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They cited recent reporting from Vice showing that a new app to identify skin conditions hadn't been trained using a "sufficiently diverse" dataset and therefore wasn't effective on people with dark skin.

The senators suggested the company has not made good on racial justice pledges Pichai made in a letter to employees and congressional testimony following the murder of George Floyd a year ago.

The first step, the senators said, is a "racial equity audit." They want Google to work with outside civil rights and legal experts to identify the root causes of any discrimination within the company and its tools, and what it can do to address the problems.

The companies have also been slammed for not paying enough attention to the impact of their technologies on people of color and the way their design and development may perpetuate bias.

In their letter to Google, the lawmakers pointed to Facebook and Airbnb, which have done similar audits examining racial bias and discrimination on their platforms and within their companies after outside pressure from activists and lawmakers.

Dubbed “Black Wall Street,” the northern section of Tulsa was home to dozens of Black-owned businesses, including hotels, restaurants, law firms and medical practices.

Despite its prominence, the massacre was little known, if at all, in most parts of the country, until the Oklahoma Commission to Study the Tulsa Race Riot of 1921 was created in 1997

he seeds of violence were planted on the morning of May 31, when the Tulsa Tribune reported that 19-year-old Black shoeshine Dick Rowland had attempted to assault Sarah Page, a 17-year-old white elevator operator in the Drexel Building in the white part of town.

The Tribune’s overdramatized account of what happened — the story headline read “Nab Negro for Attacking Girl in Elevator” — sparked the forming of a lynch mob outside the Tulsa County Courthouse, where Rowland was in custody.

A group of roughly 25 Black men from Greenwood went to the courthouse armed to stop the mob from taking Rowland, only to be turned away by authorities.

Later, after the white mob continued to grow and a larger group from Greenwood returned, a scuffle broke out, followed by gunfire

Tulsa police appointed hundreds of white men and boys “special deputies,” even supplying some of them with guns.

It’s a “striking example of how our institutions, particularly policing but not only policing, have played a role over our history in enforcing systemic racism and brutality against Black Americans,” Rep. Steven HorsfordSteven Alexander HorsfordTulsa marks race massacre centennial as US grapples with racial injustice Gun violence: Save the thoughts and prayers, it's time for Senate action Democrats offer bill to encourage hiring of groups hard-hit by pandemic MORE (D-Nev.), second vice chair of the Congressional Black Caucus, told The Hill.

The white mob had razed more than 1,200 houses across 35 city blocks, looting hundreds more. The prosperous business district of Greenwood was destroyed.

As many as 300 people died, historians say, though the exact number is unknown due to mass gravesites. The destruction displaced about 10,000 Greenwood residents.

In total, more than $1.8 million of Black property was destroyed, more than $27 million by today’s dollar.

The staggering economic loss was never recovered by Black Tulsans and is seen as a key factor in the stark racial wealth disparity in the city 100 years later.

Restorative justice, also known as reparative justice or reparations, was one of the recommendations of the Oklahoma commission’s 2001 report.

Steps toward justice, the commission said, could take the form of direct payments to the survivors and their descendants, a scholarship for descendants, economic development in Greenwood and a memorial for the massacre victims.

The 100-year anniversary includes events hosted by the 1921 Tulsa Race Massacre Centennial Commission, which spearheaded the building of Greenwood Rising, a $30 million history museum and center that will fully open in July.

Many advocates have argued that the centennial commission hasn’t done enough to raise up the voices of the survivors and their descendants, but Horsford said he doesn’t want that to detract from the importance of the weekend.The focus should be on “what caused the massacre and those who contributed to it and the systemic reasons for it,” Horsford said.

Yet in many states, there are racial disparities in who has received the shot.

Boyd says there's evidence that Blacks will seek out vaccines when they have access to them.

Blacks are 26% of the population but they've made up only 16% of COVID-19 vaccinations so far

NPR identified disparities in the locations of vaccination sites in major cities across the South — with most sites placed in whiter neighborhoods. NPR found that the health care locations likely to be used to distribute a vaccine tend to be located in the more affluent and whiter parts of town where medical infrastructure already exists.

Boyd, who wrote about the lack of health care access for Blacks in a recent New York Times op-ed, urges expanding the network of health care services and placing primary care clinics "right in Black communities." She also calls for making "going to the doctor in the United States free.

1 out of 5 Black adults are unlikely to have a regular provider. They don't have somebody that they go to who they trust for their clinical care. We also know Black folks have some of the highest rates of uninsured and underinsurance,"

Back in the 1990s, our federal government said let's eliminate cost as a barrier to vaccination for children. And they created the Vaccines for Children program. ... By 2005, there were no gaps between Black children and other racial and ethnic groups for receipt of regularly recommended vaccines like MMR and polio.

Boyd and other Black health care workers and researchers created a campaign, called The Conversation: Between Us, About Us, to educate Blacks about COVID-19 vaccines.

"We knew that there were already baseline information gaps about how vaccines work and particular concerns that folks in the Black community had about this vaccine's development and their safety,"

"So we put together a campaign to actually tackle that misinformation so that when folks make the choice about vaccination, they can make an informed one."

She says the perception that Blacks are hesitant to get a COVID-19 vaccine has its roots in racial inequity.

"We say the reason that you have higher rates of diabetes or higher rates of heart disease is your own individual choices. You know, your cultural choices to choose what to eat shapes your disparity rather than the structural environment around you that might place you in a food desert.

"I think in health care we have had an analysis of what drives racial health inequities that centers on individuals rather than on our systems. And that has led us not to really confront racism as a cause of racial health inequities, including right now during the vaccine distribution."

Those who disagree—most crucially, millions of working-class Americans of all ethnicities—are excised from the public square.

The social-justice movement comes at the expense of justice; “anti-racism” ends up exacerbating racism.

How could this be? It’s difficult to stand against “social justice,” especially for those of us who are deeply concerned about inequality. We feel humility toward activists, writers and politicians who take up the language of racial justice, given how urgent the cause is.

The basis for today’s social-justice movement is a deep skepticism about liberal values like equality, justice and democracy. This is rooted in an academic discipline known as “critical race theory,” which takes elements from Hegel and Marx, along with postmodernists like Foucault and Derrida, to assemble a worldview that does not accept that equality can exist.

Napoleon Bonaparte, and he was taking a victory lap through a German university town after defeating the Prussian army, when he happened to ride past a German philosopher with writer’s block, Georg Wilhelm Friedrich Hegel.

a key element of his work became associated with the concept of mastery and domination, of one man exerting his will over others.

Society, culture and history were produced in the back and forth, or “dialectic,” between the powerful and the powerless—the master-slave dialectic, as Hegel’s pairing became known in subsequent iterations.

When Marx articulated his thesis of class conflict as the basis for all modern social existence, he was—in the view of Jean-Paul Sartre among others—expanding on the master-slave dialectic.

And if history progressed through a changing cast of masters and slaves for Hegel, or class struggle for Marx, for critical race theorists and their “anti-racism” inheritors, it’s white people and people of color in a binary that gives one side all the power and the other side none.

Over time, three other key ideas were grafted onto the master-slave dialectic:

false consciousness

a belief that the ideals of a society mean less than do the exceptions to those ideals

and a commitment to undermining the grand narratives that a society relies upon.

“False consciousness” was an attempt by Marxists to explain why the working class wasn’t buying into their worldview.

It turns out that working-class people are often conservative, a fact that has never ceased to bedevil and infuriate educated leftists trying to impose their desire for revolution. Instead of trying to understand the preferences of the working class, Marxists asserted that the poor workers were merely deluded, in the grip of a “false consciousness,” instead of a revolutionary one.

You can see the concept of false consciousness—and the condescension that is its hallmark—everywhere in critical race theory.

Its proponents classify people of color who don’t have radical views on race or who vote Republican as the handmaidens of white supremacy;

The idea of false consciousness is everywhere in the work of Robin DiAngelo, a prominent proponent of “anti-racist” ideology whose book White Fragility has sold close to a million copies. DiAngelo contends that white people who cry when accused of being racists actually prove their bigotry via these “weaponized tears,” which she deems “white racial bullying.”

If a society claims as its foundation a narrative that some members are excluded from, then the true meaning of that narrative is found in the exception, rather than the rule.

Postmodernist philosophers added to this a mistrust of the ideals that society claims to be built on:

postmodernists argued that the explicit mores of a culture have no objective value, but are instead a way for one group to benefit at the expense of another.

From this perspective, the Constitution isn’t a document that established the United States on principles of equality and freedom that the country failed to live up to.

Instead, the Constitution is a document fundamental to denying rights to those deemed ineligible, and justifying the ownership of enslaved persons.

Your symbol of freedom and equality is nothing more than a tool of repression, postmodernists argue. Failures, even at the margins, expose the hypocrisy of the whole, and define it as a lie.

You can see this at work in The New York Times Magazine’s Pulitzer-prize winning “The 1619 Project,” which marks the year that the first African slave was brought to American shores.

argued that, while history teaches 1776 as the year of our nation’s founding, we should consider whether “the country’s true birth date, the moment that our defining contradictions first came into the world, was in late August of 1619,” as the magazine’s editor-in-chief, Jake Silverstein, put it in an introduction.

It can’t be that America was founded on values like equality and liberty and democracy that it imperfectly embodied and has subsequently strived to correct.

It must be that the true founding was slavery, its true nature revealed by this failure.

This is why the social-justice movement cannot recognize the huge gains that have been made in this nation on the question of race; if there is even one instance of racism left in America, it is proof again of this true nature.

As with America, some on the left find it impossible to see Israel as a flawed nation imperfectly striving toward the ideals of its founding. The occupation of the Palestinians can’t be a disastrous injustice. It must be that Israel’s foundation is defined by this injustice, that “Zionism is racism.”

the real threat here is not just mangled logic. It’s the erasure of the possibility of equality, of a common humanity, that requires we treat each other as equals before God and before the law.

Today’s progressive left, whose ideas have become prevalent in much of the American establishment that is now repeating its incantations, simply does not believe equality is possible, instead differentiating people by how much power they supposedly have, with no common humanity to call upon.

since the social-justice movement recognizes only power, every one of its proposals is designed not to create a more equal society, but to transfer power from oppressors to oppressed—while allowing those designated as victims to maintain claim to the status of oppressed.

Race is immutable, so it doesn’t matter how much real power a person of color wields; their race means they will never be anything but oppressed.

You might be wondering why this view, which erases equality and cites oppression as the root of everything, has mainstream appeal

It seems to me that progressive elites, despite their pieties, don’t really want to live in a more equal society. They prefer the imperfect meritocracy we live under—the rule of the smart, the talented and the rich, most of whom traffic in the fiction that their status was earned.

progressives see themselves as compassionate. What they needed was a way to explain the inequality found in the meritocratic system they hold dear, a way that made them feel they were still on the side of the good without having to disrupt what is good for them.

This is not the way to a more equal society. We cannot right the wrongs of racial inequality—an urgent task—by erasing the ideal of equality

Nor can we allow the fact that equality has been unequally enforced throughout most of our history to provide an excuse to throw it away, and build a newly racialized America.

the clues are elsewhere. At first, one notices them like glitches in the matrix. Maybe you read an unorthodox remark on Twitter, and watch as its author is insulted in the cruelest terms by thousands of people, many with words like “social justice” or “diversity and inclusion” in their bios

Trump is gambling that the language some protesters have adopted, combined with the commitment of big-city mayors like Bill de Blasio and Eric Garcetti, to cut or divert police spending, along with the pledge of a majority of the Minneapolis City Council to dismantle the city’s police department, will keep moderate voters who supported Trump in 2016 in the Republican fold.

A May 29-30 YouGov poll found that when voters were asked whether they support calls to “cut funding for police departments,” both Democrats (62-16) and Republicans (75-15) were solidly opposed.

Morning Consult posed the question: “Who would you say is most responsible for inciting violence during the nationwide protests,” the protesters or the police? The result: 45 percent placed responsibility for the violence on the protesters, 35 percent on the police and 20 percent could not decide.

In the wake of the Civil Rights Movement, we certainly saw both white Republican and Democrats’ sympathy for racial equality wane, especially after persistent protests. Hopefully the attitude change we are observing now is less fragile, but the march toward racial equality in the U.S. has historically been long, winding, and marked by setbacks.

Todd Gitlin, a professor of journalism and sociology at Columbia and author of “The Sixties: Years of Hope, Days of Rage,” wrote that the George Floyd protests stand, to some degree, in contrast to the movements of the 1960s:Young/student/white passion 1960-68 was driven initially by solidarity with blacks; that passion then morphed into the antiwar movement and the larger New Left. It had a utopian edge, driven by hope for a whole new world, thus bleeding over into what came to be called the counterculture. The lasting impact was cultural more than directly political; in fact, the New Left was downright anti-political.

Now, Scott continued,I look at the public’s response to this situation and it feels like the first time in my lifetime that I’ve heard law enforcement agencies coming out with strong rebukes and condemnation of the officers in Minneapolis.

he white working class has a deep-rooted — and well-founded — sense that the system is failing them. A facile lurch to the “left” that doesn’t take into account their concerns — which once were the dominant concerns of the left — would be costly.

In order to make progress in race relations, Inglehart argues,We need to move there with a balanced approach, not a one-sided lurch — especially since today’s context of economic and physical insecurity makes people increasingly vulnerable to xenophobic appeals.

Particularly worrisome for Democrats, according to Cain, “is the growing popularity of defunding the police.” He noted thatterms like defunding the police or abolition are ready made for Republican 30 second ads. The Republicans are just much better at coming up with slogans that are harder to attack.

Most change, Vaisey argued, “occurs through the death of older cohorts and their replacement by younger cohorts,” and such slow, long-term movement is now happening.

Young people really are changing (probably up to somewhere around age 25-30 or so). This means that we may be witnessing the formation of a cohort with genuinely different views on race relations. People 25 and below are probably having their opinions changed in a major way on this. So that will have effects on politics now and down the road, especially as current teenagers age into legal and more regular voting age.

Today, Gitlin wrote,I see strong signs of the new activists getting serious about registering voters, doing local politics, then turning to turnout in the fall. They want laws to change. They want policies changed. They know they’re not going to accomplish such goals by cursing the police.

When Scott looked out his window in Washington at an overwhelmingly young crowd, he said he saw “10 protesters. Seven of them are white, and three of them are black.” Without question, Scott declared, “This is different. It feels different. It sounds different. The protesters are different.”

When J. D. Greear, the North Carolina pastor who currently serves as president of the denomination, recently recorded a video calling on Christians to say “Black lives matter,” he was careful to clarify that he and his church do not endorse any Black Lives Matter organizations. “The movement, and the website, has been hijacked by some political operatives whose worldview and policy prescriptions would be deeply at odds with my own,

Certain kinds of political activism are widely accepted in the evangelical world. “We’ll have sanctity-of-life Sunday, speaking about the great evil of abortion—which I’m on board with, amen,” Pinckney said. But “that same clarity seems very complicated when it comes to issues of race.”

In 2018, a group of pastors led by John MacArthur, an influential white megachurch pastor in California, signed a statement decrying “social justice” and arguing against “postmodern ideologies derived from intersectionality, radical feminism, and critical race theory.” It condemned “political or social activism” as not being “integral components of the gospel or primary to the mission of the church.”

Even the language of what constitutes “justice” is controversial among evangelicals

White pastors aggressively enforce the boundaries of acceptable conversations on racism, weaponizing any position that bears even a whiff of progressive politics and slapping labels such as “social justice” and “cultural marxism” on arguments about systemic injustice.

“If it’s just a social-justice thing or a cultural thing, it’s easy to dismiss, because that bases the conversation in ideology,”

at the peak of the protests against Floyd’s death, Louie Giglio, the Atlanta megachurch pastor, said in an onstage conversation with the popular hip-hop artist Lecrae and Chick-fil-A CEO Dan Cathy that the term white privilege should be replaced with white blessing to “get over the phrase” that shuts down conversations on racism.

In recent weeks, as the country has confronted the deaths of George Floyd, Ahmaud Arbery, Breonna Taylor, and other victims of racist violence, white pastors have put out statements and hosted Sunday-morning conversations about the scourge of bigotry in our nation. Yet even these good-faith efforts often indulge “the empty sentimentality that people associate with racism,” Pinckney said, and focus on individual relationships and behaviors: “We need to love each other, to treat each other well.”

This is no accident. “Evangelical theology tends to be very personal, highly relational, and therefore, engaging issues of systems and structures becomes incredibly difficult,”

Many white evangelicals may be on board with the idea of banishing racism from their heart, but may not be ready to confront the policy issues, such as racist policing, that enable the kind of violence that killed George Floyd. As of 2018, 71 percent of white evangelicals believed that incidents of police officers killing Black men are isolated and not part of a broader pattern

“A mainly intrapersonal, friendship-based reconciliation [is] virtually powerless to change the structural and systemic inequalities along racial lines in this country,”

the aftermath of George Floyd’s death is not necessarily a turning point in how white evangelicals think about race, several Black leaders I spoke with argued. “About every four to five years, there’s a larger national-level racial conversation, and many churches will make some gesture at that,” Jao told me. “Then they don’t speak on it again, don’t notice the things that are happening locally or nationally, until the next major explosion.

One test of the effects of this summer’s protests is whether they will shift conversations about race and policing in conservative political circles. Nearly one-third of white people in the United States identify as evangelicals, and a strong majority of this group is Republican. White Christians are distinctively positioned to push politicians to take this issue seriously.

if I type “educate yourself race” into my Google search bar, I am met with book lists compiled by Hello magazine, Variety and Glamour. They include titles like White Fragility, How to Be an Antiracist and Why I’m No Longer Talking to White People About Race. There is no acknowledgement of the fact that these authors’ anti-racist projects run directly up against each other, nor that many of history’s most important anti-racists would strongly disagree with their recommendations.

The message seems to be that there is a set of uncontested facts about race, and anyone can find them with the help of a how-to guide. So long as you are willing to follow a preordained path, you can walk a straight line from A to B, coming to understand both your unearned privilege and how to make up for it.

But even a cursory glance at America’s intellectual history makes clear how false this presumption is

The disagreements between American anti-racists go back centuries: there were angry letters between William Lloyd Garrison, Harriet Beecher Stowe and Frederick Douglass. Furious exchanges between W. E. B. Du Bois and Booker T. Washington. Richard Wright, Zora Neale Hurston, Ralph Ellison and James Baldwin exchanged critical essays. Martin Luther King, Robert F. Williams, Bayard Rustin and Malcolm X engaged in vigorous debates.

All these heroes explicitly disagreed with each other about how to move America towards a better racial future. Their work ought to be a reminder that any attempt to educate oneself about racism must involve understanding the conflicts between those who have sought to eradicate it.

Among contemporary intellectuals and activists, you have to look a little harder for disagreement, if only because an orthodoxy is quickly taking hold of many of our mainstream institutions. But even today, there are black economists—from Thomas Sowell to Roland Fryer—who strongly disagree with the depiction of our current reality laid out on those reading lists.

And there are many black sociologists—from Orlando Patterson to Karen E. Fields—who vehemently disagree about what an anti-racist America would look like.

There is an irony in the fact that many of those who claim to be suspicious of grand narratives and objective truths have such faith in a stringent, absolutist picture of racial education.

it is tragically ironic that they use their adopted slogan to corrupt the essence of independent learning.

Education is not re-education. It is, at least in part, figuring out why we think the way we do, and examining the inevitable contradictions in our thought

That means understanding why 54% of black people in America don’t think hiring decisions should take skin color into account, and why 81% don’t want reduced police presence in their local areas.

It also means understanding how racial attitudes have changed over time, and critically assessing the ideas and policies that even the most well-intentioned anti-racists take for granted. It does not mean fighting for a world in which everyone looks different but thinks the same.

A national conversation about racism that isn’t just an empty cliché—one that actually debates the different types of racial or post-racial worlds we want to live in, and the different ways in which we might get there—could propel that work to greater heights.

But telling people that there is only one right way to think about a question is a guaranteed way to convince them not to think at all. The current conversation is dominated by the pernicious use of a phrase that is doing more to erase that work than to bolster it.

In the major scale used to measure “racial resentment,” participants are asked to respond to questions like “Irish, Italians, Jewish, and many other minorities overcame prejudice and worked their way up. Blacks should do the same without any special favors,” and “It’s really a matter of trying hard enough; if blacks would only try harder that would be as well off as whites.” People who answer yes are more likely to harbor racial resentment than others.

this reasoning, in turn, “undergirded contentions that African Americans’ cultural deficiencies was the cause of their poverty—assertions that delegitimized blacks’ demands for structural changes in the political economy and stigmatized their utilization of welfare state entitlements.”

Even as he avoids the words black or African American, that charge—that black deficiency (or even pathology) drives black disadvantage—is the core of Sullivan’s inquiry. And his argument, unstated but clear as the blue sky, is that black Americans have only themselves and their culture to blame for continued racial inequality.

The reason we call this racial resentment and not simple “racism” is that it stems from different psychological processes. Less a belief in biological inferiority and more a moral and cultural judgment, what political scientists Donald Kinder and David Sears called “a blend of anti-black affect and the kind of traditional American moral values embodied in the Protestant Ethic … a moral feeling that blacks violate such traditional American values as individualism and self-reliance, the work ethic, obedience, and discipline.”

Had Sullivan written about the biological inferiority of black Americans, there’s no doubt it would have raised red flags among his editors. But to frame the subject as a question of black culture, well, that’s just being provocative.

Second, the assumption that people will vote as a bloc according to their ethnic or racial identity is simplistic.

despite Trump’s xenophobia and racism, a larger share of Latinos and black men voted for him this year than they did in 2016.

Democrats also lost Texas again. During the campaign, the Democrats had targeted their appeal to Latinos by emphasizing Trump’s mistreatment of immigrants entering illegally from Mexico and Central America. But Mexican-Americans along the border supported Donald Trump because their jobs and wages are being undercut by the newer immigrants.

Republicans of course have been the major promoters of policies that have beneftted investors at the expense of workers. But, shamelessly and cleverly, they have diverted white working class anger toward minorities, protecting the country’s elites.

The Republicans’ trap for the Democrats White skin is still privileged in the United States of America and the Republican Party has increasingly pandered to racism. Democrats, for both moral and political reasons, must strongly support racial justice.

But in an overwhelmingly white society, they cannot attract the necessary sustained political support with a message focused on generalized white guilt.

Thus, for example, a majority of whites supported the Black Lives Matter movement against police brutality towards Blacks. But the support dropped sharply when demands rose for whites to pay reparations for past oppression of Blacks.

National polls showed that Latino-American voters thought jobs and health care, not immigration, were the most important issues for them.

After all, several decades of stagnant wages, precarious employment and the erosion of upward mobility have left most whites in the United States today who must work for a living no longer feeling very “privileged.

Economic class trumps racial affiliation Most Latinos and black Americans are working class — like the majority of whites. And the data shows the economic problems of minorities are now more likely a function of their class than their race or ethnicity.

Thus, the central issue of income and wealth inequality is not the privilege of “whites” any longer. Rather, it is the privilege of “rich whites.

As economist Adolph Reed, an African American, puts it: If you say to those white people in the bottom 50% (i.e., people who have basically no wealth at all) that the basic inequality in the United States is between black and white, they know you are wrong. More tellingly, if you say the same thing to the black people in the bottom 50% (i.e., people who have even less than no wealth at all), they also know you are wrong. It’s not all the white people who have the money; it’s the top 10% of (mainly) whites.

An engine of inequality Thomas Piketty and others have shown that modern capitalism has become an engine for the expansion of inequality between capital and labor. Thus, in the absence of substantial reform, incomes and opportunities for most working Americans — whatever the color of their skin — will continue to shrink.

Trump succeeded in part because large numbers of white working people felt abandoned by Democrats. Over the last few decades, the Democratic Party’s establishment forged an alliance with Wall Street financiers who are liberal on social issues — such as racial discrimination, immigration and abortion — but very conservative on economics.

One bizarre result was that throughout the campaign, voters saw the plutocrat Trump as better at creating jobs and prosperity than Biden.

Have Democrats really learned the lesson? Biden’s less elitist style helped him with enough white workers to win three key Midwestern states that Hillary Clinton had lost. Still, had Donald Trump shown a minimum of competence in responding to the COVID 19 crisis, he could well have been re-elected.

Republicans forcing the Democrats’ hands Because Republicans will do everything they can to make the Biden presidency a failure, the Democrats’ disparate factions have to unite behind him in a “popular front” against the authoritarian right. This may be hard for many on the Party’s left, but they have no choice. If Biden fails, they fail.

Conclusion The election gave us some clues to where U.S. democracy might be headed, but the question remains unanswered: Can Biden and the Democrats restore enough security and prosperity to the American working class to finally eradicate the neofascist political pandemic?

Many of these scholars, he correctly notes, adopted the German model of the research university—but, he claims, only for evil purposes. “As racist ideas jumped off their scholarly pages,” he writes, “American scholars were especially enamored with the German ideal of the disinterested, unbiased pursuit of truth through original scholarly studies, and academic freedom to propagandize African inferiority and European superiority [sic].”

just as Kendi argues in Stamped from the Beginning that the racism of some of the founding fathers irrevocably and permanently brands the United States as a racist nation, he claims that these disciplines cannot be taken seriously because of the racism of some of their founders

Kendi complains in the autobiographical sections of How to Be an Antiracist that his parents often talked the same way to him. Nor does it matter to him that the abolitionists bemoaning the condition of black people under slavery were obviously blaming slavery for it. Any negative picture of any group of black people, to him, simply fuels racism.

Two critical ideas emerge from this article. The first is the rejection of the entire western intellectual tradition on the grounds that it is fatally tainted by racism, and the need for a new academic discipline to replace that tradition.

the second—developed at far greater length in Kendi’s other works—is that anyone who finds European and white North American culture to be in any way superior to the culture of black Americans, either slave or free, is a racist, and specifically a cultural racist or an “assimilationist” who believes that black people must become more like white people if they are to progress.

Kendi, in Stamped from the Beginning, designated Phyllis Wheatley, William Lloyd Garrison, Harriet Beecher Stowe, Sojourner Truth, W. E. B. DuBois, E. Franklin Frazier, Kenneth and Mamie Clark, and other black and white champions of abolition and equal rights as purveyors of racist views. At one time or another, each of them pointed to the backward state of many black people in the United States, either under slavery or in inner-city ghettos, and suggested that they needed literacy and, in some cases, better behavior to advance.

because racism is the only issue that matters to him, he assumes—wrongly—that it was the only issue that mattered to them, and that their disciplines were nothing more than exercises in racist propaganda.

This problem started, he says, “back in the so-called Age of Enlightenment.” Elsewhere he calls the word “enlightenment” racist because it contrasts the light of Europe with the darkness of Africa and other regions.

In fact, the western intellectual tradition of the eighteenth century—the Enlightenment—developed not as an attempt to establish the superiority of the white race, but rather to replace a whole different set of European ideas based on religious faith, the privilege of certain social orders, and the divine right of kings

many thinkers recognized the contradictions between racism and the principles of the Enlightenment—as well as its contradiction to the principles of the Christian religion—from the late eighteenth century onward. That is how abolitionist movements began and eventually succeeded.

Like the last movement of Beethoven’s Ninth Symphony—which has become practically the alternate national anthem of Japan—those principles are not based upon white supremacy, but rather on a universal idea of common humanity which is our only hope for living together on earth.

The western intellectual tradition is not his only target within modern life; he feels the same way about capitalism, which in his scheme has been inextricably bound together with racism since the early modern period.

“To love capitalism,” he says, “is to end up loving racism. To love racism is to end up loving capitalism.” He has not explained exactly what kind of economic system he would prefer, and his advocacy for reparations suggests that he would be satisfied simply to redistribute the wealth that capitalism has created.

Last but hardly least, Kendi rejects the political system of the United States and enlightenment ideas of democracy as well.

I am constantly amazed at how few people ever mention his response to a 2019 Politico poll about inequality. Here it is in full.

To fix the original sin of racism, Americans should pass an anti-racist amendment to the U.S. Constitution that enshrines two guiding anti-racist principals: Racial inequity is evidence of racist policy and the different racial groups are equals. The amendment would make unconstitutional racial inequity over a certain threshold, as well as racist ideas by public officials (with “racist ideas” and “public official”

The DOA would be responsible for preclearing all local, state and federal public policies to ensure they won’t yield racial inequity, monitor those policies, investigate private racist policies when racial inequity surfaces, and monitor public officials for expressions of racist ideas. The DOA would be empowered with disciplinary tools to wield over and against policymakers and public officials who do not voluntarily change their racist policy and ideas.

In other words, to undo the impact of racism as Kendi understands it, the United States needs a totalitarian government run by unaccountable “formally trained experts in racism”—that is, people like Ibram X. Kendi—who would exercise total power over all levels of government and private enterprise

Kendi evidently realizes that the American people acting through their elected representatives will never accept his antiracist program and equalize all rewards within our society, but he is so committed to that program that he wants to throw the American political system out and create a dictatorial body to implement it.

How did a man pushing all these ideas become so popular? The answer, I am sorry to say, is disarmingly simple. He is not an outlier in the intellectual history of the last half-century—quite the contrary.

The Enlightenment, in retrospect, made a bold claim that was bound to get itself into trouble sooner or later: that the application of reason and the scientific method to human problems could improve human life. That idea was initially so exciting and the results of its application for about two centuries were so spectacular that it attained a kind of intellectual hegemony, not only in Europe, but nearly all over the world.

As the last third of the twentieth century dawned, however, the political and intellectual regime it had created was running into new problems of its own. Science had allowed mankind to increase its population enormously, cure many diseases, and live a far more abundant life on a mass scale.

But it had also led to war on an undreamed-of scale, including the actual and potential use of nuclear weapons

As higher education expanded, the original ideas of the Enlightenment—the ones that had shaped the humanities—had lost their novelty and some of their ability to excite.

last but hardly least, the claimed superiority of reason over emotion had been pushed much too far. The world was bursting with emotions of many kinds that could no longer be kept in check by the claims of scientific rationality.

A huge new generation had grown up in abundance and security.

The Vietnam War, a great symbol of enlightenment gone tragically wrong, led not only to a rebellion against American military overreach but against the whole intellectual and political structure behind it.

The black studies movement on campuses that produced Molefi Kete Asante, who in turn gave us Ibram X. Kendi, was only one aspect of a vast intellectual rebellion

Some began to argue that the Enlightenment was simply a new means of maintaining male supremacy, and that women shared a reality that men could not understand. Just five years ago in her book Sex and Secularism, the distinguished historian Joan Wallach Scott wrote, “In fact, gender inequality was fundamental to the articulation of the separation of church and state that inaugurated Western modernity. . . .Euro-Atlantic modernity entailed a new order of women’s subordination” (emphasis in original). Gay and gender activists increasingly denied that any patterns of sexual behavior could be defined as normal or natural, or even that biology had any direct connection to gender. The average graduate of elite institutions, I believe, has come to regard all those changes as progress, which is why the major media and many large corporations endorse them.

Fundamentalist religion, apparently nearly extinct in the mid-twentieth century, has staged an impressive comeback in recent decades, not only in the Islamic world but in the United States and in Israe

Science has become bureaucratized, corrupted by capitalism, and often self-interested, and has therefore lost a good deal of the citizenry’s confidence.

One aspect of the Enlightenment—Adam Smith’s idea of free markets—has taken over too much of our lives.

in the academy, postmodernism promoted the idea that truth itself is an illusion and that every person has the right to her own morality.

The American academy lost its commitment to Enlightenment values decades ago, and journalism has now followed in its wake. Ju

Another aspect of the controversy hasn’t gotten enough attention either. Kendi is a prodigious fundraiser, and that made him a real catch for Boston University.

No matter what happens to Ibram X. Kendi now, he is not an anomaly in today’s intellectual world. His ideas are quite typical, and others will make brilliant careers out of them as well

We desperately need thinkers of all ages to keep the ideas of the Enlightenment alive, and we need some alternative institutions of higher learning to cultivate them once again. But they will not become mainstream any time soon. The last time that such ideas fell off the radar—at the end of the Roman Empire—it took about one thousand years for their renaissance to begin

We do not as individuals have to give into these new ideas, but it does no good to deny their impact. For the time being, they are here to stay.

evidence strongly suggests that party attachments have become increasingly polarized by both racial attitudes and race as a result of Obama’s rise to prominence within the Democratic Party.Specifically, Tesler and Sears found that voters high on a racial-resentment scale moved one notch toward intensification of partisanship within the Republican Party on a seven-point scale

Pasek and his collaborators found a statistically significant increase from 2008 to 2012 in “explicit anti-black attitudes” – a measure based on questions very similar those used by Tesler and Sears for their racial-resentment scale. The percentage of voters with explicit anti-black attitudes rose from 47.6 in 2008 and 47.3 percent in 2010 to 50.9 percent in 2012.

Republicans drove the change: “People who identified themselves as Republicans in 2012 expressed anti-Black attitudes more o

By 2012, the numbers had gone up. “The proportion of people expressing anti-Black attitudes,” they write, “was 32 percent among Democrats, 48 percent among independents, and 79 percent among Republicans.”

the shifts described by Tesler and Pasek are an integral aspect of the intensifying conservatism within the right wing of the Republican Party. Many voters voicing stronger anti-black affect were already Republican. Thus, in 2012, shifts in their attitudes, while they contributed to a 4 percentage point reduction in Obama’s white support, did not result in a Romney victory.

Not only is the right risking marginalization as its views on race have become more extreme, it is veering out of the mainstream on contraception and abortion, positions that fueled an 11 point gender gap in 2012 and a 13 point gap in 2008.

the hurdle that the Republican Party faces is building the party’s white margins by 2 to 3 points. For Romney to have won, he needed 62 percent of the white vote, not the 59 percent he got.

To win the White House again, it must assuage the social conscience of mainstream, moderate white voters among whom an ethos of tolerance has become normal. These voters are concerned with fairness and diversity, even as they stand to the right of center. It is there that the upcoming political battles — on the gamut of issues from race to rights — will be fought.

On occasion, some groups have been allowed into the city on the hill of whiteness, but on the condition that they shut the gates behind them. Unspecified, vague claims of “racial conflict” run the risk of legitimizing that gatekeeping as a natural reaction to the anger of those who find the gate shut in their faces.

“Racial conflict,” like more polite euphemisms, suggests a grand poetic struggle between groups and ideas— a negotiator like Obama should’ve been able to broker a peace

in reality, addressing institutional racism tends to intensify societal racism; promoting interracial conciliation and promoting racial equality are often antithetical

This has always been the central issue at the core of “racial conflict” in America, from the backlash during Reconstruction to outrage about the Voting Rights Act

There is a much better word for what Obama has been confronted with, and it has always sufficed: racism

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  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.  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.

In all my history classes we were treated to the dizzying taxonomy of race—mulatto and Italian, creole and quadroon, Jew and mestizo. This terminology would change quickly, change back, and then change again. And borders would change with them. Not even continents were constant. "Africa begins at the Pyrenees," we read in The Races of Europe.

Black Folk was the first book that made the argument that sticks with me to this day—that there is nothing particularly "natural" about viewing people with darker skin and curlier hair as inferior. Drake surveys all perceptions of people with darker skin, curlier hair, or both across history. He finds very little consistency and concludes that racism, as we know it, is basically a product of the slave trade, which is to say the seizure of power.

Barbara and Karen Fields's Racecraft. The book is a collection of essay, and is sometimes hard to follow, but its basic insight is brilliant. Basically, Americans talk about "race" but not "racism," and in doing that they turn a series of "actions" into a "state." This is basically true of all our conversations of this sort, left and right. You can see this in all our terminology—racial justice, racial quotas, racial discrimination, etc. But this language is ahistorical, and it obscures the current conflict.

But American notions of race are the product of racism, not the other way around. We know this because we can see the formation of "race" in American law and policy, and also see how formations differ across time and space. So what is "black" in the United States is not "black" in Brazil. More significantly the relevance and import of "blackness" is not constant across American history.

It is important to remember that American racism is a thing that was done, and a world where American racism is beaten back is not a world of "racial diversity" but a world without such terminology. Perhaps we can never actually get to that world. Perhaps we are just too far gone. But we should never forget that this world was "made." Whiteness and blackness are not a fact of providence, but of policy

I was dogged by Saul Bellow's challenge: "Who is the Tolstoy of the Zulus?" I left feeling like Ralph Wiley—Tolstoy is the Tolstoy of the Zulus. Wiley's point was that the entire exercise of attempting to prove the worth of humans through monuments and walls was morally flawed. This was radicalizing. It warned me away from beginning an argument with racist reasoning, by accepting its premises. The argument for racism is corrupt at its root, and must be confronted there

Reparations may seem impractical. Living without history, I suspect, will—in the long term—prove to be suicidal.

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.

Beyond concerns about the data’s repercussions, some researchers are also questioning whether the Census Bureau’s projections provide a true picture. At issue, they say, is whom the government counts as white

In the Census Bureau’s projections, people of mixed race or ethnicity have been counted mostly as minority, demographers say. This has had the effect of understating the size of the white population, they say, because many Americans with one white parent may identify as white or partly white. On their census forms, Americans can choose more than one race and whether they are of Hispanic origin.

Among Asians and Hispanics, more than a quarter marry outside their race, according to the Pew Research Center. For American-born Asians, the share is nearly double that. It means that mixed-race people may be a small group now — around 7 percent of the population, according to Pew — but will steadily grow. Are those children white? Are they minority? Are they both? What about the grandchildren?

“The question really for us as a society is there are all these people who look white, act white, marry white and live white, so what does white even mean anymore?” Dr. Waters said. “We are in a really interesting time, an indeterminate time, when we are not policing the boundary very strongly.”

Dr. Myers watched as progressives, envisioning political power, became enamored with the idea of a coming white minority. He said it was hard to interest them in his work on ways to make the change seem less threatening to fearful white Americans — for instance by emphasizing the good that could come from immigration.

Dr. Myers and a colleague later found that presenting the data differently could produce a much less anxious reaction. In work published this spring, they found that the negative effects that came from reading about a white decline were largely erased when the same people read about how the white category was in fact getting bigger by absorbing multiracial young people through intermarriage.

Race is difficult to count because, unlike income or employment, it is a social category that shifts with changes in culture, immigration, and ideas about genetics. So who counts as white has changed over time. In the 1910s and 1920s, the last time immigrants were such a large share of the American population, there were furious arguments over how to categorize newcomers from Europe.

But eventually, the immigrants from eastern and southern Europe came to be considered white.That is because race is about power, not biology, said Charles King, a political science professor at Georgetown University

“The closer you get to social power, the closer you get to whiteness,” said Dr. King, author of a coming book on Franz Boas, the early 20th-century anthropologist who argued against theories of racial difference. The one group that was never allowed to cross the line into whiteness was African-Americans

the Census Bureau’s projections seemed stuck in an outdated classification system. The bureau assigns a nonwhite label to most people who are reported as having both white and minority ancestry, he said. He likened this to the one-drop rule, a 19th-century system of racial classification in which having even one African ancestor meant you were black

“The census data is distorting the on-the-ground realities of ethnicity and race,” Dr. Alba said. “There might never be a majority-minority society; it’s unclear.

“Irrespective of the year, or the turning point, the message needs to come out about what the actual facts are,” Mr. Frey said. “We are becoming a much more racially diverse society among our young generation.”

The project of American democracy — to live beyond such tribal identities, to construct a society based on the individual, to see ourselves as citizens of a people’s republic, to place religion off-limits, and even in recent years to embrace a multiracial and post-religious society — was always an extremely precarious endeavor. It rested, from the beginning, on an 18th-century hope that deep divides can be bridged by a culture of compromise, and that emotion can be defeated by reason.

Tribalism, it’s always worth remembering, is not one aspect of human experience. It’s the default human experience. It comes more naturally to us than any other way of life. For the overwhelming majority of our time on this planet, the tribe was the only form of human society. We lived for tens of thousands of years in compact, largely egalitarian groups of around 50 people or more, connected to each other by genetics and language, usually unwritten.

Tribal cohesion was essential to survival, and our first religions emerged for precisely this purpose.

Religion therefore fused with communal identity and purpose, it was integral to keeping the enterprise afloat, and the idea of people within a tribe believing in different gods was incomprehensible. Such heretics would be killed.

we became a deeply cooperative species — but primarily with our own kind. The notion of living alongside people who do not look like us and treating them as our fellows was meaningless for most of human history.

Successful modern democracies do not abolish this feeling; they co-opt it. Healthy tribalism endures in civil society in benign and overlapping ways.

in our neighborhood and community; in our ethnic and social identities and their rituals; among our fellow enthusiasts

most critically, there is the Über-tribe that constitutes the nation-state, a megatribe that unites a country around shared national rituals, symbols, music, history, mythology, and events, that forms the core unit of belonging that makes a national democracy possible.

Tribalism only destabilizes a democracy when it calcifies into something bigger and more intense than our smaller, multiple loyalties; when it rivals our attachment to the nation as a whole; and when it turns rival tribes into enemies. And the most significant fact about American tribalism today is that all three of these characteristics now apply to our political parties, corrupting and even threatening our system of government.

If I were to identify one profound flaw in the founding of America, it would be its avoidance of our tribal nature

The founders were suspicious of political parties altogether — but parties defined by race and religion and class and geography? I doubt they’d believe a republic could survive that, and they couldn’t and didn’t foresee it. In fact, as they conceived of a new society that would protect the individual rights of all humanity, they explicitly excluded a second tribe among them: African-American slaves

But it did happen here, on a fault line that closely resembles today’s tribal boundary.

in the first half of the 20th century, with immigration sharply curtailed after 1924, the world wars acted as great unifiers and integrators. Our political parties became less polarized by race, as the FDR Democrats managed to attract more black voters as well as ethnic and southern whites. By 1956, nearly 40 percent of black voters still backed the GOP.

The re-racialization of our parties began with Barry Goldwater’s presidential campaign in 1964, when the GOP lost almost all of the black vote. It accelerated under Nixon’s “southern strategy” in the wake of the civil-rights revolution. By Reagan’s reelection, the two parties began to cohere again into the Civil War pattern, and had simply swapped places.

The greatest threat to a politician today therefore is less a candidate from the opposing party than a more ideologically extreme primary opponent. The incentives for cross-tribal compromise have been eviscerated, and those for tribal extremism reinforced.

When it actually came to undoing the reform earlier this year, the GOP had precious little intellectual capital to fall back on, no alternative way to keep millions insured, no history of explaining to voters outside their own tribe what principles they were even trying to apply.

Add to this the great intellectual sorting of America, in which, for generations, mass college education sifted countless gifted young people from the heartland and deposited them in increasingly left-liberal universities and thereafter the major cities, from which they never returned, and then the shifting of our economy to favor the college-educated, which only deepened the urban-rural divide.

The myths that helped us unite as a nation began to fray. We once had a widely accepted narrative of our origins, shared icons that defined us, and a common pseudo-ethnicity — “whiteness” — into which new immigrants were encouraged to assimilate.

we should be clear-eyed about the consequence. We can no longer think of the Puritans without acknowledging the genocide that followed them; we cannot celebrate our Founding Fathers without seeing that slavery undergirded the society they constructed; we must tear down our Confederate statues and relitigate our oldest rifts. Even the national anthem now divides those who stand from those who kneel. We dismantled many of our myths, but have not yet formed new ones to replace them.

The result of all this is that a lopsided 69 percent of white Christians now vote Republican, while the Democrats get only 31. In the last decade, the gap in Christian identification between Democrats and Republicans has increased by 50 percent. In 2004, 44 percent of Latinos voted Republican for president; in 2016, 29 percent did. Forty-three percent of Asian-Americans voted Republican in 2004; in 2016, 29 percent did. Since 2004, the most populous urban counties have also swung decisively toward the Democrats, in both blue and red states, while rural counties have shifted sharply to the GOP

When three core components of a tribal identity — race, religion, and geography — define your political parties, you’re in serious trouble.

Some countries where tribal cleavages spawned by ethnic and linguistic differences have long existed understand this and have constructed systems of government designed to ameliorate the consequences

There is no neutral presidency here, and so when a rank tribalist wins the office and governs almost entirely in the interests of the hardest core of his base, half the country understandably feels as if it were under siege. Our two-party, winner-take-all system only works when both parties are trying to appeal to the same constituencies on a variety of issues.

Our undemocratic electoral structure exacerbates things. Donald Trump won 46 percent of the vote, attracting 3 million fewer voters than his opponent, but secured 56 percent of the Electoral College. Republicans won 44 percent of the vote in the Senate seats up for reelection last year, but 65 percent of the seats. To have one tribe dominate another is one thing; to have the tribe that gained fewer votes govern the rest — and be the head of state — is testing political stability.

Slowly our political culture becomes one in which the two parties see themselves not as participating in a process of moving the country forward, sometimes by tilting to the right and sometimes to the left, as circumstances permit, alternating in power, compromising when in opposition, moderating when in government — but one where the goal is always the obliteration of the other party by securing a permanent majority, in an unending process of construction and demolition.

And so by 2017, 41 percent of Republicans and 38 percent of Democrats said they disagreed not just with their opponents’ political views but with their values and goals beyond politics as well.

61 percent of Trump supporters say there’s nothing he could do to make them change their minds about him; 57 percent of his opponents say the same thing. Nothing he could do.

When criticized by a member of a rival tribe, a tribalist will not reflect on his own actions or assumptions but instantly point to the same flaw in his enemy.

By the 2000 election, we were introduced to the red-blue map, though by then we could already recognize the two tribes it identified as they fought to a national draw. Choosing a president under those circumstances caused a constitutional crisis, one the Supreme Court resolved at the expense of losing much of its nonpartisan, nontribal authority.

In America, the intellectual elites, far from being a key rational bloc resisting this, have succumbed. The intellectual right and the academic left have long since dispensed with the idea of a mutual exchange of ideas.

Conservatism thrived in America when it was dedicated to criticizing liberalism’s failures, engaging with it empirically, and offering practical alternatives to the same problems. It has since withered into an intellectual movement that does little but talk to itself and guard its ideological boundaries.

among tribal conservatives, the Iraq War remained a taboo topic when it wasn’t still regarded as a smashing success, tax cuts were still the solution to every economic woe, free trade was all benefit and no cost, and so on. Health care was perhaps the most obvious example of this intellectual closure. Republican opposition to the Affordable Care Act was immediate and total. Even though the essential contours of the policy had been honed at the Heritage Foundation, even though a Republican governor had pioneered it in Massachusetts, and even though that governor became the Republican nominee in 2012, the anathematization of it defined the GOP for seven years.

the now near-ubiquitous trend of “whataboutism,” as any glance at a comments section or a cable slugfest will reveal. The Soviets perfected this in the Cold War, deflecting from their horrific Gulags by pointing, for example, to racial strife in the U.S. It tells you a lot about our time that a tactic once honed in a global power struggle between two nations now occurs within one.

George Orwell famously defined this mind-set as identifying yourself with a movement, “placing it beyond good and evil and recognising no other duty than that of advancing its interests.” It’s typified, he noted, by self-contradiction and indifference to reality

As for indifference to reality, today’s Republicans cannot accept that human-produced carbon is destroying the planet, and today’s Democrats must believe that different outcomes for men and women in society are entirely a function of sexism. Even now, Democrats cannot say the words illegal immigrants or concede that affirmative action means discriminating against people because of their race. Republicans cannot own the fact that big tax cuts have not trickled down, or that President Bush authorized the brutal torture of prisoners, thereby unequivocally committing war crimes.

Orwell again: “There is no crime, absolutely none, that cannot be condoned when ‘our’ side commits it. Even if one does not deny that the crime has happened, even if one knows that it is exactly the same crime as one has condemned in some other case … still one cannot feel that it is wrong.” That is as good a summary of tribalism as you can get, that it substitutes a feeling — a really satisfying one — for an argument.

When a party leader in a liberal democracy proposes a shift in direction, there is usually an internal debate. It can go on for years. When a tribal leader does so, the tribe immediately jumps on command. And so the Republicans went from free trade to protectionism, and from internationalism to nationalism, almost overnight

And then there is the stance of white Evangelicals, a pillar of the red tribe. Among their persistent concerns has long been the decline of traditional marriage, the coarsening of public discourse, and the centrality of personal virtue to the conduct of public office.

In the 1990s, they assailed Bill Clinton as the font of decadence; then they lionized George W. Bush, who promised to return what they often called “dignity” to the Oval Office. And yet when a black Democrat with exemplary personal morality, impeccable public civility, a man devoted to his wife and children and a model for African-American fathers, entered the White House, they treated him as a threat to civilization

And when they encountered a foulmouthed pagan who bragged of grabbing women by the pussy, used the tabloids to humiliate his wife, married three times, boasted about the hotness of his own daughter, touted the size of his own dick in a presidential debate, and spoke of avoiding STDs as his personal Vietnam, they gave him more monolithic support than any candidate since Reagan, including born-again Bush and squeaky-clean Romney.

In 2011, a poll found that only 30 percent of white Evangelicals believed that private immorality was irrelevant for public life. This month, the same poll found that the number had skyrocketed to 72 percent.

Total immersion within one’s tribe also leads to increasingly extreme ideas. The word “hate,” for example, has now become a one-stop replacement for a whole spectrum of varying, milder emotions involved with bias toward others:

Or take the current promiscuous use of the term “white supremacist.” We used to know what that meant. It meant advocates and practitioners of slavery, believers in the right of white people to rule over all others, subscribers to a theory of a master race, Jim Crow supporters, George Wallace voters.

But it is now routinely used on the left to mean, simply, racism in a multicultural America, in which European-Americans are a fast-evaporating ethnic majority.

Liberals should be able to understand this by reading any conservative online journalism and encountering the term “the left.” It represents a large, amorphous blob of malevolent human beings, with no variation among them, no reasonable ideas, nothing identifiably human at all

It’s not easy to be optimistic with Trump as president. And given his malignant narcissism, despotic instincts, absence of empathy, and constant incitement of racial and xenophobic hatred, it’s extremely hard not to be tribal in return. There is no divide he doesn’t want to deepen, no conflict he doesn’t want to start or intensify. How on earth can we not “resist”?

In 2015, did any of us anticipate that neo-Nazis would be openly parading with torches on a college campus or that antifa activists would be proudly extolling violence as the only serious response to the Trump era?

In fact, the person best positioned to get us out of this tribal trap would be … well … bear with me … Trump. The model would be Bill Clinton, the first president to meet our newly configured divide. Clinton leveraged the loyalty of Democrats thrilled to regain the White House in order to triangulate toward centrist compromises with the GOP. You can argue about the merits of the results, but he was able to govern, to move legislation forward, to reform welfare, reduce crime, turn the deficit into a surplus, survive impeachment, and end his term a popular president.

The Democrats are now, surprisingly, confronting a choice many thought they would only face in a best-case-scenario midterm election, and their political calculus is suddenly much more complicated than pure resistance. Might the best interest of the country be served by working with Trump? And if they do win the House in 2018, should they seek to destroy Trump’s presidency, much like GOP leaders in Congress chose to do with Obama? Should they try to end it through impeachment, as the GOP attempted with Bill Clinton? Or could they try to moderate the tribal divide?

if the Democrats try to impeach a president who has no interest in the stability or integrity of our liberal democracy, and if his base sees it, as they will, as an Establishment attempt at nullifying their vote, are we really prepared to handle the civil unrest and constitutional crisis that would almost certainly follow?

Tribalism is not a static force. It feeds on itself. It appeals on a gut level and evokes emotions that are not easily controlled and usually spiral toward real conflict. And there is no sign that the deeper forces that have accelerated this — globalization, social atomization, secularization, media polarization, ever more multiculturalism — will weaken

But we should not delude ourselves that this is all a Trump problem.

As utopian as it sounds, I truly believe all of us have to at least try to change the culture from the ground up. There are two ideas that might be of help, it seems to me. The first is individuality.

I mean valuing the unique human being — distinct from any group identity, quirky, full of character and contradictions, skeptical, rebellious, immune to being labeled or bludgeoned into a broader tribal grouping. This cultural antidote to tribalism, left and right, is still here in America and ready to be rediscovered

I may be an extreme case, but we all are nonconformist to some degree. Nurturing your difference or dissent from your own group is difficult; appreciating the individuality of those in other tribes is even harder. It takes effort and imagination, openness to dissent, even an occasional embrace of blasphemy.

we also need mutual forgiveness. It doesn’t matter if you believe, as I do, that the right bears the bulk of the historical blame. No tribal conflict has ever been unwound without magnanimity. Yitzhak Rabin had it, but it was not enough. Nelson Mandela had it, and it was

But this requires, of course, first recognizing our own tribal thinking. So much of our debates are now an easy either/or rather than a complicated both/and. In our tribal certainties, we often distort what we actually believe in the quiet of our hearts, and fail to see what aspects of truth the other tribe may grasp.

Not all resistance to mass immigration or multiculturalism is mere racism or bigotry; and not every complaint about racism and sexism is baseless. Many older white Americans are not so much full of hate as full of fear.

The actual solutions to our problems are to be found in the current no-man’s-land that lies between the two tribes. Reentering it with empiricism and moderation to find different compromises for different issues is the only way out of our increasingly dangerous impasse.

All of this runs deeply against the grain. It’s counterintuitive. It’s emotionally unpleasant. It fights against our very DNA. Compared with bathing in the affirming balm of a tribe, it’s deeply unsatisfying. But no one ever claimed that living in a republic was going to be easy — if we really want to keep it.

Blue cities and states — most notably Minneapolis and Oregon — have recently led the way on eliminating single-family exclusive zoning, as a matter of racial justice, housing affordability and environmental protection. But conservatives often support this type of reform as well, because they don’t want government micromanaging what people can do on their own land. At the national level, some conservatives have joined liberals in championing reforms like the Yes In My Backyard Act, which seeks to discourage exclusionary zoning.

But while the goal of Correos España was to "shine a light on racial inequality and promote diversity, inclusion and equal rights," critics are accusing the company of having a tin ear for racial issues and misreading the sentiment of Black people in Spain.

Any racially aware person would have identified what was wrong with the campaign, it said, adding that the blunder proved the need for more racially aware people in decision-making positions at companies.

"At the end of the day, an anti-racism campaign has put out a clearly racist message," Gerehou told the Associated Press on Friday.

The postal service's initiative has divided Spanish anti-racism activists. While the national SOS Racism Federation backed it, the organization's Madrid section poured scorn on the effort.

The main thrust of the public criticism was that the darker stamps have a lower value, giving the impression that a light skin color is worth more.

The campaign was launched during European Diversity Month in collaboration with Spain's national SOS Racism Federation,

He put the controversy in the context of what he sees as structural racism in Spain, which often goes unacknowledged but can be detected in such aspects as commercial advertising, the Spanish language and in access to housing.

Along with the court order, the attorney general is asking for policy reforms, as well as a monitor to be installed to oversee the NYPD's tactics and handling of future protests.

The NYPD has been sharply criticized over a number of its officers' actions in the past year. Last May, police SUVs were shown in a video of a protest in Brooklyn, surging into a crowd that had surrounded them. In another incident, an officer drew his gun and pointed it at a crowd of people.

The NYPD did not immediately respond to a request for comment. After the lawsuit was filed, the Police Benevolent Association of the City of New York issued a statement blaming the city's leadership for the problems at the protests.

The police actions broke state and federal law, James says. The lawsuit alleges that New York City, Mayor Bill de Blasio, NYPD Commissioner Dermot Shea and NYPD Chief of Department Terence Monahan "failed to prevent and address the pattern or practice of excessive force and false arrests by officers against peaceful protesters in violation of the First, Fourth, and Fourteenth Amendments of the United States Constitution"

James announced the lawsuit against the NYPD Thursday morning, in a virtual news conference that began shortly before New York Gov.

Last June, the NYPD suspended at least two officers for their behavior during protests, including an officer who was captured on video pushing a woman to the ground in Brooklyn. Another officer was punished for "pulling down an individual's face mask in Brooklyn and spraying pepper spray at him,

Human Rights Watch, an independent watchdog group, issued a report last year on the police misconduct in Brooklyn which said that clearly identified medics and legal observers were among those zip-tied and beaten by police, in a response to the protest which was "intentional, planned, and unjustified."

The lawsuit says the police department sent thousands of poorly trained officers to cope with large-scale protests, resulting in mass arrests and attempts to suppress demonstrations. It also says the NYPD made a practice out of "kettling" – corralling people by using physical force and obstructions – to arrest protesters rather than allow crowds to disperse.

A Minnesota judge ruled this week that Derek Chauvin, the former police officer who kept his knee on Floyd's neck for several minutes, will stand trial alone when proceedings begin in March. Chauvin is charged with second-degree murder and manslaughter. Readability mode is unavailable for this webpage. Please visit cache page or original page Top - A + ==== Serif ====PT SerifMerriweatherMartelNoto SerifSlabo 27pxAndadaLoraRoboto Slab== Sans Serif ==Source Sans ProOpen SansLato