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Those who died, in some cases, were commemorated collectively on memorials rather than with their own individual headstones or grave markers, like their European counterparts were. In other cases, soldiers who were missing had their names recorded in registers rather than in stone.

The war grave findings come as British institutions grapple with a reckoning over racial injustice, fueled by Black Lives Matter protests that erupted across the country last summer.

Statues of slave traders have been torn down in some cities in Britain, and museums in the country have been working to highlight links to slavery and colonialism in their exhibits.

“No apology can ever make up for the indignity suffered by The Unremembered,” Mr. Lammy said on Twitter in response to the inquiry. But recognition that the commission had failed to treat Black African and other ethnic minority soldiers the same as others was a “watershed moment,” he said

Responding to the findings, the Commonwealth War Graves Commission apologized for “historic failings” and said that it was fully committed to delivering on a series of recommendations made in the report.

The British defense secretary, Ben Wallace, apologized on behalf of the government on Thursday. “There can be no doubt that prejudice played a part in some of the commissioners’ decisions,” he said in Parliament.

But Kehinde Andrews, professor of Black Studies at Birmingham City University, said “It’s really farcical that in the 21st century, now, they want to apologize.”

Many Britons were unaware that nonwhite colonial subjects were involved in the empire’s wars, and that was because of gaps in the history that is taught in schools, Professor Andrews said. “If government institutions were serious, you have to fundamentally rebuild the school curriculum from scratch,” he added.

“This was 100 years ago,” he said, adding that the current accounting of past wrongs was “too little, too late.”

In 2019 exports from the province totalled $17.6bn, about the same as in 2017 ($17.5bn), including more than $300m in goods that went to the American market in each of those years.

Until last year, governments and industry leaders around the world said little to directly challenge China over allegations of forced labour.

In March a bipartisan group of members of Congress introduced the Uyghur Forced Labour Prevention Act, which would establish a presumption that all goods from Xinjiang are made with forced labour, blocking them at the border unless companies can prove otherwise.

American customs officials have issued a series of orders blocking certain shipments from Xinjiang,

On December 23rd the Fair Labour Association, a consortium that counts Nike and Adidas among its affiliate members, declared that it was “prohibiting sourcing and production” from Xinjiang, including raw materials like cotton that might end up in finished goods elsewhere.

In December a bill similar to America’s was introduced in Australia’s parliament.

subject of intense lobbying from industry, including representatives of big clothing-makers, who have sought, among other changes, a delay of up to one year in enforcement.

it will take time for all of them to shift supply chains, and to encourage more cotton-growing elsewhere.

they expect the incoming Biden administration to continue the Trump administration’s enforcement actions against Xinjiang imports

they argue that it is difficult to penetrate deep into their supply chains to verify the origin of raw materials

Experts (as well as industry groups) argue that the efforts of Congress and the Trump administration will have a limited impact unless other governments follow suit.

In the European Union the issue of Uyghur forced labour hangs over an investment deal that has been negotiated with China

Not all businesses appear ready to decouple from Xinjiang entirely, or at least quickly

88% of China’s textiles and clothing are produced for domestic consumption. Large non-Chinese firms are among those who profit.

American laws, aided by forensic science, will help to combat forced labour in Xinjiang. But more countries and multinational companies will also have to forgo their immediate self-interest and take on China directly

Throughout, he was enabled by influential Republicans motivated by ambition, fear or a misplaced belief that he would not go too far.

For every lawyer on Mr. Trump’s team who quietly pulled back, there was one ready to push forward with propagandistic suits that skated the lines of legal ethics and reason

That included not only Mr. Giuliani and lawyers like Sidney Powell and Lin Wood, but also the vast majority of Republican attorneys general, whose dead-on-arrival Supreme Court lawsuit seeking to discount 20 million votes was secretly drafted by lawyers close to the White House, The Times found.

With each passing day the lie grew, finally managing to do what the political process and the courts would not: upend the peaceful transfer of power that for 224 years had been the bedrock of American democracy.

The vote-stealing theory got its first exposure beyond the web the day before the election on Mr. Bannon’s show. Because of the Hammer, Mr. McInerney said, “it’s going to look good for President Trump, but they’re going to change it.” The Democrats, he alleged, were seeking to use the system to install Mr. Biden and bring the country to “a totalitarian state.”

with the White House counsel, Pat A. Cipollone, backing him, Mr. Barr told the president that he could not manufacture evidence and that his department would have no role in challenging states’ results, said a former senior official with knowledge about the meeting, a version of which was first reported by Axios. The allegations about manipulated voting machines were ridiculously false, he added; the lawyers propagating them, led by Mr. Giuliani, were “clowns.”

Yet as the suits failed in court after court across the country, leaving Mr. Trump without credible options to reverse his loss before the Electoral College vote on Dec. 14, Mr. Giuliani and his allies were developing a new legal theory — that in crucial swing states, there was enough fraud, and there were enough inappropriate election-rule changes, to render their entire popular votes invalid.

As a result, the theory went, those states’ Republican-controlled legislatures would be within their constitutional rights to send slates of their choosing to the Electoral College.

Yet as the draft circulated among Republican attorneys general, several of their senior staff lawyers raised red flags. How could one state ask the Supreme Court to nullify another’s election results? Didn’t the Republican attorneys general consider themselves devoted federalists, champions of the way the Constitution delegates many powers — including crafting election laws — to each state, not the federal government?

In an interview, Mr. Kobach explained his group’s reasoning: The states that held illegitimate elections (which happened to be won by Mr. Biden) were violating the rights of voters in states that didn’t (which happened to be won by Mr. Trump).

The lawsuit was audacious in its scope. It claimed that, without their legislatures’ approval, Georgia, Michigan, Pennsylvania and Wisconsin had made unconstitutional last-minute election-law changes, helping create the conditions for widespread fraud. Citing a litany of convoluted and speculative allegations — including one involving Dominion voting machines — it asked the court to shift the selection of their Electoral College delegates to their legislatures, effectively nullifying 20 million votes.

One lawyer knowledgeable about the planning, speaking on the condition of anonymity, said: “There was no plausible chance the court will take this up. It was really disgraceful to put this in front of justices of the Supreme Court.”

The next day, Dec. 9, Representative Mike Johnson of Louisiana sent an email to his colleagues with the subject line, “Time-sensitive request from President Trump.” The congressman was putting together an amicus brief in support of the Texas suit; Mr. Trump, he wrote, “specifically asked me to contact all Republican Members of the House and Senate today and request that all join.” The president, he noted, was keeping score: “He said he will be anxiously awaiting the final list to review.”

Some 126 Republican House members, including the caucus leader, Mr. McCarthy, signed on to the brief, which was followed by a separate brief from the president himself. “This is the big one. Our Country needs a victory!” Mr. Trump tweeted. Privately, he asked Senator Ted Cruz of Texas to argue the case.

By the time the bus pulled into West Monroe, La., for a New Year’s Day stop to urge Senator John Kennedy to object to certification, Mr. Trump was making it clear to his followers that a rally at the Ellipse in Washington on Jan. 6 was part of his plan. On Twitter, he promoted the event five times that day alone.

But talk at the rally was tilting toward what to do if they didn’t.“We need our president to be confirmed through the states on the 6th,” said Couy Griffin, the founder of Cowboys for Trump. “And right after that, we’re going to have to declare martial law.”

Though Ms. Kremer held the permit, the rally would now effectively become a White House production. After 12,000 miles of drumbeating through 44 stops in more than 20 states, they would be handing over their movement to the man whose grip on power it had been devised to maintain.

Mr. Barr had resigned in December. But behind the back of the acting attorney general, Jeffrey A. Rosen, the president was plotting with the Justice Department’s acting civil division chief, Jeffrey Clark, and a Pennsylvania congressman named Scott Perry to pressure Georgia to invalidate its results, investigate Dominion and bring a new Supreme Court case challenging the entire election. The scheming came to an abrupt halt when Mr. Rosen, who would have been fired under the plan, assured the president that top department officials would resign en masse.

But Mr. Cruz was working at cross-purposes, trying to conscript others to sign a letter laying out his circular logic: Because polling showed that Republicans’ “unprecedented allegations” of fraud had convinced two-thirds of their party that Mr. Biden had stolen the election, it was incumbent on Congress to at least delay certification and order a 10-day audit in the “disputed states.” Mr. Cruz, joined by 10 other objectors, released the letter on the Saturday after New Year’s.

The rally had taken on new branding, the March to Save America, and other groups were joining in, among them the Republican Attorneys General Association. Its policy wing, the Rule of Law Defense Fund, promoted the event in a robocall that said, “We will march to the Capitol building and call on Congress to stop the steal,” according to a recording obtained by the progressive investigative group Documented.

Mr. Stockton said he was surprised to learn on the day of the rally that it would now include a march from the Ellipse to the Capitol. Before the White House became involved, he said, the plan had been to stay at the Ellipse until the counting of state electoral slates was completed.

Defiantly, to a great roar from the plaza, Ms. Chafian cried, “I stand with the Proud Boys, because I’m tired of the lies,” and she praised other militant nationalist groups in the crowd, including the Oath Keepers and the Three Percenters.

Speakers including Mr. Byrne, Mr. Flynn, Mr. Jones, Mr. Stone and the Tennessee pastor Mr. Locke spoke of Dominion machines switching votes and Biden ballots “falling from the sky,” of “enemies at the gate” and Washington’s troops on the Delaware in 1776, of a fight between “good and evil.”“Take it back,” the crowd chanted. “Stop the steal.”

“What we do now is we take note of the people who betrayed President Trump in Congress and we get them out of Congress,” he said. “We’re going to make the Tea Party look tiny in comparison.”

The U.S. military utterly failed to do this after the Vietnam War, as it sought to erase counter-insurgency from its institutional memory instead of insisting on a brutal degree of self-assessment examining how military actions contributed to the defeat. As a result, a new generation of soldiers, sailors, airmen, and marines entered their own unconventional wars a quarter century later with no current doctrine or training on fighting insurgents. This should never happen again.

Second, U.S. military leaders ought to clearly identify what went wrong with the disastrous evacuation and take full responsibility for their part in the debacle

The decision to end the war was rightly made by civilian leaders. Their decision may or may not have been strategically wise.

But the execution of the withdrawal was clearly a military responsibility, and it was indisputably done poorly.

Third, senior leaders of the Department of Defense and the services should guide the force to somehow absorb the loss of the war in Afghanistan constructively.

senior U.S. military leaders, including Gens. Creighton Abrams and Frederick Weyand, sought to stamp out this dangerous interpretation by reinforcing the idea that militaries in the United States and other democratic societies always fight within constraints imposed by elected leaders. The generals ensured that the psychology of blame and defeat never took root within the force, which enabled it to refocus on preparing for the wars of the future.

There is a clear risk that some leaders and troops may begin to blame the war’s stinging outcome on poor civilian leadership and support.

Senior military and defense leaders should once again stop this narrative from spreading throughout the force. In fact, doing so today is even more important than it was after Vietnam, since a force that consists entirely of self-selected volunteers faces a greater risk than a conscript force of developing a belief that it is morally superior to the society it serves

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

the concession.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

so you lose by winning.

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

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

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

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

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

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

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

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

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

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

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

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

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

Before the announcement of the recent mass conscription, which was followed by the declaration of martial law in Russian-occupied areas of Ukraine, about 30 percent of Russians who were asked by a pro-Kremlin pollster to describe the predominant mood of people around them said they were anxious. Since the decree, that number has risen to 69 percent.

as the invasion has dragged on, Mr. Putin has had to shout “Wolf!” ever more stridently.

With little experience of democracy, Russians have traditionally been content to entrust their government to a strong “khoziayin,” or master, so long as he provides stability and seems to know what he’s doing. But if that contract is violated, as Russia’s greatest poet, Alexander Pushkin, warned in a quote every Russia knows by heart, “God save us from seeing a Russian revolt, senseless and merciless.”

He has drawn liberally on his rewriting of Russian history and culture — as he did again in the Valdai speech, citing, among others, Solzhenitsyn and Dostoyevsky — to claim a spiritual superiority over a West he sees as decadent and decaying. Never mind that these two writers were both repressed by the state, Soviet and czarist, and that Russia is widely perceived as a kleptocracy.

There is no soft power in this equation, no appreciation of reasons Ukraine might be more attracted to Europe than to Russia, but only spheres of control parceled out according to rules of conquest and control that the West rejected after World War II. The longings of the Ukrainians have no part in this; Russia’s — Mr. Putin’s — mission is to return to Russia what is Russia’s by right of might

it is becoming evident that Mr. Putin, increasingly isolated during the Covid pandemic, was led to believe by his sycophantic lieutenants that a quick invasion would promptly topple the Kyiv government and herd Ukraine back into the fold, and that the West was too far gone to do anything about it.

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

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

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

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

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

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

What does Hamas want?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Danger of miscalculation

The Brics+ ideology

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

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

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

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

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

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

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

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

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

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

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

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

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

This is the modern incarnation of Stalinism, and – to the surprise of nobody who has studied actual Stalinism – it has no problem seeing fascists like Hamas as the ‘agent of progress’.

we need to understand how closely this hyper-deterministic and anti-universal world view maps onto the ideology presented, for example, by Putin at Valdai last week. For Putin there is no single human civilisation, only civilisations, which must be rooted in ethnicity establish their co-existence through the survival of the fittest:

One camp, he said, is a theology. The other a tradition of active reason. The first repudiates liberalism and universalism. The second recognises its debt to liberalism and wants to make universalism consistent

The first claims international law is a sham; the second knows that, though the institutions of the rules-based order are flawed, they are better than chaos.

that you can stand with the Israeli people under attack while simultaneously standing up for the Palestinian people’s right to self-determination.

Those flaunting their joy at the murder of Israeli civilians need to understand the licence this creates in the minds of rightwing ethno-nationalists in our own society. What Hamas did to the kids of Kfar Azar, the far right wants to do to you.

given the growth of Haredi society, from 3% of Israel’s population in 1948 to almost 14% today, profound challenges have arisen. Part of Israel’s recent social unrest is the product of tension between the Haredi and non-Haredi public over the military draft

Within two weeks, some 3,000 Haredi men had asked to join Israel’s armed forces.

In light of these developments, it is tempting to imagine that Israel has turned a corner and things will never be the same. People made similar predictions during the pandemic, and most of them weren’t realized. We need to ensure that this time, things won’t simply bounce back to where they wer

Israel’s calamity has sparked several awakenings. It’s obvious now that Prime Minister Benjamin Netanyahu, however talented he may be, isn’t the Jewish messiah

We have seen the face of the true enemy and reabsorbed the ancient lesson that there is no negotiating with evil. It must be destroyed.

We have discovered that the international left—at least when it comes to Israel—will largely support its favored “underdog” along with its unquenchable thirst for Jewish blood.

I have some fond memories of my trips to the pre-collapse Soviet Union (I made four from 1983 to 1991). It was a weird and fascinating place. But it was also every inch the “evil empire” that President Ronald Reagan described, a place of fear and daily low-grade paranoia where any form of social attachment, whether religion or simple hobbies, was discouraged if it fell outside the control of the party-state.

the idea that anyone in Moscow would be stupid or deranged enough to want to reassemble the Soviet Union seemed to me a laughable fantasy. Even Putin himself—at least in public—often dismissed the idea.

I was wrong. I underestimated the power of Soviet imperial nostalgia. And so today, I grieve.

It was never designed, however, to function with one of its permanent members running amok as a nuclear-armed rogue state, and so today the front line of freedom is in Ukraine

I have lived through two eras, one an age of undeclared war between two ideological foes that threatened instant destruction, the next a time of increasing freedom and global integration. This second world was full of chaos, but it was also grounded in hope

I was convinced that everything I knew was more than likely destined to end in flames. Peace seemed impossible; war felt imminent.

Now I live in a new era, one in which the world order created in 1945 is collapsing.

The United Nations, as I once wrote, is a squalid and dysfunctional organization, but it is still one of the greatest achievements of humanity.

The Soviet collapse did not mean the end of war or of dictatorships, but after 1991, time seemed to be on the side of peace and democracy, if only we could summon the will and find the leadership to build on our heroic triumphs over Nazism and Communism.

But democracy is under attack everywhere, including here in the United States

I will celebrate the courage of Ukraine, the wisdom of NATO, and the steadfastness of the world’s democracies

But I also hear the quiet rustling of a shroud that is settling over the dreams—and perhaps, illusions—of a better world that for a moment seemed only inches from our grasp.

I do not know how this third era of my life will end, or if I will be alive to see it end. All I know is that I feel now as I did that night in Red Square, when I knew that democracy was in the fight of its life, that we might be facing a catastrophe, and that we must never waver.

That’s no accident. In the three decades since the end of the Soviet Union, those men have faced industrial collapse, the disappearance of millions of jobs and declining life expectancy. The war promises to change that downward trajectory, transforming the losers of the past three decades into new heroes

For many Russian men and their families, the war may be a horror. But it’s also the last opportunity to fix their lives.

First, there’s the money. The federal base salary for a soldier is about $2,500 a month, with payment of $39,000 for wounding and up to $65,000 in the case of death. Compared with a median monthly salary of $545, this is a handsome reward — even more so for the approximately 15.3 million Russians living below the poverty line.

there’s much more on offer, too. For those coming back from the front, the state promises fast-tracked entry into civil service jobs, health insurance, free public transportation, as well as free university education and free food at school for their children. And for those who were imprisoned and joined the Wagner private military company, the state grants freedom.

Today’s soldiers live in the shadows of the generation that won the war against Nazism. In Russian public culture, no honor is higher than to be a veteran of the “Great Patriotic War,” something the regime has capitalized on by framing today’s war as a kind of historical re-enactment of World War II.

As one soldier wrote on Telegram in February, the war confers “a sense of belonging to the great male deed, the deed of defending our Motherland.”

By allowing men to escape the difficulties of everyday life — with its low pay and routine frustrations — the war offers a restoration of male self-worth. These men, at last, matter.

Feelings of inferiority, too, are swept aside in the fraternal atmosphere of the front. “It doesn’t matter who you are, how you look,” as one soldier put it. In the communal life of conflict, many of the distinctions of civilian life dissolve. War is an equalizer.

Mistrust of the rich, belief that sanctions actually strengthen the economy and disdain for émigrés all attest to a class-based experience of the conflict. By participating in the war, millions of Russians at the bottom of the social ladder can emerge as the country’s true heroes, ready for the ultimate sacrifice. The risk may be grave and the financial reward uncertain. But the chance to rise in esteem and respect makes the effort worthwhile.

The longer the war drags on, bringing more casualties, loss and broken promises, the harder it may become to sustain such levels of acceptance

it may not. Collective emotional turmoil could deepen the feeling that the war must be won, no matter what. In the absence of an alternative vision of the future, Vladimir Putin and his war will continue to hold sway.

Mr. Khamenei’s ruling philosophy has been shaped and reinforced by three notable authoritarian collapses: The 1979 fall of Iran’s monarchy, the 1991 dissolution of the Soviet Union and the Arab uprisings of 2011. His takeaway from each of these events has been to never compromise under pressure and never compromise on principles.

The Iranian regime’s repressive capacity — at least on paper — remains formidable. Ayatollah Khamenei is commander in chief of 190,000 armed members of the Islamic Revolutionary Guard Corps, who oversee tens of thousands of Basij militants tasked with instilling public fear and morality.

Iran’s nonideological conscription army, whose active forces are an estimated 350,000, is unlikely to take part in mass repression

Until now, the political and financial interests of Ayatollah Khamenei and the Revolutionary Guards have been intertwined. But persistent protests and chants of “Death to Khamenei” might change that

The sociologist Charles Kurzman wrote in his seminal book, “The Unthinkable Revolution in Iran,” that the paradox of revolutionary movements is that they are not viable until they attract a critical mass of supporters but that to attract a critical mass of supporters, they must be perceived as viable.

If the organizing principle that united Iran’s disparate opposition forces in 1979 was anti-imperialism, the organizing principles of today’s socioeconomically and ethnically diverse movement are pluralism and patriotism.

The faces of this movement are not ideologues or intellectuals but athletes, musicians and ordinary people, especially women and ethnic minorities, who have shown uncommon courage. Their slogans are patriotic and progressive — “We will not leave Iran, we will reclaim Iran,” and “Women, life, freedom.”

The demands of the current movement are brilliantly distilled in Shervin Hajipour’s song “Baraye,” or “For,” which has become the anthem of the protests and articulates a “yearning for a normal life” rather than the “forced paradise” of a religious police state.

Abbas Amanat, a historian of Iran, observed that one of the keys to Iran’s civilizational longevity, which dates to the Persian Empire of 2,500 years ago, is the power of its culture to co-opt its military invaders. “For nearly two millenniums, Persian political culture and, in a broader sense, a repository of Persian civilizational tools successfully managed to convert Turkic, Arab and Mongolian conquerors,” he told me. “Persian language, myth, historical memories and timekeeping endured. Iranians persuaded invaders to appreciate a Persian high culture of poetry, food, painting, wine, music, festivals and etiquette.”

When Ayatollah Khomeini acquired power in 1979, he led a cultural revolution that sought to replace Iranian patriotism with a purely Islamic identity. Ayatollah Khamenei continues that tradition, but he is one of the few remaining true believers. While the Islamic Republic sought to subdue Iranian culture, it is Iranian culture and patriotism that are threatening to undo the Islamic Republic.

Four decades of the Islamic Republic’s hard power will ultimately be defeated by two millenniums of Iranian cultural soft power. The question is no longer about whether this will happen but when.