forms it takes against men, women, and transgendered people of color.
  • there are white people who may be very convinced that they are not racist, but that does not necessarily mean that they have examined, or worked though, how whiteness organizes their lives, values, the institutions they support, how they are implicated in ways of talking, seeing, and doing that constantly and tacitly discriminate. Undoing whiteness has to be difficult work, but it starts, I think, with humility, with learning history, with white people learning how the history of racism persists in the everyday vicissitudes of the present, even as some of us may think we are “beyond” such a history, or
  • It is difficult and ongoing work, calling on an ethical disposition and political solidarity that risks error in the practice of solidarity.
  • It is probably important and satisfying as well to let one’s whiteness recede by joining in acts of solidarity with all those who oppose racism.
  • Whiteness is not an abstraction; its claim to dominance is fortified through daily acts which may not seem racist at all precisely because they are considered “normal.”
  • it is probably an error, in my view, for white people to become paralyzed with guilt and self-scrutiny. The point is rather to consider those ways of valuing and devaluing life that govern our own thinking and acting, understanding the social and historical reach of those ways of valuing.
  • ut just as certain kinds of violence and inequality get established as “normal” through the proceedings that exonerate police of the lethal use of force against unarmed black people, so whiteness, or rather its claim to privilege, can be disestablished over time
  • There are many ways to do this, in the street, the office, the home, and in the media. Only through such an ever-growing cross-racial struggle against racism can we begin to achieve a sense of all the lives that really do matter.
  • This week’s conversation is with Judith Butler, Maxine Elliot Professor in the department of comparative literature and the program of critical theory at the University of California, Berkeley.
Javier E

What 'White Privilege' Really Means - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...t-white-privilege-really-means

white privilege racism stereotypes race broken windows culture

shared by Javier E on 08 Nov 14 - No Cached
  • This week’s conversation is with Naomi Zack, a professor of philosophy at the University of Oregon and the author of “The Ethics and Mores of Race: Equality After the History of Philosophy.”
  • My first book, “Race and Mixed Race” (1991) was an analysis of the incoherence of U.S. black/white racial categories in their failure to allow for mixed race. In “Philosophy of Science and Race,” I examined the lack of a scientific foundation for biological notions of human races, and in “The Ethics and Mores of Race,” I turned to the absence of ideas of universal human equality in the Western philosophical tradition.
  • Critical philosophy of race, like critical race theory in legal studies, seeks to understand the disadvantages of nonwhite racial groups in society (blacks especially) by understanding social customs, laws, and legal practices.
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  • What’s happening in Ferguson is the result of several recent historical factors and deeply entrenched racial attitudes, as well as a breakdown in participatory democracy.
  • In Ferguson, the American public has awakened to images of local police, fully decked out in surplus military gear from our recent wars in Iraq and Afghanistan, who are deploying all that in accordance with a now widespread “broken windows” policy, which was established on the hypothesis that if small crimes and misdemeanors are checked in certain neighborhoods, more serious crimes will be deterred. But this policy quickly intersected with police racial profiling already in existence to result in what has recently become evident as a propensity to shoot first.
  • How does this “broken windows” policy relate to the tragic deaths of young black men/boys? N.Z.:People are now stopped by the police for suspicion of misdemeanor offenses and those encounters quickly escalate.
  • Young black men are the convenient target of choice in the tragic intersection of the broken windows policy, the domestic effects of the war on terror and police racial profiling.
  • Why do you think that young black men are disproportionately targeted? N.Z.: Exactly why unarmed young black men are the target of choice, as opposed to unarmed young white women, or unarmed old black women, or even unarmed middle-aged college professors, is an expression of a long American tradition of suspicion and terrorization of members of those groups who have the lowest status in our society and have suffered the most extreme forms of oppression, for centuries.
  • Police in the United States are mostly white and mostly male. Some confuse their work roles with their own characters. As young males, they naturally pick out other young male opponents. They have to win, because they are the law, and they have the moral charge of protecting.
  • So young black males, who have less status than they do, and are already more likely to be imprisoned than young white males, are natural suspects.
  • Besides the police, a large segment of the white American public believes they are in danger from blacks, especially young black men, who they think want to rape young white women. This is an old piece of American mythology that has been invoked to justify crimes against black men, going back to lynching. The perceived danger of blacks becomes very intense when blacks are harmed.
  • The term “white privilege” is misleading. A privilege is special treatment that goes beyond a right. It’s not so much that being white confers privilege but that not being white means being without rights in many cases. Not fearing that the police will kill your child for no reason isn’t a privilege. It’s a right. 
  • that is what “white privilege” is meant to convey, that whites don’t have many of the worries nonwhites, especially blacks, do.
  • Other examples of white privilege include all of the ways that whites are unlikely to end up in prison for some of the same things blacks do, not having to worry about skin-color bias, not having to worry about being pulled over by the police while driving or stopped and frisked while walking in predominantly white neighborhoods, having more family wealth because your parents and other forebears were not subject to Jim Crow and slavery.
  • Probably all of the ways in which whites are better off than blacks in our society are forms of white privilege.
  • Over half a century later, it hasn’t changed much in the United States. Black people are still imagined to have a hyper-physicality in sports, entertainment, crime, sex, politics, and on the street. Black people are not seen as people with hearts and minds and hopes and skills but as cyphers that can stand in for anything whites themselves don’t want to be or think they can’t be.
  • race is through and through a social construct, previously constructed by science, now by society, including its most extreme victims. But, we cannot abandon race, because people would still discriminate and there would be no nonwhite identities from which to resist. Also, many people just don’t want to abandon race and they have a fundamental right to their beliefs. So race remains with us as something that needs to be put right.
katherineharron

Barack Obama calls for stricter gun laws following Colorado shooting to prevent more 'r... - 0 views

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obama

shared by katherineharron on 23 Mar 21 - No Cached
  • Former President Barack Obama on Tuesday called for stricter gun laws following the mass shooting in Colorado, bemoaning what he called a national tolerance for "these kinds of random, senseless acts."
  • they "are also feeling a deep, familiar outrage" for these types of tragedies.
  • "It is long past time for those with the power to fight this epidemic of gun violence to do so. It will take time to root out the disaffection, racism and misogyny that fuels so many of these senseless acts of violence," Obama said. "But we can make it harder for those with hate in their hearts to buy weapons of war."
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  • The statement by the former president came shortly before President Joe Biden publicly commented on the shooting
  • The attack, which came days after another shooting rampage in Georgia that left eight dead, has renewed calls from lawmakers for federal gun control reform. close dialogSign up for CNN What Matters NewsletterEvery day we summarize What Matters and deliver it straight to your inbox.Sign me upNo thanksBy subscribing you agree to ourprivacy policy.By subscribing you agree to ourprivacy policy.Sign up for CNN What Matters NewsletterEvery day we summarize What Matters and deliver it straight to your inbox.Please enter aboveSign me upNo thanksBy subscribing you agree to ourprivacy policy.By subscribing you agree to ourprivacy policy.Sign up for CNN What Matters NewsletterEvery day we summarize What Matters and deliver it straight to your inbox.bx-row bx-row-image bx-row-image-d
  • During his time in the White House, Obama urged Congress to take up gun control legislation following several mass shootings around the country, though no significant congressional action was ever taken.
  • Vice President Kamala Harris on Tuesday called the shooting "absolutely tragic," but ignored a question about the future of gun control during a swearing-in ceremony for William Burns as CIA director.
  • Earlier this month, the House passed H.R. 8 that would expand background checks on all commercial gun sales and H.R. 1146 to try and close what's known as the "Charleston Loophole," which allows some firearms to be transferred by licensed gun dealers before the required background checks are completed.
carolinehayter

Pentagon watchdog finds National Guard's use of helicopters to fly over DC protestors "... - 0 views

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politics trump us

shared by carolinehayter on 28 May 21 - No Cached
  • The Pentagon's watchdog found that the DC National Guard's use of low-flying helicopters in response to protests in DC on June 1, 2020, over the death of George Floyd was "reasonable," but the mission was mired in confusion.
  • The report from the Department of Defense's Inspector General, released Thursday, concluded the deployment of helicopters was justifiable based on the needs of the emergency, as well as the direction from President Donald Trump and Defense Secretary Mark Esper to "flood the zone" and "use everything available" to protect "federal property and symbols."
  • A lack of clear guidance on the helicopters' mission compounded the confusion, because Ryan "did not provide clear and consistent direction and mission guidance" and "did not provide his clear and consistent commander's intent to include key tasks and parameters for the operation."Enter your email to sign up for CNN's "What Matters" Newsletter. "close dialog"Sign up for CNN What Matters NewsletterEvery day we summarize What Matters and deliver it straight to your inbox.Sign me upNo thanksBy subscribing you agree to ourprivacy policy.By subscribing you agree to ourprivacy policy.Sign up for CNN What Matters NewsletterEvery day we summarize What Matters and deliver it straight to your inbox.Please enter aboveSign me upNo thanksBy subscribing you agree to ourprivacy policy.By subscribing you agree to ourprivacy policy.Sign up for CNN What Matters Newsletter<di
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  • "No specific training, policies, or procedures were in place for using helicopters to support requests for assistance from civilian authorities in civil disturbances," the report's authors wrote. "Prior to the night of June 1st, 2020, the DC [National Guard] did not have a prepared plan to maintain command and control of aviation assets used to support civil disturbances."Read More
  • Well after the curfew, protesters were still out on the streets, and video captured by CNN showed a military helicopter hovering over a group of them, kicking up strong wind and debris with its downwash. The tactic is a show of force and commonly used by the military in overseas combat zones to drive away targets from a specific area.
  • The Defense Department Inspector General largely agreed with an earlier report from an Army investigation that found the use of helicopters was not against federal laws or policies, though there was a "lack of understanding" about their mission.But the new report contradicted the Army investigation's finding that MEDEVAC helicopters were used against regulations and that the helicopters were used without approval from the chain of command.
katherineharron

The 15 most notable lies of Donald Trump's presidency - CNNPolitics - 0 views

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trump

shared by katherineharron on 17 Jan 21 - No Cached
  • I fact checked every word uttered by this President from his inauguration day in January 2017 until September 2020 -- when the daily number of lies got so unmanageably high that I had to start taking a pass on some of his remarks to preserve my health.
  • Trump got even worse after November 3. Since then, he has spent the final months of what has been a wildly dishonest presidency on a relentless and dangerous lying spree about the election he lost.
  • The most telling lie: It didn't rain on his inaugurationclose dialogSign up for CNN What Matters NewsletterEvery day we summarize What Matters and deliver it straight to your inbox.Sign me upNo thanksBy subscribing you agree to ourprivacy policy.By subscribing you agree to ourprivacy policy.Sign up for CNN What Matters NewsletterEvery day we summarize What Matters and deliver it straight to your inbox.Please enter aboveSign me upNo thanksBy subscribing you agree to ourprivacy policy.By subscribing you agree to ourprivacy policy.Sign up for CNN What Matters NewsletterEvery day we summarize What Matters and deliver it straight to your inbox.bx-group bx-group-default bx-group-1245864-3DW
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  • It rained during Trump's inaugural address. Then, at a celebratory ball later that day, Trump told the crowd that the rain "just never came" until he finished talking and went inside, at which point "it poured."
  • The President would say things that we could see with our own eyes were not true. And he would often do this brazen lying for no apparent strategic reason.
  • The most dangerous lie: The coronavirus was under control
  • This was more like a family of lies than a single lie. But each one -- the lie that the virus was equivalent to the flu; the lie that the situation was "totally under control"; the lie that the virus was "disappearing" -- suggested to Americans that they didn't have to change much about their usual behavior.
  • more than 386,000 Americans have died from the virus.
  • The most alarming lie saga: Sharpiegate
  • Trump tweeted in 2019 that Alabama was one of the states at greater risk from Hurricane Dorian than had been initially forecast. The federal weather office in Birmingham then tweeted that, actually, Alabama would be unaffected by the storm
  • Trump, however, is so congenitally unwilling to admit error that he embarked on an increasingly farcical campaign to prove that his incorrect Alabama tweet was actually correct, eventually showcasing a hurricane map that was crudely altered with a Sharpie.
  • The most ridiculous subject of a lie: The Boy Scouts
  • When I emailed the Boy Scouts of America in 2017 about Trump's claim that "the head of the Boy Scouts" had called him to say that his bizarrely political address to the Scouts' National Jamboree was "the greatest speech that was ever made to them," I didn't expect a reply. One of the hardest things about fact checking Trump was that a lot of people he lied about did not think it was in their interest to be quoted publicly contradicting a vengeful president.
  • A senior Scouts source -- a phrase I never expected to have to type as a political reporter in Washington, DC -- confirmed to me that no call ever happened.
  • The ugliest smear lie: Rep. Ilhan Omar supports al Qaeda
  • The most boring serial lie: The trade deficit with China used to be $500 billion
  • It was a problem for the country that the President was not only a conspiracy theorist himself but immersed in conspiracy culture, regularly stumbling upon ludicrous claims and then sharing them as fact.
  • So he said well over 100 times that, before his presidency, the US for years had a $500 billion annual trade deficit with China -- though the actual pre-Trump deficit never even reached $400 billion.
  • The most entertaining lie shtick: The burly crying men who had never cried before
  • according to the President, they kept walking up to him crying tears of gratitude -- even though they had almost always not previously cried for years.
  • The most traditional big lie: Trump didn't know about the payment to Stormy Daniels
  • he also lied when he needed to. When he told reporters on Air Force One in 2018 that he did not know about a $130,000 payment to porn performer Stormy Daniels and that he did not know where his then-attorney Michael Cohen got the money for the payment, it was both audacious -- Trump knew, because he had personally reimbursed Cohen -- and kind of conventional: the President was lying to try to get himself out of a tawdry scandal.
  • The biggest lie by omission: Trump ended family separation
  • ere's what he told NBC's Chuck Todd in 2019 about his widely controversial policy of separating migrant parents from their children at the border: "You know, under President Obama you had separation. I was the one that ended it." Yes, Trump signed a 2018 order to end the family separation policy.
  • The most shameless campaign lie: Biden will destroy protections for pre-existing conditions
  • When Trump claimed in September that Biden would destroy protections for people with pre-existing health conditions -- though the Obama-Biden administration created the protections, though the protections were overwhelmingly popular, though Biden was running on preserving them,
  • Trump himself had tried repeatedly to weaken them
  • The lie he fled: He got Veterans Choice
  • Trump could have told a perfectly good factual story about the Veterans Choice health care program Obama signed into law in 2014: it wasn't good enough, so he replaced it with a more expansive program he signed into law in 2018.
  • That's not the story he did tell -- whether out of policy ignorance, a desire to erase Obama's legacy, or simply because he is a liar. Instead, he claimed over and over -- more than 160 times before I lost count -- that he is the one who got the Veterans Choice program passed after other presidents tried and failed for years.
  • The Crazy Uncle lie award: Windmill noise causes cancer
  • At a White House event in 2019, Trump grossly distorted a 2013 quote from Rep. Ilhan Omar to try to get his supporters to believe that the Minnesota Democrat had expressed support for the terrorist group al Qaeda.
  • his 2019 declaration that "they say" the noise from windmills "causes cancer."
  • The most hucksterish lie: That plan was coming in two weeks
  • Trump's big health care plan was eternally coming in "two weeks."
  • My personal favorite lie: Trump was once named Michigan's Man of the Year
  • Trump has never lived in Michigan. Why would he have been named Michigan's Man of the Year years before his presidency?He wouldn't have been. He wasn't.
  • The most depressing lie: Trump won the election
  • Trump's long White House campaign against verifiable reality has culminated with his lie that he is the true winner of the 2020 presidential election he clearly, certifiably and fairly lost.
Javier E

Opinion | Transcript: Ezra Klein Interviews Brandon Terry - The New York Times - 0 views

www.nytimes.com/...-interviews-brandon-terry.html

MLK thought political emotion non-violent love interview transcript klein history culture crisis politics

shared by Javier E on 01 Aug 23 - No Cached
  • BRANDON TERRY: Well, there’s this puzzle when we think about somebody like Martin Luther King Jr. And it’s that on the one hand, we have a national holiday devoted to him, an imposing monument on the hallowed space of the National Mall; he’s invoked in all manner of political speeches from across the political spectrum, probably the most famous African American of the 20th century.
  • But at the same time, if you ask even really well-educated people, they often don’t know that he’d written five major books, that he’s a systematic theologian with sustained interest in political philosophy who’s written lots and lots of things, incisive things, on some of the most pressing political and ethical matters.
  • King wants to say something different, I think. He wants to say that we are both of these things. We are a society with what he called the congenital deformity of racism — that it’s shot through many of our deepest institutions and structural arrangements, and because it has not been redressed on the scale that it would have to be to achieve true justice, it festers. It’s a rot. It’s a challenge that every generation is called on to pick up and try to do better than their forebears.
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  • 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.
Javier E

Why Does the Myth of the Confederate Lost Cause Persist? - The Atlantic - 0 views

www.theatlantic.com/...618711

myth Lost Cause confederacy history memory

shared by Javier E on 10 May 21 - No Cached
  • A few years ago, I decided to travel around America visiting sites that are grappling—or refusing to grapple—with America’s history of slavery. I went to plantations, prisons, cemeteries, museums, memorials, houses, and historical landmarks. As I traveled, I was moved by the people who have committed their lives to telling the story of slavery in all its fullness and humanity. And I was struck by the many people I met who believe a version of history that rests on well-documented falsehoods.
  • For so many of them, history isn’t the story of what actually happened; it is just the story they want to believe. It is not a public story we all share, but an intimate one, passed down like an heirloom, that shapes their sense of who they are. Confederate history is family history, history as eulogy, in which loyalty takes precedence over truth.
  • “I don’t mind that they come on Memorial Day and put Confederate flags on Confederate graves. That’s okay,” she said. “But as far as I’m concerned, you don’t need a Confederate flag on—” She stumbled over a series of sentences I couldn’t follow. Then she collected herself and took a deep breath. “If you’re just talking about history, it’s great, but these folks are like, ‘The South shall rise again.’ It’s very bothersome.”
  • ...30 more annotations...
  • She told me that she’d attended a Sons of Confederate Veterans event once but wouldn’t again. “These folks can’t let things go. I mean, it’s not like they want people enslaved again, but they can’t get over the fact that history is history.”
  • I thought about friends of mine who have spent years fighting to have Confederate monuments removed. Many of them are teachers committed to showing their students that we don’t have to accept the status quo. Others are parents who don’t want their kids to grow up in a world where enslavers loom on pedestals. And many are veterans of the civil-rights movement who laid their bodies on the line, fighting against what these statues represented. None of them, I thought as I looked at the smile on Gramling’s face, is a terrorist.
  • Gramling then turned his attention to the present-day controversy about Confederate monuments—to the people who are “trying to take away our symbols.” In 2019, according to a report from the Southern Poverty Law Center, there were nearly 2,000 Confederate monuments, place names, and other symbols in public spaces across the country. A follow-up report after last summer’s racial-justice protests found that more than 160 of those symbols had been removed or renamed in 2020.
  • Gramling said that this was the work of “the American ISIS.” He looked delighted as the crowd murmured its affirmation. “They are nothing better than ISIS in the Middle East. They are trying to destroy history they don’t like.”
  • Founded in 1896, the Sons of Confederate Veterans describes itself as an organization of about 30,000 that aims to preserve “the history and legacy of these heroes, so future generations can understand the motives that animated the Southern Cause.” It is the oldest hereditary organization for men who are descendants of Confederate soldiers. I was wary of going to the celebration alone, so I asked my friend William, who is white, to come with me.
  • That myth tried to rewrite U.S. history, and my visit to Blandford showed how, in so many ways, it had succeeded.
  • It was then, in the late 1800s, that the myth of the Lost Cause began to take hold. The myth was an attempt to recast the Confederacy as something predicated on family and heritage rather than what it was: a traitorous effort to extend the bondage of millions of Black people. The myth asserts that the Civil War was fought by honorable men protecting their communities, and not about slavery at all.
  • The early 1900s saw a boom in Confederate-monument building. The monuments were meant to reinforce white supremacy in an era when Black communities were being terrorized and Black social and political mobility impeded. They were also intended to teach new generations of white southerners that the cause their ancestors had fought for was just.
  • “I think everybody should learn the truth,” Jeff said, wiping the sweat from his forehead.“What is that truth?” I asked.
  • The Louisville Daily Courier, for example, warned nonslaveholding white southerners about the slippery slope of abolition: “Do they wish to send their children to schools in which the negro children of the vicinity are taught? Do they wish to give the negro the right to appear in the witness box to testify against them?” The paper threatened that Black men would sleep with white women and “amalgamate together the two races in violation of God’s will.”
  • “Everybody always hears the same things: ‘It’s all about slavery.’ And it wasn’t,” he said. “It was about the fact that each state had the right to govern itself.”He pointed to a tombstone about 20 yards away, telling me it belonged to a “Black gentleman” named Richard Poplar. Jeff said Poplar was a Confederate officer who was captured by the Union and told he would be freed if he admitted that he’d been forced to fight for the South. But he refused.
  • But the reality is that Black men couldn’t serve in the Confederate Army. And an 1886 obituary suggests that Poplar was a cook for the soldiers, not someone engaged in combat.
  • Some people say that up to 100,000 Black soldiers fought for the Confederate Army, in racially integrated regiments. No evidence supports these claims, as the historian Kevin M. Levin has pointed out, but appropriating the stories of men like Poplar is a way to protect the Confederacy’s legacy. If Black soldiers fought for the South, how could the war have been about slavery? How could it be considered racist now to fly the Dixie flag?
  • I asked Jeff whether he thought slavery had played a role in the start of the Civil War. “Oh, just a very small part. I mean, we can’t deny it was there. We know slave blocks existed.” But only a small number of plantations even had slaves, he said.It was a remarkable contortion of history, reflecting a century of Lost Cause propaganda.
  • Two children ran behind me, chasing a ball. Jeff smiled. He told me that he doesn’t call it the “Civil War,” because that distorts the truth. “We call it the ‘War Between the States’ or ‘of Northern Aggression’ against us,” he said. “Southern people don’t call it the Civil War, because they know it was an invasion … If you stayed up north, ain’t nothing would’ve happened.”
  • I asked him what he believed the cause of the Civil War had been. “How do I put this gently?” he said. “People are not as educated as they should be.” They’re taught that “these men were fighting to keep slavery legal, and if that’s what you grow up believing, you’re looking at people like me wearing this uniform: ‘Oh, he’s a racist.’ ” He said he’d done a lot of research and decided the war was much more complicated.
  • I thought that scenario was unlikely; cities have spent millions of dollars on police protection for white nationalists and neo-Nazis, people far more extreme than the Sons of Confederate Veterans. I found it a little ironic that these monuments had been erected in part to instill fear in Black communities, and now Jason was the one who felt scared.
  • The typical Confederate soldier hadn’t been fighting for slavery, he argued. “The average age was 17 to 22 for a Civil War soldier. Many of them had never even seen a Black man. The rich were the ones who had slaves. They didn’t have to fight. They were draft-exempt. So these men are going to be out here and they’re going to be laying down their lives and fighting and going through the hell of camp life—the lice, the rats, and everything else—just so this rich dude in Richmond, Virginia, or Atlanta, Georgia, or Memphis, Tennessee, can have some slaves? That doesn’t make sense … No man would do that.”
  • But the historian Joseph T. Glatthaar has challenged that argument. He analyzed the makeup of the unit that would become Lee’s Army of Northern Virginia and pointed out that “the vast majority of the volunteers of 1861 had a direct connection to slavery.” Almost half either owned enslaved people or lived with a head of household who did, and many more worked for slaveholders, rented land from them, or had business relationships with them.
  • Many white southerners who did not own enslaved people were deeply committed to preserving the institution. The historian James Oliver Horton wrote about how the press inundated white southerners with warnings that, without slavery, they would be forced to live, work, and inevitably procreate with their free Black neighbors.
  • I don’t know if it’s true or not, but I like it”—I kept coming back to Gramling’s words. That comment was revealing. Many places in the South claim to be the originator of Memorial Day, and the story is at least as much a matter of interpretation as of fact. According to the historian David Blight, the first Memorial Day ceremony was held in Charleston, South Carolina, in May 1865, when Black workmen, most of them formerly enslaved, buried and commemorated fallen Union soldiers.
  • The proposition of equality with Black people was one that millions of southern white people were unwilling to accept. The existence of slavery meant that, no matter your socioeconomic status, there were always millions of people beneath you. As the historian Charles Dew put it, “You don’t have to be actively involved in the system to derive at least the psychological benefits of the system.”
  • Once one of the most successful sugarcane enterprises in all of Louisiana, the Whitney is surrounded by a constellation of former plantations that host lavish events—bridal parties dancing the night away on land where people were tortured, taking selfies in front of the homes where enslavers lived. Visitors bask in nostalgia, enjoying the antiques and the scenery. But the Whitney is different. It is the only plantation museum in Louisiana with an exclusive focus on enslaved people. The old plantation house still stands—alluring in its decadence—but it’s not there to be admired. The house is a reminder of what slavery built, and the grounds are a reminder of what slavery really meant for the men, women, and children held in its grip.
  • Like Blandford, the Whitney also has a cemetery, of a kind. A small courtyard called the Field of Angels memorializes the 2,200 enslaved children who died in St. John the Baptist Parish from 1823 to 1863. Their names are carved into granite slabs that encircle the space. My tour guide, Yvonne, the site’s director of operations, explained that most had died of malnutrition or disease. Yvonne, who is Black, added that there were stories of some enslaved mothers killing their own babies, rather than sentencing them to a life of slavery.
  • Before the coronavirus pandemic, the Whitney was getting more than 100,000 visitors a year. I asked Yvonne if they were different from the people who might typically visit a plantation. She looked down at the names of the dead inscribed in stone. “No one is coming to the Whitney thinking they’re only coming to admire the architecture,” she said.
  • Did the white visitors, I asked her, experience the space differently from the Black visitors? She told me that the most common question she gets from white visitors is “I know slavery was bad … I don’t mean it this way, but … Were there any good slave owners?”
  • “I really give a short but nuanced answer to that,” she said. “Regardless of how these individuals fed the people that they owned, regardless of how they clothed them, regardless of if they never laid a hand on them, they were still sanctioning the system … You can’t say, ‘Hey, this person kidnapped your child, but they fed them well. They were a good person.’ How absurd does that sound?”
  • But so many Americans simply don’t want to hear this, and if they do hear it, they refuse to accept it. After the 2015 massacre of Black churchgoers in Charleston led to renewed questions about the memory and iconography of the Confederacy, Greg Stewart, another member of the Sons of Confederate Veterans, told The New York Times, “You’re asking me to agree that my great-grandparent and great-great-grandparents were monsters.”
  • So much of the story we tell about history is really the story we tell about ourselves. It is the story of our mothers and fathers and their mothers and fathers, as far back as our lineages will take us. They are the stories Jeff tells as he sits watching the deer scamper among the Blandford tombstones at dusk. The stories he wants to tell his granddaughters when he holds their hands as they walk over the land. But just because someone tells you a story doesn’t make that story true.
  • Would Jeff’s story change, I wonder, if he went to the Whitney? Would his sense of what slavery was, and what his ancestors fought for, survive his coming face-to-face with the Whitney’s murdered rebels and lost children? Would he still be proud?
Javier E

Opinion | Reflections on Stephen L. Carter's 1991 Book, 'Reflections of an Affirmative ... - 0 views

www.nytimes.com/...ive-action-stephen-carter.html

affirmative action racism essentialism preference race reflections

shared by Javier E on 16 Jun 23 - No Cached
  • In 1991, Stephen L. Carter, a professor at Yale Law School, began his book “Reflections of an Affirmative Action Baby” with a discomfiting anecdote. A fellow professor had criticized one of Carter’s papers because it “showed a lack of sensitivity to the experience of Black people in America.”
  • “I live in a box,” he wrote, one bearing all kinds of labels, including “Careful: Discuss Civil Rights Law or Law and Race Only” and “Warning! Affirmative Action Baby! Do Not Assume That This Individual Is Qualified!”
  • The fact that Thomas was very likely nominated because he was Black and because he opposed affirmative action posed a conundrum for many supporters of racial preferences. Was being Black enough? Or did you have to be “the right kind” of Black person? It’s a question Carter openly wrestles with in his book.
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  • A graduate of Stanford and Yale Law, Carter was a proud beneficiary of affirmative action. Yet he acknowledged the personal toll it took (“a decidedly mixed blessing”) as well as affirmative action’s sometimes troubling effects on Black people as the programs evolved.
  • The diversity argument holds that people of different races benefit from one another’s presence, which sounds desirable on its face
  • The demise of affirmative action, in Carter’s view, was both necessary and inevitable. “We must reject the common claim that an end to preferences ‘would be a disastrous situation, amounting to a virtual nullification of the 1954 desegregation ruling,’” he wrote, quoting the activist and academic Robert Allen. “The prospect of its end should be a challenge and a chance.”
  • Like many people today — both proponents and opponents of affirmative action — he expressed reservations about relying on diversity as the constitutional basis for racial preferences.
  • What immediately struck me on rereading it was how prescient Carter was about these debates 32 years ago. What role affirmative action should take was playing out then in ways that continue to reverberate.
  • But the implication of recruiting for diversity, Carter explained, had less to do with admitting Black students to redress past discrimination and more to do with supporting and reinforcing essentialist notions about Black people.
  • An early critic of groupthink, Carter warned against “the idea that Black people who gain positions of authority or influence are vested a special responsibility to articulate the presumed views of other people who are Black — in effect, to think and act and speak in a particular way, the Black way — and that there is something peculiar about Black people who insist on doing anything else.”
  • Carter took issue with the belief, now practically gospel in academic, cultural and media circles, that heightened race consciousness would be central to overcoming racism
  • , it’s hard to imagine Carter welcoming the current vogue for white allyship, with its reductive assumption that all Black people have the same interests and values
  • He disparaged what he called “the peculiar relationship between Black intellectuals and the white ones who seem loath to criticize us for fear of being branded racists — which is itself a mark of racism of a sort.”
  • Carter bristled at the judgment of many of his Black peers, describing several situations in which he found himself accused of being “inauthentically” Black, as if people of a particular race were a monolith and that those who deviated from it were somehow shirking their duty. He said he didn’t want to be limited in what he was allowed to say by “an old and vicious form of silencing.”
  • In the past, such ideas might have been seen as “frankly racist,” Carter noted. “Now, however, they are almost a gospel for people who want to show their commitment to equality.”
  • However well intentioned you may be, when you reduce people to their race-based identity rather than view them as individuals in their full, complex humanity, you risk making sweeping assumptions about who they are. This used to be called stereotyping or racism.
  • he rejected all efforts to label him, insisting that intellectuals should be “politically unpredictable.
  • “Critics who attempt to push (or pull) Carter into the ranks of the Black right wing will be making a mistake. He is not a conservative, neo- or otherwise. He is an honest Black scholar — the product of the pre-politically correct era — who abhors the stifling of debate by either wing or by people of any hue.”
  • This strikes me as the greatest difference between reading the book today and reading it as an undergrad at a liberal Ivy League college: the attitude toward debating controversial views. “Reflections” offers a vigorous and unflinching examination of ideas, something academia, media and the arts still prized in 1991.
  • Today, a kind of magical thinking has seized ideologues on both the left and the right, who seem to believe that stifling debate on difficult questions will make them go away
anonymous

Half Of The Jury In The Chauvin Trial Is Nonwhite. That's Only Part Of The Story : NPR - 0 views

www.npr.org/...e-thats-only-part-of-the-story

shared by anonymous on 25 Mar 21 - No Cached
  • The jury chosen for the trial of former Minneapolis police officer Derek Chauvin, charged with murder in the death of George Floyd, is notable because it is significantly less white than Minneapolis itself.
  • Among the 12 jurors and three alternates selected for the panel are three Black men, one Black woman and two jurors who identify as multiracial. If none of the three alternates — all of them white — is needed in the deliberation room, 50% of the panel that will vote on Chauvin's fate will be Black or multiracial.
  • Hennepin County, where the trial is being held, is only 17% Black or multiracial, while it is 74% white.The jury's racial makeup will assuage some of the concerns that activists and others had expressed as jury selection got underway two weeks ago. An insufficiently diverse jury, they believed, would undercut people's faith in the legitimacy of a trial seen as a critical moment in the racial justice movement that Floyd's killing helped reenergize last spring.
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  • Two of the Black men on the jury are not African Americans but, rather, Black immigrants. During questioning, they expressed the kind of moderate views on policing and race relations that defense attorney Eric Nelson generally found acceptable as he considered which potential jurors to strike and which to allow.
  • None of the Black jurors ultimately chosen for the panel spoke extensively about personal experiences with racism or about having had overtly negative interactions with police. Several said they had a healthy respect for law enforcement.
  • In recent years, she has paid special attention to how professed support for the Black Lives Matter movement has gotten many Black people struck from juries. That did not seem to be the case during jury selection for the Chauvin trial. Several jurors who expressed at least some support for the movement were seated on the jury — a sign of progress, Chakravarti said.
  • Despite those experiences, Juror 76 assured the judge and attorneys that he could put his opinions aside and decide the case against Chauvin fairly and based only on the evidence. He said he could foresee himself casting a not-guilty vote if the evidence required it. He had also served on a jury before. Defense attorney Nelson struck him nonetheless, citing the juror's bias against the Minneapolis police.
  • That decision elicited concern from Steve Schleicher, the lawyer leading jury selection for the prosecution, who disagreed that the juror's comments revealed anti-police bias. Instead, he said, they were a simple reflection of the juror's daily lived experience as a Black man.
  • The fate of Juror 76 highlighted a tension that often exists in jury selection, especially in cases in which issues of race loom large. The experiences that come with being Black in America are often enough to get jurors struck from a case, said Sonali Chakravarti, a Wesleyan University professor who has studied the role of race in jury selection.
  • That was in contrast to one potential juror — an African American man and former soldier — who said he had lived in the neighborhood where Floyd was killed and said police in the area were known to antagonize residents. The man, identified only by his juror number, 76, also spoke of experiencing racism on a daily basis and recounted seeing Black acquaintances sentenced to prison for crimes while white ones often got a "slap on the wrist."
  • On one hand, that the defense would strike people with negative views of police is understandable, given Nelson's responsibility to seat a jury favorable to his client. The prosecution in the Chauvin case also struck white jurors who expressed police-friendly views or who had negative opinions of Black Lives Matter or the protests that followed Floyd's killing.But Chakravarti said that given history, it is appropriate to apply greater scrutiny when Black jurors are struck.
  • Given Hennepin County's overwhelmingly white jury pool, that four Black and two multiracial people made it onto the Chauvin jury is a considerable feat, even if their expressed views on race and police are more conservative than those of countless African Americans who've marched for racial justice in the last year.
  • In a column, Mary Moriarty, the former chief public defender for Minneapolis, said she had watched the questioning of Juror 76 and, though she expected him to be struck, had hoped he wouldn't be.She said his fate was a reminder that the jury selection process should be reformed to ensure more African Americans have a fair shot to serve on juries.
katherineharron

Voting in Georgia US Senate race in Hancock County is more about fight to vote than rig... - 0 views

www.cnn.com/...index.html

voting

shared by katherineharron on 05 Jan 21 - No Cached
  • In 2015, after a failed attempt to shutter almost every polling location in a county three times the area of Atlanta, the Hancock County Board of Elections and Registration tried to remove 174 voters, almost all of them African American, ahead of a Sparta city election. The board even sent deputies to homes, summonsing voters to prove eligibility.
  • The city's roll at the time included only 988 voters, so it meant about one in five potential ballots.
  • many county residents could have been disenfranchised, he said last month.
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  • With Georgia voters set to decide control of the US Senate in Tuesday's runoffs, the challenges to the voting rolls in Hancock County, whose residents have long fought for their right to vote, remain under the supervision of a court-appointed examiner. Legal experts say the US Supreme Court pulling teeth from the Voting Rights Act is to blame.
  • Black households had a median income of $22,056 ($37,083 for White); almost 34% of Black residents lived in poverty (22% for White); and 26% of Black households received food benefits (6% for White).
  • Ahead of the 2015 Sparta elections, the lawsuit said, BOER Vice Chairwoman Nancy Stephens, who is White, began filing voter challenges as a citizen, then voting on them as a board member. When concerns were raised, a local resident began filing challenges "in a format that closely resembled the format of those filed by the Vice Chair," the lawsuit said.
  • The challengers "consistently failed to provide credible evidence based upon personal knowledge that the challenged voters were not qualified to vote," the lawsuit said.
  • The BOER, responding to the lawsuit, "vigorously" and "strenuously" denied illegally targeting Black voters or violating state laws.
  • He went through the 2014 voting roll and pulled voters he knew were dead or had moved and submitted 14 challenges.
  • "Sitting after two of the meetings, I thought, 'What would they do if someone challenged some White voters?'" recalled Webb, who is Black.
  • Thornton can't understand why the BOER would claim he didn't live in the county, or why the board would try to remove him from the rolls. His catfish farm is in unincorporated Mayfield, 20 minutes outside Sparta, and he wasn't eligible to vote in the city elections.
  • BOER members didn't take Webb's challenges seriously and defended White voters.
  • The BOER determined before the hearing that four of Webb's challenged voters were dead and removed them from the rolls. Of the remaining challenges, the board nixed one voter from the rolls and moved another to inactive status. Both were Asian American, the lawsuit said.
  • "What they did was beyond voter suppression. If something is wrong with your voter registration, they should call you and tell you what's wrong. What they were doing is taking you off the rolls, and you wouldn't find out until the election," Webb told CNN. "They were making Black votes disappear."
  • Since the death of the Georgia civil rights icon US Rep. John Lewis, politicians and activists have called for Congress to honor Lewis by crafting an updated coverage formula, as permitted by the high court, but it hasn't come to pass.
  • Julie Houk with the Lawyers Committee for Civil Rights Under Law, who worked on the Hancock County case, disagrees with the Supreme Court's finding "that the conditions that originally justified these measures no longer characterize voting in the covered jurisdictions."
  • The Lawyers' Committee has also challenged restrictive absentee ballot rules and fought voter purges, redistricting decisions and efforts to limit ballot drop boxes -- which tend to burden minorities the most.
  • In Macon-Bibb County, Georgia, Houk said, elections officials moved a Black voting precinct -- in a community that had rocky relations with law enforcement -- to the sheriff's office, which she called "very problematic" as it threatened to dissuade African Americans from voting.
  • In 2015, Georgia's then-Secretary of State Brian Kemp cited Shelby in informing counties they were "no longer required to submit polling place changes to the Department of Justice."
  • The ACLU of Georgia reported in September that of 313,243 voters removed from the state rolls in 2019, almost 200,000 were likely erroneously purged.
  • Two weeks before the November general election, ProPublica, in collaboration with public broadcasters, reported, "The state's voter rolls have grown by nearly 2 million since the US Supreme Court gutted the Voting Rights Act in 2013, but polling locations have been cut by almost 10%, with Metro Atlanta hit particularly hard."
  • This is why preclearance was so important: Discriminating against Black voters would've been rejected
  • The truth about 2015 "depends on what side you talk to," he said. No candidate could win in the city, now estimated at 89% African American, without securing a swath of the Black vote, said Haywood, who is White and is certain he was elected on his promise of reform, he said.
  • "We are way past problems with Black and White here," Haywood said. "Now, people are excited things are getting fixed."
  • Before the Voting Rights Act of 1965, it had no Black elected officials until John McCown -- an activist more in the mold of Stokely Carmichael than Martin Luther King Jr. -- came to town, luring investment and ushering Black residents to power.
  • McCown remains revered among many Black residents, despite investigations into his alleged misspending of grant money and other improprieties. They consider his achievements landmarks, including an affordable housing project and job creators like a cinder block factory and Thornton's now-defunct catfish farm. McCown's antebellum home still stands, abandoned and in need of upkeep.
  • A 1976 plane crash killed McCown, and a federal investigation into his fundraising killed the county's resurrected prosperity, but his legacy survived in the Black leaders succeeding him. "He created a political strategy, and African Americans voted themselves into power," Thornton said. "It has come to a point where (Hancock County) is one of the most impoverished in America. There is a wives' tale -- I don't know if it's true or not -- that some political leaders in Georgia have always said that if we can't vote the people of Hancock County out, we'll starve them out -- and there's been a disproportionate lack of growth to this particular community."
  • The BOER "strenuously denied" that it was illegally targeting Black voters with its challenges but agreed to enter the consent decree and abide by the standards and procedures the decree lays out. The court also ordered the defendants to pay more than $500,000 in attorneys' fees and other expenses, court documents show.As part of the consent decree, the BOER agreed to "not engage in discriminatory challenges to voters' eligibility," and to adhere to certain procedures in such challenges, according to court documents. It also restored certain voters to its rolls and agreed not to take action on other voters restored to the rolls for at least two federal election cycles.
  • "It had a chilling effect on voters," she said. "A lot of folks decided voting wasn't worth it."
  • "It will affect several elections down the road because people will say that I'm not going to be bothered by this ever again. I'm not going to vote," Warren said. "You have virtually destroyed their whole trust in the system altogether."
  • The county has submitted voters it wants removed, as instructed, and during the November election, the NAACP "seemed to think everything went OK," he said. Spencer's team is "always concerned," he said, and events happening at the state and national level, including Georgia's secretary of state calling to end no-excuse absentee voting and President Donald Trump challenging elections results, only exacerbate his worry.
  • "I am definitely worried that once the consent decree ends that the BOER will start its same antics again," he said. "They can say, 'Hey, we'll get everybody except Johnny Thornton, and the other people that we go for might not have the legal means or expertise to push back or to fight against the system.'"
  • Warren, in addition to previously serving as Sparta's registrar, is a Black county resident who began filming BOER meetings in 2015 when he learned of the challenges. He had trouble last year, he said, when applying for a mail-in ballot. A county elections official told him his home wasn't his registered address, he said. He isn't alleging any misbehavior -- he was able to sort it out before the general election -- but such a county notice might have been enough to deter a less-resolute voter from casting her or his ballot. In poor, rural areas like Hancock County, minor hiccups such as a rainy day or a washed-out road can have major effects on voting.
Javier E

'All the psychoses of US history': how America is victim-blaming the coronavirus dead |... - 0 views

www.theguardian.com/...m-blaming-the-coronavirus-dead

race inequality pandemic risk health policy

shared by Javier E on 21 May 20 - No Cached
  • hy do Americans represent less than 5% of the world’s population but nearly a third of the known coronavirus death toll? Not because of government incompetence, the Trump administration is arguing, but because Americans are very unhealthy.
  • The United States’ organized response to the pandemic had been “historic”, Trump’s health secretary, Alex Azar, told CNN on 17 May, but America “unfortunately” has a “very diverse” population, and black Americans and minorities “in particular” have “significant underlying disease”.
  • “This is not about fault. It’s about simple epidemiology,” Azar said, adding in a pious tone: “One doesn’t blame an individual for their health condition. That would be absurd.”
  • ...28 more annotations...
  • Blaming black Americans for dying from a novel virus because they had diabetes or high blood pressure was precisely what Azar was doing
  • the moment when the US response to coronavirus escalated into a full culture war is revealing. The big protests at state capitols, with crowds of white Americans demanding their governors reopen the economy, started about a week after national news outlets began reporting in early April that black Americans made up a disproportionate number of the dead.
  • Systemic racism created the health disparities that made black and brown Americans more vulnerable to dying from coronavirus, public health experts say; and now the same racism is also shaping, and undermining, the country’s political response to the pandemic.
  • It’s not a new idea that thousands of people must die to preserve America’s “business as usual”. It’s not a new assumption many of those people will be brown or black.
  • Americans don’t have much of a national vocabulary for talking about collective action and sacrifice
  • a gun rights activist from Austin, Texas, has strong opinions about tyranny and freedom. But he said he was frustrated that some of his usual allies did not seem to understand that dealing with a novel virus, in a country where no one has immunity, required a different kind of politics.
  • “Our rights are being violated. That is all actually real,” Stokes said. “But this is one of the few times when that’s OK. Pandemics – these call for a collectivist response. They don’t work without one.”
  • For some wealthy Americans eager to reopen the economy, the motivating fear may be the risk of social change, the historian Roxanne Dunbar-Ortiz said.
  • It’s not surprising that Americans, who are used to tackling every problem through the lens of “individual rights”, would struggle with how to respond to the collective demands of a pandemic. “It’s this mismatch in terms of a social problem, and the tools we have at our disposal to make sense of it,” the sociologist Jennifer Carlson said.
  • Early Puritan accounts of arriving in the New World and seeing indigenous people dying of illness are marked by a familiar self-righteousness. The Puritans look at an epidemic and “think it’s a divine dispensation”, Blanchfield said. “The very fact that people are dying is taken as both pragmatically offering market opportunities ... but also as a theological vindication of your own survivorship.”
  • European colonists established their settlements in the midst of the mass death of indigenous people and opened the American market for business “at gunpoint, in the wake of that epidemic”, said Patrick Blanchfield, the author of a forthcoming 500-year history of American gun violence. Enslaved black people died performing the essential labor that kept the economy running.
  • Today, “who is being asked to die for the market to be open?” Blanchfield said. “It’s black people. It’s Native American tribal communities.”
  • The coronavirus culture war is “kind of a petri dish of all the psychoses of US history”, as Dunbar-Ortiz, the author of An Indigenous People’s History of the United States, put it.
  • That Puritan instinct to see infection as a sign of guilt, and health as a kind of vindication, is currently playing out across the political spectrum.
  • American liberals sometimes treat their belief in science as a kind of religion, Blanchfield argued, fetishizing technocrats and rejoicing when conservatives who do not “believe in science” are punished.
  • This impulse to blame other people for getting sick is rooted in fear
  • “Everyone wants some narrative, to explain the unimaginable level of illness and death and vulnerability that we’re all feeling,” he said. “Everyone wants there to be a logic to this.
  • The victim-blaming on the left, though, has come from individuals’ Twitter accounts, not Democratic party leadership. The victim-blaming of black Americans has come from the highest levels of government.
  • Just days after national news outlets first reported the emerging racial disparities in coronavirus deaths, Trump’s surgeon general, Jerome Adams, said at a White House briefing that communities of color needed to “step up” and advised them to “avoid alcohol, tobacco, and drugs”.
  • Lecturing individual black Americans about smoking, rather than talking about African Americans’ increased environmental exposure to air pollution, a demonstrated coronavirus risk, was classic “victim-blaming”
  • Poll results from mid-March had shown black respondents were actually more likely than white respondents to see coronavirus as a serious threat to their own health, he said.
  • “It’s hard, when you have so many white people who are protesting and not social distancing, to argue that they are taking it more seriously and that’s why they are less likely to die,” he said.
  • But the same argument that black Americans were to blame for dying simply evolved, Kendi said, to focus more on their “pre-existing conditions”.
  • In Louisiana, Senator Bill Cassidy, a white Republican and a medical doctor, had already cast doubt on whether inequities rooted in systemic racism were the reason so many black Louisiana citizens were dying of coronavirus. “That’s rhetoric,” he told NPR in early April. The real answer, the answer backed by science, was that “African Americans are 60% more likely to have diabetes” and that “we need to address the obesity epidemic”.
  • Blaming the victims of American racial disparities for what they suffer has a reliable outcome: nothing is done. The deaths mount.
  • Ronald Reagan attacked America’s post-war investment in social programs, Kotsko said, “by pointing out that the generosity is now extending to black people” and suggesting that “it’s better to tear down the system of solidarity than to allow the wrong people to get the benefits”.
  • Metzl argued in his book Dying of Whiteness that the way racism has shaped gun policy and healthcare choices in this country has led to outcomes that hurt black and brown Americans, but that also led to measurable increases in the deaths of white Americans. Today, he’s afraid that same dynamic is playing out again.
  • The Puritans had a form of torture called “pressing”, used during the Salem witch trials. They made the accused person lie on the ground, and then very slowly, over many days, placed one rock on their chest, and then another.
Javier E

NFL Protests Obscure the Facts on Race and Policing - 0 views

nymag.com/...acts-on-race-and-policing.html

violence black police statistics facts race arrests gun

shared by Javier E on 01 Oct 17 - No Cached
  • The Post has indeed found that there’s a strikingly consistent number of fatal police shootings each year: close to 1,000 people of all races. But that figure includes the armed&nbsp;and&nbsp;the unarmed.
  • In the first six months of this year, for example, the Post found a total of 27 fatal shootings of unarmed people, of which black men constituted seven.
  • There are 22 million black men in America. If an African-American man is not armed, the chance that he will be killed by the police in any recent year is 0.00006 percent.
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  • If a black man is carrying a weapon, the chance is 0.00075. One is too many, but it seems to me important to get the scale of this right. Our perceptions are not reality.
  • I have no doubt at all that Kaepernick and Reid are sincere, and I absolutely defend their right to protest in the way they have, and am disgusted by the president’s response. But on the deaths of unarmed black men, the left-liberal characterization of the problem just does not match the statistical reality.
  • A Cornell Ph.D. student, Philippe Lemoine, has dug into exactly that: by examining the data from the Police-Public Contact Survey, conducted by the Bureau of Justice Statistics. This is testimony from black people themselves, not the police; it’s far less tainted than self-serving police records.
  • It’s a big survey — around 150,000 people, including 16,000 African-Americans.
  • are black men in America disproportionately likely to have contact with the police? Surprisingly, no. In the survey years that Lamoine looked at, 20.7 percent of white men say they interacted at least once with a cop, compared with 17.5 percent of black men.
  • black men (1.5 percent) are indeed more likely than whites (1.2 percent) to have more than three contacts with police per year — but it’s not a huge difference.
  • You could also argue that lynching was statistically very rare in the past, but it instilled a real terror that belied this real fact.
  • If you restrict it to physical violence, the data is worse: Of men who have had at least one encounter with the police in a given year, 0.9 percent of white men reported the use of violence, compared with 3.4 percent of black men.
  • I think it shows the following: that police violence against black men, very broadly defined, is twice as common as against white men, and narrowly defined as physical force, three times as common, but that there’s no racial difference in police violence that might lead to physical harm, and all such violence is rare.
  • the 3.4 percent of black men who experience violence at the hands of the police are 3.4 percent of the 17.5 percent of those who have at least one encounter with the cops, i.e., 0.5 percent of all black men.)
  • Is “rare” a fair judgment? It’s certainly a subjective one, and I do not know how I would feel if there were a 0.5 percent chance that any time I encountered a cop, I could be subjected to physical violence, as opposed to the 0.2 percent chance that I, as a white man, experience.
  • What makes it worse for black men, of course, is something called history, in which any violence by the state rightly comes with immensely more emotional and political resonance — and geography. Police violence may be rare across the entire country, but it is concentrated in urban pockets, where the atmosphere is therefore more fearful — and there’s a natural tendency to extrapolate from that context.
  • Specific horrifying incidents — like Alton Sterling’s death — operate in our psyches the way 9/11 does. It understandably terrified Eric Reid — but also distorted his assessment of the actual risk that one of his family members could suffer the same fate.
  • It’s true, too, that the huge racial discrepancy in the prison population affects our judgment.
  • On the key measure of use of force by the cops, however, black men with at least one encounter with cops are more than twice as likely to report the use of force as whites (one percent versus 0.4 percent). That’s the nub of it. “Force,” by the way, includes a verbal threat of it, as well as restraining, or subduing.
  • we’re not talking about extralegal lynchings by civilians, in the context of slavery or segregation or state-imposed discrimination. We’re talking about instantaneous decisions by cops, often in contexts where their own lives are at stake as well. Their perspective — and many of these cops are also African-American — matters as well.
  • This is the balance we have to strike. We can and should honor the spirit of the protests. But we cannot allow ourselves to let emotion, however justified, overwhelm reality
  • t the election wasn’t just an anti-May vote. It was also a pro-Corbyn one, especially among the rising generation. Millennials, having never experienced socialism, love it. And Corbyn is on the leftist edge of socialism. He’s for huge increases in taxation and public spending, he promises free college for all, he wants to instate rent controls across Britain’s major cities, and, in his speech last Wednesday, he described gentrification as “social cleansing.”
  • Most of his proposals would add mountains of debt to the British economy, and he doesn’t really care. Austerity is so over.
  • This makes him a bigger leap to the left than Trump is to the right. It’s as if Roy Moore were the GOP nominee — and leading in the polls.
  • another key factor is Corbyn’s effortless Englishness. He is a very specific character — a very English leftist. He’s mild-mannered in speech, even as his ideas are radical. In the last election campaign, he came off as an ordinary man of the people
  • Evolutionary biology, neuroscience, and psychology are the foundation of Buddhism Is True. And I find much of it both intellectually convincing, and also recognizable with my own developing practice.
Javier E

A Long-Lost Manuscript Contains a Searing Eyewitness Account of the Tulsa Race Massacre... - 0 views

www.smithsonianmag.com/...a-race-massacre-1921-180959251

race massacre manuscript racism white supremacy 1920s

shared by Javier E on 26 May 19 - No Cached
  • an eyewitness account of the May 31, 1921, racial massacre that destroyed what was known as Tulsa, Oklahoma’s “Black Wall Street,” are searing. “I could see planes circling in mid-air. They grew in number and hummed, darted and dipped low. I could hear something like hail falling upon the top of my office building. Down East Archer, I saw the old Mid-Way hotel on fire, burning from its top, and then another and another and another building began to burn from their top,” wrote Buck Colbert Franklin (1879-1960).&nbsp;
  • The Oklahoma lawyer, father of famed African-American historian John Hope Franklin (1915-2009), was describing the attack by hundreds of whites on the thriving black neighborhood known as Greenwood in the booming oil town. “Lurid flames roared and belched and licked their forked tongues into the air. Smoke ascended the sky in thick, black volumes and amid it all, the planes—now a dozen or more in number—still hummed and darted here and there with the agility of natural birds of the air.”
  • The younger Franklin says Tulsa has been in denial over the fact that people were cruel enough to bomb the black community from the air, in private planes, and that black people were machine-gunned down in the streets. The issue was economics. Franklin explains that Native Americans and African-Americans became wealthy thanks to the discovery of oil in the early 1900s on what had previously been seen as worthless land.
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  • “That’s what leads to Greenwood being called the Black Wall Street. It had restaurants and furriers and jewelry stores and hotels,” John W. Franklin explains, “and the white mobs looted the homes and businesses before they set fire to the community. For years black women would see white women walking down the street in their jewelry and snatch it off.”
  • More than 35 blocks were destroyed, along with more than 1,200 homes, and some 300 people died, mostly blacks. The National Guard was called out after the governor declared martial law, and imprisoned all blacks that were not already in jail. More than 6,000 people were held, according to the&nbsp;Tulsa Historical Society and Museum, some for as long as eight days.
  • “It was the frustration of poor whites not knowing what to do with a successful black community, and in coalition with the city government were given permission to do what they did.”
  • “Then whites were deputized and handed weapons, the shooting starts and then it gets out of hand,” Franklin says. “It went on for two days until the entire black community is burned down.”
  • As in other places, the Tulsa race riot started with newspaper reports that a black man had assaulted a white elevator operator. He was arrested, and Franklin says black World War I vets rushed to the courthouse to prevent a lynching.
  • “(Survivors) talk about how the city was shut down in the riot,” Gardullo says. “They shut down the phone systems, the railway. . . . They wouldn’t let the Red Cross in. There was complicity between the city government and the mob. It was mob rule for two days, and the result was the complete devastation of the community.”
  • Franklin says he has issues with the words often used to describe the attack that decimated the black community. “The term riot is contentious, because it assumes that black people started the violence, as they were accused of doing by whites,” Franklin says. “We increasingly use the term massacre, or I use the European term, pogrom.”
aidenborst

Stocks week ahead: Saying goodbye to a wild 2020 - CNN - 0 views

www.cnn.com/...index.html

Politics US history crisis economics stocks stock-market rebuild

shared by aidenborst on 04 Jan 21 - No Cached
  • The Dow and the S&amp;P 500 ended the year at record highs and the Nasdaq Composite logged its best performance since 2009 with a whopping 43.6% jump. Overall, the indexes registered gains for the second year in a row.
  • Nobody could have predicted the market mayhem of 2020. Stocks hit record highs at the start of the year, before worries about the coronavirus pandemic — first abroad and then closer to home — pushed US markets into a spiral in February and March. The Dow routinely set new records for worst one-day point drops in history, and the New York Stocks Exchange had to suspend trading in the S&amp;P 500 multiple times as the selloff triggered circuit breakers.
  • But in the months that followed, the market recovered — and faster than many had expected.
  • ...4 more annotations...
  • Some of the year's biggest winners are investors who closed their eyes and muffled their ears during the pandemic selloff and held onto their stocks. By the end of the year, their portfolio balances were looking pretty good
  • "This year was a year with a lot of reminders for investors: number one, don't overreact," Leo Grohowski, chief investment officer at BNY Wealth Management, told CNN Business.close dialogBefore Markets OpenStart your day smartGet essential news and analysis on global markets with CNN Business’ daily newsletter. Sign me upNo thanksBy subscribing you agree to ourprivacy policy.By subscribing you agree to ourprivacy policy.Before Markets OpenStart your day smartGet essential news and analysis on global markets with CNN Business’ daily newsletter. Please enter aboveSign me upNo thanksBy subscribing you agree to ourprivacy policy.By subscribing you agree to ourprivacy policy.Before Markets Open
  • The disconnect between Wall Street and Main Street will likely be a topic that follows us into the New Year.
  • The US economy is operating at 82% of where it was in early March, according to the Back-to-Normal Index from Moody's Analytics and CNN Business.
Javier E

George Floyd Changed My Mind - The Bulwark - 0 views

thebulwark.com/george-floyd-changed-my-mind

racism evidence police brutality conservatism

shared by Javier E on 18 Jun 20 - No Cached
  • For many years, I was skeptical about accusations of racism in the criminal justice system
  • Yes, I knew that blacks comprised only about 12 percent of the population yet represented 33 percent of the prison population. But those data alone did not prove that police are racists or that courts are tougher on blacks than others. The relevant criterion is not the percentage of the population, but the percentage of the criminal population, and when you consider the higher rates of offending among African Americans, the seemingly disproportionate rates of incarceration make sense. According to the Bureau of Justice Statistics, blacks committed 52 percent of all homicides between 1980 and 2008.
  • some countered, if you look at who winds up on death row, you can see the racism at work. Less than half of murder victims in the U.S. are white, yet a 2003 study found that 80 percent of inmates on death row had killed white people
  • ...7 more annotations...
  • I wasn’t convinced. It might be evidence of racism, or it could be that when people kill others of their same race, they are more likely to know them. These could be crimes of passion and therefore less likely to draw the death penalty.&nbsp;According to the Bureau of Justice Statistics, between 2001 and 2005, nearly 78 percent of blacks were murdered by other blacks, and nearly 70 percent of whites were killed by other whites. According to BJS data tracking victims and offenders, blacks were responsible for nearly 22 percent of violent offenses in 2018, though they represented only 12 percent of the population.
  • I think of the testimony of black men that they are routinely pulled over and hassled for “driving while black.” Is that their imagination? Are they exaggerating? Is former Republican National Committee chairman Michael Steele not to be credited when he reports how frequently he’s been pulled over?
  • Can we dismiss Neil DeGrasse Tyson, who recalls a meeting at which one man after another recounted his experiences of being stopped by police, only to reveal that it was a conference of black physicists? What about Senator Tim Scott? He was stopped seven times in one year driving in his own neighborhood. He was detained by a security guard on Capitol Hill though he was wearing his member’s pin. When he gestured to it, the officer said “The pin I know – you I don’t.”
  • A study looked at 95 million traffic stops by 56 different police agencies between 2011 and 2018. They found that blacks were far more likely than whites to be pulled over – but the disparity declined at night, when it’s harder to detect the race of the driver.
  • A 2019 Los Angeles Times report found that 24 percent of black drivers were searched, compared with 16 percent of Latinos, and 5 percent of whites, yet contraband was more commonly found among whites.
  • A study published by the National Bureau of Economic Research in February, 2020 looked at responses to 2 million 911 calls in two cities. It found that white officers were five times as likely to use force, including deadly force, in minority neighborhoods as African American officers.
  • I’ve come to believe that mistreatment of African Americans is not a myth and is not even uncommon. I’m glad that so many white and other Americans, by marching with their black fellow citizens, and by what they tell pollsters, are signaling their dismay at these outcomes. People’s minds can change. Mine did.
Javier E

Opinion | Why Did Racial Progress Stall in America? - The New York Times - 0 views

www.nytimes.com/...race-american-history.html

racial justice progress crisis culture politics

shared by Javier E on 04 Dec 20 - No Cached
  • n the popular narrative of American history, Black Americans made essentially no measurable progress toward equality with white Americans until the lightning-bolt changes of the civil rights revolution. If that narrative were charted along the course of the 20th century, it would be a flat line for decades, followed by a sharp, dramatic upturn toward equality beginning in the 1960s: the shape of a hockey stick.
  • In many ways, this hockey stick image of racial inequality is accurate. Until the banning of de jure segregation and discrimination, very little progress was made in many domains: representation in politics and mainstream media, job quality and job security, access to professional schools and careers or toward residential integration.
  • In terms of material well-being, Black Americans were moving toward parity with white Americans well before the victories of the civil rights era
  • ...34 more annotations...
  • The Black/white ratio of high school completion improved dramatically between the 1940s and the early 1970s, after which it slowed, never reaching parity.
  • Understanding how and why not only reveals why America is so fractured today, but illuminates the path forward, toward a more perfect union.
  • In measure after measure, positive change for Black Americans was actually faster in the decades before the civil rights revolution than in the decades after
  • The life expectancy gap between Black and white Americans narrowed most rapidly between about 1905 and 1947, after which the rate of improvement was much more modest
  • The racial gap in homeownership steadily narrowed between 1900 and 1970, then stagnated, then reversed
  • Racial integration in K-12 education at the national level began much earlier than is often believed
  • It accelerated sharply in the wake of the 1954 Supreme Court decision, Brown v. Board of Education. But this trend leveled off in the early 1970s, followed by a modest trend toward resegregation.
  • Income by race converged at the greatest rate between 1940 and 1970.
  • However, as of 2018, Black/white income disparities were almost exactly the same as they were in 1968
  • Black Americans on the whole have experienced flat or downward mobility in recent decades.
  • What’s more, after the passage of civil rights legislation, those trends toward racial parity slowed, stopped and even reversed.
  • Long-run data on national trends in voting by race is patchy, but the South saw a dramatic increase in Black voter registration between 1940 and 1970, followed by decline and stagnation
  • nearly all of the gains toward equality with white voter turnout occurred between 1952 and 1964, before the Voting Rights Act passed, then almost entirely halted for the rest of the century.
  • These data reveal a too-slow but unmistakable climb toward racial parity throughout most of the century that begins to flatline around 1970 — a picture quite unlike the hockey stick of historical shorthand.
  • It was Black Americans’ undaunted faith in the promise of the American “we,” and their willingness to claim their place in it, against all odds, that won them progress between the end of Reconstruction in the 1870s and the end of the civil rights movement in the 1970s. Collectively, these migrants and their children and grandchildren steadily narrowed the Black-white gap over those years.
  • Some six decades later all of those upward trends reversed, setting the United States on a downward course that has brought us to the multifaceted national crisis in which we find ourselves today, which bears a remarkable resemblance to the Gilded Age
  • Why was the last third of the 20th century characterized by a marked deceleration of progress, and in some cases even a reversal?
  • We have two answers to these questions.
  • Substantial progress toward white support for Black equality was made in the first half of the 20th century
  • The first is simple and familiar: White backlash
  • when push came to shove, many white Americans were reluctant to live up to those principles. Although clear majorities supported the 1964 Civil Rights Act, a national poll conducted shortly after its passage showed that 68 percent of Americans wanted moderation in its enforcement. In fact, many felt that the Johnson administration was moving too fast in implementing integration.
  • Lyndon B. Johnson’s rejection, in 1968, of the Kerner Commission’s recommendations of sweeping reforms to address racial inequality suggested that his fine-tuned political sensitivity had detected a sea change in white attitudes in the year since he — more than any previous president — had led the project of racial redress
  • as the century turned and the Gilded Age gave way to the Progressive Era, America experienced a remarkable moment of inflection that set the nation on an entirely new trajectory. A diverse group of reformers grabbed the reins of history and set a course toward greater economic equality, political bipartisanship, social cohesion and cultural communitarianism.
  • But if Black Americans’ advance toward parity with whites in many dimensions had been underway for decades before the Civil Rights revolution, why then, when the dam of legal exclusion finally broke, didn’t those trends accelerate toward full equality?
  • These interconnected phenomena can be summarized in a single meta-trend that we have come to call the “I-we-I” curve: An inverted U charting America’s gradual climb from self-centeredness to a sense of shared values, followed by a steep descent back into egoism over the next half century
  • The moment America took its foot off the gas in rectifying racial inequalities largely coincides with the moment America’s “we” decades gave way to the era of “I.”
  • hopes went unrealized as the whole nation shifted toward a less egalitarian ideal.
  • A central feature of America’s “I” decades has been a shift away from shared responsibilities toward individual rights and a culture of narcissism.
  • Contemporary identity politics characterizes an era that could well be described as a “War of the ‘We’s’.” This is a reality that predated the election of Donald Trump, though his presidency threw it into sharp relief.
  • It is difficult to say which came first — white backlash against racial realignment or the broader shift from “we” to “I.”
  • the fact that landmark civil rights legislation passed at the very peak of the I-we-I curve suggests that an expanding sense of “we” was a prerequisite for the dismantling of the color line. Without what the historian Bruce Schulman calls the “expansive, universalist vision” that America had been building toward in the preceding decades, it is hard to imagine that such watershed change — so long and so violently resisted — would have been possible.
  • By the late 1960s, though the work of widening was not nearly complete, America had come closer to an inclusive “we” than ever before. But just as that inclusion began to bear tangible fruit for Black Americans, much of that fruit began to die on the vine.
  • The lessons of America’s I-we-I century are thus twofold. First, we Americans have gotten ourselves out of a mess remarkably similar to the one we’re in now by rediscovering the spirit of community that has defined our nation from its inception
  • we” can be defined in more inclusive or exclusive terms. The “we” we were constructing in the first two-thirds of the last century was highly racialized, and thus contained the seeds of its own undoing. Any attempt we may make today to spark a new upswing must aim for a higher summit by being fully inclusive, fully egalitarian and genuinely accommodating of difference. Anything less will fall victim once again to its own internal inconsistencies.
Javier E

Opinion | Reflections on Stephen L. Carter's 1991 Book, 'Reflections of an Affirmative ... - 0 views

www.nytimes.com/...ive-action-stephen-carter.html

affirmative action racism culture politics US history policy

shared by Javier E on 26 May 23 - No Cached
  • The demise of affirmative action, in Carter’s view, was both necessary and inevitable. “We must reject the common claim that an end to preferences ‘would be a disastrous situation, amounting to a virtual nullification of the 1954 desegregation ruling,’” he wrote, quoting the activist and academic Robert Allen. “The prospect of its end should be a challenge and a chance.”
  • For Carter, affirmative action was a necessary stopgap measure to remedy historical discrimination. Like many people today — both proponents and opponents of affirmative action — he expressed reservations about relying on diversity as the constitutional basis for racial preferences.
  • the implication of recruiting for diversity, Carter explained, had less to do with admitting Black students to redress past discrimination and more to do with supporting and reinforcing essentialist notions about Black people.
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  • An early critic of groupthink, Carter warned against “the idea that Black people who gain positions of authority or influence are vested a special responsibility to articulate the presumed views of other people who are Black — in effect, to think and act and speak in a particular way, the Black way — and that there is something peculiar about Black people who insist on doing anything else.”
  • In the past, such ideas might have been seen as “frankly racist,” Carter noted. “Now, however, they are almost a gospel for people who want to show their commitment to equality.” This belies the reality that Black people, he said, “fairly sparkle with diversity of outlook.”
  • He disparaged what he called “the peculiar relationship between Black intellectuals and the white ones who seem loath to criticize us for fear of being branded racists — which is itself a mark of racism of a sort.”
  • At the same time, Carter bristled at the judgment of many of his Black peers, describing several situations in which he found himself accused of being “inauthentically” Black, as if people of a particular race were a monolith and that those who deviated from it were somehow shirking their duty. He said he didn’t want to be limited in what he was allowed to say by “an old and vicious form of silencing.”
  • “No weight is added to a position because somebody is Black. One has to evaluate an argument on its own merits, not on the race of the person making it.”
  • Carter took issue with the belief, now practically gospel in academic, cultural and media circles, that heightened race consciousness would be central to overcoming racism. However well intentioned you may be, when you reduce people to their race-based identity rather than view them as individuals in their full, complex humanity, you risk making sweeping assumptions about who they are.
  • “There has always been something unsettling about the advocacy of a continuation of racial consciousness in the name of eradicating it.”
  • In a cover review in The New York Times Book Review, David J. Garrow, a Pulitzer Prize-winning historian of the civil rights movement, called “Reflections of an Affirmative Action Baby” “powerfully written and persuasive.” The Los Angeles Times said it was “an essential text in the public debate over racial preferences.” The New Yorker called Carter “shrewd, subtle and funny.”
  • defenders of affirmative action too often dismiss those beneficiaries of affirmative action who publicly express reservations about the policy. These defenders often make knee-jerk assumptions about the political agendas of liberal Black writers like Thomas Chatterton Williams and my colleague at The Times John McWhorter, falsely casting them as conservatives or traitors to their race.
  • he rejected all efforts to label him, insisting that intellectuals should be “politically unpredictable.” As Washington Monthly noted: “Critics who attempt to push (or pull) Carter into the ranks of the Black right wing will be making a mistake. He is not a conservative, neo- or otherwise. He is an honest Black scholar — the product of the pre-politically correct era — who abhors the stifling of debate by either wing or by people of any hue.”
  • “Reflections” offers a vigorous and unflinching examination of ideas, something academia, media and the arts still prized in 1991. Carter’s arguments were considered worthy of discussion, however misguided his critics took them to be
  • Today, a kind of magical thinking has seized ideologues on both the left and the right, who seem to believe that stifling debate on difficult questions will make them go away. But if affirmative action itself goes away, America — which Carter deemed “a society that prefers its racial justice cheap” — will no longer be able to avoid grappling with the real and persistent inequalities that necessitated it in the first place.
Javier E

A Lesson From Cuba on Race - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...a-lesson-from-cuba-on-race

race cuba racism capitalism

shared by Javier E on 18 Nov 13 - No Cached
  • Those issues relate to what another writer here, George Yancy, in writing about the Trayvon Martin case, referred to as a “white gaze” that renders all black bodies dangerous and deviant. Unless we dismantle this gaze and its centuries-strong cultural pillars, it will be difficult to go past the outrage on race.
  • &nbsp;our unjust economic system. Under this system, people compete for basic goods and services in what seems to be a fair and non-discriminating market. But since they enter this market from vastly different social circumstances, competition is anything but fair. Those who already possess goods have a much better chance of renewing their access to them, whereas those who don’t have little chance of ever getting them.
  • an examination of the recent history of Cuba does in fact provide valuable lessons about the complex links between economic justice, access to basic goods and services, racial inequality, and what Gutting refers to as “continuing problems about race.”
  • ...11 more annotations...
  • If by economic justice we mean egalitarian access to basic goods and services such as food, health, housing, employment and education, then Cuba came closer than any other country in our hemisphere to fulfilling this ideal.
  • the economic and social programs promoted by the Cuban government produced dramatic results. By the early 1980s, when reliable data to measure the impact of such programs became available, inequality according to race had declined noticeably in a number of key indicators. The life expectancy of nonwhite Cubans was only one year lower than that of whites; life expectancy was basically identical for all racial groups
  • the Cuban race gap in life expectancy was significantly lower than those found in more affluent multiracial societies such as Brazil (about 6.7 years) and the United States (about 6.3 years) during the same period.
  • Racial differences in education and employment had also diminished or, in some cases, even&nbsp; disappeared. The proportion of high school graduates was actually higher among blacks than among whites in Cuba, whereas the opposite was true in both Brazil and the United States.
  • In other words, despite Cuba’s success in reducing racial inequality, young black males continued to be seen as potential criminals. Perceptions of people of African descent as racially differentiated and inferior continued to permeate Cuban society and institutions.
  • Despite the massive changes discussed here, blackness continued to be associated with negative social and cultural features. Black was still ugly. Black still meant deficit of culture and refinement, rates of schooling notwithstanding. Black was still associated with violence, rape, robbery, crime. Black continued to be black.&nbsp; The justice system kept criminalizing black youths, sending a scandalous number of them to prison.
  • in the 1980s blacks represented the vast majority of the inmate population in Cuba.
  • Those found to be “dangerous” could be deprived of freedom even without committing acts defined as crimes by the law. In other words, this was a legal institution particularly vulnerable to the influence of preconceptions and stereotypes
  • whereas nonwhites represented 34 percent of the adult population as a whole, their proportion among the socially “dangerous” was a staggering 78 percent
  • particularly in comparison to other multiracial societies in the Americas, the Cuban occupational structure was significantly less unequal according to race. On top of that, salaries in the massive public sector (over 90 percent of employment at the time) were regulated by law, so income differences were also extremely low.
  • Those issues relate to what another writer here, George Yancy, in writing about the Trayvon Martin case, referred to as a “white gaze” that renders all black bodies dangerous and deviant. Unless we dismantle this gaze and its centuries-strong cultural pillars, it will be difficult to go past the outrage on race.
andrespardo

African Americans bear the brunt of Covid-19's economic impact | US news | The Guardian - 0 views

www.theguardian.com/...yment-covid-19-economic-impact

inernational pandemic coronavirus crisis economics

shared by andrespardo on 28 Apr 20 - No Cached
  • African Americans bear the brunt of Covid-19's economic impact
  • Donald Trump once again praised his job creation record. “Black people right now are having the best, statistically, the best numbers that you’ve ever had, and it’s really an honor,” he said. “Nobody has done more for black people than I have. Nobody has done more.”
  • That was 27 February and Trump was also still claiming he had done an “incredible job” with the looming coronavirus pandemic. Now the virus has led 26 million Americans to file for unemployment. While the US Bureau of Labor Statistics will not release unemployment figures broken down by race until the beginning of next month, economists are certain that black Americans are suffering the brunt of Covid-19’s economic impact and will probably suffer the most dramatic consequences of the looming recession.
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  • 3.5%, a 50-year-low, the black unemployment rate was 5.8%. The white unemployment rate was 3.1%.
  • “Whatever is being projected for the national unemployment rate, in most instances, we expect to see something close to twice that for black Americans.”
  • For Yolanda Murray of Detroit, Michigan, not having savings meant weeks of panic trying to figure out how she was going to pay the bills that came on 1 April after she was furloughed from her job at a hotel.
  • last hired, first fired” phenomenon dramatically affects black Americans more than any other group in the US due to the country’s history of racism and segregation of black Americans in the work sector.
  • Working in these fields leads to lower wages – black Americans have the lowest median wage of any racial group in the US – and the jobs are often seen as the most expendable during an economic downturn.
  • Even with a low unemployment rate, wage growth for low-wage workers, especially for black workers, has been slow. Black Americans have seen the slowest wage growth compared with other groups of Americans, reaching a growth rate that was four times slower at certain wage distribution levels, according to a 2018 Economic Policy Institute report.
  • The reason why African Americans bear the brunt of downturns more is that when firing decisions start to occur the least educated and those with the least experience tend to be let go first. There is also continued discrimination in the workplace,” Rodgers said.
  • t’s like how am I going to maintain all of this?” Murray said. Weeks after she filed her application for unemployment insurance, payments started coming in and Murray was able to pay her bills again.
  • Murray and her unionized co-workers spent 28 days striking for higher wages and better healthcare. At the time, workers at the hotel had not had wage rises since before the last recession, and healthcare costs were so expensive that Murray could only afford to cover herself, leaving her two children out of her plan.
  • Trump’s repeated claims that he has been the best president for African Americans was repeatedly pegged to falling unemployment numbers. But those numbers only tell a partial story, as work by Rodgers and others has shown. Black families are especially vulnerable to economic downturns because they lack the savings that can act as a buffer against unexpected layoffs or lost wages. And during the last recovery they lost ground against their white peers.
  • compared with 9%, respectively. And the black homeownership rate is the lowest of any racial group in the US and has consistently been about 30% lower than the white homeownership rate over the years, even as the economy was getting stronger.
  • “Wealth allows you to respond to that unexpected health emergency, that broken hole in the tire you have to replace. It also allows you to buy a home, put your kids through school,” said Danyelle Solomon, vice-president of the race and ethnicity program at the Center for American Progress.
  • Experts agree that being poor has costly effects on a person’s health: for adults living in extreme poverty, being poor can cost up to 15 years of life expectancy.
  • ave seen higher death rates due to Covid-19 compared with any other group in the US. Black Americans made up 25% of deaths from Covid-19 in the US though they make up a little under 13% of the US population.
  • “National emergencies, pandemics, epidemics, what they do is they spotlight inequality,” Solomon said. “What we see in Covid-19 is no different. It’s highlighting racial disparities at every single level that have been with our society for a very long time.”
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