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The way that people tend to argue today, particularly online, makes things worse.

hilosophers and social scientists have long pondered the question of why people hold different beliefs and values

odds are that neither camp is having any effect on the other; on the contrary, the attacks make opponents dig in deeper.

If you want a chance at changing minds, you need a new strategy: Stop using your values as a weapon, and start offering them as a gift.

You wouldn’t blame anyone involved for feeling as if they’re under fire, and no one is likely to change their mind when they’re being attacked.

even when two groups agree on a moral foundation, they can radically disagree on how it should be expressed

Extensive survey-based research has revealed that almost everyone shares at least two common values: Harming others without cause is bad, and fairness is good. Other moral values are less widely shared

political conservatives tend to value loyalty to a group, respect for authority, and purity—typically in a bodily sense, in terms of sexuality—more than liberals do.

Sometimes conflict arises because one group holds a moral foundation that the other simply doesn’t feel strongly about

One of the most compelling explanations comes from Moral Foundations Theory, which has been popularized by Jonathan Haidt, a social psychologist at NYU. This theory proposes that humans share a common set of “intuitive ethics,” on top of which we build different narratives and institutions—and therefore beliefs—that vary by culture, community, and even person.

When people fail to live up to your moral values (or your expression of them), it is easy to conclude that they are immoral people.

Further, if you are deeply attached to your values, this difference can feel like a threat to your identity, leading you to lash out, which won’t convince anyone who disagrees with you.

research shows that if you insult someone in a disagreement, the odds are that they will harden their position against yours, a phenomenon called the boomerang effect.

3. Listen more.

effective missionaries present their beliefs as a gift. And sharing a gift is a joyful act, even if not everyone wants it.

so it is with our values. If we want any chance at persuasion, we must offer them happily. A weapon is an ugly thing, designed to frighten and coerce

A gift is something we believe to be good for the recipient, who, we hope, may accept it voluntarily, and do so with gratitude. That requires that we present it with love, not insults and hatred.

1. Don’t “other” others.

Go out of your way to welcome those who disagree with you as valued voices, worthy of respect and attention. There is no “them,” only “us.”

2. Don’t take rejection personally.

just as you are not your car or your house, you are not your beliefs. Unless someone says, “I hate you because of your views,” a repudiation is personal only if you make it so

he solution to this problem requires a change in the way we see and present our own values

when it comes to changing someone’s mind, listening is more powerful than talking. They conducted experiments that compared polarizing arguments with a nonjudgmental exchange of views accompanied by deep listening. The former had no effect on viewpoints, whereas the latter reliably lowered exclusionary opinions.

when possible, listening and asking sensitive questions almost always has a more beneficial effect than talking.

howing others that you can be generous with them regardless of their values can help weaken their belief attachment, and thus make them more likely to consider your point of view

for your values to truly be a gift, you must weaken your own belief attachment first

we should all promise to ourselves, “I will cultivate openness, non-discrimination, and non-attachment to views in order to transform violence, fanaticism, and dogmatism in myself and in the world.”

if I truly have the good of the world at heart, then I must not fall prey to the conceit of perfect knowledge, and must be willing to entertain new and better ways to serve my ultimate goal: creating a happier world

generosity and openness have a bigger chance of making the world better in the long run.

I make no pretense that our proposed answers to those questions are precise or scientific. We traveled as broadly as we could. We listened; we learned. We were looking for civic success stories, and we found them. But we also ended up in places where well-intentioned efforts had failed. So we steadily adjusted our conclusions. We ended up convinced that the national prospect is more promising than we’d felt before we started—full of possibilities that the bleak trench warfare of national politics inevitably obscures.

America is becoming more like itself again. More Americans are trying to make it so, in more places, than most Americans are aware. Even as the country is becoming worse in obvious ways—angrier, more divided, less able to do the basic business of governing itself—it is becoming distinctly better on a range of other indicators that are harder to perceive. The pattern these efforts create also remains hidden. Americans don’t realize how fast the country is moving toward becoming a better version of itself.

During the Pennsylvania part of Romney’s tour, which then went on to Ohio, we stayed in a cheap motel in the hard-luck coal-country town of Hazleton, where the median household income, in the low $30,000s, was much less than the national level of more than $50,000 and the unemployment rate, about 15 percent at the time, was much greater. The few visible signs of after-dark life were bodegas on downtown Wyoming Street, serving the city’s growing Latino population. When we got back from dinner at a small Mexican restaurant, we channel surfed to a local-access TV station and saw Lou Barletta, the longtime Republican mayor of Hazleton who had recently made it into Congress as part of the 2010 Tea Party wave, warn that ongoing immigration was a threat to Hazleton’s safety and quality of life. As mayor, Barletta had been a proto-Trump, championing a city ordinance that, among other anti-immigrant provisions, declared English the “official language” of Hazleton and required that official city business be conducted in English only. The measures were eventually tossed by federal courts.

Were we mistaking anecdotes and episodes for provable trends? This is the occupational hazard of journalism, and everyone in the business struggles toward the right balance of observation and data. But the logic of reporting is that something additional comes from traveling, asking, listening, seeing. This is particularly true in detecting a sense of changed course. A political movement, a new technological or business possibility—I have learned through the decades that enthusiasm in any of these realms does not guarantee world-changing success, but it’s an important marker. (The visionary California entrepreneurs I wrote about in the 1980s were confident that their Osborne and Kaypro computers would change the world. They were wrong. The visionary California entrepreneurs I met at Apple in those same years were confident that their dreams would come true. They were right.) And enthusiasm is what we have seen.

“Across the country, we’re seeing significant growth in local officials’ training for civic engagement, and the appearance of many new online platforms and other tools to connect citizens and their governments,” Pete Peterson, the dean of Pepperdine University’s School of Public Policy, in California, told me. Peterson ran down a list of cities illustrating the effects of a new emphasis on engagement—starting, to my surprise, with the Los Angeles–area city of Bell. In 2010, Bell was the object of an investigative series by the Los Angeles Times showing corruption in the city’s administration top to bottom. (For instance, the city manager of this small, low-income city had engineered pay for himself of well over $1 million a year.) The series was followed by arrests, trials, and prison sentences. “That city has seen nothing less than a civic renaissance, with new leadership and a public much more involved in the future of the city,” Peterson said. “It’s an amazing before-and-after illustration of what happens when people get engaged”—for example, involving citizens in decisions about what had been a notably secretive city-budgeting process.

In Wichita, Kansas; in Bend, Oregon; in Duluth, Minnesota; in Sioux Falls, South Dakota; in Fresno, we found people who had already worked in the most expensive and “elite” cities or who had been recruited for opportunities there, and decided instead that the overall life balance was better someplace smaller and less expensive. Steve Case, a co-founder of AOL and now the CEO of the technology-investment firm Revolution, has for several years led “Rise of the Rest” tours across the country to promote new tech businesses and support existing ones in places other than the famous tech centers. “For half a century, there’s been a brain drain, as people who grew up in the ‘rest of America’ left their hometowns for better opportunities elsewhere,” Case told me recently. Case himself grew up in Hawaii but built his companies in the Washington, D.C., area. “We’re starting to see less of that brain drain. We’re seeing more graduates stay in place, in cities like Pittsburgh or Columbus, and a boomerang of people returning to where they’re from—for lifestyle reasons, and because they can see that their communities are rising and opportunities are increasing, and they’d like to be part of what’s going on.”

There is of course evidence that this has happened, in the form of the bigotry that has been unleashed since 2017. In the months after Donald Trump took office, we checked back with communities where we’d met immigrants and refugees. Some places had seen a nasty shift, as Immigration and Customs Enforcement agents and police became newly aggressive and local racists felt empowered. A few months before the election, we interviewed Catholic nuns and secular volunteers in Garden City, Kansas, who were bringing surplus food and medical supplies to poor households, many of whose members were immigrants working in the area’s vast beef-packing complex. A few months after the election, a white-extremist hate group in Garden City was arrested while plotting to blow up an apartment building where African immigrants and refugees lived. In Dodge City, we met and wrote about a rising, respected young city-government official named Ernestor de la Rosa. His parents had brought him to the U.S. from Mexico when he was a child, and he had stayed in the country as a “Dreamer,” on a Deferred Action for Childhood Arrivals waiver, while working toward an advanced degree at Wichita State. Trump carried Dodge City more than two to one. But people we spoke with there after the election said they never intended their preference in national politics to lead to the removal of trusted figures like de la Rosa.

In the years leading up to 1914, prohibitions on sexual relations between European women and black men (though not between European men and African women) were enforced across European colonies in Africa. The presence of the “dirty Negroes” in Europe after 1914 seemed to be violating a firm taboo.

“These savages are a terrible danger,” a joint declaration of the German national assembly warned in 1920, to “German women”. Writing Mein Kampf in the 1920s, Adolf Hitler would describe African soldiers on German soil as a Jewish conspiracy aimed to topple white people “from their cultural and political heights”. The Nazis, who were inspired by American innovations in racial hygiene, would in 1937 forcibly sterilise hundreds of children fathered by African soldiers. Fear and hatred of armed “niggers” (as Weber called them) on German soil was not confined to Germany, or the political right. The pope protested against their presence, and an editorial in the Daily Herald, a British socialist newspaper, in 1920 was titled “Black Scourge in Europe”.

The first world war, in fact, marked the moment when the violent legacies of imperialism in Asia and Africa returned home, exploding into self-destructive carnage in Europe. And it seems ominously significant on this particular Remembrance Day: the potential for large-scale mayhem in the west today is greater than at any

In one predominant but highly ideological version of European history – popularised since the cold war – the world wars, together with fascism and communism, are simply monstrous aberrations in the universal advance of liberal democracy and freedom.

In many ways, however, it is the decades after 1945 – when Europe, deprived of its colonies, emerged from the ruins of two cataclysmic wars – that increasingly seem exceptional. Amid a general exhaustion with militant and collectivist ideologies in western Europe, the virtues of democracy – above all, the respect for individual liberties – seemed clear. The practical advantages of a reworked social contract, and a welfare state, were also obvious.

But neither these decades of relative stability, nor the collapse of communist regimes in 1989, were a reason to assume that human rights and democracy were rooted in European soil.

debasing hierarchy of races was established because the promise of equality and liberty at home required imperial expansion abroad in order to be even partially fulfilled. We tend to forget that imperialism, with its promise of land, food and raw materials, was widely seen in the late 19th century as crucial to national progress and prosperity. Racism was – and is – more than an ugly prejudice, something to be eradicated through legal and social proscription. It involved real attempts to solve, through exclusion and degradation, the problems of establishing political order, and pacifying the disaffected, in societies roiled by rapid social and economic change.

In this new history, Europe’s long peace is revealed as a time of unlimited wars in Asia, Africa and the Americas. These colonies emerge as the crucible where the sinister tactics of Europe’s brutal 20th-century wars – racial extermination, forced population transfers, contempt for civilian lives – were first forged

Whiteness became “the new religion”, as Du Bois witnessed, offering security amid disorienting economic and technological shifts, and a promise of power and authority over a majority of the human population.

The resurgence of these supremacist views today in the west – alongside the far more widespread stigmatisation of entire populations as culturally incompatible with white western peoples – should suggest that the first world war was not, in fact, a profound rupture with Europe’s own history.

Our complex task during the war’s centenary is to identify the ways in which that past has infiltrated our present, and how it threatens to shape the future: how the terminal weakening of white civilisation’s domination, and the assertiveness of previously sullen peoples, has released some very old tendencies and traits in the west.

Relatively little is known about how the war accelerated political struggles across Asia and Africa; how Arab and Turkish nationalists, Indian and Vietnamese anti-colonial activists found new opportunities in it; or how, while destroying old empires in Europe, the war turned Japan into a menacing imperialist power in Asia

A broad account of the war that is attentive to political conflicts outside Europe can clarify the hyper-nationalism today of many Asian and African ruling elites, most conspicuously the Chinese regime, which presents itself as avengers of China’s century-long humiliation by the west.

in order to grasp the current homecoming of white supremacism in the west, we need an even deeper history – one that shows how whiteness became in the late 19th century the assurance of individual identity and dignity, as well as the basis of military and diplomatic alliances.

Such a history would show that the global racial order in the century preceding 1914 was one in which it was entirely natural for “uncivilised” peoples to be exterminated, terrorised, imprisoned, ostracised or radically re-engineered.

At the time of the first world war, all western powers upheld a racial hierarchy built around a shared project of territorial expansion. In 1917, the US president, Woodrow Wilson, baldly stated his intention, “to keep the white race strong against the yellow” and to preserve “white civilisation and its domination of the planet”

this entrenched system was not something incidental to the first world war, with no connections to the vicious way it was fought or to the brutalisation that made possible the horrors of the Holocaust. Rather, the extreme, lawless and often gratuitous violence of modern imperialism eventually boomeranged on its originators.

it is too easy to conclude, especially from an Anglo-American perspective, that Germany broke from the norms of civilisation to set a new standard of barbarity, strong-arming the rest of the world into an age of extremes. For there were deep continuities in the imperialist practices and racial assumptions of European and American powers.

Rhodes’ scramble for Africa’s gold fields helped trigger the second Boer war, during which the British, interning Afrikaner women and children, brought the term “concentration camp” into ordinary parlance. By the end of the war in 1902, it had become a “commonplace of history”, JA Hobson wrote, that “governments use national animosities, foreign wars and the glamour of empire-making in order to bemuse the popular mind and divert rising resentment against domestic abuses”

With imperialism opening up a “panorama of vulgar pride and crude sensationalism”, ruling classes everywhere tried harder to “imperialise the nation”, as Arendt wrote. This project to “organise the nation for the looting of foreign territories and the permanent degradation of alien peoples” was quickly advanced through the newly established tabloid press.

In 1920, a year after condemning Germany for its crimes against Africans, the British devised aerial bombing as routine policy in their new Iraqi possession – the forerunner to today’s decade-long bombing and drone campaigns in west and south Asia. “The Arab and Kurd now know what real bombing means,” a 1924 report by a Royal Air Force officer put it. “They now know that within 45 minutes a full-sized village … can be practically wiped out and a third of its inhabitants killed or injured.” This officer was Arthur “Bomber” Harris, who in the second world war unleashed the firestorms of Hamburg and Dresden, and whose pioneering efforts in Iraq helped German theorising in the 1930s about der totale krieg (the total war).

the frenzy of jingoism with which Europe plunged into a bloodbath in 1914 speaks of a belligerent culture of imperial domination, a macho language of racial superiority, that had come to bolster national and individual self-esteem.

One of the volunteers for the disciplinary force was Lt Gen Lothar von Trotha, who had made his reputation in Africa by slaughtering natives and incinerating villages. He called his policy “terrorism”, adding that it “can only help” to subdue the natives.

his real work lay ahead, in German South-West Africa (contemporary Namibia) where an anti-colonial uprising broke out in January 1904. In October of that year, Von Trotha ordered that members of the Herero community, including women and children, who had already been defeated militarily, were to be shot on sight and those escaping death were to be driven into the Omaheke Desert, where they would be left to die from exposure. An estimated 60,000-70,000 Herero people, out of a total of approximately 80,000, were eventually killed, and many more died in the desert from starvation. A second revolt against German rule in south-west Africa by the Nama people led to the demise, by 1908, of roughly half of their population.

Such proto-genocides became routine during the last years of European peace. Running the Congo Free State as his personal fief from 1885 to 1908, King Leopold II of Belgium reduced the local population by half, sending as many as eight million Africans to an early death. The American conquest of the Philippines between 1898 and 1902, to which Kipling dedicated The White Man’s Burden, took the lives of more than 200,000 civilians.

In light of this shared history of racial violence, it seems odd that we continue to portray the first world war as a battle between democracy and authoritarianism, as a seminal and unexpected calamity. The Indian writer Aurobindo Ghose was one among many anticolonial thinkers who predicted, even before the outbreak of war, that “vaunting, aggressive, dominant Europe” was already under “a sentence of death”, awaiting “annihilation”

These shrewd assessments were not Oriental wisdom or African clairvoyance. Many subordinate peoples simply realised, well before Arendt published The Origins of Totalitarianism in 1951, that peace in the metropolitan west depended too much on outsourcing war to the colonies.

The experience of mass death and destruction, suffered by most Europeans only after 1914, was first widely known in Asia and Africa, where land and resources were forcefully usurped, economic and cultural infrastructure systematically destroyed, and entire populations eliminated with the help of up-to-date bureaucracies and technologies. Europe’s equilibrium was parasitic for too long on disequilibrium elsewhere.

Populations in Europe eventually suffered the great violence that had long been inflicted on Asians and Africans. As Arendt warned, violence administered for the sake of power “turns into a destructive principle that will not stop until there is nothing left to violate”.

nothing better demonstrates this ruinous logic of lawless violence, which corrupts both public and private morality, than the heavily racialised war on terror. It presumes a sub-human enemy who must be “smoked out” at home and abroad – and it has licensed the use of torture and extrajudicial execution, even against western citizens.

It was always an illusion to suppose that “civilised” peoples could remain immune, at home, to the destruction of morality and law in their wars against barbarians abroad. But that illusion, long cherished by the self-styled defenders of western civilisation, has now been shattered, with racist movements ascendant in Europe and the US,

This is also why whiteness, first turned into a religion during the economic and social uncertainty that preceded the violence of 1914, is the world’s most dangerous cult today. Racial supremacy has been historically exercised through colonialism, slavery, segregation, ghettoisation, militarised border controls and mass incarceration. It has now entered its last and most desperate phase with Trump in power.

We can no longer discount the “terrible probability” James Baldwin once described: that the winners of history, “struggling to hold on to what they have stolen from their captives, and unable to look into their mirror, will precipitate a chaos throughout the world which, if it does not bring life on this planet to an end, will bring about a racial war such as the world has never seen”.

Certainly the risk of not confronting our true history has never been as clear as on this Remembrance Day. If we continue to evade it, historians a century from now may once again wonder why the west sleepwalked, after a long peace, into its biggest calamity yet.

China claims much of the South China Sea for itself and has built several artificial islands, as have some of the other claimants to the contested waters. But the scale of China's building far exceeds that of other countries, and this latest move has drawn international concern. It's raised fears that China perhaps aims to occupy and reclaim Whitsun Reef while intimidating its regional rivals.

Gregory Poling says that's suspicious. Poling runs the Asia Maritime Transparency Initiative at the Center for Strategic and International Studies, a Washington, D.C.-based think tank. He says the boats, tied up "with military precision" beside each other, "are not fishing," they're parked.

The reef where the Chinese ships are massed lies on the northern edge of a larger atoll known as Union Banks, inside the sprawling Spratly Islands chain, known for its disputed ownership. Historically Union Banks has been a fishing ground for Filipino fishermen.

Poling says Whitsun Reef lies within a mile of two of existing Chinese bases and four small Vietnamese outposts. "So, it's a pretty congested area," he says. "And for China, it seems like they are now using Whitsun Reef as an anchorage, a safe place to harbor around this bigger area called Union Banks."

The Chinese have denied they are up to anything unusual and said that its "fishing vessels" were merely sheltering from "rough seas." Batongbacal says there have been no "adverse weather conditions" in the area in the weeks the Chinese have been there.

Today the reef is China's biggest outpost in the South China Sea. Mischief sits on the eastern edge of the seven artificial islands China has built in the Spratly archipelago.

Batongbacal says back then, China said that it was using the reef to shelter fishermen. By 2015, he says the Chinese had built one of the world's largest artificial islands, which "now hosts a full-blown military base," all protected by "missile emplacements."

Whitsun is unlikely to become another artificial island, believes Poling. "China's goal is to control the water, the seabed, the airspace. And so they don't really need an eighth outpost to do that. What they need is an overwhelming dominance when it comes to the number of vessels in the Spratlys," he says.

Vietnam, the Philippines, Malaysia, Brunei and Taiwan also claim parts of the South China Sea. China's claims to nearly all of the waters were rejected by a ruling in a tribunal at the Hague in 2016.Poling says to assert its vast claim, Beijing increasingly uses its fishing fleet as a maritime militia.

A statement released Monday by Beijing's Embassy in Manila said, "There is no Chinese Maritime Militia as alleged. Any speculation in such helps nothing but causes unnecessary irritation."

Philippine President Rodrigo Duterte has gone out of his way to not irritate Beijing, and Batongbacal says Duterte has been "very, very accommodating" to China in the South China Sea. "The Chinese are emboldened."

Indeed, Poling says China's maritime intimidation is discouraging oil and gas exploration, and jeopardizing fishermen. It's getting "harder and harder," he says, not to see this an "implicit threat" that carries the added risk of miscalculation.

This week, Philippine National Defense Secretary Delfin Lorenzana called the Chinese move a "clear provocative action" of "grave" concern. "We call on the Chinese to stop this incursion and immediately recall these boats violating our maritime rights and encroaching into our sovereign territory," his statement read.

Poling says the Chinese are not likely to disperse. "Once China moves in, it doesn't leave. It might decrease the number. It might play nice for a little while, maybe it ratchets down the tension for short term political gain, but it is unlikely to vacate this reef," he says.

In a statement, the U.S. embassy in the Philippines waded into the controversy: "The PRC uses maritime militia to intimidate, provoke, and threaten other nations," adding, "We stand with the Philippines, our oldest treaty ally in Asia." Japan, Australia, the U.K. and Canada expressed support for the Philippines as well, saying the Chinese flotilla was threatening regional security.

Poling says the unified call for China to withdraw shows "a realignment of international fears and anxieties about Beijing's maritime claims." He says that if the international community is going to draw a line in the sand, or try to "compel or cajole" China into compromise, "it has to do so now." The "space for compromise," Poling says, "is getting worrying small."

I could tell him about the Presidential Medal of Freedom awarded Mr. Frank, a leader of the Nisqually tribe, during the Obama administration, or how his struggle led to a monumental 1974 federal court ruling on resource equality known as the Boldt decision, awarding his people 50 percent of the salmon in their waters.

If culture is an expression of our refined and uplifting impulses, he spread many ripples in the heritage of humanity. He’ll join Dwight Eisenhower, Samuel Adams, Helen Keller as well as several other Native Americans in the Capitol not because it’s his turn. But because his life exemplifies the best values of a nation’s shared stories.

“The people need to know the truth,” he used to say, by way of explaining an 1854 treaty between the tribes of Puget Sound and the American government that guaranteed tribal fishing rights for eternity.

The same cannot be said of the Confederate president, Jefferson Davis, a man who was indicted on a charge of treason, and another traitor, his vice president, Alexander Stephens — both of whom are still in Statuary Hall, even after waging war on the United States. Mr. Stephens said the Confederacy was founded “upon the great truth that the Negro is not equal to the white man; that slavery subordination to the superior race is his natural and normal condition.”

The outgoing statue of Mr. Whitman in buckskin and a Bible is a totem to the Big Lie that he saved the Oregon Country from the British, a founding myth of the Pacific Northwest. “It was the kind of lie that many Americans still love — simple, hero-driven, action-packed, ordained by God,” Mr. Harden told me. “Replacing Marcus Whitman with Billy Frank Jr. is sweet symbolic justice.”

But I also wanted to summon the spirit of the man I knew as just Billy — his guts, his wisdom, his unbroken big heartedness. “Being with Billy is like floating on a steady, easy river,” his wife Sue Crystal, who died of cancer in 2001, once said. “He’s the happiest person I know.”

While Tehran may have temporarily pulled its punches, we should all be very worried about the new risks we will confront in a world where senior government officials are considered fair game.

Perhaps the White House approach is best described as "bully them until they break." Based on my diplomatic experience, such strong-arm strategies don't work

But even if Iranian leaders were demonstrating strategic restraint, it should not be mistaken for standing down. Iran has restarted its nuclear program and still has U.S. personnel squarely in its sights.

Iran was never going to mount a full-frontal assault in retaliation for the killing of one of its top commanders.

Instead, it has spent years building a specialization in asymmetric attacks, often through its wide network of proxies across the planet.

ehran can now attempt to justify a future assassination of one of our officials on the basis that they represented an "imminent threat" to Iran.

What is it exactly that Trump expects Iran to do? The president said over the weekend he "couldn't care less if they negotiate."

Without a clear roadmap for how to move forward, there is a high probability we will find ourselves back on the cliffs overlooking a crisis in the coming months.

How can we avoid things getting out of hand and Iran developing nuclear weapons? First, forget about presidential summits, which haven't worked with North Korea.

It should make some clear, concrete demands for Iran to end support to proxies and protection of Iranians' fundamental rights.

How can we avoid the Soleimani strike boomeranging back against Americans serving abroad

Congress needs to do more than set stricter conditions for war. It ought to demand detailed answers for how we avoid it.

Trump ostensibly took out Soleimani to protect our people serving in the Middle East. He ended up putting them and many others in much greater danger.

The effective barring of Roth from entering Hong Kong is not an isolated incident, happening days after a U.S. photographer covering the pro-democracy protests was also banned from entering the financial hub.

“I think it’s worth stressing that what happened to me pales in comparison to what is happening to the pro-democracy protesters on the streets of Hong Kong. They’re the ones who are facing tear gas, beatings and arrest, and I just had another 16 hour flight [back to New York],” Roth says. “But what it does reflect is a real worsening of the human rights situation in Hong Kong.”

At a press briefing on Monday after the incident involving Roth, a Chinese foreign ministry spokesman said that “allowing or not allowing someone’s entry is China’s sovereign right,” adding that foreign NGOs were supporting “Hong Kong independence separatist activities.”

“The justification they put forward was laughable, and insulting to the people of Hong Kong,” says Roth. “They don’t need me to tell them to take to the streets — they are looking to defend their own human rights, their own political freedoms and their own rule of law.”

Roth says Beijing’s explanation for barring him shows how fearful the authorities are of demonstrations in the city, and is an attempt to persuade those in the mainland not to emulate the pro-democracy protests. “They simply cannot admit to people on the mainland that hundreds of thousands Chinese citizens would take to the street in opposition to the increasingly dictatorial rule that is coming from Beijing.”

The Chinese government has attempted to deter, track and deport journalists and foreign investigators from reporting on forced indoctrination and detention of at least a million Uighur Muslims in internment camps in China’s western province of Xinjiang, highlighted in Roth’s lead essay in the HRW report.

On Monday, Chinese state media reported that the semi-autonomous region of Tibet would introduce forthcoming regulations to “strengthen ethnic unity;” echoing language used in regulations introduced in Xinjiang four years ago.

Beyond the worrying crackdown within China’s own borders, HRW’s report highlights Beijing’s efforts to deter the international community from scrutinizing its human rights abuses, taking “full advantage of the corporate quest for profit to extend its censorship to critics abroad.”

And at the individual level, the export of censorship is reaching dissidents and even universities in Australia, Canada, the U.K. and the U.S.; the report notes that students from China who wanted to join campus debates felt unable to do so for fear of being monitored or reported to Chinese authorities.

The export of the Chinese censorship system also permeates governments and international institutions, and has “transformed into an active assault on the international human rights system,”

China has also consistently worked with Russia at the U.N. Security Council to block efforts to investigate human rights abuses in Syria, Myanmar and Venezuela. “China worries that even enforcement of human rights standards someplace else will have a boomerang effect that will come back to haunt it,” says Roth.

Aside from China, the report also looks at several other concerning situations around around the world, including civilians at risk from indiscriminate bombing in Idlib province in Syria, the desperate humanitarian crisis resulting from Saudi-led coalition’s actions in Yemen, the refugee crisis emerging from Maduro’s grip on power in Venezuela, and Myanmar’s denial of the genocide of the Rohingya at the International Court of Justice. And while Roth is encouraged by a growing international response to China’s actions in Xinjiang, particularly from Muslim majority nations, there remains much more to be done. From a U.S. perspective, the report notes that strong rhetoric from officials condemning human rights violations in China is “often undercut by Trump’s praise of Xi Jinping and other friendly autocrats,” as well as the Trump-administration’s own policies in violation of human rights, including forced separation at the U.S.-Mexican border.

over in America, it seemed to be a riff on “Live free or die”, the actual state motto of New Hampshire. To me it looked more like live free and die. Continue congregating secretly or publicly in groups exceeding 10,000 for prayer, weddings and other celebrations? Check. Cover only your mouth, free your nose? Check. Social distancing? You gotta be kidding.

Flying back to Sydney on US election day was momentous. It also felt like whiplash. The Australian governments swung into action even before we stepped off the plane in Sydney. Once in the terminal it was full-on with precise coordination across jurisdictions and levels of government – immigration, biosecurity, state health authorities, police, army, air force

It embarrassed me that an air force officer was pushing my baggage trolley as he escorted me to my room. Of course this wasn’t a courtesy: he was there to make sure that I was securely locked in my room without a key, open window or balcony for escape.

Australia has shown that the response to a pandemic needs to be strict. Lives and a nation’s economy hang in the balance. The response needs to be evidence-based. Precise. Coordinated. Thorough. Caring. Impartial. Transparent. Legally enacted and enforced. Strongly led and clearly communicated. Tough. Really tough. Because that’s what it takes to control a pandemic.

This, it strikes me, is not only a political choice, but a reneging on a historical deal, forged in the colossal upheavals of the Enlightenment, the Industrial Revolution, and revolution in England, the US and Europe.

You can hear the language and logic of this economic dictatorship everywhere. Tony Blair tells us that with an ageing population, a climate crisis, higher debt interest and an economic workforce increasingly constrained in its ability to seek services such as housing and healthcare outside the public sector, we should be ready to not wait for the NHS and use private health providers for minor health matters, and that we should ultimately be “taxing less and spending less”.

The result is a sort of ambient autocracy, where personal choices are increasingly dictated by forces that you had no say in creating and have no means of overthrowing.

to choose how to live our lives. “The only freedom which deserves the name,” wrote John Stuart Mill, “is that of pursuing our own good, in our own way, so long as we do not attempt to deprive others of theirs, or impede their efforts to obtain it.”

The trade-off was that we would lose the traditional supports and solaces of rural values and extended families, but become free from their prejudices and patriarchies, and the associated economic and political exploitations of a hierarchical system that was skewed to landowners, rent seekers and those imbued with authority because of where they were born in that hierarchy.

That good is now increasingly limited to those who can afford it – who can purchase the liberty to love, leave and leisure, and the right to indulge in creative work and expression.

The rest are caught in a halfway house between the old and new worlds.

Bereft of the support and proximity of family and community, people are deprived of the social safety net that was supposed to replace it, increasingly having to fork out funds for childcare, subsidising boomeranging single children and elderly parents while paying tax, or fretting about their fates in a cutthroat housing market and a scandalously underfunded care system.

Anything that disturbs this tenuous balance cannot be contemplated, so the shackles to partners, employers and imperfect domestic arrangements grow ever tighter.

I grew up in the old world and saw only its limitations, chafing against it and impatient for some individual autonomy. My mother had four children, working throughout her childbearing years as a school teacher, only able to go back to work because, with each child, a new family member would move in, or move back in, to help. They joined others who lived with us on and off over the years when they needed housing.

My parents were distant but seemed to be broadly content figures, either at work or obscured by a blur of relatives they were constantly entertaining, feeding or cleaning up after in a gaggle of chat, laughter and gossip. The price for that mutual communal facilitation was paid in other ways – a violating lack of privacy and personal space, and a sense that everyone’s lives, in their most private and intimate detail, were the subject of others’ opinions and policing. It was a “gilded cage”, as it is called in Orientalist literature

In hindsight now, and in adulthood and parenthood, having experienced both in the new world, I can see that gilded cages come in many forms