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Their study, published on Thursday in the journal Cell, concludes that a wave of modern humans departed Africa far earlier than had been known: some 200,000 years ago.

The ancestors of humans and Neanderthals lived about 600,000 years ago in Africa

The scientists also found evidence that people living somewhere in western Eurasia moved back to Africa and interbred with people whose ancestors never left. The new study suggests that all Africans have a substantially greater amount of Neanderthal DNA than earlier estimates.

The research offers a view of human history “almost as a spider web of interactions, rather than a tree with distinct branches.”

These people interbred with Neanderthals, the new study suggests. As a result, Neanderthals were already carrying genes from modern humans when the next big migration from Africa occurred, about 140,000 years later.

The Neanderthal lineage left the continent; the fossils of what we describe as Neanderthals range from 200,000 years to 40,000 years in age, and are found in Europe, the Near East and Siberia.

The human genome is detailed in units called base pairs, about 3 billion such pairs in total. The scientis

ts found that Europeans on average had 51 million base pairs that matched Neanderthal DNA, and East Asians had 55 million.Dr. Akey’s previous research had indicated that East Asians carried far more Neanderthal ancestry than did Europeans.Africans on average had 17 million base pairs that matched Neanderthal DNA — far higher than predicted by the original models describing how humans and Neanderthals interbred.

They concluded that a group of modern humans expanded out of Africa perhaps 200,000 years ago and interbred with Neanderthals. Those modern humans then disappeared. But Neanderthals who lived after that disappearance inherited some modern human DNA.

sitation over the analysis of African DNA, Dr. Reich said the new findings do make a strong case that modern humans departed Africa much earlier than thought

It’s possible that humans and Neanderthals interbred at other times, and not just 200,000 years ago and again 60,000 years ago. But Dr. Akey said that these two migrations accounted for the vast majority of mixed DNA in the genomes of living humans and Neanderthal fossils.

In recent years, Dr. Reich and other researchers have found evidence that ancient people from the Near East moved back into Africa in the past few thousand years and spread their DNA to many African populations.

While conspiracy theories might falsely claim the virus was concocted in a lab, the virus’s genome makes clear that it arose in bats.

Sophisticated computer programs can then figure out how all of those mutations arose as viruses descended from a common ancestor. If they get enough data, they can make rough estimates about how long ago those ancestors lived. That’s because mutations arise at a roughly regular pace, like a molecular clock.

Tracking viral mutations demands sequencing all the genetic material in a virus — its genome. Once researchers have gathered the genomes from a number of virus samples, they can compare their mutations.

already, the genomes of the virus are revealing previously hidden outlines of its history over the past few months.

The most closely related coronavirus is in a Chinese horseshoe bat, the researchers found. But the new virus has gained some unique mutations since splitting off from that bat virus decades ago.

Dr. Boni said that ancestral virus probably gave rise to a number of strains that infected horseshoe bats, and perhaps sometimes other animals.

It’s entirely possible, Dr. Boni said, in the past 10 or 20 years, a hybrid virus arose in some horseshoe bat that was well-suited to infect humans, too. Later, that virus somehow managed to cross the species barrier.

In January, a team of Chinese and Australian researchers published the first genome of the new virus. Since then, researchers around the world have sequenced over 3,000 more. Some are genetically identical to each other, while others carry distinctive mutations.

Dr. Boni and his colleagues found that the genome of the new virus contains a number of mutations in common with strains of coronaviruses that infect bats.

The deepest branches of the tree all belong to lineages from China. The Nextstrain team has also used the mutation rate to determine that the virus probably first moved into humans from an animal host in late 2019.

In January, as the scope of the catastrophe in China became clear, a few countries started an aggressive testing program. They were able to track the arrival of the virus on their territory and track its spread through their populations.

But the United States fumbled in making its first diagnostic kits and initially limited testing only to people who had come from China and displayed symptoms of Covid-19.“It was a disaster that we didn’t do testing,”

As new cases arose in other parts of the country, other researchers set up their own pipelines. The first positive test result in New York came on March 1, and after a couple of weeks, patients surged into the city’s hospitals.

Dr. Heguy and her colleagues found some New York viruses that shared unique mutations not found elsewhere. “That’s when you know you’ve had a silent transmission for a while,”

And researchers at Mount Sinai started sequencing the genomes of patients coming through their hospital. They found that the earliest cases identified in New York were not linked to later ones.“Two weeks later, we start seeing viruses related to each other,”

Dr. Gonzalez-Reiche and her colleagues found that these viruses were practically identical to viruses found around Europe.

hey write that the viruses reveal “a period of untracked global transmission between late January to mid-February.”

Dr. van Bakel and his colleagues found one New York virus that was identical to one of the Washington viruses found by Dr. Bedford and his colleagues. In a separate study, researchers at Yale found another Washington-related virus. Combined, the two studies hint that the coronavirus has been moving from coast to coast for several weeks.

While the coronavirus mutations are useful for telling lineages apart, they don’t have any apparent effect on how the virus works.

Some viruses evolve so quickly that they require vaccines that can produce several different antibodies. That’s not the case for Covid-19. Like other coronaviruses, it has a relatively slow mutation rate compared to some viruses, like influenza.

This is what my brothers and I were told by my mom and my dad, my mammaw and my pappaw.” Many people’s mammaws and pappaws have told them the same thing. There is a distinction, of course, between actual, provable citizenship of the Cherokee Nation, and purported heritage

Cherokee people did intermarry with white settlers at an uncommonly high rate compared to other Native American tribes. Still

the number of people claiming Cherokee heritage far outstrips the number of possible descendants from these intermarriages.

legitimating the antiquity of their native-born status as sons or daughters of the South

pointing out that your family had been here long enough to intermarry with Cherokees was a method of staking a claim to Southern identity. Southern white identity.

Their descendants believed them, and then they had children of their own who also believed these stories, and so on

Which brings us to the other reason white Southerners liked to claim Cherokee heritage, and continued to do so throughout the hyper-racist Jim Crow-era, when having a drop of non-white blood was otherwise a genuine liability: in the decades after the Civil War, the Cherokee story had become a metaphor for the Confederacy.

white Southerners (many of whom, remember, already thought they had Cherokee ancestry) had reimagined the Cherokee as brave anti-federal fighters who courageously resisted government tyranny. The Cherokee had been defeated, but retained their pride and dreamed of a return to former glory — a Lost Cause.

Not to mention that the Cherokee had literally fought for the Confederacy.

increasingly conflated the Cherokee struggle with the struggle of the South, especially as the Civil Rights movement threatened to finally loosen Southern whites’ firm grip on the region.

The deep Southeast is the Cherokee heritage claim’s point of origin, but not its exclusive province. Such claims are common, too, on the outskirts of the region — like Oklahoma, to which the Cherokee were relocated, and the Smoky Mountains of North Carolina and Tennessee, to which many of those who escaped the Trail of Tears fled. So, the lineage claims in Elizabeth Warren’s family are not surprising.

If your ancestor’s name can’t be located in those documents, the chance that you’re actually Cherokee is slim to none. Think of it this way, says Cornsilk, “If there were enough Cherokees to produce all the wannabes now claiming to be us, we would have never lost the war!” And he doesn’t mean the Civil War.

She told me that she’d attended a Sons of Confederate Veterans event once but wouldn’t again. “These folks can’t let things go. I mean, it’s not like they want people enslaved again, but they can’t get over the fact that history is history.”

I thought about friends of mine who have spent years fighting to have Confederate monuments removed. Many of them are teachers committed to showing their students that we don’t have to accept the status quo. Others are parents who don’t want their kids to grow up in a world where enslavers loom on pedestals. And many are veterans of the civil-rights movement who laid their bodies on the line, fighting against what these statues represented. None of them, I thought as I looked at the smile on Gramling’s face, is a terrorist.

Gramling then turned his attention to the present-day controversy about Confederate monuments—to the people who are “trying to take away our symbols.” In 2019, according to a report from the Southern Poverty Law Center, there were nearly 2,000 Confederate monuments, place names, and other symbols in public spaces across the country. A follow-up report after last summer’s racial-justice protests found that more than 160 of those symbols had been removed or renamed in 2020.

Gramling said that this was the work of “the American ISIS.” He looked delighted as the crowd murmured its affirmation. “They are nothing better than ISIS in the Middle East. They are trying to destroy history they don’t like.”

Founded in 1896, the Sons of Confederate Veterans describes itself as an organization of about 30,000 that aims to preserve “the history and legacy of these heroes, so future generations can understand the motives that animated the Southern Cause.” It is the oldest hereditary organization for men who are descendants of Confederate soldiers. I was wary of going to the celebration alone, so I asked my friend William, who is white, to come with me.

That myth tried to rewrite U.S. history, and my visit to Blandford showed how, in so many ways, it had succeeded.

It was then, in the late 1800s, that the myth of the Lost Cause began to take hold. The myth was an attempt to recast the Confederacy as something predicated on family and heritage rather than what it was: a traitorous effort to extend the bondage of millions of Black people. The myth asserts that the Civil War was fought by honorable men protecting their communities, and not about slavery at all.

The early 1900s saw a boom in Confederate-monument building. The monuments were meant to reinforce white supremacy in an era when Black communities were being terrorized and Black social and political mobility impeded. They were also intended to teach new generations of white southerners that the cause their ancestors had fought for was just.

“I think everybody should learn the truth,” Jeff said, wiping the sweat from his forehead.“What is that truth?” I asked.

The Louisville Daily Courier, for example, warned nonslaveholding white southerners about the slippery slope of abolition: “Do they wish to send their children to schools in which the negro children of the vicinity are taught? Do they wish to give the negro the right to appear in the witness box to testify against them?” The paper threatened that Black men would sleep with white women and “amalgamate together the two races in violation of God’s will.”

“Everybody always hears the same things: ‘It’s all about slavery.’ And it wasn’t,” he said. “It was about the fact that each state had the right to govern itself.”He pointed to a tombstone about 20 yards away, telling me it belonged to a “Black gentleman” named Richard Poplar. Jeff said Poplar was a Confederate officer who was captured by the Union and told he would be freed if he admitted that he’d been forced to fight for the South. But he refused.

But the reality is that Black men couldn’t serve in the Confederate Army. And an 1886 obituary suggests that Poplar was a cook for the soldiers, not someone engaged in combat.

Some people say that up to 100,000 Black soldiers fought for the Confederate Army, in racially integrated regiments. No evidence supports these claims, as the historian Kevin M. Levin has pointed out, but appropriating the stories of men like Poplar is a way to protect the Confederacy’s legacy. If Black soldiers fought for the South, how could the war have been about slavery? How could it be considered racist now to fly the Dixie flag?

I asked Jeff whether he thought slavery had played a role in the start of the Civil War. “Oh, just a very small part. I mean, we can’t deny it was there. We know slave blocks existed.” But only a small number of plantations even had slaves, he said.It was a remarkable contortion of history, reflecting a century of Lost Cause propaganda.

Two children ran behind me, chasing a ball. Jeff smiled. He told me that he doesn’t call it the “Civil War,” because that distorts the truth. “We call it the ‘War Between the States’ or ‘of Northern Aggression’ against us,” he said. “Southern people don’t call it the Civil War, because they know it was an invasion … If you stayed up north, ain’t nothing would’ve happened.”

I asked him what he believed the cause of the Civil War had been. “How do I put this gently?” he said. “People are not as educated as they should be.” They’re taught that “these men were fighting to keep slavery legal, and if that’s what you grow up believing, you’re looking at people like me wearing this uniform: ‘Oh, he’s a racist.’ ” He said he’d done a lot of research and decided the war was much more complicated.

I thought that scenario was unlikely; cities have spent millions of dollars on police protection for white nationalists and neo-Nazis, people far more extreme than the Sons of Confederate Veterans. I found it a little ironic that these monuments had been erected in part to instill fear in Black communities, and now Jason was the one who felt scared.

The typical Confederate soldier hadn’t been fighting for slavery, he argued. “The average age was 17 to 22 for a Civil War soldier. Many of them had never even seen a Black man. The rich were the ones who had slaves. They didn’t have to fight. They were draft-exempt. So these men are going to be out here and they’re going to be laying down their lives and fighting and going through the hell of camp life—the lice, the rats, and everything else—just so this rich dude in Richmond, Virginia, or Atlanta, Georgia, or Memphis, Tennessee, can have some slaves? That doesn’t make sense … No man would do that.”

But the historian Joseph T. Glatthaar has challenged that argument. He analyzed the makeup of the unit that would become Lee’s Army of Northern Virginia and pointed out that “the vast majority of the volunteers of 1861 had a direct connection to slavery.” Almost half either owned enslaved people or lived with a head of household who did, and many more worked for slaveholders, rented land from them, or had business relationships with them.

Many white southerners who did not own enslaved people were deeply committed to preserving the institution. The historian James Oliver Horton wrote about how the press inundated white southerners with warnings that, without slavery, they would be forced to live, work, and inevitably procreate with their free Black neighbors.

I don’t know if it’s true or not, but I like it”—I kept coming back to Gramling’s words. That comment was revealing. Many places in the South claim to be the originator of Memorial Day, and the story is at least as much a matter of interpretation as of fact. According to the historian David Blight, the first Memorial Day ceremony was held in Charleston, South Carolina, in May 1865, when Black workmen, most of them formerly enslaved, buried and commemorated fallen Union soldiers.

The proposition of equality with Black people was one that millions of southern white people were unwilling to accept. The existence of slavery meant that, no matter your socioeconomic status, there were always millions of people beneath you. As the historian Charles Dew put it, “You don’t have to be actively involved in the system to derive at least the psychological benefits of the system.”

Once one of the most successful sugarcane enterprises in all of Louisiana, the Whitney is surrounded by a constellation of former plantations that host lavish events—bridal parties dancing the night away on land where people were tortured, taking selfies in front of the homes where enslavers lived. Visitors bask in nostalgia, enjoying the antiques and the scenery. But the Whitney is different. It is the only plantation museum in Louisiana with an exclusive focus on enslaved people. The old plantation house still stands—alluring in its decadence—but it’s not there to be admired. The house is a reminder of what slavery built, and the grounds are a reminder of what slavery really meant for the men, women, and children held in its grip.

Like Blandford, the Whitney also has a cemetery, of a kind. A small courtyard called the Field of Angels memorializes the 2,200 enslaved children who died in St. John the Baptist Parish from 1823 to 1863. Their names are carved into granite slabs that encircle the space. My tour guide, Yvonne, the site’s director of operations, explained that most had died of malnutrition or disease. Yvonne, who is Black, added that there were stories of some enslaved mothers killing their own babies, rather than sentencing them to a life of slavery.

Before the coronavirus pandemic, the Whitney was getting more than 100,000 visitors a year. I asked Yvonne if they were different from the people who might typically visit a plantation. She looked down at the names of the dead inscribed in stone. “No one is coming to the Whitney thinking they’re only coming to admire the architecture,” she said.

Did the white visitors, I asked her, experience the space differently from the Black visitors? She told me that the most common question she gets from white visitors is “I know slavery was bad … I don’t mean it this way, but … Were there any good slave owners?”

“I really give a short but nuanced answer to that,” she said. “Regardless of how these individuals fed the people that they owned, regardless of how they clothed them, regardless of if they never laid a hand on them, they were still sanctioning the system … You can’t say, ‘Hey, this person kidnapped your child, but they fed them well. They were a good person.’ How absurd does that sound?”

But so many Americans simply don’t want to hear this, and if they do hear it, they refuse to accept it. After the 2015 massacre of Black churchgoers in Charleston led to renewed questions about the memory and iconography of the Confederacy, Greg Stewart, another member of the Sons of Confederate Veterans, told The New York Times, “You’re asking me to agree that my great-grandparent and great-great-grandparents were monsters.”

So much of the story we tell about history is really the story we tell about ourselves. It is the story of our mothers and fathers and their mothers and fathers, as far back as our lineages will take us. They are the stories Jeff tells as he sits watching the deer scamper among the Blandford tombstones at dusk. The stories he wants to tell his granddaughters when he holds their hands as they walk over the land. But just because someone tells you a story doesn’t make that story true.

Would Jeff’s story change, I wonder, if he went to the Whitney? Would his sense of what slavery was, and what his ancestors fought for, survive his coming face-to-face with the Whitney’s murdered rebels and lost children? Would he still be proud?

these technologies helped to alter attitudes about self-presentation and self-promotion. They trained Americans to focus on themselves, perfect their images and present themselves to others in words and pictures.

The spread of mass-produced mirrors in the late 19th century had a similar effect, enabling rich and poor alike to study their images, and try to perfect them.

After photography was introduced to the United States in 1839, it took off quickly, and Americans flocked to photographers’ studios.

they increased the pressure on Americans to publicly celebrate their appearances and accomplishments.

By the 1930s, editorialists were declaring that “Vanity is Sanity,” for well-adjusted individuals should care about their image and try to look their best. Lack of interest in one’s appearance signaled psychological problems

Whereas vanity had once been a sin, it now became a requirement for social success.

Our 19th-century forebears were resigned to the fact that they would sometimes be alone

Being lonely wasn’t pleasurable, but it wasn’t surprising or particularly worrisome, either. And like Henry David Thoreau, many even celebrated it, recasting it as solitude

Over the course of the 20th century, however, Americans gradually pathologized the experience of being alone

technology companies promised consumers that if they purchased telephones, radios and phonographs, they need never feel lonesome again.

In the 1940s, the word “loner” emerged as a pejorative description

the term solitude fell out of favor while the word loneliness came into wider use, reflecting a growing consensus that there was something wrong and even shameful about being alone

Radios and phonographs, likewise, came to fill the silences in American homes, creating a sense of companionship at all times.

Before the mid-19th century Americans never experienced boredom, for the word didn't exist in English

, after the word boredom was coined, it spread, and during the late 19th century, it was increasingly used to describe the inner experience of empty moments

By the mid-20th century, psychologists were suggesting that boredom was a measurable problem and that individuals were entitled to diversion in daily life, a message which movie studios, radio producers, television tycoons and merchants eagerly took up

Americans soon began to regard it as a dangerous emotion that ought to be stamped out as quickly as possible.

the people who were pushing photography, telephones, radios, movies and other consumer goods did so by exploiting shifting mores around vanity, loneliness and boredom

they also exacerbated them, reinforcing the belief that people should present their best faces to the world and the conviction that they should always be in contact, and never be bored or unstimulated.

these ideas have become central to our daily lives. We harbor fewer reservations about vanity than our ancestors

We turn to our phones because we have become accustomed to celebrating ourselves, and to seek out the affirmation of others.

We are also obsessed with our phones because so many of us regard loneliness and boredom as pathologies with potentially negative consequences for our health

these emotions are now considered feelings to be cured rather than endured.

we use our phones to seek out constant companionship and unending entertainment.

because we worry more about loneliness and boredom than our ancestors did, we’re more apt to turn to our phones since they promise to relieve these afflictions.

it’s important to remember that the vulnerabilities Silicon Valley exploits are far from inevitable and are instead a result of culture and history

The way our culture trains us to experience vanity, loneliness and boredom can be changed. We can shift our thinking to recognize the value of humility, of solitude and of empty moments

we knew the trip would reveal more of what we already knew — that Africans, including children, were sometimes kept for months in dungeons, until enough were gathered to pack the hold of a slave ship. That some of the captured Africans died in confinement while others died during the Middle Passage, the longest leg of the triangular journey between Europe, Africa and the Americas.

Its many caves still showed signs of the Shai people of the Ga-Adangbe ethnic group, some of Ghana’s earliest inhabitants.

“the door of no return” at Ghana’s oldest European structure, Elmina Castle. The drive from Ghana’s capital to the town of Elmina took about three hours.The massive stone castle, built in 1482 by the Portuguese and captured by the Dutch in 1637, is among dozens of colonial slave forts that remain along the Ghanaian coast. While many forts have been turned into prisons, government offices, guesthouses, or simply left abandoned, Elmina Castle and another infamous fortress, Cape Coast Castle, see thousands of tourists annually.

we listened somberly while our guide broke down our ancestors’ harrowing journey — the hundreds of captured people packed into these small, still fetid spaces. The shackled women brought out into the courtyards so the Dutch governor from his balcony could choose the woman he wanted to rape that day. The chosen woman getting washed and brought to him. We heard the stories of resisters being shackled in the courtyard for days beneath a brutal sun, sent to solitary confinement or killed. Above them in the opulent quarters of the castle, which housed a sanctuary for white missionaries and a church, Dutch officers enjoyed lavish meals and ocean views.

AS TRUE AS AN UNDERTOW, I feel the water pulling me back across it, taking me to where it took my ancestors centuries ago. To a land as foreign to them as the African chiefs who offered brown bodies over for weapons, brass and cotton. As foreign as the white captors who raped, brutalized and enslaved those same bodies. I feel the pull of the history that brought me here. And the history that took me away.

All modern Americans inherit a legacy stained by that suffering. But black Americans also inherit the suffering

Well-designed studies show that discrimination against various signifiers of “blackness” persist in our labor markets.

Note that this could happen even if the people making discriminatory decisions have no particular animus toward black people. All it takes is a slight preference for people whom they perceive to be “like me.”

media and academia aren’t leaning ever further left because a bunch of lefties got into a room and decided to oust the conservatives. Mostly it happened because human beings tend to think that others who agree with them must be especially fine people. That “affinity bias” influences hiring decisions, often unconsciously. The fewer conservatives there were, the more pronounced the skew came, a process that sped up as it advanced.

The way small decisions cascade into major social forces is how Americans who profess no racial hatred — and declare their implacable hatred for racism in all forms — could nonetheless end up contributing to patterns of residential, educational and employment segregation that left the average black American with fewer opportunities for well-paid office work than the average white person.

In a world with covid-19 racing around, that disparity isn’t simply unjust; it’s deadly

One can acknowledge this without endorsing every solution advanced by social justice activists.

But if you think that it is a major social problem when large numbers of people are pushed to the margins of important aspects of American life — well, then you should believe that it’s a problem even when you aren’t one of those marginalized.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“I reject that root and branch. America is a great and noble country founded on the proposition that all mankind is created equal. We have always struggled to live up to that promise, but no country has ever done more to achieve it.”

Nikole Hannah-Jones, who was awarded this year’s Pulitzer Prize for commentary for her introductory essay to the 1619 Project, said on Friday that Cotton’s bill “speaks to the power of journalism more than anything I’ve ever done in my career”.

On Sunday, she tweeted: “If chattel slavery – heritable, generational, permanent, race-based slavery where it was legal to rape, torture, and sell human beings for profit – were a ‘necessary evil’ as Tom Cotton says, it’s hard to imagine what cannot be justified if it is a means to an end.

“Imagine thinking a non-divisive curriculum is one that tells black children the buying and selling of their ancestors, the rape, torture, and forced labor of their ancestors for PROFIT, was just a ‘necessary evil’ for the creation of the ‘noblest’ country the world has ever seen.

“So, was slavery foundational to the Union on which it was built, or nah? You heard it from Tom Cotton himself.”

Cotton responded: “More lies from the debunked 1619 Project. Describing the views of the Founders and how they put the evil institution on a path to extinction, a point frequently made by Lincoln, is not endorsing or justifying slavery. No surprise that the 1619 Project can’t get facts right.”

They coexisted in Europe for thousands of years, apparently trading tools and sharing cultures. Some groups survived the Ice Age, while others vanished,

when farmers arrived in Europe about 8,000 years ago, they encountered the descendants of this long history, with light-skinned, dark-eyed people to the east, and possibly dark-skinned and blue-eyed people to the west.

“We lack still an understanding of why these movements were triggered. What happened here, why it happened — it’s strange.”

Modern humans arose in Africa and expanded to other continents about 60,000 years ago

These early Europeans have almost no genetic link to younger remains of hunter-gatherers. It appears that the first modern humans in Europe may have disappeared along with the Neanderthals

he oldest DNA of modern humans in Europe, dating back 45,000 years, undermines such a simple story. It comes from people who belonged to a lost branch of the human family tree. Their ancestors were part of the expansion out of Africa, but they split off on their own before the ancestors of living Europeans and Asians split apart.

About 33,000 years ago, as the climate turned cold, a new culture called the Gravettian arose across Europe. Gravettian hunters made spears to kill woolly mammoths and other big game. They also made so-called Venus figurines that might have represented fertility.

When the glaciers retreated, some descendants of the Fournol continued living in Iberia. But others expanded north as a new population, which Dr. Posth and his colleagues called GoyetQ2. “It really seems like a peopling of Europe after the last glacial maximum,

Dr. Posth and his colleagues found DNA in Gravettian remains scattered across Europe. The scientists had expected all of the individuals to have come from the same genetic population, but instead found two distinct groups: one in France and Spain, and another in Italy, the Czech Republic and Germany.

“They were very distinct, and this was a very big surprise to us because they practiced the same archaeological culture,”

Dr. Posth and his colleagues named the western population the Fournol people, and found a genetic link between this group and 35,000-year-old Aurignacian remains in Belgium.

They called the eastern group Vestonice, and discovered that they share an ancestry with 34,000-year-old hunter-gatherers who lived in Russia.

That genetic gulf led Dr. Posth and his colleagues to argue that the Fournol and Vestonice belonged to two waves that migrated into Europe separately. After they arrived, they lived for several thousand years sharing the Gravettian culture but remaining genetically distinct.

It’s clear from the new study that they were not isolated entirely from each other. In Belgium, the scientists found 30,000-year-old remains with a mix of Fournol and Vestonice ancestry.

About 26,000 years ago, the two groups faced a new threat to their survival: an advancing wall of glaciers. During the Ice Age, from 26,000 to 19,000 years ago, European hunter-gatherers were shut out of much of the continent, surviving only in southern refuges.

the refuge of the Iberian Peninsula, the region now occupied by Spain and Portugal, by studying DNA in the teeth of a 23,000-year-old man found in a cave in southern Spain. His DNA revealed that he belonged to the Fournol people who lived in Iberia before the Ice Age. The researchers also found genetic markers linking him to a 45,000-year-old skeleton discovered in Bulgaria.

When these groups arrived in Europe, Neanderthals had already been living across the continent for more than 100,000 years. The Neanderthals disappeared about 40,000 years ago, perhaps because modern humans outcompeted them with superior tools.

The Vestonice, by contrast, did not survive the Ice Age. When the glaciers were at their most expansive, the Vestonice may have endured for a time in Italy. But Dr. Posth and his colleagues found no Vestonice ancestry in Europeans after the Ice Age. Instead, they discovered a population of hunter-gatherers that appeared to have expanded from the Balkans, known as the Villabruna. They moved into Italy and replaced the Vestonice.

For several thousand years, the Villabruna were limited to southern Europe. Then, 14,000 years ago, they crossed the Alps and encountered the GoyetQ2 people to the north. A new population emerged, its ancestry three parts Villabruna to one part GoyetQ2.

This new people, which Dr. Posth and his colleagues called Oberkassel, expanded across much of Europe, replacing the old GoyetQ2 population.

another climate shift could explain this new wave. About 14,000 years ago, a pulse of strong warming produced forests across much of Europe. The Oberkassel people may have been better at hunting in forests, whereas the GoyetQ2 retreated with the shrinking steppes.

To the east, the Oberkassel ran into a new group of hunter-gatherers, who probably arrived from Russia. The scientists named this group’s descendants, who lived in Ukraine and surrounding regions, the Sidelkino.

in Iberia, there were no great sweeps of newcomers replacing older peoples. The Iberians after the Ice Age still carried a great deal of ancestry from the Fournol people who had arrived there thousands of years before the glaciers advanced. The Villabruna people moved into northern Spain, but added their DNA to the mix rather than replacing those who were there before.

When the first farmers arrived in Europe from Turkey about 8,000 years ago, three large groups of hunter-gatherers thrived across Europe: the Iberians, the Oberkassel and the Sidelkino. Living Europeans carry some of their gene

The Sidelkino people in the east had genes associated with dark eyes and light skin. The Oberkassel in the west, in contrast, probably had blue eyes and may have had dark skin

These three groups of hunter-gatherers remained isolated from each other for about 6,000 years, until the farmers from Turkey arrived. After this advent of agriculture, the three groups began mixing, the scientists found. It’s possible that the spread of farmland forced them to move to the margins of Europe to survive. But over time, they were absorbed into the agricultural communities that surrounded them.

every continent will likely have its own history of hunter-gatherer migrations.

it is now possible to extract human DNA from cave sediments rather than searching for bones and teeth.

Our minds are asymmetric judges, applying harsher moral judgment to present and future transgressions than past ones. It is as if the past becomes blurry. We even tend to blame the victim of a past event more than we blame the victim of a future one.

Third, our minds struggle with the negative emotions that our country’s complicated past gives rise to.

Research shows we are drawn to a sentimental form of history—nostalgia—which leads us to feel more loved, more protected, and even more competent in our ability to start and maintain relationships.

Nostalgia is often tied to the identities that we care most deeply about, such as our family or national identity. And, nostalgia is big business—in fashion, advertising, music and tourism, among other things.

Second, our minds tend to overplay sweet memories that favor our ancestors from the past.

Our minds resist the paradoxes that characterize our country’s past. It’s so much less psychologically painful to pick one path than to grapple with both ideas at the same time.

Fourth, our minds want to pick either a beautiful or a brutal narrative.

Contradictions, though, pocket our history, beginning with forefathers who had an extraordinary vision of equality, and simultaneously enslaved other humans

When we learn about historical atrocities, particularly ones that expose our limited knowledge, contradict the narratives we believe, or implicate our own ancestors, we might experience shame, guilt, disbelief or anger. In response, we have a natural desire to pull away from the new knowledge and perhaps even refute it, rather than try to better understand it.

Tools to useWhile the past is in the past, we can address the psychological challenge, however formidable, in the present. We have tools that will help, and I anticipate (and hope) that our debates will take on more psychological nuance as we shift from arguments over whether to explore our history more fully to how to do it.

For example, research shows the importance of returning to our values again and again as a way of inoculating us from setbacks

The daily arguments over curfews or messy rooms or study habits can cause us to shut down (“Do whatever you want”) or double down (“I’m your parent and you’ll do what I say”). Instead, it’s helpful to remind ourselves and our children that a parent has three jobs—to teach them, to protect them and to love them. Just doing that can ground us, and enable us to stay engaged, resilient and calm.

Similarly, when we confront a historical event, it can help to reflect on questions like, “Which American ideals do you most value?” and, “How do you hope others see your country?

You can even write out your responses, share them with others, and reread what you have written. Think of it as a values booster shot

Say, for instance, that you deeply value freedom. Keeping this value in your thoughts can help you notice the ways in which this country has delivered on the promise of freedom in important ways. But it also enables you to consider the disheartening realizations when those freedoms are not upheld.

esearch by Wendy Smith and others shows that we are capable of embracing paradox, rather than rejecting it. It doesn’t always come naturally. But we simply need to give ourselves permission to allow multiple truths to coexist.

In a paradox mind-set, we allow both of these things to be true. When both are true, we can challenge our either/or assumptions, and be more creative in finding solutions.

When you spot the paradox, allow both things to be true and observe if your mind shifts from solving the unsolvable puzzle (reconciling how can both of these things be true) to more deeply processing the knowledge that you may otherwise have pushed away. This is the greater resilience and creativity that comes with a paradox mind-set.

We simply need to accept that the formidable challenge will require us to be intentional in our approach.

In doing so, we become what I call “gritty patriots.” Psychologist Angela Duckworth defines grit as “passion and perseverance in pursuit of a meaningful, long-term goal.” Love of country is not something we are entitled to; it is something we work toward, with grit.

globalization has produced enormous benefits. From 1970 to the 2008 financial crisis, global output quadrupled, and the benefits did not flow exclusively to the rich. According to the economist Steven Radelet, the number of people living in extreme poverty in developing countries fell from 42 percent in 1993 to 17 percent in 2011, while the percentage of children born in developing countries who died before their fifth birthday declined from 22 percent in 1960 to less than 5 percent by 2016.

statistics like these do not reflect the lived experience of many people. The shift of manufacturing from the West to low labor-cost regions has meant that Asia’s rising middle classes have grown at the expense of rich countries’ working-class communities

from a cultural standpoint, the huge movement of ideas, people and goods across national borders has disrupted traditional communities and ways of doing business. For some this has presented tremendous opportunity, but for others it is a threat.

This disruption has been closely associated with the growth of American power and the liberal world order that the United States has shaped since the end of World War II. Understandably, there has been blowback, both against the United States and within the nation.

Liberalism is based on a rule of law that maintains a level playing field for all citizens, particularly the right to private property

The democratic part, political choice, is the enforcer of communal choices and accountable to the citizenry as a whole

Over the past few years, we’ve witnessed revolts around the world of the democratic part of this equation against the liberal one

Vladimir Putin, perhaps the world’s chief practitioner of illiberal democracy. Mr. Putin has become very popular in Russia, particularly since his annexation of Crimea in 2014. He does not feel bound by law: Mr. Putin and his cronies use political power to enrich themselves and business wealth to guarantee their hold on power.

Mr. Orbán, Mr. Putin and Mr. Erdogan all came to power in countries with an electorate polarized between a more liberal, cosmopolitan urban elite — whether in Budapest, Moscow or Istanbul — and a less-educated rural voter base. This social division is similar to the one that drove the Brexit vote in Britain and Donald Trump’s rise in the United States..

Mr. Trump’s ascent poses a unique challenge to the American system because he fits comfortably into the trend toward illiberal democracy.

Like Mr. Putin, Mr. Trump seemsto want to use a democratic mandate to undermine the checks and balances that characterize a genuine liberal democracy. He will be an oligarch in the Russian mold: a rich man who used his wealth to gain political power and who would use political power to enrich himself once in office

The citizens of India and Japan have elected nationalist leaders who many say they believe champion a more closed form of identity than their predecessors

How far will this trend toward illiberal democracy go? Are we headed for a period like that of the early 20th century, in which global politics sank into conflict over closed and aggressive nationalism?

The outcome will depend on several critical factors, particularly the way global elites respond to the backlash they have engendered.

In America and Europe, elites made huge policy blunders in recent years that hurt ordinary people more than themselves.

Deregulation of financial markets laid the groundwork for the subprime crisis in the United States, while a badly designed euro contributed to the debt crisis in Greece, and the Schengen system of open borders made it difficult to control the flood of refugees in Europe. Elites must acknowledge their roles in creating these situations.

Now it’s up to the elites to fix damaged institutions and to better buffer those segments of their own societies that have not benefited from globalization to the same extent.

Above all, it is important to keep in mind that reversing the existing liberal world order would likely make things worse for everyone, including those left behind by globalization. The fundamental driver of job loss in the developed world, after all, is not immigration or trade, but technological change.

We need better systems for buffering people against disruption, even as we recognize that disruption is inevitable. The alternative is to end up with the worst of both worlds, in which a closed and collapsing system of global trade breeds even more inequality.

He describes 9/11 as “a turning point for me.” He was by then hosting a show in New York, and remembers walking from Ground Zero to his studio and reading on air a 19th-century hymn written by a Mormon pioneer fleeing Missouri on his way to Utah. Beck says he felt a special calling at that moment. “If you have a position on the gate and you don’t warn the people of what you see,” he remembers thinking, “you’re to blame.”

In Doctrine and Covenants, a book of Mormon scripture, God says, “I have established the Constitution of this land by the hands of wise men whom I raised up unto this very purpose.” According to polling by David Campbell, a Notre Dame political scientist, 94 percent of American Mormons believe that the “Constitution and the Bill of Rights are divinely inspired.”

Mormons tend not to accentuate these views publicly. Mormon culture, he told me, emphasizes a “moderate way of speaking.” Think Mitt Romney

Today, many Mormons see defending the Constitution the way many Jews see opposing genocide: as a way of honoring their ancestors and affirming their identity.

Mormons don’t just consider the Constitution sacred. They believe that its violation has allowed their persecution.

The same doomsday sensibility that helps him appreciate the menace posed by Trump led him to massively exaggerate the menace posed by Obama—and thus to breed the hateful paranoia on which Trump now feeds. Beck, in fact, pioneered some of Trump’s most disturbing themes

during the first 14 months of the Obama administration, according to Dana Milbank’s book Tears of a Clown: Glenn Beck and the Tea Bagging of America, Beck and guests on his Fox News show invoked “fascism,” “Nazis,” “Hitler,” “the Holocaust” and “Joseph Goebbels” 487 times. For good measure, Beck in 2007 said that Hillary Clinton sounds like “the stereotypical bitch.”

Beck says he’s sorry for all that. “I played a role, unfortunately,” he told Megyn Kelly during a 2014 interview on Fox News, “in helping tear the country apart.” He told me that now that America has “hit the iceberg,” he wants to help it heal

Although still generally conservative, Beck now insists that America’s real moral divide isn’t between left and right. He recently angered some conservatives by sending aid to undocumented children detained at the Mexican border. In a New York Times op-ed this fall, he called on conservatives to show “empathy” for Black Lives Matter activists. He says Americans must stop thinking in terms of ideological sides

When Barack Obama rose to the presidency after insisting, “There is not a black America and white America and Latino America and Asian America; there’s the United States of America,” Glenn Beck called him a racist. Now that Donald Trump is president, Beck wants to bind the country’s racial and ideological wounds. He really does.

But for years and years, he called sheep wolves. Now that the wolf is here, it may be too late

Our foundation of Earth knowledge, largely derived from historically observed patterns, has been central to society’s progress. Early cultures kept track of nature’s ebb and flow, passing improved knowledge about hunting and agriculture to each new generation. Science has accelerated this learning process through advanced observation methods and pattern discovery techniques. These allow us to anticipate the future with a consistency unimaginable to our ancestors.

But as Earth warms, our historical understanding will turn obsolete faster than we can replace it with new knowledge. Some patterns will change significantly; others will be largely unaffected

The list of possible disruptions is long and alarming.

Historians of the next century will grasp the importance of this decline in our ability to predict the future. They may mark the coming decades of this century as the period during which humanity, despite rapid technological and scientific advances, achieved “peak knowledge” about the planet it occupies

One exception to this pattern-based knowledge is the weather, whose underlying physics governs how the atmosphere moves and adjusts. Because we understand the physics, we can replicate the atmosphere with computer models.

But farmers need to think a season or more ahead. So do infrastructure planners as they design new energy and water systems

The intermediate time period is our big challenge. Without substantial scientific breakthroughs, we will remain reliant on pattern-based methods for time periods between a month and a decade. The problem is, as the planet warms, these patterns will become increasingly difficult to discern.

The oceans, which play a major role in global weather patterns, will also see substantial changes as global temperatures rise. Ocean currents and circulation patterns evolve on time scales of decades and longer, and fisheries change in response. We lack reliable, physics-based models to tell us how this occurs.

Our grandchildren could grow up knowing less about the planet than we do today. This is not a legacy we want to leave them. Yet we are on the verge of ensuring this happens.

. How could the Modern Orthodox community, a community that prides itself on instilling in its children Jewish knowledge and ideals, have failed so profoundly?

not all Modern Orthodox Jews share Kushner’s moral indifference. Last November, the Orthodox social justice organization Uri L’Tzedek organized a remarkable letter condemning “Trump’s hateful rhetoric and intolerant policy proposals.” On Monday, Rabbi Kenneth Brander, a vice president of Yeshiva University, sent out a tweet congratulating the Cardozo Law students who were working to help people hurt by Trump’s ban.

But these are the exception, not the rule. Kushner’s moral failure challenges the Modern Orthodox community — a community for which I have enormous admiration — to ask why it is often more stringent about ritual lapses than it is about ethical ones. Why do many Modern Orthodox Jews shudder at the thought of eating nonkosher cheese, yet proudly support Trump?

The Notre Dame sociologist Christian Smith once summarized the moral narrative told by the American left like this: “Once upon a time, the vast majority” of people suffered in societies that were “unjust, unhealthy, repressive and oppressive.” These societies were “reprehensible because of their deep-rooted inequality, exploitation and irrational traditionalism — all of which made life very unfair, unpleasant and short. But the noble human aspiration for autonomy, equality and prosperity struggled mightily against the forces of misery and oppression and eventually succeeded in establishing modern, liberal, democratic, capitalist, welfare societies.” Despite our progress, “there is much work to be done to dismantle the powerful vestiges of inequality, exploitation and repression.” This struggle, as Smith put it, “is the one mission truly worth dedicating one’s life to achieving.”This is a heroic liberation narrative. For the American left, African-Americans, women and other victimized groups are the sacred objects at the center of the story. As liberals circle around these groups, they bond together and gain a sense of righteous common purpose.

the Reagan narrative like this: “Once upon a time, America was a shining beacon. Then liberals came along and erected an enormous federal bureaucracy that handcuffed the invisible hand of the free market. They subverted our traditional American values and opposed God and faith at every step of the way.” For example, “instead of requiring that people work for a living, they siphoned money from hard-working Americans and gave it to Cadillac-driving drug addicts and welfare queens.” Instead of the “traditional American values of family, fidelity and personal responsibility, they preached promiscuity, premarital sex and the gay lifestyle” and instead of “projecting strength to those who would do evil around the world, they cut military budgets, disrespected our soldiers in uniform and burned our flag.” In response, “Americans decided to take their country back from those who sought to undermine it.”This, too, is a heroic narrative, but it’s a heroism of defense. In this narrative it’s God and country that are sacred — hence the importance in conservative iconography of the Bible, the flag, the military and the founding fathers. But the subtext in this narrative is about moral order. For social conservatives, religion and the traditional family are so important in part because they foster self-control, create moral order and fend off chaos.

Part of Reagan’s political genius was that he told a single story about America that rallied libertarians and social conservatives, who are otherwise strange bedfellows. He did this by presenting liberal activist government as the single devil that is eternally bent on destroying two different sets of sacred values — economic liberty and moral order. Only if all nonliberals unite into a coalition of tribes can this devil be defeated.

We now know people were in the Americas earlier than 14,000 years ago. But how much earlier, and how did they get to a continent sealed off by thick sheets of ice?

Working theories vary. Some scholars hypothesize that people migrated from Asia down the west coast of North America in boats. Others suggest variations on the overland route. One theory even argues that some early Americans might have come by boat from Europe via the North Atlantic, despite the fact that the DNA of modern American Indians does not suggest European origins. After 80 years under Clovis’s spell, scholars are once again venturing into unknown territory — and no one is ready to rule anything out yet.

How did a chimplike society ever give rise to the egalitarian, largely monogamous structure of hunter-gatherer groups?

Dr. Chapais sees the transition as a series of accidents, each of which let natural selection exploit new opportunities. Early humans began to walk on two legs because it was a more efficient way of getting around than knuckle-walking, the chimps’ method. But that happened to leave the hands free. Now they could gesture, or make tools.

It was a tool, in the form of a weapon, that made human society possible

As soon as all males were armed, the cost of monopolizing a large number of females became a lot higher. In the incipient hominid society, females became allocated to males more equally. General polygyny became the rule, then general monogamy.

With only one mate, for the most part, a male had an incentive to guard her from other males to protect his paternity.