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Had the votes been counted fairly, however, the tally would have been quite different. Golos, an election monitoring group, reported thousands of violations at polling stations.

Videos of ballot-stuffing circulated widely on social media.

an unusually high number of turnout and vote-share results were multiples of five (eg, 50%, 55%, 60%), a tell-tale sign of manipulation.

Mr Putin’s United Russia party had won decisively, retaining a two-thirds majority in parliament, enough to make changes to the country’s constitution.

the researchers estimate that such fraudulent results may have boosted United Russia’s vote share by nearly 20 percentage points

Messrs Kobak and Shpilkin estimate that 1,700 polling stations returned statistically anomalous results in the Russian presidential election in 2018; 3,600 did so in the constitutional referendum in 2020.

When all 11 Russian federal elections since 2000 are shown on a scatter plot, with turnout on the x-axis and the vote share of the ruling United Russia party on the y-axis, the fraud is visible to the naked eye.

many expect the current voting system, which is conducted mainly by paper ballot, to be replaced by an all-electronic format. But fraud is likely to persist. In several races last month in Moscow, where nearly 2m votes were cast online, Kremlin-backed candidates were losing until online votes were included, at which point they surged ahead.

maybe I'm taking too much of a kind of pleasure in being the town crier who comes out and says the emperor has no clothes, and I should be more circumspect about that. I don't know. But what I do know is that the facts will out in the end, no matter what. And we can spend our time trying to prettify something or we can look at it deadly in the face and then try to deal with it the best we can.

In fact, “public health has actively participated in its own marginalization,” Daniel Goldberg, a historian of medicine at the University of Colorado, told me. As the 20th century progressed, the field moved away from the idea that social reforms were a necessary part of preventing disease and willingly silenced its own political voice. By swimming along with the changing currents of American ideology, it drowned many of the qualities that made it most effective.

Germ theory offered a seductive new vision for defeating disease: Although the old public health “sought the sources of infectious disease in the surroundings of man; the new finds them in man himself,” wrote Hibbert Hill in The New Public Health in 1913

“They didn’t have to think of themselves as activists,” Rosner said. “It was so much easier to identify individual victims of disease and cure them than it was to rebuild a city.”

As public health moved into the laboratory, a narrow set of professionals associated with new academic schools began to dominate the once-broad field. “It was a way of consolidating power: If you don’t have a degree in public health, you’re not public health,”

Mastering the new science of bacteriology “became an ideological marker,” sharply differentiating an old generation of amateurs from a new one of scientifically minded professionals,

Hospitals, meanwhile, were becoming the centerpieces of American health care, and medicine was quickly amassing money and prestige by reorienting toward biomedical research

Public health began to self-identify as a field of objective, outside observers of society instead of agents of social change. It assumed a narrower set of responsibilities that included data collection, diagnostic services for clinicians, disease tracing, and health education.

Assuming that its science could speak for itself, the field pulled away from allies such as labor unions, housing reformers, and social-welfare organizations that had supported city-scale sanitation projects, workplace reforms, and other ambitious public-health projects.

That left public health in a precarious position—still in medicine’s shadow, but without the political base “that had been the source of its power,”

After World War II, biomedicine lived up to its promise, and American ideology turned strongly toward individualism.

Seeing poor health as a matter of personal irresponsibility rather than of societal rot became natural.

Even public health began to treat people as if they lived in a social vacuum. Epidemiologists now searched for “risk factors,” such as inactivity and alcohol consumption, that made individuals more vulnerable to disease and designed health-promotion campaigns that exhorted people to change their behaviors, tying health to willpower in a way that persists today.

This approach appealed, too, to powerful industries with an interest in highlighting individual failings rather than the dangers of their products.

“epidemiology isn’t a field of activists saying, ‘God, asbestos is terrible,’ but of scientists calculating the statistical probability of someone’s death being due to this exposure or that one.”

In 1971, Paul Cornely, then the president of the APHA and the first Black American to earn a Ph.D. in public health, said that “if the health organizations of this country have any concern about the quality of life of its citizens, they would come out of their sterile and scientific atmosphere and jump in the polluted waters of the real world where action is the basis for survival.”

a new wave of “social epidemiologists” once again turned their attention to racism, poverty, and other structural problems.

The biomedical view of health still dominates, as evidenced by the Biden administration’s focus on vaccines at the expense of masks, rapid tests, and other “nonpharmaceutical interventions.”

Public health has often been represented by leaders with backgrounds primarily in clinical medicine, who have repeatedly cast the pandemic in individualist terms: “Your health is in your own hands,” said the CDC’s director, Rochelle Walensky, in May

the pandemic has proved what public health’s practitioners understood well in the late 19th and early 20th century: how important the social side of health is. People can’t isolate themselves if they work low-income jobs with no paid sick leave, or if they live in crowded housing or prisons.

Public health is now trapped in an unenviable bind. “If it conceives of itself too narrowly, it will be accused of lacking vision … If it conceives of itself too expansively, it will be accused of overreaching,

“Public health gains credibility from its adherence to science, and if it strays too far into political advocacy, it may lose the appearance of objectivity,”

In truth, public health is inescapably political, not least because it “has to make decisions in the face of rapidly evolving and contested evidence,” Fairchild told me. That evidence almost never speaks for itself, which means the decisions that arise from it must be grounded in values.

Those values, Fairchild said, should include equity and the prevention of harm to others, “but in our history, we lost the ability to claim these ethical principles.”

“Sick-leave policies, health-insurance coverage, the importance of housing … these things are outside the ability of public health to implement, but we should raise our voices about them,” said Mary Bassett, of Harvard, who was recently appointed as New York’s health commissioner. “I think we can get explicit.”

The future might lie in reviving the past, and reopening the umbrella of public health to encompass people without a formal degree or a job at a health department.

What if, instead, we thought of the Black Lives Matter movement as a public-health movement, the American Rescue Plan as a public-health bill, or decarceration, as the APHA recently stated, as a public-health goal? In this way of thinking, too, employers who institute policies that protect the health of their workers are themselves public-health advocates.

“We need to re-create alliances with others and help them to understand that what they are doing is public health,

“the United States and its allies are actually saying ‘no’ to key elements of these texts,” referring to two draft treaties on security issues that Russia had proposed to NATO and the United States.

“Ukrainians! All your personal data was uploaded to the internet,” the message read. “All data on the computer is being destroyed. All information about you became public. Be afraid and expect the worst.”

The attack came within hours of the conclusion of talks between Russia and the United States and NATO that were intended to find a diplomatic resolution after Russia massed tens of thousands of troops near the border with Ukraine.

On Friday, the Biden administration also accused Moscow of sending saboteurs into eastern Ukraine to stage an incident that could provide Russia with a pretext for invasion.

Moscow has demanded sweeping security concessions, including a promise not to accept Ukraine into the NATO alliance. But the cyberattack Friday led to immediate pledges of support and closer cooperation with Ukraine from NATO and the European Union, exactly the opposite of what Russian diplomats had said they were seeking.

On Thursday, Russian officials said the talks had not yielded results, and one senior diplomat said they were approaching “a dead end.”

A Russian military spyware strain called X-Agent, or Sofacy, that Ukrainian cyber experts say was used to hack Ukraine’s Central Election Commission during a 2014 presidential election, for example, was later found in the server of the Democratic National Committee in the United States after the electoral hacking attacks in 2016.

Ukrainian government websites began crashing a few hours later, according to the Ukrainian Foreign Ministry, which said the cyberattack occurred overnight from Thursday to Friday.

“We have not seen such a significant attack on government organizations in some time,” it said. “We suggest the current attack is tied to the recent failure of Russian negotiations on Ukraine’s future in NATO,” it added, referring to Moscow’s talks with the West.

The websites of the president and the defense ministry remained online. Ukrainian officials said the attack targeted 70 government websites.

the hacking activity targeting state bodies could be a part of this psychological attack on Ukrainians.”

“I strongly condemn the cyberattacks on the Ukrainian Government,” Mr. Stoltenberg said in a statement, adding, “NATO & Ukraine will step up cyber cooperation & we will continue our strong political & practical support.”

Sophisticated cybertools have turned up in standoffs between Israel and Iran, and the United States blamed Russia for using hacking to influence the 2016 election in the United States to benefit Donald J. Trump.

The U.S. government has traced some of the most drastic cyberattacks of the past decade to Russian actions in Ukraine.

By morning, the hack had crippled much of the government’s public-facing digital infrastructure, including the most widely used site for handling government services online, Diia. The smartphone app version of the program was still operating, the Ukrainska Pravda newspaper reported. Diia also has a role in Ukraine’s coronavirus response and in encouraging vaccination.

The malware, known as NotPetya, had targeted a type of Ukrainian tax preparation software but apparently spun out of control, according to experts.

It coincided with the assassination of a Ukrainian military intelligence officer in a car bombing in Kyiv and the start of an E.U. policy granting Ukrainians visa-free travel, an example of the type of integration with the West that Russia has opposed.

But NotPetya spread around the world, with devastating results, illustrating the risks of collateral damage from military cyberattacks for people and businesses whose lives are increasingly conducted online, even if they live far from conflict zones

The total global cost is thought to be far higher

With that, Australia’s leaders decided they had seen enough. On Friday, the country’s immigration minister canceled Mr. Djokovic’s visa for a second time, putting his bid to win a record 21st Grand Slam title in grave doubt.

In the final tally, a country far from the epicenters of Covid suffering, where sport is a revered forum for right and wrong, has become an enforcer of the collectivist values that the entire world has been struggling to maintain during the pandemic.

Mr. Djokovic sought to play by his own rules. First, he admitted submitting an entry form at the airport that falsely said he had not traveled internationally in the 14 days before he arrived in Melbourne. He had in fact been flying during that time between his native Serbia and Spain. (The misstatement was a “human error,” he said, made by his agent.)

And then there was everything he did during the time he believed he might have been exposed to Covid and eventually, in his telling, tested positive — the Covid diagnosis that enabled his vaccine exemption in the first place.

Five days in December, more or less, sank his chances of winning an unmatched 10th Australian Open, as the world saw what his many critics have described as his selfish and reckless disregard for the health of others.

The next day, before he had received the result, he said, he took a rapid antigen test that came back negative. He then attended a junior tennis ceremony in Belgrade, where photographs show him posing without a mask near children.

Later that day, Dec. 17, Mr. Djokovic said he learned about his positive P.C.R. test result. But he did not then go into 14 days of isolation, as the Serbian government requires.

The following day, Dec. 18, he did a media interview and a photo shoot at his tennis center in Belgrade. He later said he knew he was Covid-positive

his behavior after receiving a positive test seems to be what set the world on edge over his moral compass.

Refusing to get vaccinated was one thing. But withholding the fact that he was infectious?

Many Australians saw in Mr. Djokovic’s actions both dishonesty and a disregard for others. Some questioned whether he had really tested positive in the first place, given the convenient timing for his vaccination exemption.

The community spirit that has defined the country’s virus response — with people grinding through lockdowns and longing for family as borders slammed shut, only to then rush out for vaccines — is in an uncertain place at the moment.

Prime Minister Scott Morrison sought to exploit that urge when he pounced on Mr. Djokovic’s first visa cancellation, tweeting barely an hour after it happened on Jan. 6 that “rules are rules.”

He made the point again on Friday evening after the second visa cancellation was announced, four days after a judge had restored it on procedural grounds.

Australians have made many sacrifices during this pandemic, and they rightly expect the result of those sacrifices to be protected,”

With tens of thousands of new Covid cases every day in Australia, and sky-high vaccination rates among the vulnerable, one athlete does not pose much of a threat.

But the “Djokovic affair” is no longer — and maybe never was — just about science.

Dr. Collignon said that three years into the pandemic, it raised the question of moral judgment. “When do we stop punishing people for making bad decisions?” he asked.

In Australia, the answer is “not yet.”

the decent man is the one who doesn’t infect anyone, as Albert Camus wrote in his 1947 novel “The Plague,” and if the prime minister hadn’t jumped on the cause, someone else probably would have.

Sport is life to many Australians. Participation rates are high, and even watching others compete has been described, for generations, as an activity that builds character.

A “character test” sits at the center of a provision that gives the immigration minister the right to deny or cancel a visa for a wide range of reasons, though in this case, he relied on another section that lets the minister reject a visa if it’s “in the public interest.”

More than two dozen refugees are still in the same hotel where Mr. Djokovic stayed while waiting for the hearing on his first visa cancellation. Some, like Mehdi Ali, a musician who fled Iran when he was 15, have been held by Australia for many years.

But for Mr. Djokovic, Australia’s tough stance on border security seems to have delivered a result that many people can support, even if it means a less interesting Australian Open.

At Melbourne Park on Friday, where Mr. Djokovic had been scheduled to practice after being named the No. 1 seed, fans seemed resigned to the loss of a player who was fun to watch and hard to admire.

No disrespect for him or his tennis ability and that, but there’s something about him that just doesn’t quite sit with the Australian public.”

"Please have that conversation tonight. We're talking about seventh graders. It's never too early to have that conversation," he said.

Fentanyl is 80 to 100 times stronger than morphine, according to the DEA, and many of its derivatives, like carfentanil, are even stronger.

And that was just the beginning. Here are five significant ways that America was changed by 9/11.

When President George W. Bush addressed Congress and the nation on September 20, 2001, he made a case for a new kind of military response; not a targeted air strike on a single training facility or weapons bunker, but a wide-ranging global War on Terror.

When American troops invaded Afghanistan less than a month after September 11th, they were launching what became the longest sustained military campaign in U.S. history. The fight in Afghanistan had support from the American people and the backing of NATO allies to dismantle al Qaeda, crush the Taliban and kill Osama bin Laden, the murderous mastermind of the 9/11 attacks.

in 2015 and in 2016, that figure surpassed 2001 numbers, reaching 127.

One of the most disturbing aspects of the 9/11 attacks was that 19 al Qaeda hijackers were not only able to board commercial aircraft with crude weapons but also force their way into the cockpit. It was clear that 9/11 was both a failure of America’s intelligence apparatus to identify the attackers and a failure of airport security systems to stop them. Even though there had already been a handful of high-profile hijackings and bombings of commercial planes, including the tragic 1988 bombing of Pan Am Flight 103 over Lockerbie, Scotland, security was not a high priority for airlines before 9/11, says Jeffrey Price, a professor of aviation and aerospace science at Metropolitan State University and a noted aviation security expert.

 Yet the ever-present shadow of 9/11, Jenkins says, kept U.S. troops on the ground in Afghanistan and elsewhere for nearly 20 years.

In addition to an army of blue-uniformed screeners, TSA introduced U.S. travelers to extensive new security protocols. Tickets and photo IDs became required to get through the screening area. Laptop computers and electronics had to be removed from carry-on bags. Shoes were taken off. Liquids were restricted to three-ounce containers. And conventional X-ray machines, which only detected metal objects, were eventually replaced with full-body scanners.

Just four days after the 9/11 attacks, a gunman in Mesa, Arizona went on a shooting rampage. First, he shot and killed Balbir Singh Sodhi, a gas station owner of Indian descent. Sodhi was Sikh, so he wore a turban. The gunman assumed he was Muslim. Minutes later, the gunman shot at another gas station clerk of Lebanese descent, but missed, and then shot through the windows of an Afghan-American family.

Before 9/11, people didn’t have to have a ticket to wander around the airport or wait at the gate. No one checked passengers' IDs before boarding the plane. And the only item people had to remove when passing through security was loose change from their pockets. Price says that most airports didn’t bother running background checks on their employees, and checked baggage was never scanned.

FBI conducted surveillance. Long-standing rules meant to protect Americans from “unreasonable search and seizure” were loosened or thrown out in the name of national security.

Congress gave the FBI and NSA new abilities to collect and share data. For example, the Patriot Act gave intelligence agencies the power to search an individual’s library records and internet search history with little judicial oversight. Agents could search a home without notifying the owner, and wiretap a phone line without establishing probable cause.

This law gave the NSA nearly unchecked authorities to eavesdrop on American phone calls, text messages and emails under the premise of targeting foreign nationals suspected of terrorism. 

“If anyone had said this is what they expected the threat to be the day after 9/11, they probably would have been laughed at,” says Sterman. “That would have seemed hopelessly naive.”

One of the hostages was released shortly after 5 p.m. and FBI crisis negotiators continued to communicate with the man in the synagogue Saturday night.

A spokesman for Britain's Foreign, Commonwealth and Development Office said in a statement Sunday: “We are aware of the death of a British man in Texas and are in contact with the local authorities.” He did not say whether he was referring to suspect.

The hostages, all of whom were adults, were not physically harmed and did not require medical attention, officials said. “Prayers answered. All hostages are out alive and safe,” Texas Gov. Greg Abbott said in a tweet.

Three senior law enforcement officials briefed on the situation said the man told authorities he wanted the release of Aafia Siddiqui from federal prison. They also said the hostage taker had the rabbi in Colleyville call a rabbi in New York City to say he was being held hostage and that the man wanted his “sister” Siddiqui freed.

New York City Police Department counter-terrorism teams were seen Saturday at the synagogue connected to the New York rabbi who received the call.

John Floyd, board chair of CAIR Houston and longtime legal counsel for Siddiqui’s brother, said in a statement that his client is not responsible for the situation, is not near Dallas-Fort Worth and that hostage taker has nothing to do with Siddiqui.

“We want the assailant to know that his actions are wicked and directly undermine those of us who are seeking justice for Dr. Aafia,” Floyd said in a statement.

It was unclear how many people were in the synagogue when police received the first disturbance call Saturday morning. On a Facebook livestream of the congregation’s Shabbat morning service, a man could be heard speaking, at times cursing and sounding angry.

Miller, the Colleyville police chief, said officials began receiving reports that a “gunman” had entered the synagogue and had taken four hostages. Local authorities responded and evacuated nearby homes.

DeSarno, the FBI special agent in charge, said hostage negotiators had contact for long periods of time with the man, and credited their work, as well as that of the nearly 200 state, federal and local law enforcement officers, with the resolution.

Virginia, descended on Colleyville as the situation unfolded. Miller said Saturday night that the rabbi of the congregation is a close friend and that the situation was very personal. He added that he saw hope in how the community came together during the crisis.

Late Saturday night, Biden thanked those who worked to bring the four hostages home to their families.

Congregation Beth Israel, affiliated with Judaism's Reform movement, began in 1998 as a chavurah or a small group of Jewish people who gather for prayer services, according to its website. The group officially established a synagogue in Colleyville in July 1999, and began services at its current location in 2005.

Looking forward the most worrying issue for the Kremlin is the isolation of the country’s economy. Since the start of the war the Russian stock market has closed, interest rates have doubled, inflation has shot up, and the value of the rouble has plummeted. One recent estimate suggests that Russia faces a drop of from 7 to 15% in GDP in 2022. It risks defaulting on it’s debts.

it is hard to see how Russia is going to have much spare capacity to compensate Ukraine for the damage it has inflicted upon it, even in the unlikely event it was prepared to offer to do so as part of an agreement.  

Second, given what has happened over the past few weeks to the population of these territories, those remaining will be more hostile to Russia and will likely resist an imposed government.

At the very least Moscow will want the provinces of Donetsk and Luhansk in their entirety, and not just the previous separatist enclaves, to be annexed or given some independent status. This was, after all, the demand with which Russia entered the war.  

It is, however, by no means straightforward even from a Russian perspective.  

First, if Ukraine has not otherwise been defeated and so “demilitarised” then this will be a frontier that will require defending for the indefinite future.

There is a further issue here even if there is no agreement. The cities and towns that have suffered the worst as a result of Putin’s war are those that were once claimed to be pro-Russian and so required “liberation” from Ukrainian “genocide”.

So the cost of occupying even this limited part of the country will be considerable and that is before even thinking about the expense required to render those horribly damaged towns and cities at all habitable, with effective infrastructure and accommodation.

Their economies were in decline before 2014 and that process has since accelerated. They are now poorer than other parts of Ukraine and prone to criminality.

The capital Grozny was rebuilt but the economy functioned thereafter at barely a fraction of pre-war levels. Despite efforts to make the economy more productive, in 2017 it was estimated that Chechnya required 80% of the government budget to be subsidised.

The other implication is that while economic sanctions have not yet given the West much leverage over Putin’s war strategy they do offer it leverage over his peace strategy.

Attempts to turn the situation around have not been helped by Chechnya’s rampant corruption. So this relatively small territory is already costing Moscow close to $3 billion a year. Crimea, annexed in 2014, may be costing a similar amount.  

Or take Syria. Here Russian air power was also used in a  brutal way, this time against rebel populations and in support of the Assad regime. That campaign succeeded in keeping Assad in power but Russia lacks the resources to reconstruct Syria

“Now moving into its eleventh year, the conflict in Syria has inflicted an almost unimaginable degree of devastation and loss on the Syrian people and their economy. Over 350,000 verifiable deaths have been directly attributed to the conflict so far, but the number of unaccounted lethal and non-lethal casualties is almost certainly far higher

More than half the country’s pre-conflict population (of almost 21 million) has been displaced—one of the largest displacements of people since World War II—and, partly as a result, by 2019, economic activity in Syria had shrunk by more than 50% compared to what it had been in 2010.”   

Syria was a far cheaper war for Russia to wage, probably in the low billions of dollars, in fuel, ordnance, and personnel cost. Far less has gone into economic assistance and much of that has been returned to Russia as arms sales and gas and infrastructure contracts

The strains on the Russian war effort are already evident, from the army’s hesitation about trying to fight their way into cities and the recruitment of mercenaries, to the reported appeal to China for help with supplies of military equipment and Putin’s fury with his intelligence agencies for misleading assessments and wasting roubles on Ukrainian agents who turned out to be useless

He is now having to choose between a range of poor outcomes, which the US suggests may include escalation to chemical use (which would be both militarily pointless and test further Western determination not to get directly involved).

War is rarely a good investment. Putin has acted for reasons of political and not economic opportunism. The prospects for any territory “liberated” by Russia is bleak. They will not prosper and will remain cut off from the international economy. To the extent that people stay they will have to be subsidised for all their needs while there will be little economic activity.  

Because of the destruction the short-term prospects will be bleak even if these territories are fully returned to Ukraine. But over the longer-term they will be much better off because of the amount of economic assistance Ukraine will receive and its integration into the international economy.

as Germany and Japan showed after 1945 even shattered economies can be rebuilt to even greater levels of efficiency with sufficient resilience and resources. That is another reason why Western financial assistance and investment will be especially vital - Ukraine’s full recovery will serve as a testament to Putin’s failure.

 it is worth keeping this analysis in mind when considering prospective peace deals. The Russians may have underestimated the costs of conquest from the start but their approach to war has raised those costs considerably, especially in those parts of Ukraine close to Russia.

Third, these territories will be economically wrecked and with no prospect of recovery so long as they are separated from Ukraine. 

The question of the future of sanctions and how they might be unwound is not one to be discussed separately from any peace talks. They are a vital part of the negotiations. As there can be no Western-led peace talks without Ukraine, it should be made clear to Moscow that for now this is a card for Zelensky to play.

The future of the Russian economy can then be in his hands. Should a moment come to start to ease sanctions, some leverage will be required to ensure that any agreement is being honoured. There could be a link  to reparations for the terrible damage caused.

As his original war plans failed Putin has insisted his forces follow a disruptive and cruel strategy that has put his original aims even more out of reach and Ukraine with a say over the future of the Russian economy.

I’ve described it as a romantic narrative, one that’s about unities in the process of becoming, a calling together of Americans to transcend racial division and come together in a unifying way, a more perfect union, as a transcendence of essential American goodness over transitory American evils.

when we tell the story that way, unfortunately, not only is it mythic, but it trains us to treat King as the kind of person who’s not doing any original political thinking. What he’s doing is calling us to be true to who we always already were

And when you treat him like that, the thing that becomes most interesting about him is not his thought. It’s not the way he challenged us to think about violence. It’s not the way he challenges us to think about segregation, both de facto and de jure. It’s not how he challenges us to think about economic justice.

The thing that’s interesting about him starts to be his rhetoric or his tactics, the way in which he pushes people or frames arguments to call us to be true to who we always already were. That’s a real problem because it evades the most incisive, challenging and generative contributions that his public philosophy makes for our era.

it gets conscripted into a story that’s ultimately affirming about the adequacy of our constitutional order, the trajectory of our institutions, the essential goodness of our national character. You often hear politicians use this rhetoric of, this is not who we are.

it’s partly related to how we tell the story of the civil rights movement and particularly, how we tell King’s role in the civil rights movement.

There’s a way in which the philosophy of nonviolence gets painted, even in King’s time, as a kind of extreme, purist pacifism. And part of that is the connection with Gandhi, although I think it’s a radical misunderstanding of Gandhi, as well.

it’s a way of imagining the commitment to nonviolence as related to passivity, as related to the performance of suffering for pity. These are things that King never endures. For him, the idea of passive resistance was a misnomer. He helped coin the phrase “direct action” — he and other members of the civil-rights generation — that nonviolence is aggressive.

It’s an aggressive attack on injustice, an aggressive form of noncooperation with domination. It’s about trying to wedge yourself into the machinery of domination, to prevent its adequate functioning, to try to force or coerce your fellow citizens to stop and take stock of what kind of injustices are being unfurled in their name.

And it does so on the presumption that politics involves coercion, especially for King, who had a pretty tragic sense of human nature, that politics is going to involve confrontation with great evil, that it’s not a Pollyannaish view about what we’re all capable of if we just turn our eye toward God in the right way.

We’re owe it to them to live with evil. And we always are going to be called to confront it. We just need to do it in ways that won’t unleash a further chain of social evil and bitterness and revenge and retaliation. And King thought nonviolence was the only weapon that could cut and heal at the same time.

So when you hear King talk about love, when you hear King talk about nonviolence, these things actually require not just an enormous discipline around the acceptance of suffering, as if it’s some kind of passive practice, but they require really creative, dedicated thinking around how exactly to push and prod your neighbors into addressing the forms of injustice that structure the polity and how to do it in a way that doesn’t leave a perpetual midnight of bitterness when the conflict is done.

He says that the really interesting question, however, is how to organize a sustained, successful challenge to structural injustice. And for King, that requires something that blends militant resistance and a higher-order ethical practice that can point the way toward peaceful reconciliation over the long term.

Gandhi has this line where he says, if you can’t practice nonviolence, it quote, “retaliation or resistance unto death is the second best, though a long way off from the first. Cowardice is impotence, worse than violence.” So this idea that if you can’t be nonviolent, it’s better to be violent than to be a coward, doing nothing — I think gets at something important. Can you help unpack that?

to raise the question of strategy, as if we can evaluate means without some kind of ethical reflection or without some kind of underlying ethical commitments, for King, is already a confusion. He thinks that the ends are prefigured in any means.

Gandhi, in “Hind Swaraj,” has this great passage where he talks about how could come to acquire a piece of property. You could buy it. You could steal it. You could kill somebody in pursuit of it. You could ask for it as a gift.At the end of the day, you still have the same property. But the thing, itself, has changed. In one scenario, it’s a piece of stolen property. It’s a theft. In another, it’s a gift, which is different than something you’ve purchased.

So in the course of acquiring the thing, even though the thing is the same, the means have transformed it in a really, really important way. And King wants to say something similar — that in all political practice, the ends are prefigured in the means

nonviolence has to be — if it’s going to be true nonviolence for King — informed by a philosophy of love that really wants and desires and wills goodwill for the enemy at present and is committed, at the fundamental level, to going on together in peace, going on together, sharing the polity in perpetuity.

I think for King, imperative to nonviolent resistance turns, in large part, on the question of your own dignity and self-respect. So it is a justice question. He’s concerned with structural justice as a matter of the kinds of arrangements that prevail in the larger American society. That’s obviously true.

So there’s the person or group you’re in conversation or conflict with. I’m a liberal, and I’m arguing with a conservative. And I think that’s the most common target to think about: How do I beat or convince this person or group on the other side?

Then there’s the broader community polity — the voters, of the country, people who are bystanders, maybe interested, maybe not, but a broader community that is in some way watching or can be brought in to watch. And then there’s you, the person taking the action, and how it affects you and your group to take a particular action.

something that seems present in King’s thought is much, much, much, much more concern and focus than I think most political thinkers have today on how political action affects you, the person taking it, and affects the broader community that might be watching it

— that ends up with you being turned away from the good and toward things like hatred, resentment, violence, which he thinks, ultimately, will corrode your soul and take you further away from flourishing.

But he’s also concerned with how you relate to your own sense of equality, equal standing, worth, as he would say, somebodiness, we might say dignity — he also says that a lot — and that for King, to acquiesce in the face of oppression and domination, without protest, is to abdicate your own self-respect and dignity.

for him, dignity also required a certain kind of excellence of character, a certain kind of comportment and practice toward others.

So it is about trying to defend your dignity, defend yourself respect against insult and humiliation, oppression. But it’s also about doing so in a way that doesn’t degrade your character in the long term, that doesn’t cause you to end up being turned away from the good, which, again, for him, is going to be a religiously-inflected category

When you think about somebody’s political philosophy or their theory of political action, you can maybe think of there being a couple agents they’re thinking about.

It has fallen out of favor to say that there are certain ways of acting, politically, that are better and worse, from a virtue perspective, because it often is seen not as really a question of you and your relationship to some baseline or ideal but is some kind of concession you’re making to people who don’t deserve

I am a person who believes those questions are still legitimate, that they can’t all be reduced to strategy or will to power or psychic drives. I think that there’s something like an ethical life that requires us to argue about it and requires us to think really hard about how we discipline ourselves to achieve it.

Evelyn Brooks Higginbotham, wrote a phenomenal book, many years ago, called “Righteous Discontent.” And that’s what introduces the phrase, “the politics of respectability.” It’s a study of turn of the century Black Baptist women and their organizing efforts through the church.

It’s this idea that, in confronting a system of social stigma, the response that you need to have to it is to try to adjust your behavior, comportment, your self fashioning, in line with the dominant norms so that you can, over time, undermine the stigma and become a full participant in society.

there are all sorts of questions, legitimate questions, that are raised against that. Are we losing something valuable about alternative forms of life, about alternative cultural practices, when we take the existing, dominant norms as unassailable or something to aspire to?

what’s really fascinating is that he talks a lot about how he sympathizes with all those criticisms. He agrees with them

here’s the other part of Evelyn Higginbotham’s formulation — there’s a deeper question, one with thousands of years of moral reflection built up into it, which is about virtue ethics — that there are some things that people are appealing to you about that aren’t about their effect in the polity that aren’t about trying to manipulate white, racial attitudes. They’re about your own flourishing and character. They’re deep questions about how to live a good life, how to achieve excellence and the crafting of your soul.

as King would say, our reason sometimes can become subordinate to our passions. It can just be a legitimizing power or rationalizing power to the point where we lose track of what we really want to achieve, the kind of character we really want to have.

And for King, many of the appeals he made in that vocabulary are really about that. They’re really about virtue. They’re really about what hatred does to your life, what anger does to your life, what violence does to your life

there is a question for him, at the core of his life, which is, what makes this worth doing? That’s a virtue question. It’s not just a strategic or tactical one, in the narrow sense.

he describes nonviolence, I think really importantly, as also being about a nonviolence of spirit.

the example that he often gives is about humiliation — that there’s a way in which the desire to humiliate others, to diminish their status in front of other people for your own pleasure, the desire to subject them to standards of evaluation that they probably themselves don’t hold or don’t understand, in order to enable mockery. There’s a way in which, if we’re reflexive about where that desire comes from, we will find that it comes from a place that’s irrational, indefensible and, likely, cruel, and that if we were to imagine a way of life built around those feelings, those desires, those practices, it would be one that would make it really hard for us to have healthy social ties, stable institutions, flourishing social relationships.

So part of what he’s up to is asking us, at all times, to be self-reflexive about the desires and needs and fantasies that drive us in politics

the concession.

So what nonviolence does is, it builds in a check on those kinds of rationalizations, those kinds of emotional drives, by teaching us to avoid forms of humiliation and forms of physical violence that make it hard to come back from. So that’s the first point.

The second point — and it goes more to your sense of revenge and retaliation — is again, forcing us to acknowledge the legitimacy of anger.

He uses the phrase, “legitimate anger” in the late ’60s — but to be reflective about it and understand that, even in a case where someone kills a loved one of yours, revenge, violence, retaliation, that doesn’t bring back the loved one that you’ve lost.

The only thing that can do that is a kind of forward-looking, constructive practice of politics and social ethics.

so what he’s trying to do is raise the question of, can we channel our legitimate rage, our legitimate anger, into a practice that allows us to maintain our self respect?

here’s this man who is both making this public argument and trying to get people to follow him in it and put themselves at risk over it, and is also living it himself, and talks about this unbelievably difficult thing, which is not feel righteous anger, but to not feel hatred, to internally reflect the world you want externally.

he does falter. He does fail. And I think when we read biographies of King, when you read the last parts of David Garrow’s biography, when you read Cornel West’s essay, from “To Shape a New World,” which talks a lot about the despair at the end of King’s life, if you watch HBO’S great documentary, “King in the Wilderness,” you see a person faltering and failing under the pressure.

He’s not able, for example, to bring himself to a kind of reconciliation with Malcolm X

How imaginable is King’s philosophy, is this practice, without his deep Christianity, without a belief in redemption, in salvation, in the possibility of a next life?

I think King, himself, thinks that the practice of nonviolent politics does the kind of work that you’re describing. And I think he would be worried about the fact that, in our time, so much of these questions about the management of emotion, the building of character, has become a privatized practice.

So I think he does think that that’s one way that this really does happen. And we have lots of evidence from the Civil Rights Movement, personal testimony, and personal reflection, where this seems to be the case.

the last thing I’ll say is that in order to do that work, in order to do some of the work you’re describing, he also is building an alternative community

So one way that I read that famous final speech, “I’ve seen the promised land” — there’s obviously a prophetic reading of it, but there’s also one where he’s describing the prefiguration of the promised land in the kind of politics and social life he’s participated in over his career, that the promised land is seen in the union politics in Memphis, it’s seen in the Student Nonviolent Coordinating Committee, gathering to do Mississippi Freedom Summer. It’s seen in the people walking for 350-plus days in Montgomery, Alabama, and banding together to help each other out, that is the promised land.

And when you are in a community that’s constantly talking with each other and lifting each other up and engaging in practices like song, prayer, other communal rituals, to try to affirm this alternative set of ethical and political commitments against the whole rest of the culture, that’s the only way it can be done, is that you have to have an alternative form of social life that can sustain you in that work. The private practice isn’t going to do it.

When you look at the principles of nonviolence on Stanford’s King Institute, I think a bunch of them would be familiar to people. You can resist evil without resorting to violence. You seek to win the friendship and understanding of the opponent, not to humiliate.

He thinks that we learn a lot about how to love other people by confronting them in public, by forcing ourselves into uncomfortable situations where we have to endure the look of the other, back and forth, where we train ourselves to extend these interactions of contentious politics until they can alter or change the people that we’ve put our bodies in close contact with on the field of politics.

I go back to the sermon he gave — and it’s collected in “Strength to Love,” and it’s called shattered dreams — where he confronts a problem that is all over the Black tradition, which is that the struggle we’re engaged in has gone on, in some form or another, for hundreds of years. At the moments of its greatest promise, you can look over the course of history and see, just years later, we find ourselves in situations that are unimaginably awful.

King is not naive. He’s a student of history. He’s somebody who asks himself hard questions like this. And he gives two different kinds of answers. And one is the answer that you’ve mentioned here, which is a theological answer. It’s conventional theodicy story, that look, at the end of the day, God is at work in the world. And God is on the side of justice.

There’s another way that he goes at it, however. And for me, I read it as rooted in a different kind of project, one that combines what used to be called philosophical anthropology, which is just a way of saying philosophical reflections on what kind of beings we are. It’s rooted in that, and it’s rooted in politics. And I think those things can find lots of overlapping consensus from people outside of the Christian tradition.

What you have to be committed to, in the last instance, is that evil is not the totality of who we are as persons, that people have the capacity, emotionally and rationally, to reflect on their life plans, their practices, their commitments, and change them, maybe not all of them, maybe not all at once, but that those things can be changed, and that politics is really a field where contingency is the key word, that although there are structural constraints and everything can’t be done at every moment, that the unprecedented, the new, the unexpected, happens in this realm.

And the only way that we can confirm that nothing new will happen, that oppression will last forever, that the future bears no hope, is if we don’t act. That’s the only way we can confirm that it’s true for all time, is by failing to act in pursuit of justice.

that’s King’s view, I think. And to me, that’s the persuasive one, that in our action, we might be able to see some measure of justice from a complicated, complex swirl of contingencies, and to move the ball forward — we will inevitably fail — but to look back on that failure with maturity and try to do better the next time.

How do you think about the question of the weaponization of nonviolence and then the applicability of its principles to the powerful and to what they might, we might, the state might learn from it.

there were many people — Harold Cruse famously wrote this, but others even closer to King — who said, you’re not the leader of Vietnam. You’re the leader of the African American civil rights movement. You should not speak out on this war because you’ll lose your relationship with Johnson.

King says that the people who are advising him in this way, they just don’t know him, his commitment or his calling. They don’t understand that if he’s going to raise his voice against violence in Watts or Detroit, that he’s got to raise it against what he called, “the greatest purveyor of violence in the world today,” his own government.

for him, the question was really one about militarism and the way that gets imagined as this hardheaded, realistic, hyper-rational response to international disputes and social problems abroad, when in actuality, if we take stock of what he called the casualties of war, the spiritual ones and the material ones, we would realize that most of the violence we engage in at the foreign-policy level is counterproductive. It’s created more problems and more harms than it ever has seemed to solve.

This is one of the powerful interventions that you see in Lionel McPherson’s essay, in “To Shape a New World.” It’s just this idea that this is about hardheaded realism is mythic. King says it’s about an immature image that we are nurturing for ourselves, that we’re trying to shore up this idea of ourselves as some kind of crusading hero or all-powerful world power, while not taking stock of all of the things about our freedoms, about our way of life, about our connectedness as a society, about our social divisions, that war has exacerbated, not to mention the violence that’s prosecuted abroad.

And he says similar things about domestic policy, the ways in which our politics toward poor families, single-parent households, is punitive for reasons that aren’t justified, that our response to what he calls “the derivative crimes of the ghetto” are wildly out of proportion and unjust compared to how we treat the systematic crimes of exploitation, segregation, disenfranchisement, that structure much of ghetto life.

So I’m in total agreement with Coates on that question

it just seems — I don’t want to call it axiomatic, but a repeated d that the more willing you become to use violence as a state, the more it corrupts you, and the more violent you become as a state, and to some degree, the more violent the people you are policing, the people you are occupying, become.

I’m not a pacifist. I don’t believe you can fully eradicate violence. But we don’t weigh how violent we make others, in our actions, very well, and then how violent we become in response, how much we enter into that escalatory dynamic.

But then the other thing is this question of this broader community, of changing hearts, of changing minds, of acting upon people, not through punishment, but through our belief that they can alter. And I’d be curious to hear you reflect on that question of community a little bit, because I think one of the central debates of our time is who’s actually in the community.

What would it mean to have a bit more of King’s view, of trying to create community at the center of what the state is attempting to do, as it fashions and helps govern the country?

BRANDON TERRY: So one underappreciated feature from King’s famous Riverside Church speech against Vietnam, is he goes on this whole riff about America lacking maturity. And it’s a weird thing to have in a foreign-policy speech. You’re used to — you’re a policy person. You don’t usually hear the word “maturity” bandied about in these kinds of debates.

But what he’s getting at is that something really tightly linked to violence, that violence always exceeds the original justification you have for it. It’s not precise. It’s not able to be easily targeted, as we think. It spirals out. It produces retaliation. And then we retaliate again.

And all the while, it’s expanding its justifications to the point of absurdity. And King describes that as adding cynicism to the process of death. And he says that maturity is one of the only ways out here, that the maturity to be able to stand up and say, we were wrong, we want to make amends, we want to repair evils committed in our name, those are questions that are essentially nonstarters in American politics right now, certainly about foreign policy, but even in some places in domestic policy.

that feature of King’s thinking is something that I always want to draw attention to because I think it’s something we ignore. So that’s the first point I want to make.

The second thing — and this is also really deeply-seeded in that Vietnam speech — one of the reasons that people hated it so much — he was attacked in The New York Times, basically every editorial page in the country — one of the reasons people hated that speech so much is that he spent so much time expressing solidarity and sympathy with Ho Chi Minh and the North Vietnamese forces.

How could you express sympathy or some kind of solidarity with the enemy? And it’s very instructive, how King went about it. He wasn’t one of these people — you’ve seen these images of people waving the North Vietnamese flag at counterculture protests. It wasn’t like that.

It was him really spending a lot of time meditating on the reasons why we had ended up in this conflict, narrating the whole history of our failure to support Ho Chi Minh and the struggle against French colonialism, against Chinese colonialism, and how that had led to the situation we were in by 1967. King is narrating this history. He’s also trying to get people to think about what it must feel like to be on the ground in Vietnam and witness these bombings, witnessed this imposition of terror.

And he’s doing that because at bottom, he’s inspired by a vision really rooted in a parable the Good Samaritan, from the Bible, that everyone is our neighbor, that there are no sectional loyalties that should eviscerate our moral obligations to others, our obligation to show them respect, to go on in community with them, and that most of what goes on in foreign policy and particularly war making, is a bad-faith evasion of the fact that we’re all interconnected.

he understood that there’s a fundamental interconnectedness amongst humanity at the ethical level and at the material, structural level, and that war making is an evasion of that fact. We’re going to have to live together. So the chief question that should organize it is, how can we do so in peace?

He has a line where he says, quote, “the dignity of the individual will flourish when the decisions concerning his life are in his own hands, when he has the assurance that his income is stable and certain and when he knows that he has a means to seek self-improvement. Personal conflicts between husband, wife and children will diminish when the unjust measurement of human worth, on a scale of dollars, is eliminated.” Tell me a bit about the spiritual and psychological dimensions of King’s economic philosophy and organizing.

BRANDON TERRY: Well, for King, the question of poverty and the question of economic inequality are both questions of dignity and democracy, and the questions of dignity because when you live without the adequate means to really enjoy the fair value of your basic rights, when you live in a society — and this is a really important point for King — when you live in a society of profound affluence, like the United States, and you live in severe poverty, it expresses a kind of contempt from your fellow citizens about your standing as an equal member of the polity.

So separate from the plain, material fact of hunger or health care, there’s this additional spiritual concern with the way in which living with nothing, living on a lonely island amidst an ocean of prosperity, as he would put it, diminishes your dignity.

then another piece — this is bridging of the dignity and democracy question — is that when people don’t have a say in the core, vital interest of their life, when they have no decision-making power over the processes which determine how their life is going to go, that too is a diminishment of their dignity. And King, who was operating in a long tradition of social democracy, wants to expand democratic practices to the broader economic realm.

Without expanding democracy into that economic realm, for King, we’re both making a mockery of democracy and we’re diminishing the dignity of citizens who live in search of a real standing as free and equal.

as somebody who spends a lot of my time in debates about economic policy, I think it is fair to say that the ends of economics are taken as the economy, typically. People hopefully shouldn’t starve. But a lot of debates about what we should do, even for the poor, become these recursive, well, how can they better participate in the economy and how are they going to be able to invest in themselves and how they’ll be economic opportunity for their children.

And the idea that the economy is subservient to the community, that the point of the economy is the community, that it should be measured— our policy should be measured by what they do for democratic participation, for the dignity of individuals, is pretty lost. If anything, I see it more now, on the post-liberal right, as people call it, than I even do among mainline Democrats.

it has fallen out of favor as a way to frame and think about these conversations.

BRANDON TERRY: Yeah, I think it’s rooted in some really complicated things. I think there’s a kind of liberal anxiety about speaking forthrightly about the fact that living in areas of severe, concentrated disadvantage and racial segregation that we call ghettos, diminishes the dignity of the people who live there.

That feels uncomfortable for people to say forthrightly, in the way that King would.

so we try to get around it by speaking about opportunity and the wealth gap and unemployment statistics. But really what people are feeling is an existential assault on dignity.

one way to read that book is to say that she’s telling a tragic story about the loss of a particular ideal that guided great society politics. And that’s the principle of maximum feasible participation.

That was a really social-democratic idea, this idea that, well, we need to empower all sorts of people to participate in policy making and democratic deliberation, and that part of where people will find self-respect and dignity is through engagement in politics and their community

I think it gets to something that is very present, towards the end of King’s life, which is his sense that there is something important for the civil rights movement in the labor movement. And unions, on some level, they are mechanisms of democracy. One of the most important functions they have is workplace democracy

King is, in this tradition, in many ways inspired by a mentor of his. And one of the most important figures in American history but one of the most severely neglected was A. Philip Randolph, the great labor leader, former organizer of the Pullman Porters, the architect of both the March on Washington that gets canceled, which was going to target the Roosevelt administration during World War II, and the 1963 famous March on Washington for Jobs and Freedom.

they’ve got a certain set of commitments. So one is the idea that because most African Americans are working class or poor, anything that advances the interests of working-class people and their ability to exercise democratic control over the economy is going to advance the interests of African Americans.

for King labor unions are also, as you described, important laboratories of democracy. So they’re one of the few places where people from all walks of life can get together, deliberate about strategy, deliberate about social ends, social goods, put money behind things that they value, that aren’t only their own material interest.

today, of course, there’s this ongoing — always is this ongoing argument — of should you have race-based politics or is that unusable, doesn’t work, creates too much backlash? Or you should have class-based politics that are looking for commonalities, and because you’ve had so much economic disadvantage for Black Americans, that’ll work through the mechanism of class just fine.

BRANDON TERRY: So King often invokes the philosopher Hegel, because he’s constantly describing his mode of thinking as a dialectical one, where he’s trying to reconcile seeming opposites and produce a new synthesis, which helps you transcend certain intractable problems.

Now as a reading of Hegel, that has much to be desired. But as a description of Martin Luther King’s thought, I think that’s always a good way to understand what he’s up to. And so I think what he’s always trying to do is transcend that opposition.

there’s a way in which we sometimes will say class-based politics works to lift African Americans because they’re disproportionately poor. And what’s tricky about that is that it doesn’t really theorize what to do about the African American middle class and the African American elite.

So a thing that King was thinking a lot about when he wrote “Stride Toward Freedom” and the Montgomery bus boycott, is there are areas where racial solidarity is going to be really effective and probably indispensable.

where questions of anti-Black racism emerge, where questions of racial humiliation, stigma that really affects the larger group, things that all Black people feel vulnerable to, those are going to be areas — like the segregation laws on the buses — those are going to be areas where you actually can generate a lot of racial solidarity and do a lot of important work with it, especially as a defensive posture.

When you start to get into questions of political economy, however, you have to be careful because the appeal of racial solidarity can actually obscure the fact that Black people don’t all share the same material interest in lots of ways.

King’s primary principle always is, is that he’s dedicated to the group that William Julius Wilson called the truly disadvantaged, the least of these, that at the end of the day, he’s going to give everything to the people who are in the most desperate situation, the poor. And that’s going to guide his politics.

where that is enabled by a race-based solidarity, so in questions of policing, perhaps, or questions of social stigma and media discourse, that’s where he’ll turn. But in other cases, I think he’d really be trying to experiment with a form of politics that empowers the poor to take leadership on their ow

How does being more aware of the distinctions he drew and the decisions he made help you look at some of the paths we should be walking down today and are not, in these conversations, or are walking down and shouldn’t be?

n order for us to understand why so many African Americans are located in the realm of the most disadvantaged, in the strata of the most disadvantaged, you have to understand the history of racial domination in this country. You have to understand the persistence of racial discrimination, especially in labor markets. And you have to understand the ways that racial ideology allows us to obscure the nature of our economy.

So the most classic example is that structural unemployment gets reframed, in part by racism, as questions of laziness or pathology or criminality instead of as a feature of the economy as such. So King always talks about the critique of racism as part of the diagnosis of the disease in order to cure it.

So even in the privileging the least well off and being concerned with poor people of all races, he wants to say that the critique of racism helps us see through the kinds of blindnesses that obscure the nature of our economy and the commonalities across race and the things that we need to address the questions of economic justice precisely

The second thing is that, in his critique of Black power, one of the things he says is that he worries that Black power gives priority to the question of race in a way that confuses our analysis of social reality. So what does he mean by that?

if you think that all Black disadvantage is primarily about anti-Black racism, you can start to miss the fact that there are broader economic dislocations that need to be addressed, that there are structural features of the American constitutional order, the ways in which municipal boundaries are structured, ways that funding decisions are made, that aren’t primarily driven by racial animus, that need to be addressed.

You can lose sight of those things and start to think that the real battle is in something like a totality of anti-Black racial ideology that can be battled in Hollywood movies and comic books and school curricula and legislation and political rhetoric

it’s not to say that those things don’t exist. It’s just to say that there’s a confusion about what’s going to make the biggest impact in improving the life circumstances of the least well off.

King really calls us to constantly be very precise about what the causal mechanisms are for Black disadvantage and to not be confused by the fact that there’s discrimination and injustice and cruelty in these other realms but which might not have as much causal impact as some of these other things.

King was very adamant that Black pride, that a concern with representation, that thinking in expansive ways about how do you affirm the somebodiness of Black youth, that those things are really, really important and that they’re not to be dismissed.

So it is a question of justice if people in Hollywood just constantly demean or diminish the talent of nonwhite actors. That is a question of justice. It’s just that we have to be honest about what the import of those struggles will be for the broader group. And the only way we can do that is by being attentive to the class differences within the group.

there’s a way in which — and King diagnoses this very incisively — there’s a way in which some genres of Black nationalism are so pessimistic about the possibility for multiracial democracy in the United States, for any kind of Black flourishing in the United States that they essentially foreclose real interest in political organizing and social movements

But the energy they still managed to generate — the outrage, the sentiment, the sociality — they find their outlet, instead, in a practice of humiliation, counter humiliation. So that there may not be hope that we can actually change the country, but at the very least, we can enjoy a feeling of retaliation, a kind of self-respecting sense of resistance, by engaging in a practice of trying to humiliate our opponents in the public spher

there’s a titillation to that. There’s a catharsis in watching someone — at that point, it would have been called stick it to whitey. Now it would be stick it to the libs or own the libs.

this is a significant amount of people that could cause real damage in the places where they don’t face many countervailing forms of power. And they can exercise a much more toxic impact on the broader state of American politics in a time where the media environment is way more fragmented

I see those elements. And I think that we need more people operating, in the kind of mode that King did, in his critique of Black power, to try to turn people away from their understandable feelings of hostility and resentment, toward more productive forms of political engagement.

the word, “emotion,” which is a neglected part of politics, maybe of King’s thought in particular is that he understood — I think he understood part of the goal of politics and political action as creating a particular structure of political emotion.

, what structure of emotion, of political emotion, we’re actually living in.

BRANDON TERRY: My mentor and friend, Karuna Mantena, at Columbia, political theorist, a brilliant political theorist working on a book on Gandhi — I learned this from her, thinking a lot about how nonviolence is a kind of realism, in part because it doesn’t engage in of fiction that politics is operating on, in the model of rational discussion. It takes very, very, very seriously the problem of emotion.

for King, thinking about the history of racial oppression in America, they’re key emotions that you have to think about. One of the most important ones is fear

If that fear is a longstanding, deeply-structuring feature of American culture and political life, if it’s something that animates our comedy movies, our stand-up routines, our political discourse, you can’t operate as if it’s not there. You have to do things that will somehow disarm, disrupt, dispel those fears, in order to make progress on the political questions you want to pursue. That was one of King’s deepest, deepest commitments.

He’s thinking a lot about anger, which we’ve talked at great length about. And one of the disappointments I’ve had with radical politics in the present, as sympathetic as I am to most of the aims, is that I just don’t think the emotion question has been adequately considered

people often defend their politics as like, King was unpopular. And the things we’re saying are unpopular. So we’re operating in that tradition.

it’s not enough to just say, I’ve started a conversation, I’ve provoked something toxic in the culture. He’s not trying to do that, necessarily. He’s trying to elicit reactions that bring forward certain emotions but not let those emotions unravel the society itself. He’s trying to channel them into other forms of political affect that are much more congenial to reconciliation and justice.

what we’ve unfortunately ended up with is that the sophistication of mobilization strategists, the depth of the polarization, has made anger the principal affect of American politics at this moment.

a King-inspired political philosophy, both at the state level and the activist level, has to do, is think about how do we transform the recalcitrant nature of today’s political anger and channel it into forms of constructive politics that might point toward a more just future and that might dissolve the forms of anger that are illegitimate and ill founded, in part, by doing the kind of work sometimes described as a moral jujitsu, turning those affects against themselves, in part, to try to transform them into something different.

maybe it’ll be easier to use myself as an example, here.

When I started out in blogging and political writing and journalism, particularly blogging, I think I thought a lot about politics in terms of winning and losing, and in my corner of it, winning and losing intellectually, that I was involved in political arguments, and arguments could be won or lost in front of some kind of audience.

One is having been in a lot of arguments. And I think I’m a reasonably good arguer. And so I’ve done, by my own likes, well, and then noticed it didn’t have it all the effect I wanted it to have, which is, if anything, it usually — if you really beat somebody in an argument and they feel humiliated, they go further into views they already held

And two things have begun to corrode, for me, that sense

so you lose by winning.

then the second is, particularly in the Trump era, the sense that if you met something awful with an equal and opposite energetic force, that in some weird way, you just added energy to what was now an awful system and conversation.

What do you do to not create a sense that this is a right conversation to be having? And I don’t the answers to it. And I’m not saying like I’ve ascended to some higher plane and don’t argue or any of that. I have all the same intuitions and senses I’ve always had.

that’s why I find King so interesting and challenging in this way, because it’s just really, really, really different to ask the question, how do I reshape the emotional politics and the emotional structure of myself, of the people I’m in conflict with and then of the people who are bystanders or watchers of that conflict, for the better

It’s just a really different goal to be targeting, and just unimaginably harder than, can I come up with an argument that I think is a winning argument.

I think you see it — when he’s assassinated, the leading figures of the Black-Power generation, they’re heartbroken. They mourn his loss. They grieve for him, in part because — and you can read any of these memoirs, particularly Stokely Carmichael’s — they felt like he never — that even when he disagreed with them, he loved them, and not just because they were friendly, but because he loved in the sense that he always invoked, of agape love, that he wanted goodwill for them, and that his arguments weren’t from a place of trying to humiliate them or embarrass them or expose them as ridiculous.

He wanted to affirm their right to make the arguments they were making, to affirm their intelligence and judgment and to enter into their mind, to try to reconstruct a position with sympathy, but then show why it falls short for the sake of goals that he was forthright about, about justice, about reconciliation, about love

we are in a moment of extraordinary cynicism. And cynicism can take advantage of your intellectual honesty, your practice of agape love. But I think that’s in the short term.

In my better moments, I’m of the view that the only way to start to turn the tide against the cynicism that has so corroded and corrupted our political culture is to try to have these demonstrations of humility and authenticity that cause us to put ourselves at some risk, the way that King did

So always our final question: What are three books you would recommend to the audience? And if I can put one spin on that, you mentioned the many books King wrote. If people want to start with one thing he actually wrote to read, one book, which one should they start with?

I think you get the best sense of his mature thought from his 1967 book, “Where Do We Go From Here: Chaos or Community,” which is still our question. So I would definitely recommend that. I also really love “A Trumpet of Conscience,” his Canadian Broadcasting Corporation lectures that were published posthumously.

I really strongly recommend Peniel Joseph’s, “The Sword and the Shield.” It’s a dual biography of Martin Luther King and Malcolm X. I reviewed it for The New York Review of Books and think really highly of it. It’s a great meditation on the ways they influenced each other. And it gives you a good sense of the broader intellectual milieu of the period.

I also really like Jeanne Theoharis’s “A More Beautiful and Terrible History.” I think for people coming to the study of the civil rights movement for the first time are kind of curious about why some of the things that I’ve said don’t sound familiar to them. She writes, in a really accessible and intelligent way, about some of the myths, that structure, how that history is taught and popularly conveyed. We have a lot of agreements there.

And then a where do we go from here question, I want to recommend my colleague, Tommie Shelby’s book, “Dark Ghettos,” which is a King-inspired philosophical reflection on the deep structure of ghetto poverty and what it requires of us, as a society, to do to redress it. It’s a book that’s very demanding on how far we’ve fallen short and questions of justice that pertain to the kind of neighborhoods that we grew up in and around.

t we can frame the question differently: Is it less probable that a confrontation between these officers and a suspect would have resulted in his violent death if he had been, let’s say, a middle-aged white man rather than a 29-year-old black man?

Five black cops kill a black man and the left immediately insists it is racism at work. But you don’t have to believe that the black officers were somehow acting as unwitting agents of white supremacism, or subscribe to the canon of critical race theory, to ponder how the race of suspects affects how they are treated by police.

The problem, as well documented in studies of police shootings, is that young black men are disproportionately more likely to be involved in serious crime—and in encounters with police—than are other demographics. This inevitably results in a greater suspicion in the minds of police officers (and the rest of us) that a young black man may pose a greater risk.

This is rational and not primal bigotry. But at what point does this rational, inference-making blur into a set of unworthy assumptions about the behavior of all young black men, even—perhaps especially—among other black men?

Fixing the deep social problems that result in higher crime rates, and sometimes tragic encounters with police, among blacks is a continuing task for policy makers. But fixing in our own minds—of blacks and whites alike—lingering stereotypes of particular demographics is an urgent task for all of us.

what the plan offered on paper is essentially what Putin — on the dangerous defensive after a raft of strategic miscalculations and mounting battlefield losses — is now trying to seize through sham referendums and illegal annexation. And Mariupol is shorthand for the horrors of his war, an occupied city in ruins after months of siege, its hulking steelworks spectral and silenced, countless citizens buried in mass graves.

Putin’s assault on Ukraine and his attack on American democracy have until now been treated largely as two distinct story lines.

Yet those two narratives came together that summer night at the Grand Havana Room. And the lesson of that meeting is that Putin’s American adventure might be best understood as advance payment for a geopolitical grail closer to home: a vassal Ukrainian state.

Even now, some influential voices in American politics, mostly but not entirely on the right, are suggesting that Ukraine make concessions of sovereignty similar to those contained in Kilimnik’s plan, which the nation’s leaders categorically reject.

This second draft of history emerges from a review of the hundreds of pages of documents produced by investigators for the special counsel, Robert S. Mueller III, and for the Republican-led Senate Select Committee on Intelligence; from impeachment-hearing transcripts and the recent crop of Russiagate memoirs; and from interviews with nearly 50 people in the United States and Ukraine, including four hourlong conversations with Manafort himself.

the persistent, surreptitious effort to bring the Mariupol plan to life. The plan was hardly the only effort to trade peace in Ukraine for concessions to Putin; many obstacles stood in its way. And its provenance remains unclear: Was it part of a Putin long game or an attempt by his ally, Yanukovych, to claw back power? Either way, the prosecutors who uncovered the plan would come to view it as potential payoff for the Russian president’s election meddling.

The examination also brings into sharper relief the tricks of Putin’s trade as he pressed his revanchist mission to cement his power by restoring the Russian empire and weakening democracy globally. He pursued that goal through the cunning co-optation of oligarchs and power brokers in the countries in his sights, while applying ever-evolving disinformation techniques to play to the fears and hatreds of their people.

Manafort, a political operative known for treating democracy as a tool as much as an idea.

he had achieved great riches by putting his political acumen to work for the country’s Kremlin-aligned oligarchs, helping install a government that would prove pliant in the face of Putin’s demand

Then he helped elect an American president whose open admiration of the Russian strongman muddied more than a half-century of policy promoting democracy.

In the end, Putin would not get out of a Trump presidency what he thought he had paid for, and democracy would bend but not yet break in both the United States and Ukraine. But that, as much as anything, would set the Russian leader on his march to war.

he firm specialized in covering over the bloody records of dictators like Mobutu Sese Seko of Zaire and Ferdinand Marcos of the Philippines with copious coats of high-gloss spin, presenting them as freedom-loving democrats.

Together with Roger Stone, Manafort helped develop the slashing style of conservative politics, pushing “hot buttons” to rile up base voters and tar opponents.

Long before the Trump-era investigations, Manafort had established himself in Washington and abroad as a grand master of the political dark arts

Over the next several hours, militants rampaged through around two dozen Israeli towns—killing, looting, burning, kidnapping, and reportedly raping civilians. They managed to penetrate as far as Ofakim, 20 miles into Israel. They effectively controlled several main roads, on which they gunned down passing traffic. It took the IDF 6 hours to begin seriously engaging the militants. 18 hours after the incursion began, fighting was taking place in 22 spots. It took over 48 hours before the last of the major clashes with this first wave of the militants’ incursion was over and the militants neutralized.

In total, as of the morning of October 11th, over 1,200 Israelis are confirmed killed, almost 3,000 wounded (hundreds critically), and somewhere between 100 and 150 kidnapped, including whole families with toddlers and senior citizens.

For months, Netanyahu has been cautioned that his divisive “governance reforms” represented a reckless gamble with the country’s national security. He received numerous private (and then public) warnings from every major security chief that his policies were eroding IDF preparedness and provoking Israel’s enemies to test its readiness. Netanyahu ignored, dismissed, or ridiculed every one of these warnings. He and his acolytes have systematically castigated those who voiced concern as disloyal “agents of the deep state” or, worse, “leftist traitors.”

The events of October 7th represented a colossal intelligence failure. With or without substantial Iranian assistance, it is now clear that Hamas had been preparing the attack for over a year. Astonishingly, it apparently did so without major leaks. The few tell-tale signs of an impending attack that did surface appear to have been ignored.

Taken by surprise, and made to fight for their lives in understaffed outposts, the IDF was operationally incapable of adequately responding to the militants’ land maneuver. Unarmed civilians were left to fend for themselves for long hours, with horrific consequences.

What will make October 7th uniquely egregious in the eyes of many Israelis (perhaps most) is the fact that events of this sort were not only reasonably foreseeable but were repeatedly foreseen and repeatedly ignored by Israel’s current leadership.

at least 950 Palestinians have been killed in retaliatory IAF air strikes.

As long as Israel faces immediate danger, all hands will be on deck and party politics largely put aside.

As long as the emergency continues, therefore, Netanyahu won’t have to face the pressure of public protests against his program to weaken the Israeli judiciary.          

But in the longer term, it is difficult to see how Netanyahu, the great political survivor, will survive the events of October 7th. His reputation as “Mr. Security” is in tatters and it is impossible to see how it could possibly recover.

Analysts keen to convey the magnitude of October 7th to American audiences have already tagged it Israel’s Pearl Harbor or 9/11. Neither label adequately captures the day’s true significance.

A more accurate name might be something like “Israel’s civic Yom Kippur.” Why? Because the very existence of the State of Israel was supposed to guarantee that a day like this would never happen. In the Yom Kippur War of October 1973—when Egypt and Syria launched a surprise assault—Israel lost some 2,700 soldiers, but it managed to effectively protect its civilian population. No Israeli towns or villages were ever breached. The social contract was honored, albeit at a terrible price.

On October 7, 2023, it was primarily civilians who were killed, maimed, and kidnapped. This was the day when the IDF wasn’t there to defend the people it was created to protect. This was the day when—livestreamed on social media—distraught family members saw their loved ones carried away, like livestock, into Hamas captivity in Gaza. This was the day when—in a horrifying echo of the Holocaust—defenseless Jewish mothers, citizens of a sovereign Jewish State, tried to keep their babies from crying as armed men lurked outside, listening to ascertain whether anyone was alive inside the home, before setting it on fire.

many Israelis, already mistrustful of their elected representatives and worn out by internal divisions, may have finally lost faith in their national leaders or, worse, in the core institutions of their nation state. Where was the army when murderous gunmen broke into our homes deep inside Israel itself?

Fifty years ago, in the aftermath of the 1973 Yom Kippur War, Israel appeared broken, internally torn, and internationally isolated. Yet, it proved itself remarkably resilient. Can Israel gather itself again from the terrible blow it sustained on October 7th? I have no doubt that it can.

Let’s start with the obvious: Israel has a right to defend itself, rescue the hostages, arrest and prosecute Hamas and engage in lawful armed combat with its enemy.

People claiming the Hamas attack is the ‘violence of the oppressed’ are deluded. Hamas rules Gaza like a mafia state: its operatives walk around neighbourhoods in twos, dressed in dark suits, prying into people’s business. They run the place on a mixture of terror, public service provision and the kudos of their fighters.

They are feared but there is widespread disrespect for them, especially among secular and nationalist sections of the population.

Paradoxically, the western ‘anti-imperialists’ trying to apologise for the terror attack, and the Israeli right calling for retribution against civilians, both need to identify Hamas with the Palestinian population of Gaza in order to justify violence. But there is no basis for doing so.

The fact that a violent action takes place in the context of a wider oppression does not make it either (a) just (b) lawful under international law or c) effective in pursuit of social justice.

In this case, Hamas’s act of terror looks set to achieve the opposite.

What does Hamas want?

Hamas has offered a truce and asked for negotiations, stating that it has ‘achieved its objective’. If so, it’s logical to conclude that the immediate objective was to demonstrate proof-of-concept of an unstoppable pogromist terror. Do as we ask or we do this again, might be a fair summary.

The wider aim, according to numerous experts, is to force Hamas and Iran back into the power-broking process in the Middle East region, paralysing Saudi-Israeli rapprochement.

The firm view of the Islamic Republic is that the governments that are gambling on normalizing relations with the Zionist regime will suffer losses. Defeat awaits them…Today, the situation of the Zionist regime is not a situation that encourages closeness to it. They [other governments] should not make this mistake. The usurper [Zionist] regime is coming to an end.

Hamas could only achieve the aim of ending Saudi-Israeli rapprochement with an attack designed to trigger massive retribution, risking a regional all-out war.

there’s a line in Khamenei’s 3 October speech that, in retrospect looks explanatory: Thus, [the Zionists] are filled with grudge. They are filled with anger! Of course, the Quran exclaims: “Say, “die of your rage!” (3:119). That’s right. Be angry, and die of your rage. And this will happen. They are dying. With God’s help, this matter of ‘die of your rage’ is happening now as regards the Zionist regime.

‘Die of your rage’ might actually be a good summary of what Hamas intends Israel to now do.

Enraged by the barbarity of the attacks, Israel unleashes unprecedented collective punishment against Gaza, triggering both Hezbollah and West Bank militants to join in the fight; this in turn prompts a wave of anti-Semitic demonstrations in western cities, and draws the USA into a regional quagmire, testing the limits of American support for Israel

Meanwhile combat losses, and retribution over the complete failure of Netanyahu’s strategy of ‘managing’ the conflict, raise political divisions in Israeli society to the point where its democracy fails.

In a context where both Russia and China have complex hybrid destabilisation operations going on in western democracies, and where the Brics+ project is pursuing the active decomposition of the rules-based order, this objective does not look as mad as at first sight.

the ‘multipolar world’ turns out not to be one of peaceful coexistence, but characterised by extreme conflicts and genocide.

In pursuit of systemic competition Beijing and Moscow are scraping at every open wound in the body geopolitic

it’s what you get when you purposefully dismantle an international order based on treaties and explicit rules. And where elites in Russia, the USA, Brasil and parts of Europe are openly experimenting with ethno-nationalist politics.

Chaos, then, is a feature of multipolarity, not a bug.

Israel has signalled its military objective is to destroy Hamas. From my experience in Gaza I would say: that is possible.

But be in no doubt. It will need a sustained urban combat operation, a long-term military occupation, massive loss of civilian life, an existential refugee crisis in Sinai, and the diversion of US-supplied ammunition and resources from Ukraine.

Attempting it with a largely conscript/reservist army, full of recently mobilised and enraged soldiers? Again it’s worth remembering Khamenei’s exhortation to Israelis to ‘die of your rage’.

The very impossibility of all these outcomes shows why we need an internationally mediated peace, alongside a functional two-state solution, which allows the people of Gaza to live in peace, exercise democracy and travel across borders.

not only will liberal sympathy for Israel evaporate, but the Muslim minorities in some Western countries will be radicalised.

Typically, from my experience, combat in Gaza takes the following form. There is a street with children playing at one end; in the middle it is eerily deserted; at the other end is the IDF and above is an IDF drone. But there is no front line. The mujahedeen are in tunnels, popping up to take sniper shots or lay IEDs at night, and only committing ATGMs once a vehicle comes into view. The only front line is, for most of the time, between the IDF and Palestinian civilians.

Both sides risk miscalculating. Hamas does not care what happens to Palestinian civilians in Gaza, many of whom hate Hamas.

But there is a danger of miscalculation for Israel too. Netanyahu’s far-right government completely missed the threat, actively stoked tensions in the West Bank and Al Aqsa, and could easily now double down on a self-destructive course.

Ultimately, you cannot hold two million people in an open air prison without a gaoler to keep order. If Hamas can’t do it, the IDF will have to be a permanent occupation force, or it will have to install the PA, or the UN will have to send a stabilisation force.

Danger of miscalculation

The Brics+ ideology

The Gaza crisis is the latest example of how the Russian/Chinese ‘multipolar world’ project works in practice. It doesn’t matter whether there is a chain of command that goes Moscow→Tehran→Hamas. There is a chain of understanding – seize every opportunity to militarise all conflict; exploit every unexpected breakthrough; make all violence symbolic; weaponise the information space and push conflict into the heartlands of ‘imperialism’.

the Brics+ ideology. Its central tenets are that a multipolar world is better than the charter system; that universalism and international law are over; that the West no longer has the right to use the structures of international governance to normalise concepts like democracy or human rights; and that everything that disorganises the rules-based order is progressive, even when carried out by reactionary political forces.

Arab nationalism no longer looks like the dominant ideology on the demonstrations we’ve seen in Sydney, London and NYC. Alongside it there’s a mixture of Islamism plus the ‘decolonisation’ agenda of postmodernist academia.

For the past two years, during the Ukraine war, this incipient red-brown ideology has been mostly contained:

with this conflict there is now a danger that the masses turn up, and are corralled into this emergent fusion of far-left/far-right politics.

I’ve spent the period post-2016 trying to equip the democratic left to defeat this ideology. It’s not about being ‘anti-woke’, or apologising for colonialism: it means teaching people that a cocktail of anti-humanism, anti-universalism and anti-rationality is a route to excusing the totalitarian states in Russia and China, and – now – the genocidal actions of their proxies.

A case study of this is the statement issued by 31 Harvard student groups saying they ‘hold the Israeli regime entirely responsible for all the unfolding violence’ – just hours after the Hamas attack began.

the global left is rapidly splitting into irreconcilable camps – as Edward Thompson recognised it would, under the influence of post-structuralism in the 1970s.

The logical implication is that Palestinians have no agency whatsoever. That Hamas murders civilians because Israel has ‘structured’ Palestinian reality to make that inevitable. For people presumably wedded to ‘decolonising’ the curriculum, it is a shockingly colonialist premise.

The logic is that Israel is responsible for everything Hamas does because its violence has ‘structured every aspect of Palestinian existence’ since the Nakba.

There are many civilisations, and none is superior or inferior to another. They are equal since each civilisation represents a unique expression of its own culture, traditions, and the aspirations of its people.

In a way, what Putin preaches is an ‘intersectionality of the peoples’: identity politics raised from the level of the individual to the level of the ethnic group.

And it turns out anti-Enlightenment leftism makes it pretty easy to converge with that view. The common assumptions are disdain for universalism, scorn for international law and human rights, repudiation of the Enlightenment (and thus liberalism, social democracy, humanistic Marxism and anarchism) and worship of any totalitarian government that delivers economic development.