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Yet she is among a number of SBC women publicly sharing their dismay about sex abuse and the vitriol directed at Moore.“Beth has been scorned, mocked, and slandered while doing exactly what the denomination has determined she could and should do: be a woman teaching other women,” Prior said via email.

“If these women leave, it won’t be because Beth left. It will be because the men the Baptist Faith and Message says are supposed to lead in Christ-like ways have failed to do so.”

espouses male leadership in the home and the church and says a wife “is to submit herself graciously to the servant leadership of her husband.” It specifies that women cannot be pastors, citing the Apostle Paul’s biblical admonition, “I do not allow a woman to teach or to have authority over a man; instead, she is to remain quiet.”

There are “painful, disorienting double-messages for women in the SBC,” she said. “You’re created in the image of God, but if you experience God leading you to be pastor, you get told there are limits to what you can do — sit down, go home, be quiet. There’s kind of a crisis where women feel shut down and dismissed and attacked.”

“Is it about protecting women — or is it really about protecting your power and covering up sexual abuse in the church?” she asked. “That’s caused a crisis of faith among a lot of women and men.”

“There are a lot of women who will never have the scope and reach of a Beth Moore but believed they had something to contribute because of her,” McCoy said. “It’s those women who look at the online vitriol and feel discouraged before they even begin, thinking, ‘If this is what they say about Beth Moore, what will they say about me?’”

“I have lost count of the number of times I have seen evangelical men on social media repeating that awful command ‘Go home’ to Beth Moore,” she said via email. “I wonder if they realize when they say those two words with such glee, they are sending a message to all women that our giftings and opinions and ideas may not be all that welcome in our denomination.”

“He explained to me, Julia, you can’t be a head pastor for the same reason I can’t have babies. That’s not God’s design,” Sadler said.Sadler, 33, directs a program at her father’s megachurch called Next Generation that develops ministries for teens, college students, single young adults and young moms. She says there are about 1,500 participants, with a 60%-40% female-male split.

Katie McCoy, a professor of theology in women’s studies in the undergraduate branch of Southwestern Baptist Theological Seminary, tells her female students there are meaningful roles they can play in the SBC even if pastoring is off-limits. But she says many Southern Baptist women, including students of hers, were unsettled by the criticism of Moore.

Brown sees a link between the abuse and the doctrine that women should submit to male leadership.“It sets up interpersonal and institutional dynamics that help to foster abuse and cover-ups,” she said. “The SBC’s pervasive misogyny inculcates attitudes that, at best, are limiting of female potential, and at worst, are disrespectful and dehumanizing.”

In some cases, entire congregations have walked away. Joel Bowman, pastor at Temple of Faith Baptist Church in Louisville, Kentucky, recently abandoned plans to move the congregation into the SBC fold. Bowman, who is African American, had differences with SBC leaders on racism issues and also gender roles — his wife, Nannette, is an associate minster at the church.

The story has become a horribly familiar one: A young man, bemoaning his virginity or singleness or his anger, sets out to slaughter women (though men also lose their lives in these rampages).

In 2019, Christopher Wayne Cleary was arrested in Denver before he could carry out his plan to kill “as many girls as I see.”

In part, these attacks are a predictable outcome of extremist online sexism. Young, mostly white men seek community and commiseration in violent forums. There they are radicalized to believe women are to blame for all their problems, especially those around sex.

Mr. Long’s views on sexuality, for example, appear to stem from his religious upbringing. Reportedly, he didn’t own a smartphone because he was afraid he would be tempted by online pornography. He is said to have felt ashamed of masturbating and was suicidal over his belief that his habit of visiting sex workers meant he was “living in sin.”

This kind of purity culture has a reach far beyond religion. Abstinence-only education classes taught in over half the states across the country tell young people that the onus is on girls not to tease or tempt boys, whose sexual compulsions, they say, are near uncontrollable.

These ideas are so pervasive that they can also be found in school dress codes, which almost exclusively target young women, explicitly telling them that the way they dress distracts their male classmates and teachers.

The National Women’s Law Center has also found that Black female students are more likely to be cited for dress code violations than their white peers — another indication of how girls and women of color are hypersexualized and punished.

After a Maryland high school student shot 16-year-old Jaelynn Willey in the head, The Associated Press initially described him as a “lovesick teen.”

Across culture and institutions, the message is the same: Male sexual violence is to be expected. It becomes harder and harder to treat these crimes as aberrations when the values that drive them are so clearly normalized.

There are countless ways to curb massacres like the one in Georgia: Editors could take a closer look at the way they cover sexualized violence; pop culture creators could rethink their objectification of women, especially women of color; schools could teach comprehensive sex education that dismantles gender stereotypes and myths about desire and consent.

Kirby said the military still had "a lot of work to do" to become "more inclusive, more respectful of everyone — especially women."

"We pledge to do better, and we will," Kirby said. "What we absolutely won't do is take personnel advice from a talk show host, or the Chinese military. Maybe those folks feel like they have something to prove. That's on them."

"Women lead our most lethal units with character. They will dominate ANY future battlefield we're called to fight on," tweeted the Sergeant Major of the Army, Michael A. Grinston. "@TuckerCarlson's words are divisive, don't reflect our values. We have THE MOST professional, educated, agile, and strongest NCO Corps in the world."

"They are beacons of freedom and they prove Carlson wrong through determination and dedication," Funk added. "We are fortunate they serve with us."

Carlson regularly makes incendiary comments on his primetime show. He was also called out by The New York Times this week for encouraging harassment against one of its journalists. And, in the past, he has seen large-scale advertiser boycotts over comments on the Black Lives Matter movement and immigration.

Carlson's top writer quit his job last year after a CNN report revealed he had for years used a pseudonym to post racist and sexist remarks on an online forum.

As a well-known preacher from many years ago asked, “Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye?”

The Montana youth athlete bill passed the state House on a 61-to-38 vote and is moving to the Senate.

Democratic opponents of these bills and some political experts charge that the legislative efforts amount to a political power play to rally the conservative base around an issue they see as threatening traditional gender roles.

The Alliance Defending Freedom, a legal advocacy group for socially conservative causes, published a blog post this week that charges transgender athletes with hijacking competitive opportunities and calls Biden’s executive order a threat to “gut legal protections for women and girls.”

“It’s an easy way for them to show that Democrats have just gone over the edge, that there is no limit to how far they will push these radical ideas.”

For generations, anti-trans messaging in the United States has largely focused on transgender women rather than transgender men,

Trantham said one of the first people she notified when she decided to file the bill was the head of the LGBTQ advocacy group South Carolina Equality.“I want to make sure you guys understand this is not me trying to hurt the transgender community,” Trantham said she told him. “This is me trying to protect girls in women’s sports.”

LGBTQ activists and many pediatricians say that the medical treatments transgender youth receive to align their bodies with their gender identity mitigate the physical disparities in athletics.

“I’ve seen arguments that this will be the end of women’s sports,” said Katrina Karkazis, a cultural anthropologist and bioethicist. “If so, it should have ended already.”

“Values always matter and there’s a divide in our country over values,” Deutsch said in a phone interview Thursday. “I stood up and said this is not a hate bill. It’s about biology. It’s science. You can’t change your sex. You can look like a boy, you can take hormones and sex operations but it doesn’t make you a boy. Your gender can be a boy, but you can never change your sex.”

while public opinion polls across the board show support for transgender military service and other transgender rights, support softens when it comes to public accommodations and sports, Haider-Markel said.

School athletics are “an extremely competitive environment,” said Trantham, whose daughter was a high school basketball player. “If it was my daughter and she needed that scholarship to go to college, it would be very important to me that she was playing on an even playing field.”

Serano argues that the disparity is rooted in sexism and misogyny, and the idea that “there’s a certain amount of societal respect for wanting to be a man.” Even when it comes to cisgender children, she said, “people are a lot more disturbed, concerned by feminine boys than they are by masculine girls.”

bills about transgender athletes trigger the idea that “this is wrong; this male person is in this space that is supposed to be segregated to protect girls and women,

“None of these bills are based on real-life problems,

Transgender cross-country runner Juniper Eastwood started competing for the women’s track team at the University of Montana after she began presenting as female and taking testosterone suppression medication. She said running improved her mental health. At one point, Eastwood said, she had contemplated suicide so she wouldn’t have to deal with knowing she was transgender.

Eastwood said she’s hopeful that a new generation of conservatives will learn to understand who transgender people are, just as many conservatives have come to accept the gay community.“It’s just going to take a long time,” she said. “It won’t happen this year.”

It had an absurdist and knowing exuberance that appealed to both those who were intellectual slumming it as well as the mass market.

Victoria’s Secret understood the allure of the personal brand, hitting just at the moment before Instagram would transform the notion of fame.

By naming its Angels and promoting them as people and stars in their own right — by actually media-training them — they gave models power, profile and security.

All of which promised to serve as a springboard into the next stage of a career, not to mention making them more competitive with the actors who increasingly occupied the covers of glossy fashion magazines.

And Victoria’s Secret paid well: When Gisele Bündchen left the company in 2006, she was the highest paid model in the world, and, she told Refinery29 that Victoria’s Secret was 80 percent of her income.

The effect obscured the dark underside of the story: the crazy diets (no solid food for days before the show!) and fitness regimens (at least two workouts a day) that the models underwent in search of the elusive perfect body. (And there was that Jeffrey Epstein connection.) It pushed an unrealistic version of a woman’s body on the world.

the kind of arch, knowing performance of exaggerated femininity that the Angels were created to embody has neither ascended to the heavens or been consigned to hell, depending on your point of view.

Rather it still exists in the drag community (where, arguably, the antecedents of the Angels could be found all along), packaged for popular and positive consumption in the form of such shows as “RuPaul’s Drag Race.”

Ms. Warren did highlight her status as the top-polling female contender at several points in the debate, ending her closing statement with a reference to the possibility of electing the first woman president.

Warren makes her electability pitch.

One of Ms. Warren’s biggest political obstacles is the perception among some voters that she would face daunting challenges in a general election — both thanks to her boldly progressive outlook, and to societal sexism that many Democrats believe damaged Mrs. Clinton in 2016. @charset "UTF-8"; /*********************** B A S E S T Y L E S ************************/ /************************************* T Y P E : C L A S S M I X I N S **************************************/ /* Headline */ /* Leadin */ /* Byline */ /* Dateline */ /* Alert */ /* Subhed */ /* Body */ /* Caption */ /* Leadin */ /* Credit */ /* Label */ /********** S I Z E S ***********/ /******************** T Y P O G R A P H Y *********************/ .g-headline, .interactive-heading, .g-subhed { font-family: "nyt-cheltenham", georgia, "times new roman", times, serif; } .g-alert, .g-alert.g-body, .g-alert_link, .g-byline, .g-caption, .g-caption_bold, .g-caption_heading, .g-chart, .g-credit, .g-credit_bullet, .g-dateline, .g-label, .g-label_white, .g-leadin, #interactive-leadin, .g-refer, .g-refer.g-body, .g-table-text { font-family: nyt-franklin, arial, helvetica, sans-serif; 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And she invoked her 2012 victory over then-Senator Scott P. Brown, Republican of Massachusetts, as she declared herself “the only person on this stage who has beaten an incumbent Republican anytime in the past 30 years.”

Klobuchar throws punches.

Yet while she described herself as a winner tethered to the Midwest, somebody whose friends and neighbors hail from flyover country, she didn’t come out of Tuesday’s debate with any significant headlines of her own.

The only vetting of Buttigieg came from the moderator Abby Phillip on race.

Mr. Buttigieg deftly dodged by suggesting that the black voters who “know me best” — in his native South Bend — chose him twice to lead the city. And he cited recent endorsements from Representative Anthony Brown of Maryland and Mayor Quentin Hart of Waterloo, Iowa, who this week became the two most prominent African-American elected officials to back him.

Biden avoids attacks.

Mr. Biden, who flew under the radar particularly at the last debate, often stayed in his comfort zones — discussing foreign policy and health care — and he was not the center of the kind of memorable exchanges that had dealt his campaign blows earlier in the race.

I’m the daughter of a career military man. My patriotism is unwavering. I stand for the national anthem. I wear red, white and blue for every national holiday. I respect every branch of the military and those who have served. Most importantly, I hold my country in my heart and thank God every single day that I’m an American.

I’m a survivor of domestic violence and pervasive sexism that has periodically and unjustly crushed my American dreams for over five decades. Yet I still yearn for my freedom and am linked to others who have been unjustly judged, abused and oppressed. The promise of freedom and equality in our founding and our people’s struggles needs a rebirth that stretches deeper and farther than ever before. I love this land, its beauty, its bounty and all the wild creatures I have seen when visiting wild spaces. We need to embrace the protection of life and liberty for the planet, our fellow creatures and all of humanity. — Kara Steffensen, Eugene, Ore.

To me, love of country is to be gladly anchored to values and customs that are shared by fellow citizens. It is to yearn to try shrimp and grits in South Carolina, seeing a game at Fenway, taking in some jazz in Chicago and watching waves crash against a West Coast shore.

this hides some important lessons about the two political parties and their association with the “liberal” and “conservative” political traditions, and why our political polarization so dangerous for American democracy.

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to avoid confusion, I’ll refer to the “liberal” political movement in the United States as “the Left,” while using “liberal” for the political philosophical tradition; likewise, “the Right” and “conservative.”

The Left and liberal are not the same thing, and neither are the Right and conservative

At the extremes of both parties are movements opposed to their respective conservative elements

The liberal tradition teaches that as equals, people ought to be able to make their own choices—think: John Stuart Mill. Its antithesis is authoritarianism à la Thomas Hobbes

Conservatism is the belief that change should be slow, as enunciated by Edmund Burke, as contrasted with radicalism of various kinds.

It is perfectly possible—and in many ways attractive—to be a conservative liberal.

there’s an argument to be made that the Democratic and Republican parties were, for the most part, both conservative liberal

Ultimately, those on the Right resent being punished (socially or legally) for not accepting all the elements of that changing society.

The debates between the “far left” and the “center left” inside the Democratic party are essentially fights between the radical and conservative Democrats

There’s general agreement that there needs to be change, but disagreement about the extent of change that is needed and how quickly it should occur

aking both in the best possible light, the radical Democrats argue that justice delayed is justice denied, while the conservative Democrats focus on the pragmatic questions of policy and how to accomplish lasting change

Authoritarianism is usually linked to government overreach; we think of the Soviet Union and the Communist Party’s unitary control over everything as the quintessential example, or of the Chinese Communist Party. But authoritarianism can be interpreted more broadly, expanding the concept to include non-governmental actors (sometimes dubbed “elites”), who can also restrict individual autonomy.

The traditional difference between the Left and the Right is not about their liberalism. Instead, it is about their opinions about authority. They disagree not that people ought to generally be able to make their own choices, but about which authorities ought to have sway over society, and why.

The difference between the American Left and Right is all about what kind of authoritarianism they fear

Many on the Right talk about their fear of the authoritarianism of cancel culture/political correctness, and of socialism.

Those on the Left of their fear of the authoritarianism of intolerance, and of inequality.

In fact, liberal and conservative, as political philosophical traditions, are not even properly opposed to one another

The Right and the Left both fear this kind of authoritarianism, but in recent years the Right has felt it more acutely because of social and demographic change

The Right perceives cancel culture and political correctness as social tyranny. John Stuart Mill defined this as the “tyranny of prevailing opinion and feeling,” which is felt and enforced through social pressure

Typically speaking, when those on the Right talk about a fear of socialism, it has to do with fear of economic regulation and economic redistribution (usually away from them and to others, particularly others perceived as undeserving), all culminating with a general reduction of prosperity (both for themselves and generally for the country)

intolerance has multiple meanings. Take its most notorious sub-genre, racism

the fear on the Left is that people will not be able to live their lives the way they want to live them, and their choices will be restricted in ways either overt or insidious.

Inequality essentially boils down to the power of the rich to use their wealth to control society

The ultimate fear is of a small, rich class which can dictate to a large, poor class, forcing the poor to accept depredations just to acquire the necessities of life.

Both sides perceive themselves to be on the side of liberalism (with exceptions), resisting the authoritarian impulses of their political rivals. Increasingly, the authoritarian impulses of the rival are all any partisan sees.

For those on the Left, fighting racism, sexism, and homophobia often involves tools that those on the Right perceive to be social tyranny

For the Left, fighting inequality often involves tools that the Right calls socialist

And the opposite is true: for the Right, fighting socialism often looks to the Left like the imposition of greater inequality.

What the Right considers opposition to “political correctness” often looks to the Left like resistance to the elimination of racism and other forms of intolerance.

This may seem counterintuitive: For both sides, fighting authoritarianism largely requires control of the federal government.

from the perspective of the American Right, there isn’t really any way to fight social tyranny, or to fight socialism, without control of at least one branch of the government. And from the perspective of the American Left, there isn’t really any way to fight racism or inequality without the same

This political situation—where Left and Right are driven by their perceived defense of liberalism against the authoritarian impulses of their political rivals—is extraordinarily dangerous.

if losing an election means a political rival will impose authoritarianism, then you become willing to take any means necessary to prevent an electoral loss—up to and including antidemocratic measures. When that happens, democracy is in trouble.

The antidemocratic impulse is clearer in the Republican party right now

Fear of the Left’s control of the government, including the courts, drives Republicans to engage in gerrymandering, voter suppression, and the McConnell-era blocking of Democratic judicial appointments. These have all been supported by many on the Right

because actions that those on the Right perceive as resistance to Left-authoritarianism are increasingly antidemocratic, it creates a new set of incentives for those on the Left to retaliate in kind.

For democracy to work, both sides have to be willing to lose. As long as each side perceives the other as authoritarian, people on both sides will believe that losing is a catastrophe that must be averted by any means necessary

Unfortunately, as long as fear is the defining emotion of politics in the “home of the brave,” American democracy will be unavoidably precarious.

Those with power inside institutions love splashy progressive gestures—solemn, monochrome social media posts deploring racism; appointing their first woman to the board; firing low-level employees who attract online fury—because they help preserve their power. Those at the top—who are disproportionately white, male, wealthy and highly educated—are not being asked to give up anything themselves.

It is strange that “cancel culture” has become a project of the left, which spent the 20th century fighting against capricious firings of “troublesome” employees. A lack of due process does not become a moral good just because you sometimes agree with its targets

We all, I hope, want to see sexism, racism, and other forms of discrimination decrease.

Activists regularly challenge criticisms of “cancel culture” by saying: “Come on, we’re just some people with Twitter accounts, up against governments and corporate behemoths.”

In the United States, diversity training is worth $8 billion a year, according to Iris Bohnet, a public-policy professor at Harvard’s Kennedy School. And yet, after studying programs in both the U.S. and post-conflict countries such as Rwanda, she concluded, “sadly enough, I did not find a single study that found that diversity training in fact leads to more diversity.

we should be aware of the economic incentives here, particularly given the speed of social media, which can send a video viral, and see onlookers demand a response, before the basic facts have been established.

“Implicit-bias tests” are controversial, and the claim that they can predict real-world behavior, never mind reduce bias, is shaky. A large-scale analysis of research in the sector found that “changes in implicit measures are possible, but those changes do not necessarily translate into changes in explicit measures or behavior.”

Diversity training offers the minimum possible disruption to your power structures: Don’t change the board; just get your existing employees to sit through a seminar.

the training programs are typically no more scientifically grounded than previous management-course favorites, such as Myers-Briggs personality classifications

But when you look at the economic incentives, almost always, the capitalist imperative is to yield to activist pressure. Just a bit. Enough to get them off your back

Real institutional change is hard; like politics, it is the “slow boring of hard boards.” Persuading a company to toss someone overboard for PR points risks a victory that is no victory at all. The pitchforks go down, but the corporate culture remains the same. The survivors sigh in relief. The institution goes on.

If you care about progressive causes, then woke capitalism is not your friend. It is actively impeding the cause, siphoning off energy, and deluding us into thinking that change is happening faster and deeper than it really is

When people talk about the “excesses of the left”—a phenomenon that blights the electoral prospects of progressive parties by alienating swing voters—in many cases they’re talking about the jumpy overreactions of corporations that aren’t left-wing at all.

Remember the iron law of woke institutions: For those looking to preserve their power, it makes sense to do the minimum amount of social radicalism necessary to survive … and no economic radicalism at all. The latter is where activists need to apply their pressure.

Many people may rightly say: “I had nothing to do with how this all started. I have nothing to do with the sins of the past. My ancestors never attacked Indigenous people, never owned slaves.” And yes

Live with it long enough, and the unthinkable becomes normal. Exposed over the generations, we learn to believe that the incomprehensible is the way that life is supposed to be.

Like other old houses, America has an unseen skeleton: its caste system, which is as central to its operation as are the studs and joists that we cannot see in the physical buildings we call home.

Caste is the infrastructure of our divisions. It is the architecture of human hierarchy, the subconscious code of instructions for maintaining, in our case, a 400-year-old social order.

Throughout human history, three caste systems have stood out. The lingering, millenniums-long caste system of India. The tragically accelerated, chilling and officially vanquished caste system of Nazi Germany. And the shape-shifting, unspoken, race-based caste pyramid in the United States. Each version relied on stigmatizing those deemed inferior to justify the dehumanization necessary to keep the lowest-ranked people at the bottom and to rationalize the protocols of enforcement.

Race does the heavy lifting for a caste system that demands a means of human division. If we have been trained to see humans in the language of race, then caste is the underlying grammar that we encode as children

We may mention “race,” referring to people as Black or white or Latino or Asian or Indigenous, when what lies beneath each label is centuries of history and assigning of assumptions and values to physical features in a structure of human hierarchy.

What people look like, or rather, the race they have been assigned or are perceived to belong to, is the visible cue to their caste. It is the historic flashcard to the public of how they are to be treated, where they are expected to live

in recent decades, we have learned from the human genome that all human beings are 99.9 percent the same. “Race is a social concept, not a scientific one,” said J. Craig Venter, the genomics expert who ran Celera Genomics when the initial sequencing was completed in 2000. “We all evolved in the last 100,000 years from the small number of tribes that migrated out of Africa and colonized the world.

Which means that an entire racial caste system, the catalyst of hatreds and civil war, was built on what the anthropologist Ashley Montagu called “an arbitrary and superficial selection of traits,” derived from a tiny fraction of the tens of thousands of genes that make up a human being

“The idea of race,” Montagu wrote, “was, in fact, the deliberate creation of an exploiting class seeking to maintain and defend its privileges against what was profitably regarded as an inferior social caste.”

Caste is the bones, race the skin. Race is what we can see, the physical traits that have been given arbitrary meaning and become shorthand for who a person is. Caste is the powerful infrastructure that holds each group in its place.

Caste is rigid and deep; race is fluid and superficial, subject to periodic redefinition to meet the needs of the dominant caste in what is now the United States

While the requirements to qualify as white have changed over the centuries, the fact of a dominant caste has remained constant from its inception — whoever fit the definition of white, at whatever point in history, was granted the legal rights and privileges of the dominant caste.

Thus we are all born into a silent war game, centuries old, enlisted in teams not of our own choosing. The side to which we are assigned in the American system of categorizing people is proclaimed by the team uniform that each caste wears, signaling our presumed worth and potential.

he said to himself, “Yes, I am an untouchable, and every Negro in the United States of America is an untouchable.” In that moment, he realized that the Land of the Free had imposed a caste system not unlike the caste system of India and that he had lived under that system all his life.

One afternoon, King and his wife journeyed to the southern tip of the country, to the city then known as Trivandrum in the state of Kerala, and visited with high school students whose families had been untouchables. The principal made the introduction.“Young people,” he said, “I would like to present to you a fellow untouchable from the United States of America.”

Social scientists often define racism as the combination of racial bias and systemic power, seeing racism, like sexism, as primarily the action of people or systems with personal or group power over another person or group with less power

over time, racism has often been reduced to a feeling, a character flaw, conflated with prejudice, connected to whether one is a good person or not. It has come to mean overt and declared hatred of a person or group because of the race ascribed to them, a perspective few would ever own up to

Who is racist in a society where someone can refuse to rent to people of color, arrest brown immigrants en masse or display a Confederate flag but not be “certified” as a racist unless he or she confesses to it or is caught using derogatory signage or slurs?

With no universally agreed-upon definition, we might see racism as a continuum rather than an absolute. We might release ourselves of the purity test of whether someone is or is not racist and exchange that mind-set for one that sees people as existing on a scale based on the toxins they have absorbed from the polluted and inescapable air of social instruction we receive from childhood.

Caste is the granting or withholding of respect, status, honor, attention, privileges, resources, benefit of the doubt and human kindness to someone on the basis of their perceived rank or standing in the hierarchy.

Caste is insidious and therefore powerful because it is not hatred; it is not necessarily personal. It is the worn grooves of comforting routines and unthinking expectations, patterns of a social order that have been in place for so long that it looks like the natural order of things.

Any action or institution that mocks, harms, assumes or attaches inferiority or stereotype on the basis of the social construct of race can be considered racism

Because caste and race are interwoven in America, it can be hard to separate the two

Any action or structure that seeks to limit, hold back or put someone in a defined ranking, seeks to keep someone in their place by elevating or denigrating that person on the basis of their perceived category, can be seen as casteism.

Casteism is the investment in keeping the hierarchy as it is in order to maintain your own ranking, advantage or privilege or to elevate yourself above others or keep others beneath you

What race and its precursor, racism, do extraordinarily well is to confuse and distract from the underlying structural and more powerful Sith lord of caste. Like the cast on a broken arm, like the cast in a play, a caste system holds everyone in a fixed place.

For this reason, many people — including those we might see as good and kind people — could be casteist, meaning invested in keeping the hierarchy as it is or content to do nothing to change it, but not racist in the classical sense

Actual racists, actual haters, would by definition be casteist, as their hatred demands that those they perceive as beneath them know and keep their place in the hierarchy.

Caste, along with its faithful servant race, is an X-factor in most any American equation, and any answer one might ever come up with to address our current challenges is flawed without it.

Race and caste are not the cause of and do not account for every poor outcome or unpleasant encounter. But caste becomes a factor, to whatever infinitesimal degree, in interactions and decisions across gender, ethnicity, race, immigrant status, sexual orientation, age or religion that have consequences in our everyday lives

The younger country, the United States, would become the most powerful democracy on Earth. The older country, India, would become the largest.

as if operating from the same instruction manual translated to fit their distinctive cultures, both countries adopted similar methods of maintaining rigid lines of demarcation and protocols.

The American system was founded as a primarily two-tiered hierarchy with its contours defined by the uppermost group, those identified as white, and by the subordinated group, those identified as Black, with immigrants from outside Europe forming blurred middle castes that sought to adjust themselves within a bipolar structure, and Native Americans largely exiled outside it.

The Indian caste system, by contrast, is an elaborate fretwork of thousands of subcastes, or jatis, correlated to region and village, which fall under the four main varnas — the Brahmin, the Kshatriya, the Vaishya, the Shudra and the excluded fifth, the Dalits. It is further complicated by non-Hindus — including Muslims, Buddhists, Sikhs and Christians — who are outside the original caste system but have incorporated themselves into the workings of the country, at times in the face of resistance and attack, and may or may not have informal rankings among themselves and in relation to the varnas.

African-Americans, throughout most of their time in this land, were relegated to the dirtiest, most demeaning and least desirable jobs by definition. After enslavement and well into the 20th century, they were primarily restricted to the role of sharecroppers and servants — domestics, lawn boys, chauffeurs and janitors. The most that those who managed to get an education could hope for was to teach, minister to, attend to the health needs of or bury other subordinate-caste people.

the caste lines in America may have at one time appeared even starker than those in India. In 1890, “85 percent of Black men and 96 percent of Black women were employed in just two occupational categories,” wrote the sociologist Stephen Steinberg, “agriculture and domestic or personal service.”

So, too, with groups trained to believe in their inherent sovereignty. “The essence of this overestimation of one’s own position and the hate for all who differ from it is narcissism,” wrote Erich Fromm, a leading psychoanalyst and social theorist of the 20th century. “He is nothing,” Fromm wrote, “but if he can identify with his nation, or can transfer his personal narcissism to the nation, then he is everything.”

“Narcissus could not conceive that he was in love with his own reflection,” wrote the Harvard clinical psychologist Elsa Ronningstam in her 2005 book, “Identifying and Understanding the Narcissistic Personality.” “He was caught in an illusion.”

The political theorist Takamichi Sakurai, in his 2018 examination of Western and Eastern perspectives on the topic, and channeling Fromm, wrote bluntly: “Group narcissism leads people to fascism.” He went on, “An extreme form of group narcissism means malignant narcissism, which gives to rise to a fanatical fascist politics, an extreme racialism and so on.”

“The survival of a group,” Fromm wrote, “depends to some extent on the fact that its members consider its importance as great as or greater than that of their own lives.”Thus, when under threat, they are willing to sacrifice themselves and their ideals for the survival of the group from which they draw their self-esteem.

John McWhorter, a Columbia University professor of English and linguistics, cast the Pinker controversy within a moment when, he said, progressives look suspiciously at anyone who does not embrace the politics of racial and cultural identity.

“Steve is too big for this kerfuffle to affect him,” Professor McWhorter said. “But it’s depressing that an erudite and reasonable scholar is seen by a lot of intelligent people as an undercover monster.”

“We’re in this moment that’s like a collective mic drop, and civility and common sense go out the window,” he said. “It’s enough to cry racism or sexism, and that’s that.”

When broken out by how masculine or feminine they identified themselves, completely masculine men were the only group where the majority (60 percent) said they had voted for Trump.

research conducted before the election found that these men, or men who fall into a similar category, were less likely to wear masks in the first place or take other precautions to stop the spread of COVID-19, including social distancing.

this conclusion lines up with a broader tendency among men to take fewer health precautions period — like wearing seat belts or going to the doctor regularly. Cassino said that traditional stereotypes around masculinity encourage men to shake off vulnerability, such as hiding a fear of illness and instead projecting strength

. “Reaffirming that you are traditionally masculine is itself a political statement today — a way to push back on changes to the way society is organized,” he said.

this reflects the extent to which Americans’ views about gender roles have become intertwined with their partisan identity,

“COVID-19 makes men focus more on their masculine identity than they otherwise would have, because they feel this pressure to say and demonstrate, ‘Yeah, this big scary medical crisis is happening, but it’s not going to affect me,’” Cassino said.

Republican men who identified as completely masculine were somewhat more likely than less-masculine Republican men to approve of the way Trump has handled the pandemic, although the difference wasn’t necessarily all that huge (79 percent compared with 69 percent).

One possible explanation is that the threat of business closures or other restrictions on the economy may have been alarming especially to men who identify as completely masculine. “Because employment and working is so central to American masculinity, job loss is seen as a threat to masculinity,”

by actively seizing on the spread of COVID-19 as an opportunity to emphasize his own brand of hypermasculinity and portray his opponent as weak and ineffective, Trump may have crafted a tailor-made pitch for men whose own sense of masculinity was threatened by the pandemic.

Ms. Harris, a former prosecutor and a member of the Senate Judiciary Committee, has established her credentials as a tough interrogator with her questioning of officials like William P. Barr, the attorney general. She knows how to make a case. But can she attack Mr. Trump’s handling of the virus — which has come to define his presidency — without veering toward an overly personal attack on a president battling a potentially lethal disease?

Mrs. Clinton, the only woman to serve as a major-party presidential nominee, warned Ms. Harris, in so many words, about the corrosive role that sexism will play onstage.

“You should also be prepared for the slights, the efforts to diminish you, you personally, you as a woman, who is about to be our next vice president,” Mrs. Clinton said on her podcast. “So I do think there will be a lot of maneuvering on the other side to try to put you in a box.”

Ms. Harris is not just a woman but also the first woman of color on a major-party ticket.

Don’t look too angry’ line,” Ms. Lawless said. “These are cliché. But they’re cliché because they’re true.”

“She symbolizes everything that ‘Make America Great Again’ wants to push back on by virtue of being a Black woman,” Ms. Lawless said.

(Step 1); moved quickly to talk about the aspirations of a Trump presidency (Step 2); and swung into an attack on the Democrats (Step 3).

because so many vice presidents, and vice-presidential candidates, eventually run for president.

Black women have elevated the “Mama don’t take no mess” expression to a form of high art — a narrowing of the eye, a lift of the eyebrow, a tilt of the head. Sometimes there is a sideways arch of the neck, a molasses-slow movement of the jaw that says, without speaking, “You’ve got exactly 10 seconds to pick up your feet and run for the hills.”

Some of this is the stuff of caricature. The kind of thing that leads Black women to be called sassy, volatile, aggressive or angry. All of that is an effort to dismiss or demean. But that attempted erasure is the very reason Black women — indeed, most women — have some version of The Look in their arsenal.

Women often can’t get a word in edgewise in the workplace — or, really, any place where they share a room with men. This phenomenon is universal and documented in a large body of research.

Women have long had to adorn their actual language with body language to be heard. Sometimes it is through protest, but often it is much more subtle than that. Lowering or adjusting the pitch of one’s voice. Fixing one’s gaze. A posture that says “I mean business” when the world isn’t interested in allowing you to run a business.

President Trump, who could have benefited from being on the receiving end of more Looks, on Thursday called Harris “this monster that was on stage with Mike Pence.” It’s an ugly insult from a president who always manages to reveal himself, even or especially when trying to target others.

A smiling woman stands her ground and shoots a forceful look that requires a man to follow the rules. She only seems monstrous if progress is what you really find scary.