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n Israel too, the government has taken limited action to shut down the behavior of the so-called "hilltop youth," extremist settlers who deem themselves highly religious despite not respecting the rabbis of the settlement.

Here in the United States, there are Republican legislators and anchors on Fox News who have willingly participated in race-baiting and birtherism for years, even before President Trump hijacked the Republican Party. Republican Senate Majority Leader Mitch McConnell has looked the other way for close to five years as Trump incites violence and sows mistrust in our system.

Then came the insurrection. Mobs of Trump supporters, hopped up on Trump's conspiracy theory of a stolen election and encouraged to go to the Capitol by the President himself, stormed and vandalized our nation's Capitol building.

It was the disturbing culmination of a months-long series of attempts by Trump to bully state officials into "finding" votes that would help him win the 2020 presidential election, as almost all Republican "leaders" stood by with stunning silence -- though elections officials in Georgia, headed by Secretary of State Brad Raffensperger, stood up for truth against pressure from Trump.

When thinking turns extreme, there is little room for nuance or aberration from the narrow mindset deemed acceptable.

Trump and a small subgroup of his most radicalized and violent supporters, who include White supremacists and Neo-Nazis, are responsible for this dark chapter. Nothing can justify their sedition. But beyond this specific situation, it would be simplistic to believe that extreme ways of thinking reside exclusively within the right.

All extremes are bound together by their intolerance for "the other." The far-left's tendency to call others out and automatically cast judgment harms all of society by stifling the critical thinking, nuanced debate, and exchange of differing ideas that lead to progress -- the very progress for which progressives advocate.

When terrorists or violent extremists cross the line, the only recourse is to forcefully stop them and prosecute them to the full extent of the law. For society at large, independent thinking and even avoiding partisan fanaticism can be antidotes to unruly tribalism in the future. Embracing the middle space characterized by critical thinking and nuance gives us a pathway for avoiding absolutist and hateful thinking that preys on societies from both the outside and within.

Conservative President Sebastián Piñera said Sunday night that the country is "at war with a powerful, relentless enemy that respects nothing or anyone and is willing to use violence and crime without any limits." He did not identify a specific enemy.

the U.N. High Commissioner for Human Rights, Bachelet called for an investigation into all acts, by government or protesters, that have led to injuries and death.

"I'm protesting for my daughter, for my wife, for my mother, not just for the 30 pesos of the Metro — for the low salaries, for the privileges of the political class, for their millionaire salaries,"

The nation of 18 million people has won worldwide acclaim for its low poverty, inflation and unemployment, rarities in a region still struggling to leave behind economic dysfunction. But Chile's rate of inequality is among the worst in Latin America.

With its pages and pages of statistical charts, Race Traits helped catapult Hoffman into national and international prominence as the “dean” of American statisticians. In his day, Hoffman “achieved greatness,” assessed his biographer. “His career illustrates the fulfillment of the ‘American dream.’”

e don’t see any American dream,” Malcolm X said in 1964. “We’ve experienced only the American nightmare.”

A nightmare is essentially a horror story of danger, but it is not wholly a horror story. Black people experience joy, love, peace, safety. But as in any horror story, those unforgettable moments of toil, terror, and trauma have made danger essential to the black experience in racist America. What one black American experiences, many black Americans experience. Black Americans are constantly stepping into the toil and terror and trauma of other black Americans

Because they know: They could have been them; they are them. Because they know it is dangerous to be black in America, because racist Americans see blacks as dangerous.

To be black and conscious of anti-black racism is to stare into the mirror of your own extinction.

Ask the souls of the 10,000 black victims of COVID-19 who might still be living if they had been white. Ask the souls of those who were told the pandemic was the “great equalizer.” Ask the souls of those forced to choose between their low-wage jobs and their treasured life. Ask the souls of those blamed for their own death. Ask the souls of those who disproportionately lost their jobs and then their life as others disproportionately raged about losing their freedom to infect us all. Ask the souls of those ignored by the governors reopening their states.

The American nightmare has everything and nothing to do with the pandemic. Ask the souls of Breonna Taylor, Ahmaud Arbery, and George Floyd. Step into their souls.

History ignored you. Hoffman ignored you. Racist America ignored you. The state did not want you to breathe. But your loved ones did not ignore you. They did not ignore your nightmare. They share the same nightmare.

Your loved ones are protesting your murder, and the president calls for their murder, calls them “THUGS,” calls them “OUT OF STATE” agitators. Others call the violence against property senseless—but not the police violence against you that drove them to violence. Others call both senseless, but take no immediate steps to stem police violence against you, only to stem the violence against property and police.

Hoffman compiled racial health disparities to argue that black Americans are, by their very nature and behavior, a diseased and dying people. Hoffman cataloged higher black mortality rates and showed that black Americans were more likely to suffer from syphilis, tuberculosis, and other infectious diseases than white Americans.

perhaps the worst of the nightmare is knowing that racist Americans will never end it. Anti-racism is on you, and only you. Racist Americans deny your nightmare, deny their racism, claim you have a dream like a King, when even his dream in 1967 “turned into a nightmare.”

Black people are supposed to be feared by all, murdered by police officers, lynched by citizens, and killed by COVID-19 and other lethal diseases. It has been proved. No there there. Black life is the “hopeless problem,” as Hoffman wrote.

In the first nationwide compilation of racial crime data, Hoffman used the higher arrest and incarceration rates of black Americans to argue that they are, by their very nature and behavior, a dangerous and violent people—as racist Americans still say today.

Mayors issue curfews. Governors rattle their sabers. The National Guard arrives to protect property and police. Where was the National Guard when you faced violent police officers, violent white terrorists, the violence of racial health disparities, the violence of COVID-19—all the racist power and policy and ideas that kept the black experience in the American nightmare for 400 years?

While black Americans view their experience as the American nightmare, racist Americans view black Americans as the American nightmare.

Racist Americans, especially those racists who are white, view themselves as the embodiment of the American dream. All that makes America great. All that will make America great again. All that will keep America great.

Their American dream—that this is a land of equal opportunity, committed to freedom and equality, where police officers protect and serve—is a lie. Their American dream—that they have more because they are more, that when black people have more, they were given more—is a lie. Their American dream—that they have the civil right to kill black Americans with impunity and that black Americans do not have the human right to live—is a lie.

Take Minneapolis. Black residents are more likely than white residents to be pulled over, arrested, and victimized by its police force. Even as black residents account for 20 percent of the city’s population, they make up 64 percent of the people Minneapolis police restrained by the neck since 2018, and more than 60 percent of the victims of Minneapolis police shootings from late 2009 to May 2019. According to Samuel Sinyangwe of Mapping Police Violence, Minneapolis police are 13 times more likely to kill black residents than to kill white residents, one of the largest racial disparities in the nation. And these police officers rarely get prosecuted.

A typical black family in Minneapolis earns less than half as much as a typical white family—a $47,000 annual difference that is one of the largest racial disparities in the nation. Statewide, black residents are 6 percent of the Minnesota population, but 30 percent of the coronavirus cases as of Saturday, one of the largest black case disparities in the nation, according to the COVID Racial Data Tracker.

In April, many Americans chose the racist explanation: saying black people were not taking the coronavirus as seriously as white people, until challenged by survey data and majority-white demonstrations demanding that states reopen. Then they argued that black Americans were disproportionately dying from COVID-19 because they have more preexisting conditions, due to their uniquely unhealthy behaviors. But according to the Foundation for AIDS Research, structural factors such as employment, access to health insurance and medical care, and the air and water quality in neighborhoods are drivers of black infections and deaths, and not “intrinsic characteristics of black communities or individual-level factors.”

Americans should be asking: Why are so many unarmed black people being killed by police while armed white people are simply arrested? Why are officials addressing violent crime in poorer neighborhoods by adding more police instead of more jobs? Why are black (and Latino) people during this pandemic less likely to be working from home; less likely to be insured; more likely to live in trauma-care deserts, lacking access to advanced emergency care; and more likely to live in polluted neighborhoods? The answer is what the Frederick Hoffmans of today refuse to believe: racism.

more significant, we are not very good at predicting who is likely to be dangerous in the future.

“Most of these killers are young men who are not floridly psychotic. They tend to be paranoid loners who hold a grudge and are full of rage.”

Even though we know from large-scale epidemiologic studies like the E.C.A. study that a young psychotic male who is intoxicated with alcohol and has a history of involuntary commitment is at a high risk of violence, most individuals who fit this profile are harmless.

“Can we reliably predict violence?  ‘No’ is the short answer. Psychiatrists, using clinical judgment, are not much better than chance at predicting which individual patients will do something violent and which will not.”

Even if clinicians could predict violence perfectly, keeping guns from people with mental illness is easier said than done. Nearly five years after Congress enacted the National Instant Criminal Background Check System, only about half of the s

All the focus on the small number of people with mental illness who are violent serves to make us feel safer by displacing and limiting the threat of violence to a small, well-defined group

But the sad and frightening truth is that the vast majority of homicides are carried out by outwardly normal people in the grip of all too ordinary human aggression to whom we provide nearly unfettered access to deadly force.

Therefore, it can be hard to accept at face value any promises made or policies articulated.

violent revolt has often been the catalyst for change in this country and that nonviolence, at least in part, draws its power from the untenable alternative of violence.

We can’t rush to label violent protesters as “thugs” while reserving judgment about the violence of police killings until a full investigation has been completed and all the facts are in.

We can’t condemn explosions of frustration born of generations of marginalization and oppression while paying only passing glances to similar explosions of frustration over the inanity of a sports team’s victory or loss or a gathering for a pumpkin festival.

Nonviolence, as a strategy, hinges on faith: It is a faith in ultimate moral rectitude and the perfectibility of systems of power.

The time that any population will silently endure suffering is term-limited and the end of that term is unpredictable, often set by a moment of trauma that pushes a simmering discontent over into civil disobedience.

in those moments, America feigns shock and disbelief. Where did this anger come from? How can we quickly restore calm? How do we instantly start to heal?

That is because America likes to hide its sins. That is because it wants its disaffected, dispossessed and disenfranchised to use the door under the steps. That is because America sees its underclass as some sort of infinity sponge: capable of quietly absorbing disadvantage, neglect and oppression forever for the greater good of superficial calm and illusory order.

Zora Neale Hurston: “If you are silent about your pain, they’ll kill you and say you enjoyed it.”

Trump’s supporters exhibit high levels of what political scientists call “authoritarianism.” Authoritarians are unusually fearful of disorder and favor simple, brutal methods of quashing it. As Amanda Taub has noted, “When many Americans perceived imminent physical threats, the population of authoritarians could seem to swell rapidly.” So by fanning popular fears of chaos, especially violent chaos, Trump wins yet more votes.

He does this, in part, by turning his treatment of the activists who seek to disrupt his events into a parable for how he would restore order in society at large.

The government frequently faces criticism for its handling of women's issues, including the failure to stem high rates of violence and low female participation in the workforce.

Plainclothes police began shoving members of the group, and many women fled the square when riot police fired rubber bullets into the crowd.

You see the power of women. We are here despite every obstacle and we will continue to fight for our cause."

Turkey has sharply limited the right to peaceful assembly in recent years, giving police wider powers to detain protesters and the courts more power to prosecute them.

In Obama’s view, I suspect, democratic capitalism’s real ideological adversary is not the “radical Islam” of ISIS. It’s the authoritarian, state-managed capitalism of China.

While Obama doesn’t say it outright, he appears to be subtly referencing Robert Pape’s influential argument that the great driver of suicide terrorism is not jihadist ideology but occupation

Obama also argued that the Islamic State is losing in the Middle East, where the “strategy that we are using now—air strikes, special forces, and working with local forces who are fighting to regain control of their own country” will produce a “sustainable victory.”

The leading GOP presidential candidates reject that. They believe defeating the Islamic State requires some dramatic, if vaguely defined, new military and ideological exertion. Obama, by contrast, thinks America simply needs to not screw up. That means not being “drawn once more” into an effort to “occupy foreign lands,” thus allowing the Islamic State to use “our presence to draw new recruits.

“Terrorists,” he declared on Sunday, now “turn to less complicated acts of violence like the mass shootings that are all too common in our society.” In other words, the Islamic State probably can’t do anything to America that we Americans aren’t doing to ourselves all the time, and now largely take for granted.

Because Obama, unlike Bush and Rubio, believes the Islamic State is ideologically weak, he thinks America’s current strategy will eventually defeat it unless America commits a large occupying force, which would give the jihadists a massive shot in the arm.

The other unforced error America must avoid, according to Obama, is “letting this fight be defined as a war between America and Islam. That, too, is what groups like ISIL want.

Because the GOP candidates see violent jihadism as a powerful, seductive ideology, they think that many American Muslims are at risk of becoming terrorists, and thus that the United States must monitor them more aggressively.

Because Obama sees violent jihadism as ideologically weak and unattractive, he thinks that few American Muslims will embrace it unless the United States makes them feel like enemies in their own country—which is exactly what Donald Trump risks doing.

Like Francis Fukuyama, the author of the famed 1989 essay “The End of History,” he believes that powerful, structural forces will lead liberal democracies to triumph over their foes—so long as these democracies don’t do stupid things like persecuting Muslims at home or invading Muslim lands abroad.

His Republican opponents, by contrast, believe that powerful and sinister enemies are overwhelming America, either overseas (the Rubio version) or domestically (the Trump version).

This observation rests on one of the major findings of archaeologists and anthropologists over the last century: that Stone Age societies were typically tiny.

People generally worked out their differences peacefully, but if someone decided to use force, there were far fewer constraints on him

By most estimates, 10 to 20 percent of all the people who lived in Stone Age societies died at the hands of other humans.

My third conclusion is that as well as making people safer, the larger societies created by war have also—again, over the long run—made us richer.

the winners of wars incorporated the losers into larger societies. The only way to make these larger societies work was for their rulers to develop stronger governments, and one of the first things these governments had to do, if they wanted to stay in power, was suppress violence within the society.

They cracked down on killing because well-behaved subjects were easier to govern and tax than angry, murderous ones. The unintended consequence, though, was that rates of violent death fell by 90 percent between Stone Age times and the twentieth century.

ut in 1945, there were about 2.5 billion people on earth, and over the course of the twentieth century roughly 10 billion lives were lived—meaning that the century’s 100–200 million war-related deaths added up to just 1 to 2 percent of our planet’s population. If you were lucky enough to be born in the industrialized twentieth century, you were on average 10 times less likely to die violently (or from violence’s consequences) than if you were born in a Stone Age society.

People hardly ever give up their freedom, including their rights to kill and impoverish each other, unless forced to do so, and virtually the only force strong enough to bring this about has been defeat in war or fear that such a defeat is imminent.

My second claim is that while war is the worst imaginable way to create larger, more peaceful societies, it is pretty much the only way humans have found.

Peace created the conditions for economic growth and rising living standards. This process too has been messy and uneven

Ten thousand years ago, there were only about 6 million people on earth. On average they lived about 30 years and supported themselves on the equivalent of less than two modern American dollars per day. Now there are more than a thousand times as many of us (7 billion, in fact), living more than twice as long (the global average is 67 years), and earning more than a dozen times as much (today the global average is $25 per day).

my fourth argument is that war is now putting itself out of business. For millennia, war has created peace, and destruction has created wealth, but in our own age humanity has gotten so good at fighting—our weapons so destructive, our organizations so efficient—that war is beginning to make further war of this kind impossible.

The next 40 years could be the most dangerous in history.

The Second Age, by contrast, is for the moment not quite so scary, because the number of warheads is so much smaller, but it is very far from simple. It has more players than the Cold War, using smaller forces and following few if any agreed-on rules.

So far, antimissile defenses and the globocop’s guarantees have kept order. But if the globocop does lose credibility in the 2030s and after, nuclear proliferation, arms races, and even preemptive attacks may start to make sense.

If major war comes in the 2040s or ’50s, there is a very good chance that it will begin not with a quarantined, high-tech battle between the great powers’ computers, space stations, and robots but with nuclear wars in South, Southwest, or East Asia that expand to draw in everyone else.

while one hand draws up plans for border walls, the other doles out AR-15s to white, male, homegrown terrorists: Between 54 and 63 percent of the mass shootings since 1982 were committed by white men. A hypothetical outside threat is seen as far more deadly than a very real internal one. How do we account for these seemingly contradictory impulses?

In recent years, for instance, politicians and pundits have gone to great lengths to distinguish “our” violence from “theirs,” referring to Muslims.

Where does a political motive diverge from a delusion? Only in the case of Muslim killers are we confident that we can draw a bright line.

We’ve embraced the false dichotomy: If browser history and social media accounts link a shooter to some form of radical Islam, then he is a terrorist (as in the case of Syed Rizwan Farouk, one of the San Bernardino, Calif., attackers), even though the animating factor may have been mental illness.

If we look beyond America, we might notice features common among perpetrators across religious and ethnic lines. As Olivier Roy argues in his recent book, “Jihad and Death,” they tend to be young men from middle- or upper-middle-class backgrounds, often with a history of petty crime

white American perpetrators are deemed “troubled” or “disturbed” (as Trump described Cruz on Thursday), while their Muslim counterparts are purportedly motivated by nothing but religious fanaticism.

“People suffering from psychological troubles can undoubtedly find in the jihadi imaginary a way to situate their madness within a realm of meaning shared by others,” Roy writes; “in other words, to cease being considered mad when their insanity reaches its murderous height, because they will be given the prestigious label of terrorist instead of being called a psychopath.”

Perhaps most important — and chilling — what links mass shootings is the sense of sheer randomness they invoke

they rarely stop to target foes or spare friends. The mere act of being present makes one a legitimate target. It is this feature of contemporary terrorism — whether in Paris or Parkland — that unites disparate acts of violence and constitutes their prime psychological menace: It could be anyone, anywhere.

That truth transcends borders, but Americans continue to embrace the expensive fiction that outsiders are the real threat, with 45 percent of Americans saying immigrants worsen U.S. crime.

Even as the Islamic State entreats would-be fighters to take advantage of America’s lax gun laws (“their” domestic attacks depend on “our” policies), our leaders offer “thoughts and prayers” to shooting victims.

Scholars in a range of disciplines — from comparative literature to social theory to psychoanalysis — have long noted the tendency to project our faults on people who seem alien to us.

With regard to safety and security, demonizing refugees, Muslims, Mexicans and so on does the important work of seeming to take action while leaving the existing order (and the incredible profits of gun manufacturers) intact.

Some sources suggest between one-third and one-half of Mexican homicides are connected to organized crime. That would give Mexico about 10,000 “conflict deaths,”

IISS classifies Mexico, Guatemala, El Salvador and Honduras as conflict zones because these countries’ criminal groups threaten state authority and control territory, and governments have moved against them with military responses

Civil conflicts usually end through either overwhelming military force or a negotiated political settlement. Neither seems likely for Mexico.

“large-scale organized crime” in Mexico does not qualify as civil war because the violent groups do not have political goals.

conflict scholars do not believe Mexico or the Central American countries above are immersed in civil conflict or civil war

counterinsurgency tactics (such as removing a leader) do not work against criminal groups, because criminals and insurgent or terrorist groups differ fundamentally

Targeting the leadership often reduces violence of insurgent or terrorist groups, but it tends to backfire against criminal groups, increasing violence

As a result, we could debate how to categorize it. But it is probably not in the same category as the open warfare in Syria and Afghanistan

If Brazil were included in the list — with its more than 50,000 violent deaths per year in recent years — it would rank higher than Syria

es, Mexico has a high number of violent deaths, but Mexico has a relatively large population of more than 120 million.

For this reason, scholars usually use per capita figures — not raw totals — when comparing homicide rates across countries. This seems to have been overlooked in the viral articles about “deadliest” countries

Organized crime groups, and sometimes government agents, have been wreaking havoc on the country’s people and institutions. IISS’s report should be commended for bringing much-needed attention

Miami-Dade County Mayor Daniella Levine Cava said she was "horrified" by this latest shooting.

"We will not allow a small group of violent actors to terrorize our community, and violent offenders will face the full weight of the law," she said in a statement Sunday."I'm fully committed to making sure Miami-Dade Police Department has all the resources they need to end this cycle of gun violence and prevent more tragedy by getting violent criminals off the street," she added.

Two of those who died were in one of the cars police believe was involved in the shooting. The vehicle sped off and crashed into a nearby wall. Authorities found at least one gun in the car, but its exact connection to the shooting was unclear.

Another shooting on May 28 in the Wynwood area killed one person and injured six others.

The Department of Homeland Security produces a threat assessment — but it is an overview, a DHS spokesperson told NPR, focusing on the "heightened threat environment during the 2020-2021 election season, including the extent to which the political transition and political polarization are contributing to the mobilization of individuals to commit violence."

This raw intelligence — bits and pieces of information scraped from various social media sites — indicates that there will likely be violence when lawmakers certify the presidential election results on Jan. 6.

But the DHS and the FBI do not create an intelligence report focused specifically on the upcoming pro-Trump rally.

These threat assessments or intelligence bulletins are typically written as a matter of course ahead of high-profile events. It's not clear why this didn't happen.

The Metropolitan Police Department arrests Enrique Tarrio, leader of the far-right Proud Boys group. He is charged with destruction of property and possession of high-capacity firearm magazines. He's released the next day and told to leave Washington.

U.S. Capitol Police Chief Steven Sund asks permission from House and Senate security officials to request that the D.C. National Guard be placed on standby in case the protest gets out of control. The Washington Post reports: "House Sergeant at Arms Paul Irving said he wasn't comfortable with the 'optics' of formally declaring an emergency ahead of the demonstration, Sund said. Meanwhile, Senate Sergeant at Arms Michael Stenger suggested that Sund should informally seek out his Guard contacts, asking them to 'lean forward' and be on alert in case Capitol Police needed their help."

The FBI Field Office in Norfolk, Va., issues an explicit warning that extremists have plans for violence the next day, as first reported by the Post. It releases its advisory report after FBI analysts find a roster of troubling information including specific threats against members of Congress, an exchange of maps of the tunnel system under the Capitol complex and organizational plans like setting up gathering places in Kentucky, Pennsylvania and South Carolina so extremists can meet to convoy to Washington.

The head of the FBI's Washington Field Office, Steven D'Antuono, later says that information is shared with the FBI's "law enforcement partners" through the bureau's Joint Terrorism Task Force. That includes the U.S. Capitol Police, U.S. Park Police, D.C.'s Metropolitan Police Department (MPD) and other agencies.

Officials convene a conference call with local law enforcement to discuss the Norfolk warning.

Washington, D.C., Mayor Muriel Bowser announces that the MPD will be the lead law enforcement agency and will coordinate with the Capitol Police, Park Police and Secret Service.

The Metropolitan Police Department has jurisdiction on city streets; the U.S. Park Police on the Ellipse, where Trump's rally took place; the U.S. Secret Service in the vicinity of the White House; and the U.S. Capitol Police on the Capitol complex.

That day appears to have profoundly influenced the mayor's approach to the Jan. 6 events. In her letter, Bowser describes the difficulty and confusion of policing large crowds while working around other law enforcement personnel without proper coordination and identification.

Bowser requests, and receives, a limited force from the D.C. National Guard. The soldiers number 340, though they are unarmed and their job is to help with traffic flow — not law enforcement — which is to be handled by D.C. police.

Trump begins to address the crowd at the Ellipse, behind the White House. He falsely claims that "this election was stolen from you, from me, from the country." Trump calls on his supporters at the rally to march on the U.S. Capitol, saying he will walk with them. Instead, he returns to the White House.

"We see this huge crush of people coming down Pennsylvania Ave. toward the Capitol," reports NPR's Hannah Allam. "We follow the crowd as it goes up to the Hill, toward the Capitol. There's scaffolding set up for the inauguration already," she adds. "But as far as protection, all we really saw were some mesh barriers, some metal fencing and only a small contingent of Capitol Police. And we watched them being quickly overwhelmed." The FBI says multiple law enforcement agencies receive reports of a suspected pipe bomb at the headquarters of the Republican National Committee. Fifteen minutes later, there are reports of a similar device at the Democratic National Committee headquarters.

Mayor Bowser asks Army Secretary Ryan McCarthy for additional Guard forces

Capitol Police Chief Sund speaks with the commanding general of the D.C. National Guard Maj. Gen. William Walker by phone and requests immediate assistance.

White House press secretary Kayleigh McEnany says on Twitter that the National Guard is on its way at Trump's direction.

Capitol Police send an alert that all buildings in the Capitol complex are on lockdown due to "an external security threat located on the West Front of the U.S. Capitol Building. ... [S]tay away from exterior windows and doors. If you are outside, seek cover."

The House and Senate abruptly go into recess.

On a conference call with Pentagon officials, D.C. Mayor Bowser requests National Guard support and Capitol Police Chief Sund pleads for backup.

Trump tweets criticism of Vice President Pence: "Mike Pence didn't have the courage to do what should have been done to protect our Country and our Constitution, giving States a chance to certify a corrected set of facts, not the fraudulent or inaccurate ones which they were asked to previously certify. USA demands the truth!"

From inside the House chamber come reports of an armed standoff at the door to the chamber. Police officers have their guns drawn on someone trying to get in.

Acting Defense Secretary Miller determines that all available forces of the D.C. National Guard are required to reestablish security of the Capitol complex.

Virginia Gov. Ralph Northam tweets that his team is working closely with Mayor Bowser, House Speaker Nancy Pelosi and Senate Minority Leader Chuck Schumer to respond to the situation.

Moving to the Senate terrace, they see protesters smashing the door of the Capitol to gain entry, as Capitol Police inside work to push them back.

rump tweets a video downplaying the events of the day, repeating false claims that the election was stolen and sympathizing with his followers, saying: "I know your pain, I know you're hurt. We had an election that was stolen from us. It was a landslide election and everyone knows it, especially the other side. But you have to go home now. We have to have peace. ... You're very special. You've seen what happens. You see the way others are treated that are so bad and so evil. I know how you feel, but go home, and go home in peace."

Acting Defense Secretary Miller authorizes the mobilization of up to 6,200 National Guard troops from Maryland, Virginia, New York, New Jersey, Delaware and Pennsylvania, according to the Pentagon.

Trump tweets a message to his supporters. "These are the things and events that happen when a sacred landslide election victory is so unceremoniously & viciously stripped away from great patriots who have been badly & unfairly treated for so long. Go home with love & in peace. Remember this day forever!"

Capitol Police, MPD and the D.C. National Guard establish a perimeter on the west side of the Capitol.

The Capitol is declared secure. Members of Congress return to complete the opening and counting of the Electoral College votes.

Pence affirms that Joe Biden and Kamala Harris have won the Electoral College: "Joseph R. Biden Jr. of the state of Delaware has received for president of the United States, 306 votes. Donald J. Trump of the state of Florida has received 232 votes."

The FBI formally warns local law enforcement that armed protests are being planned for all 50 statehouses and the U.S. Capitol. The warning says an unidentified group is calling on others to help it "storm" state, local and federal courthouses, should Trump be removed as president before Inauguration Day.

Rep. Tim Ryan, D-Ohio, says two Capitol Police officers have been suspended. One of the suspended officers took a selfie with a rioter. The other put on a MAGA hat "and started directing people around," says Ryan.

The U.S. Justice Department says it has received more than 100,000 pieces of digital information in response to its call for tips about those responsible for the Capitol riot. The Justice Department says MPD acted on its intelligence to arrest the Proud Boys' Tarrio before the protest, and federal officials interrupted travel of others who planned to go to D.C.

The secretary of the Army announces that as many as 20,000 National Guard troops are expected to be deployed to D.C. for the inauguration. Some will be armed, while others will have access to their weapons but will not carry them.

FBI Director Christopher Wray says the bureau has identified more than 200 suspects from the Capitol riots and arrested more than 100 others in connection with the violence. "We know who you are if you're out there — and FBI agents are coming to find you," he warns.

U.S. Department of Justice Inspector General Michael Horowitz announces his office will begin "a review to examine the role and activity of DOJ and its components in preparing for and responding to the events at the U.S. Capitol on January 6, 2021." Horowitz said his review will coordinate with IG reviews in the departments of Defense, Homeland Security and Interior.

Trump and the White House did not acknowledge Sicknick’s death until the proclamation on Sunday, which made no mention of the fact that Sicknick died as a result of the violence Trump incited.

Capitol Police said Thursday that its officers were attacked during the insurrection with metal pipes, chemical irritants and other weapons when rioters violently stormed the Capitol. Videos of the siege show some officers being overwhelmed by the number of violent rioters, while others appeared to show little resistance.

Dozens of insurrectionists have been arrested in the days following the violent raid on the Capitol. Officials have levied charges against the man seen with his feet on House Speaker Nancy Pelosi’s desk, the conspiracy theorist wearing a fur headdress, and the man seen lugging Pelosi’s lectern through the Rotunda while wearing a “Trump 45” hat.

The new history of slavery seeks to obliterate the economic and moral distinction between slavery and capitalism, and between the South and the North, by showing them to have been all part of a single system

Critics of the new history of slavery chastise it for downplaying developments like Britain’s abolition of slavery in its colonies and the American Civil War, and for overstating slavery’s importance to the growth of the early American economy, even if the plantation was a particularly ruthless business enterprise.

The arguments about slavery imply larger arguments about America.

for some the national enterprise can still be seen as a slow and often interrupted progression toward a more just and democratic society; for others, it amounts to a set of variations on racial hierarchy and economic exploitation.

At least among respectable academic historians, the days of triumphant historical accounts of the greatness of the United States are long past.

Once slavery is positioned as the foundational institution of American capitalism, the country’s subsequent history can be depicted as an extension of this basic dynamic.

This is what Walter Johnson does in his new book, “The Broken Heart of America: St. Louis and the Violent History of the United States” (Basic)

Johnson’s guiding concept is “racial capitalism”: racism as a technique for exploiting black people and for fomenting the hostility of working-class whites toward blacks, so as to enable white capitalists to extract value from everyone else.

“The history of racial capitalism, it must be emphasized, is a history of wages as well as whips, of factories as well as plantations, of whiteness as well as blackness, of ‘freedom’ as well as slavery.”

For his purposes, St. Louis is a case study in the pervasiveness and the longevity of racism outside the formal boundaries of slavery.

A parade of men (most of them, in Johnson’s telling, closely connected to St. Louis) who were long presented to schoolchildren as the heroes of American history are revealed to be anything but.

“The Broken Heart of America” is a history populated by good guys and bad guys—many more of the latter.

Johnson doesn’t hesitate to use terms that didn’t exist at the time to describe the motivations of historical actors: “genocide,” “settler colonialism,” “ethnic cleansing”—terms given a honed edge by being relieved of historical specificity.

Johnson’s propensity for pasting condemnatory labels on his characters displays a concern that, without his firm guidance, readers may not draw the proper conclusions from the material he is presenting.

He is disinclined to describe any situation as ambiguous

In the craft of history, tendentiousness is an ever-present temptation; Johnson is as insistently moralizing in his way as previous generations of romantic, heroic historians of the West were in theirs

A story centered on a transhistorical force of oppression—spotlighting St. Louis as the capital of racial capitalism—offers an all-encompassing explanation but doesn’t leave much room for racism untethered from capitalism or capitalism untethered from racism

Johnson, impatient with such particularity, always goes both smaller, in the sense of depicting St. Louis as a fulcrum of history, and bigger, in the sense of making racial capitalism an eternal, all-powerful force, floating free of any specific time or place.

Other scholars have found different ways of explaining the same parlous present-day conditions in distressed black neighborhoods

Reading “The Broken Heart of America” inevitably prompts the question of how what’s broken might be repaired. Does a politically charged history come with a politics for the here and now?

Today, Johnson writes, “I have never been to a more amazing, hopeful place in my life.” Underlying his stated optimism is an implicit conviction that it wouldn’t do much good to look for help from the larger society; the victims of oppression must find a way forward by themselves.

deflating and deriding the progress it has made in the past and the promise it might hold for the future invites the hazards of defeatism. It distracts from the kinds of economic, educational, and criminal-justice reforms that mainstream progressives hope to enact. These are the tools we have at hand. It would be a shame not to use them

According to the documents, Facebook is aware that its products are being used to facilitate hate speech in the Middle East, violent cartels in Mexico, ethnic cleansing in Ethiopia, extremist anti-Muslim rhetoric in India, and sex trafficking in Dubai. It is also aware that its efforts to combat these things are insufficient. A March 2021 report notes, “We frequently observe highly coordinated, intentional activity … by problematic actors” that is “particularly prevalent—and problematic—in At-Risk Countries and Contexts”; the report later acknowledges, “Current mitigation strategies are not enough.”

As recently as late 2020, an internal Facebook report found that only 6 percent of Arabic-language hate content on Instagram was detected by Facebook’s systems. Another report that circulated last winter found that, of material posted in Afghanistan that was classified as hate speech within a 30-day range, only 0.23 percent was taken down automatically by Facebook’s tools. In both instances, employees blamed company leadership for insufficient investment.

last year, according to the documents, only 13 percent of Facebook’s misinformation-moderation staff hours were devoted to the non-U.S. countries in which it operates, whose populations comprise more than 90 percent of Facebook’s users.

Among the consequences of that pattern, according to the memo: The Hindu-nationalist politician T. Raja Singh, who posted to hundreds of thousands of followers on Facebook calling for India’s Rohingya Muslims to be shot—in direct violation of Facebook’s hate-speech guidelines—was allowed to remain on the platform despite repeated requests to ban him, including from the very Facebook employees tasked with monitoring hate speech.

The granular, procedural, sometimes banal back-and-forth exchanges recorded in the documents reveal, in unprecedented detail, how the most powerful company on Earth makes its decisions. And they suggest that, all over the world, Facebook’s choices are consistently driven by public perception, business risk, the threat of regulation, and the specter of “PR fires,” a phrase that appears over and over in the documents.

“It’s an open secret … that Facebook’s short-term decisions are largely motivated by PR and the potential for negative attention,” an employee named Sophie Zhang wrote in a September 2020 internal memo about Facebook’s failure to act on global misinformation threats.

In a memo dated December 2020 and posted to Workplace, Facebook’s very Facebooklike internal message board, an employee argued that “Facebook’s decision-making on content policy is routinely influenced by political considerations.”

To hear this employee tell it, the problem was structural: Employees who are primarily tasked with negotiating with governments over regulation and national security, and with the press over stories, were empowered to weigh in on conversations about building and enforcing Facebook’s rules regarding questionable content around the world. “Time and again,” the memo quotes a Facebook researcher saying, “I’ve seen promising interventions … be prematurely stifled or severely constrained by key decisionmakers—often based on fears of public and policy stakeholder responses.”

And although Facebook users post in at least 160 languages, the company has built robust AI detection in only a fraction of those languages, the ones spoken in large, high-profile markets such as the U.S. and Europe—a choice, the documents show, that means problematic content is seldom detected.

A 2020 Wall Street Journal article reported that Facebook’s top public-policy executive in India had raised concerns about backlash if the company were to do so, saying that cracking down on leaders from the ruling party might make running the business more difficult.

Employees weren’t placated. In dozens and dozens of comments, they questioned the decisions Facebook had made regarding which parts of the company to involve in content moderation, and raised doubts about its ability to moderate hate speech in India. They called the situation “sad” and Facebook’s response “inadequate,” and wondered about the “propriety of considering regulatory risk” when it comes to violent speech.

“I have a very basic question,” wrote one worker. “Despite having such strong processes around hate speech, how come there are so many instances that we have failed? It does speak on the efficacy of the process.”

Two other employees said that they had personally reported certain Indian accounts for posting hate speech. Even so, one of the employees wrote, “they still continue to thrive on our platform spewing hateful content.”

Taken together, Frances Haugen’s leaked documents show Facebook for what it is: a platform racked by misinformation, disinformation, conspiracy thinking, extremism, hate speech, bullying, abuse, human trafficking, revenge porn, and incitements to violence

It is a company that has pursued worldwide growth since its inception—and then, when called upon by regulators, the press, and the public to quell the problems its sheer size has created, it has claimed that its scale makes completely addressing those problems impossible.

Instead, Facebook’s 60,000-person global workforce is engaged in a borderless, endless, ever-bigger game of whack-a-mole, one with no winners and a lot of sore arms.

Zhang details what she found in her nearly three years at Facebook: coordinated disinformation campaigns in dozens of countries, including India, Brazil, Mexico, Afghanistan, South Korea, Bolivia, Spain, and Ukraine. In some cases, such as in Honduras and Azerbaijan, Zhang was able to tie accounts involved in these campaigns directly to ruling political parties. In the memo, posted to Workplace the day Zhang was fired from Facebook for what the company alleged was poor performance, she says that she made decisions about these accounts with minimal oversight or support, despite repeated entreaties to senior leadership. On multiple occasions, she said, she was told to prioritize other work.

A Facebook spokesperson said that the company tries “to keep people safe even if it impacts our bottom line,” adding that the company has spent $13 billion on safety since 2016. “​​Our track record shows that we crack down on abuse abroad with the same intensity that we apply in the U.S.”

Zhang's memo, though, paints a different picture. “We focus upon harm and priority regions like the United States and Western Europe,” she wrote. But eventually, “it became impossible to read the news and monitor world events without feeling the weight of my own responsibility.”

Indeed, Facebook explicitly prioritizes certain countries for intervention by sorting them into tiers, the documents show. Zhang “chose not to prioritize” Bolivia, despite credible evidence of inauthentic activity in the run-up to the country’s 2019 election. That election was marred by claims of fraud, which fueled widespread protests; more than 30 people were killed and more than 800 were injured.

“I have blood on my hands,” Zhang wrote in the memo. By the time she left Facebook, she was having trouble sleeping at night. “I consider myself to have been put in an impossible spot—caught between my loyalties to the company and my loyalties to the world as a whole.”

What happened in the Philippines—and in Honduras, and Azerbaijan, and India, and Bolivia—wasn’t just that a very large company lacked a handle on the content posted to its platform. It was that, in many cases, a very large company knew what was happening and failed to meaningfully intervene.

solving problems for users should not be surprising. The company is under the constant threat of regulation and bad press. Facebook is doing what companies do, triaging and acting in its own self-interest.

well-meaning people everywhere from statehouses to your local middle school have responded to this surging anti-Semitism by doubling down on Holocaust education. Before 2016, only seven states required Holocaust education in schools. In the past seven years, 18 more have passed Holocaust-education mandates

These casual stories sickened me in their volume and their similarity, a catalog of small degradations. At a time when many people in other minority groups have become bold in publicizing the tiniest of slights, these American Jews instead expressed deep shame in sharing these stories with me, feeling that they had no right to complain. After all, as many of them told me, it wasn’t the Holocaust.

These people talked about bosses and colleagues who repeatedly ridiculed them with anti-Semitic “jokes,” friends who turned on them when they mentioned a son’s bar mitzvah or a trip to Israel, romantic partners who openly mocked their traditions, classmates who defaced their dorm rooms and pilloried them online, teachers and neighbors who parroted conspiratorial lies. I was surprised to learn how many people were getting pennies thrown at them in 21st-century Americ

the blood libel, which would later be repurposed as a key part of the QAnon conspiracy theory. This craze wasn’t caused by one-party control over printing presses, but by the lie’s popularity

I have come to the disturbing conclusion that Holocaust education is incapable of addressing contemporary anti-Semitism. In fact, in the total absence of any education about Jews alive today, teaching about the Holocaust might even be making anti-Semitism worse.

The Illinois Holocaust Museum & Education Center is a victim of its own success. When I arrived on a weekday morning to join a field trip from a local Catholic middle school, the museum was having a light day, with only 160 students visiting

the docent established that the ’30s featured media beyond town criers, and that one-party control over such media helped spread propaganda. “If radio’s controlled by a certain party, you have to question that,” she said. “Back then, they didn’t.”

I wondered about that premise. Historians have pointed out that it doesn’t make sense to assume that people in previous eras were simply stupider than we are, and I doubted that 2020s Americans could outsmart 1930s Germans in detecting media bias. Propaganda has been used to incite violent anti-Semitism since ancient times, and only rarely because of one-party control.

The Nazi project was about murdering Jews, but also about erasing Jewish civilization. The museum’s valiant effort to teach students that Jews were “just like everyone else,” after Jews have spent 3,000 years deliberately not being like everyone else, felt like another erasur

I was starting to see how isolating the Holocaust from the rest of Jewish history made it hard for even the best educators to upload this irrational reality into seventh-grade brains.

the docent began by saying, “Let’s establish facts. Is Judaism a religion or a nationality?

My stomach sank. The question betrayed a fundamental misunderstanding of Jewish identity—Jews predate the concepts of both religion and nationality. Jews are members of a type of social group that was common in the ancient Near East but is uncommon in the West today: a joinable tribal group with a shared history, homeland, and culture, of which a nonuniversalizing religion is but one feature

Millions of Jews identify as secular, which would be illogical if Judaism were merely a religion. But every non-Jewish society has tried to force Jews into whatever identity boxes it knows best—which is itself a quiet act of domination.

“Religion, right,” the docent affirmed. (Later, in the gallery about Kristallnacht, she pointed out how Jews had been persecuted for having the “wrong religion,” which would have surprised the many Jewish converts to Christianity who wound up murdered. I know the docent knew this; she later told me she had abbreviated things to hustle our group to the museum’s boxcar.)

The docent motioned toward the prewar gallery’s photos showing Jewish school groups and family outings, and asked how the students would describe their subjects’ lives, based on the pictures.“Normal,” a girl said.“Normal, perfect,” the docent said. “They paid taxes, they fought in the wars—all of a sudden, things changed.”

the museum had made a conscious decision not to focus on the long history of anti-Semitism that preceded the Holocaust, and made it possible. To be fair, adequately covering this topic would have required an additional museum

The bedrock assumption that has endured for nearly half a century is that learning about the Holocaust inoculates people against anti-Semitism. But it doesn’t

Then there was the word normal. More than 80 percent of Jewish Holocaust victims spoke Yiddish, a 1,000-year-old European Jewish language spoken around the world, with its own schools, books, newspapers, theaters, political organizations, advertising, and film industry. On a continent where language was tightly tied to territory, this was hardly “normal.” Traditional Jewish practices—which include extremely detailed rules governing food and clothing and 100 gratitude blessings recited each day—were not “normal” either.

the idea of sudden change—referring to not merely the Nazi takeover, but the shift from a welcoming society to an unwelcoming one—was also reinforced by survivors in videos around the museum

Teaching children that one shouldn’t hate Jews, because Jews are “normal,” only underlines the problem: If someone doesn’t meet your version of “normal,” then it’s fine to hate them.

When I asked about worst practices in Holocaust education, Szany had many to share, which turned out to be widely agreed-upon among American Holocaust educators.

First on the list: “simulations.” Apparently some teachers need to be told not to make students role-play Nazis versus Jews in class, or not to put masking tape on the floor in the exact dimensions of a boxcar in order to cram 200 students into i

Szany also condemned Holocaust fiction such as the international best seller The Boy in the Striped Pajamas, an exceedingly popular work of ahistorical Christian-savior schlock

She didn’t feel that Anne Frank’s diary was a good choice either, because it’s “not a story of the Holocaust”—it offers little information about most Jews’ experiences of persecution, and ends before the author’s capture and murder.

Other officially failed techniques include showing students gruesome images, and prompting self-flattery by asking “What would you have done?

Yet another bad idea is counting objects. This was the conceit of a widely viewed 2004 documentary called Paper Clips, in which non-Jewish Tennessee schoolchildren, struggling to grasp the magnitude of 6 million murdered Jews, represented those Jews by collecting millions of paper clips

it is demeaning to represent Jewish people as office supplies.

Best practices, Szany explained, are the opposite: focusing on individual stories, hearing from survivors and victims in their own words. The Illinois museum tries to “rescue the individuals from the violence,

In the language I often encountered in Holocaust-education resources, people who lived through the Holocaust were neatly categorized as “perpetrators,” “victims,” “bystanders,” or “upstanders.” Jewish resisters, though, were rarely classified as “upstanders.

I felt as I often had with actual Holocaust survivors I’d known when I was younger: frustrated as they answered questions I hadn’t asked, and vaguely insulted as they treated me like an annoyance to be managed. (I bridged this divide once I learned Yiddish in my 20s, and came to share with them a vast vocabulary of not only words, but people, places, stories, ideas—a way of thinking and being that contained not a few horrific years but centuries of hard-won vitality and resilience

Szany at last explained to me what the dead Elster couldn’t: The woman who sheltered his sister took only girls because it was too easy for people to confirm that the boys were Jews.

I realized that I wouldn’t have wanted to hear this answer from Elster. I did not want to make this thoughtful man sit onstage and discuss his own circumcision with an audience of non-Jewish teenagers. The idea felt just as dehumanizing as pulling down a boy’s pants to reveal a reality of embodied Judaism that, both here and in that barn, had been drained of any meaning beyond persecution

Here I am in a boxcar, I thought, and tried to make it feel real. I spun my head to take in the immersive scene, which swung around me as though I were on a rocking ship. I felt dizzy and disoriented, purely physical feelings that distracted me. Did this not count as a simulation

I had visited Auschwitz in actual reality, years ago. With my headset on, I tried to summon the emotional intensity I remembered feeling then. But I couldn’t, because all of the things that had made it powerful were missing. When I was there, I was touching things, smelling things, sifting soil between my fingers that the guide said contained human bone ash, feeling comforted as I recited the mourner’s prayer, the kaddish, with others, the ancient words an undertow of paradox and praise: May the great Name be blessed, forever and ever and ever

Students at the Skokie museum can visit an area called the Take a Stand Center, which opens with a bright display of modern and contemporary “upstanders,” including activists such as the Nobel laureate Malala Yousafzai and the athlete Carli Lloyd. Szany had told me that educators “wanted more resources” to connect “the history of the Holocaust to lessons of today.” (I heard this again and again elsewhere too.) As far as I could discern, almost nobody in this gallery was Jewish.

As Szany ran a private demo of the technology for me, I asked how visitors react to it. “They’re more comfortable with the holograms than the real survivors,” Szany said. “Because they know they won’t be judged.”

t the post-Holocaust activists featured in this gallery were nearly all people who had stood up for their own group. Only Jews, the unspoken assumption went, were not supposed to stand up for themselves.

Visitors were asked to “take the pledge” by posting notes on a wall (“I pledge to protect the Earth!” “I pledge to be KIND!”)

It was all so earnest that for the first time since entering the museum, I felt something like hope. Then I noticed it: “Steps for Organizing a Demonstration.” The Nazis in Skokie, like their predecessors, had known how to organize a demonstration. They hadn’t been afraid to be unpopular. They’d taken a stand.

I left the museum haunted by the uncomfortable truth that the structures of a democratic society could not really prevent, and could even empower, dangerous, irrational rage. Something of that rage haunted me too.

the more I thought about it, the less obvious it seemed. What were students being taught to “take a stand” for? How could anyone, especially young people with little sense of proportion, connect the murder of 6 million Jews to today without landing in a swamp of Holocaust trivialization, like the COVID-protocol protesters who’d pinned Jewish stars to their shirt and carried posters of Anne Frank?

weren’t they and others like them doing exactly what Holocaust educators claimed they wanted people to do?

The 2019 law was inspired by a changing reality in Washington and around the country. In recent years, Kennedy said, she’s received more and more messages about anti-Semitic vandalism and harassment in schools. For example, she told me, “someone calls and says, ‘There’s a swastika drawn in the bathroom.’ ”

Maybe not, Kennedy admitted. “What frightens me is that small acts of anti-Semitism are becoming very normalized,” she said. “We’re getting used to it. That keeps me up at night.”“Sadly, I don’t think we can fix this,” Regelbrugge said. “But we’re gonna die trying.”

Almost every city where I spoke with Holocaust-museum educators, whether by phone or in person, had also been the site of a violent anti-Semitic attack in the years since these museums had opened

I was struck by how minimally these attacks were discussed in the educational materials shared by the museums.

In fact, with the exception of Kennedy and Regelbrugge, no one I spoke with mentioned these anti-Semitic attacks at all.

The failure to address contemporary anti-Semitism in most of American Holocaust education is, in a sense, by design

the story of the (mostly non-Jewish) teachers in Massachusetts and New Jersey who created the country’s first Holocaust curricula, in the ’70s. The point was to teach morality in a secular society. “Everyone in education, regardless of ethnicity, could agree that Nazism was evil and that the Jews were innocent victims,” Fallace wrote, explaining the topic’s appeal. “Thus, teachers used the Holocaust to activate the moral reasoning of their students”—to teach them to be good people.

The idea that Holocaust education can somehow serve as a stand-in for public moral education has not left us. And because of its obviously laudable goals, objecting to it feels like clubbing a baby seal. Who wouldn’t want to teach kids to be empathetic?

by this logic, shouldn’t Holocaust education, because of its moral content alone, automatically inoculate people against anti-Semitism?

Apparently not. “Essentially the moral lessons that the Holocaust is often used to teach reflect much the same values that were being taught in schools before the Holocaust,”

(Germans in the ’30s, after all, were familiar with the Torah’s commandment, repeated in the Christian Bible, to love their neighbors.) This fact undermines nearly everything Holocaust education is trying to accomplish, and reveals the roots of its failure.

One problem with using the Holocaust as a morality play is exactly its appeal: It flatters everyone. We can all congratulate ourselves for not committing mass murder.

This approach excuses current anti-Semitism by defining anti-Semitism as genocide in the past

When anti-Semitism is reduced to the Holocaust, anything short of murdering 6 million Jews—like, say, ramming somebody with a shopping cart, or taunting kids at school, or shooting up a Jewish nonprofit, or hounding Jews out of entire countries—seems minor by comparison.

If we teach that the Holocaust happened because people weren’t nice enough—that they failed to appreciate that humans are all the same, for instance, or to build a just society—we create the self-congratulatory space where anti-Semitism grow

One can believe that humans are all the same while being virulently anti-Semitic, because according to anti-Semites, Jews, with their millennia-old insistence on being different from their neighbors, are the obstacle to humans all being the same

One can believe in creating a just society while being virulently anti-Semitic, because according to anti-Semites, Jews, with their imagined power and privilege, are the obstacle to a just society

To inoculate people against the myth that humans have to erase their differences in order to get along, and the related myth that Jews, because they have refused to erase their differences, are supervillains, one would have to acknowledge that these myths exist

To really shatter them, one would have to actually explain the content of Jewish identity, instead of lazily claiming that Jews are just like everyone else.

one of several major Holocaust-curriculum providers, told me about the “terrible Jew jokes” she’d heard from her own students in Virginia. “They don’t necessarily know where they come from or even really why they’re saying them,” Goss said. “Many kids understand not to say the N-word, but they would say, ‘Don’t be such a Jew.’ ”

There’s a decline in history education at the same time that there’s a rise in social media,”

“We’ve done studies with our partners at Holocaust centers that show that students are coming in with questions about whether the Holocaust was an actual event. That wasn’t true 20 years ago.”

Goss believes that one of the reasons for the lack of stigma around anti-Semitic conspiracy theories and jokes is baked into the universal-morality approach to Holocaust education. “The Holocaust is not a good way to teach about ‘bullying,’ 

Echoes & Reflections’ lesson plans do address newer versions of anti-Semitism, including the contemporary demonization of Israel’s existence—as opposed to criticism of Israeli policies—and its manifestation in aggression against Jews. Other Holocaust-curriculum providers also have material on contemporary anti-Semitism.

providers rarely explain or explore who Jews are today—and their raison d’être remains Holocaust education.

Many teachers had told me that their classrooms “come alive” when they teach about the Holocaust

Holocaust-education materials are just plain better than those on most other historical topics. All of the major Holocaust-education providers offer lessons that teachers can easily adapt for different grade levels and subject areas. Instead of lecturing and memorization, they use participation-based methods such as group work, hands-on activities, and “learner driven” projects.

A 2019 Pew Research Center survey found a correlation between “warm” feelings about Jews and knowledge about the Holocaust—but the respondents who said they knew a Jewish person also tended to be more knowledgeable about the Holocaust, providing a more obvious source for their feelings

In 2020, Echoes & Reflections published a commissioned study of 1,500 college students, comparing students who had been exposed to Holocaust education in high school with those who hadn’t. The published summary shows that those who had studied the Holocaust were more likely to tolerate diverse viewpoints, and more likely to privately support victims of bullying scenarios, which is undoubtedly good news. It did not, however, show a significant difference in respondents’ willingness to defend victims publicly, and students who’d received Holocaust education were less likely to be civically engaged—in other words, to be an “upstander.”

These studies puzzled me. As Goss told me, the Holocaust was not about bullying—so why was the Echoes study measuring that? More important, why were none of these studies examining awareness of anti-Semitism, whether past or present?

One major study addressing this topic was conducted in England, where a national Holocaust-education mandate has been in place for more than 20 years. In 2016, researchers at University College London’s Centre for Holocaust Education published a survey of more than 8,000 English secondary-school students, including 244 whom they interviewed at length.

The study’s most disturbing finding was that even among those who studied the Holocaust, there was “a very common struggle among many students to credibly explain why Jews were targeted” in the Holocaust—that is, to cite anti-Semitism

“many students appeared to regard [Jews’] existence as problematic and a key cause of Nazi victimisation.” In other words, students blamed the Holocaust on the Jews

This result resembles that of a large 2020 survey of American Millennials and Gen Zers, in which 11 percent of respondents believed that Jews caused the Holocaust. The state with the highest percentage of respondents believing this—an eye-popping 19 percent—was New York, which has mandated Holocaust education since the 1990s.

Worse, in the English study, “a significant number of students appeared to tacitly accept some of the egregious claims once circulated by Nazi propaganda,” instead of recognizing them as anti-Semitic myths.

One typical student told researchers, “Is it because like they were kind of rich, so maybe they thought that that was kind of in some way evil, like the money didn’t belong to them[;] it belonged to the Germans and the Jewish people had kind of taken that away from them?

Another was even more blunt: “The Germans, when they saw the Jews were better off than them, kind of, I don’t know, it kind of pissed them off a bit.” Hitler’s speeches were more eloquent in making similar points.

One of the teachers I met was Benjamin Vollmer, a veteran conference participant who has spent years building his school’s Holocaust-education program. He teaches eighth-grade English in Venus, Texas, a rural community with 5,700 residents; his school is majority Hispanic, and most students qualify for free or reduced-price lunch. When I asked him why he focuses on the Holocaust, his initial answer was simple: “It meets the TEKS.”

The TEKS are the Texas Essential Knowledge and Skills, an elaborate list of state educational requirements that drive standardized testing

it became apparent that Holocaust education was something much bigger for his students: a rare access point to a wider world. Venus is about 30 miles from Dallas, but Vollmer’s annual Holocaust-museum field trip is the first time that many of his students ever leave their town.

“It’s become part of the school culture,” Vollmer said. “In eighth grade, they walk in, and the first thing they ask is, ‘When are we going to learn about the Holocaust?’

Vollmer is not Jewish—and, as is common for Holocaust educators, he has never had a Jewish student. (Jews are 2.4 percent of the U.S. adult population, according to a 2020 Pew survey.) Why not focus on something more relevant to his students, I asked him, like the history of immigration or the civil-rights movement?

I hadn’t yet appreciated that the absence of Jews was precisely the appeal.“Some topics have been so politicized that it’s too hard to teach them,” Vollmer told me. “Making it more historical takes away some of the barriers to talking about it.”

Wouldn’t the civil-rights movement, I asked, be just as historical for his students?He paused, thinking it through. “You have to build a level of rapport in your class before you have the trust to explore your own history,” he finally said.

“The Holocaust happened long ago, and we’re not responsible for it,” she said. “Anything happening in our world today, the wool comes down over our eyes.” Her colleague attending the conference with her, a high-school teacher who also wouldn’t share her name, had tried to take her mostly Hispanic students to a virtual-reality experience called Carne y Arena, which follows migrants attempting to illegally cross the U.S.-Mexico border. Her administrators refused, claiming that it would traumatize students. But they still learn about the Holocaust.

Student discomfort has been a legal issue in Texas. The state’s House Bill 3979, passed in 2021, is one of many “anti-critical-race-theory” laws that conservative state legislators have introduced since 2020. The bill forbade teachers from causing students “discomfort, guilt, anguish, or any other form of psychological distress on account of the individual’s race or sex,” and also demanded that teachers introduce “diverse and contending perspectives” when teaching “controversial” topics, “without giving deference to any one perspective.

These vaguely worded laws stand awkwardly beside a 2019 state law mandating Holocaust education for Texas students at all grade levels during an annual Holocaust Remembrance Week

the administrator who’d made the viral remarks in Southlake is a strong proponent of Holocaust education, but was acknowledging a reality in that school district. Every year, the administrator had told Higgins, some parents in her district object to their children reading the Nobel laureate Elie Wiesel’s memoir Night—because it isn’t their “belief” that the Holocaust happened.

In one model lesson at the conference, participants examined a speech by the Nazi official Heinrich Himmler about the need to murder Jews, alongside a speech by the Hebrew poet and ghetto fighter Abba Kovner encouraging a ghetto uprising. I only later realized that this lesson plan quite elegantly satisfied the House bill’s requirement of providing “contending perspectives.”

The next day, I asked the instructor if that was an unspoken goal of her lesson plan. With visible hesitation, she said that teaching in Texas can be like “walking the tightrope.” This way, she added, “you’re basing your perspectives on primary texts and not debating with Holocaust deniers.” Less than an hour later, a senior museum employee pulled me aside to tell me that I wasn’t allowed to interview the staff.

Many of the visiting educators at the conference declined to talk with me, even anonymously; nearly all who did spoke guardedly. The teachers I met, most of whom were white Christian women, did not seem to be of any uniform political bent. But virtually all of them were frustrated by what administrators and parents were demanding of them.

Two local middle-school teachers told me that many parents insist on seeing reading lists. Parents “wanting to keep their kid in a bubble,” one of them said, has been “the huge stumbling block.”

“It is healthy to begin this study by talking about anti-Semitism, humanizing the victims, sticking to primary sources, and remaining as neutral as possible.”

Wasn’t “remaining as neutral as possible” exactly the opposite of being an upstander?

In trying to remain neutral, some teachers seemed to want to seek out the Holocaust’s bright side—and ask dead Jews about i

We watched a brief introduction about Glauben’s childhood and early adolescence in the Warsaw Ghetto and in numerous camps. When the dead man appeared, one teacher asked, “Was there any joy or happiness in this ordeal? Moments of joy in the camps?”

These experiences, hardly unusual for Jewish victims, were not the work of a faceless killing machine. Instead they reveal a gleeful and imaginative sadism. For perpetrators, this was fun. Asking this dead man about “joy” seemed like a fundamental misunderstanding of the Holocaust. There was plenty of joy, just on the Nazi side.

In the educational resources I explored, I did not encounter any discussions of sadism—the joy derived from humiliating people, the dopamine hit from landing a laugh at someone else’s expense, the self-righteous high from blaming one’s problems on others—even though this, rather than the fragility of democracy or the passivity of bystanders, is a major origin point of all anti-Semitism

To anyone who has spent 10 seconds online, that sadism is familiar, and its source is familiar too: the fear of being small, and the desire to feel big by making others feel small instead.

Nazis were, among other things, edgelords, in it for the laughs. So, for that matter, were the rest of history’s anti-Semites, then and now. For Americans today, isn’t this the most relevant insight of all?

“People say we’ve learned from the Holocaust. No, we didn’t learn a damn thing,”

“People glom on to this idea of the upstander,” she said. “Kids walk away with the sense that there were a lot of upstanders, and they think, Yes, I can do it too.”

The problem with presenting the less inspiring reality, she suggested, is how parents or administrators might react. “If you teach historical anti-Semitism, you have to teach contemporary anti-Semitism. A lot of teachers are fearful, because if you try to connect it to today, parents are going to call, or administrators are going to call, and say you’re pushing an agenda.”

But weren’t teachers supposed to “push an agenda” to stop hatred? Wasn’t that the entire hope of those survivors who built museums and lobbied for mandates and turned themselves into holograms?

I asked Klett why no one seemed to be teaching anything about Jewish culture. If the whole point of Holocaust education is to “humanize” those who were “dehumanized,” why do most teachers introduce students to Jews only when Jews are headed for a mass grave? “There’s a real fear of teaching about Judaism,” she confided. “Especially if the teacher is Jewish.”

Teachers who taught about industrialized mass murder were scared of teaching about … Judaism? Why?

“Because the teachers are afraid that the parents are going to say that they’re pushing their religion on the kids.”

“Survivors have told me, ‘Thank you for teaching this. They’ll listen to you because you’re not Jewish,’ ” she said. “Which is weird.”

perhaps we could be honest and just say “There is no point in teaching any of this”—because anti-Semitism is so ingrained in our world that even when discussing the murders of 6 million Jews, it would be “pushing an agenda” to tell people not to hate them, or to tell anyone what it actually means to be Jewish

The Dallas Museum was the only one I visited that opened with an explanation of who Jews are. Its exhibition began with brief videos about Abraham and Moses—limiting Jewish identity to a “religion” familiar to non-Jews, but it was better than nothing. The museum also debunked the false charge that the Jews—rather than the Romans—killed Jesus, and explained the Jews’ refusal to convert to other faiths. It even had a panel or two about contemporary Dallas Jewish life. Even so, a docent there told me that one question students ask is “Are any Jews still alive today?”

American Holocaust education, in this museum and nearly everywhere else, never ends with Jews alive today. Instead it ends by segueing to other genocides, or to other minorities’ suffering

But when one reaches the end of the exhibition on American slavery at the National Museum of African American History and Culture, in Washington, D.C., one does not then enter an exhibition highlighting the enslavement of other groups throughout world history, or a room full of interactive touchscreens about human trafficking today, asking that visitors become “upstanders” in fighting i

That approach would be an insult to Black history, ignoring Black people’s current experiences while turning their past oppression into nothing but a symbol for something else, something that actually matters.

It is dehumanizing to be treated as a symbol. It is even more dehumanizing to be treated as a warning.

How should we teach children about anti-Semitism?

Decoster began her conference workshop by introducing “vocabulary must-knows.” At the top of her list: anti-Semitism.

“If you don’t explain the ism,” she cautioned the teachers in the room, “you will need to explain to the kids ‘Why the Jews?’ Students are going to see Nazis as aliens who bring with them anti-Semitism when they come to power in ’33, and they take it back away at the end of the Holocaust in 1945.”

She asked the teachers, “What’s the first example of the persecution of the Jews in history?”

“Think ancient Egypt,” Decoster said. “Does this sound familiar to any of you?”“They’re enslaved by the Egyptian pharaoh,” a teacher said

I wasn’t sure that the biblical Exodus narrative exactly qualified as “history,” but it quickly became clear that wasn’t Decoster’s point. “Why does the pharaoh pick on the Jews?” she asked. “Because they had one God.”

I was stunned. Rarely in my journey through American Holocaust education did I hear anyone mention a Jewish belief.

“The Jews worship one God, and that’s their moral structure. Egyptian society has multiple gods whose authority goes to the pharaoh. When things go wrong, you can see how Jews as outsiders were perceived by the pharaoh as the threat.”

This unexpected understanding of Jewish belief revealed a profound insight about Judaism: Its rejection of idolatry is identical to its rejection of tyranny. I could see how that might make people uncomfortable.

Decoster moved on to a snazzy infographic of a wheel divided in thirds, each explaining a component of anti-Semitism

“Racial Antisemitism = False belief that Jews are a race and a threat to other races,”

Anti-Judaism = Hatred of Jews as a religious group,”

then “Anti-Jewish Conspiracy Theory = False belief that Jews want to control and overtake the world.” The third part, the conspiracy theory, was what distinguished anti-Semitism from other bigotries. It allowed closed-minded people to congratulate themselves for being open-minded—for “doing their own research,” for “punching up,” for “speaking truth to power,” while actually just spreading lies.

Wolfson clarified for his audience what this centuries-long demonization of Jews actually means, citing the scholar David Patterson, who has written: “In the end, the antisemite’s claim is not that all Jews are evil, but rather that all evil is Jewish.”

Wolfson told the teachers that it was important that “anti-Semitism should not be your students’ first introduction to Jews and Judaism.” He said this almost as an aside, just before presenting the pig-excrement image. “If you’re teaching about anti-Semitism before you teach about the content of Jewish identity, you’re doing it wrong.

this—introducing students to Judaism by way of anti-Semitism—was exactly what they were doing. The same could be said, I realized, for nearly all of American Holocaust education.

The Holocaust educators I met across America were all obsessed with building empathy, a quality that relies on finding commonalities between ourselves and others.

a more effective way to address anti-Semitism might lie in cultivating a completely different quality, one that happens to be the key to education itself: curiosity. Why use Jews as a means to teach people that we’re all the same, when the demand that Jews be just like their neighbors is exactly what embedded the mental virus of anti-Semitism in the Western mind in the first place? Why not instead encourage inquiry about the diversity, to borrow a de rigueur word, of the human experience?

I want a hologram of the late Rabbi Jonathan Sacks telling people about what he called “the dignity of difference.”

I want to mandate this for every student in this fractured and siloed America, even if it makes them much, much more uncomfortable than seeing piles of dead Jews doe

There is no empathy without curiosity, no respect without knowledge, no other way to learn what Jews first taught the world: love your neighbor

Within the standard cosmological framework, however, the new satellite data underscored the existence of puzzling anomalies that may yet lead theorists back to the drawing board. The universe appears to be slightly lumpier, with bigger and more hot and cold spots in the northern half of the sky as seen from Earth than toward the south, for example. And there is a large, unexplained cool spot in the northern hemisphere.