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Overseas Hong Kongers must fight, and will not give up on their dream to go home. If you are not free in Hong Kong, then what is the use of freedom?”

While never a monolith, Bosnian Americans in St Louis – which is home to an estimated 50,000 to 70,000 Bosnian Muslims – have near-universally been put off by Trump’s anti-Muslim, anti-refugee rhetoric and are wary of the Republican candidate’s popularity among Serbian nationalists.

Serbian nationalists’ support of Trump has also raised red flags. During the Republican national convention, a man wearing a “Make Serbia Great Again” hat was photographed several times. When Vice-President Joe Biden visited Belgrade earlier in August, hundreds of Serbian nationalists gathered to chant, “Vote for Trump!” The group was led by rightwing Serbian politician Vojislav Seselj, who was accused of helping to orchestrate the ethnic cleansing of Bosnian Muslims, Croats, and other non-Serbs from “greater Serbia” in the 1990s.

But a society that protects some people through a safety net of schools, government-backed home loans, and ancestral wealth but can only protect you with the club of criminal justice has either failed at enforcing its good intentions or has succeeded at something much darker.

There is nothing uniquely evil in these destroyers or even in this moment. The destroyers are merely men enforcing the whims of our country, correctly interpreting its heritage and legacy. This legacy aspires to the shackling of black bodies

It is hard to face this. But all our phrasing—race relations, racial chasm, racial justice, racial profiling, white privilege, even white supremacy—serves to obscure that racism is a visceral experience, that it dislodges brains, blocks airways, rips muscle, extracts organs, cracks bones, breaks teeth

ou must never look away from this. You must always remember that the sociology, the history, the economics, the graphs, the charts, the regressions all land, with great violence, upon the body.

And should one live in such a body? What should be our aim beyond meager survival of constant, generational, ongoing battery and assault? I have asked this question all my life.

The question is unanswerable, which is not to say futile. The greatest reward of this constant interrogation, of confrontation with the brutality of my country, is that it has freed me from ghosts and myths.

I was afraid long before you, and in this I was unoriginal. When I was your age the only people I knew were black, and all of them were powerfully, adamantly, dangerously afraid. It was always right in front of me. The fear was there in the extravagant boys of my West Baltimore neighborhood

The fear lived on in their practiced bop, their slouching denim, their big T- shirts, the calculated angle of their baseball caps, a catalog of behaviors and garments enlisted to inspire the belief that these boys were in firm possession of everything they desired.

To be black in the Baltimore of my youth was to be naked before the elements of the world, before all the guns, fists, knives, crack, rape, and disease. The law did not protect us. And now, in your time, the law has become an excuse for stopping and frisking you, which is to say, for furthering the assault on your body

still and all I knew that we were something, that we were a tribe—on one hand, invented, and on the other, no less real. The reality was out there on the Yard, on the first warm day of spring when it seemed that every sector, borough, affiliation, county, and corner of the broad diaspora had sent a delegate to the great world party

I remember being amazed that death could so easily rise up from the nothing of a boyish afternoon, billow up like fog. I knew that West Baltimore, where I lived; that the north side of Philadelphia, where my cousins lived; that the South Side of Chicago, where friends of my father lived, comprised a world apart. Somewhere out there beyond the firmament, past the asteroid belt, there were other worlds where children did not regularly fear for their bodies

I came to understand that my country was a galaxy, and this galaxy stretched from the pandemonium of West Baltimore to the happy hunting grounds of Mr. Belvedere. I obsessed over the distance between that other sector of space and my own. I knew that my portion of the American galaxy, where bodies were enslaved by a tenacious gravity, was black and that the other, liberated portion was not. I knew that some inscrutable energy preserved the breach. I felt, but did not yet understand, the relation between that other world and me. And I felt in this a cosmic injustice, a profound cruelty, which infused an abiding, irrepressible desire to unshackle my body and achieve the velocity of escape.

Before I could escape, I had to survive, and this could only mean a clash with the streets, by which I mean not just physical blocks, nor simply the people packed into them, but the array of lethal puzzles and strange perils which seem to rise up from the asphalt itself. The streets transform every ordinary day into a series of trick questions, and every incorrect answer risks a beat-down, a shooting, or a pregnancy. No one survives unscathed

When I was your age, fully one-third of my brain was concerned with who I was walking to school with, our precise number, the manner of our walk, the number of times I smiled, who or what I smiled at, who offered a pound and who did not—all of which is to say that I practiced the culture of the streets, a culture concerned chiefly with securing the body.

Why were only our heroes nonviolent? Back then all I could do was measure these freedom-lovers by what I knew. Which is to say, I measured them against children pulling out in the 7-Eleven parking lot, against parents wielding extension cords, and the threatening intonations of armed black gangs saying, “Yeah, nigger, what’s up now?” I judged them against the country I knew, which had acquired the land through murder and tamed it under slavery, against the country whose armies fanned out across the world to extend their dominion. The world, the real one, was civilization secured and ruled by savage means. How could the schools valorize men and women whose values society actively scorned? How could they send us out into the streets of Baltimore, knowing all that they were, and then speak of nonviolence?

the beauty of the black body was never celebrated in movies, in television, or in the textbooks I’d seen as a child. Everyone of any import, from Jesus to George Washington, was white. This was why your grandparents banned Tarzan and the Lone Ranger and toys with white faces from the house. They were rebelling against the history books that spoke of black people only as sentimental “firsts”—first black four-star general, first black congressman, first black mayor—always presented in the bemused manner of a category of Trivial Pursuit.

erious history was the West, and the West was white. This was all distilled for me in a quote I once read, from the novelist Saul Bellow. I can’t remember where I read it, or when—only that I was already at Howard. “Who is the Tolstoy of the Zulus?,” Bellow quipped

this view of things was connected to the fear that passed through the generations, to the sense of dispossession. We were black, beyond the visible spectrum, beyond civilization. Our history was inferior because we were inferior, which is to say our bodies were inferior. And our inferior bodies could not possibly be accorded the same respect as those that built the West. Would it not be better, then, if our bodies were civilized, improved, and put to some legitimate Christian use?

now I looked back on my need for a trophy case, on the desire to live by the standards of Saul Bellow, and I felt that this need was not an escape but fear again—fear that “they,” the alleged authors and heirs of the universe, were right. And this fear ran so deep that we accepted their standards of civilization and humanity.

The destroyers will rarely be held accountable. Mostly they will receive pensions.

“Tolstoy is the Tolstoy of the Zulus,” wrote Wiley. “Unless you find a profit in fencing off universal properties of mankind into exclusive tribal ownership.” And there it was. I had accepted Bellow’s premise. In fact, Bellow was no closer to Tolstoy than I was to Nzinga. And if I were closer it would be because I chose to be, not because of destiny written in DNA. My great error was not that I had accepted someone else’s dream but that I had accepted the fact of dreams, the need for escape, and the invention of racecraft.

I could see now that that world was more than a photonegative of that of the people who believe they are white. “White America” is a syndicate arrayed to protect its exclusive power to dominate and control our bodies. Sometimes this power is direct (lynching), and sometimes it is insidious (redlining). But however it appears, the power of domination and exclusion is central to the belief in being white, and without it, “white people” would cease to exist for want of reasons

here will surely always be people with straight hair and blue eyes, as there have been for all history. But some of these straight-haired people with blue eyes have been “black,” and this points to the great difference between their world and ours. We did not choose our fences. They were imposed on us by Virginia planters obsessed with enslaving as many Americans as possible. Now I saw that we had made something down here, in slavery, in Jim Crow, in ghettoes. At The Mecca I saw how we had taken their one-drop rule and flipped it. They made us into a race. We made ourselves into a people.

Think of all the embraces, all the private jokes, customs, greetings, names, dreams, all the shared knowledge and capacity of a black family injected into that vessel of flesh and bone. And think of how that vessel was taken, shattered on the concrete, and all its holy contents, all that had gone into each of them, was sent flowing back to the earth. It is terrible to truly see our particular beauty, Samori, because then you see the scope of the loss. But you must push even further. You must see that this loss is mandated by the history of your country, by the Dream of living white.

I don’t know if you remember how the film we saw at the Petersburg Battlefield ended as though the fall of the Confederacy were the onset of a tragedy, not jubilee. I doubt you remember the man on our tour dressed in the gray wool of the Confederacy, or how every visitor seemed most interested in flanking maneuvers, hardtack, smoothbore rifles, grapeshot, and ironclads, but virtually no one was interested in what all of this engineering, invention, and design had been marshaled to achieve. You were only 10 years old. But even then I knew that I must trouble you, and this meant taking you into rooms where people would insult your intelligence, where thieves would try to enlist you in your own robbery and disguise their burning and looting as Christian charity. But robbery is what this is, what it always was.

American reunion was built on a comfortable narrative that made enslavement into benevolence, white knights of body snatchers, and the mass slaughter of the war into a kind of sport in which one could conclude that both sides conducted their affairs with courage, honor, and élan. This lie of the Civil War is the lie of innocence, is the Dream.

I, like every kid I knew, loved The Dukes of Hazzard. But I would have done well to think more about why two outlaws, driving a car named the General Lee, must necessarily be portrayed as “just some good ole boys, never meanin’ no harm”—a mantra for the Dreamers if there ever was one. But what one “means” is neither important nor relevant. It is not necessary that you believe that the officer who choked Eric Garner set out that day to destroy a body. All you need to understand is that the officer carries with him the power of the American state and the weight of an American legacy, and they necessitate that of the bodies destroyed every year, some wild and disproportionate number of them will be black.

Here is what I would like for you to know: In America, it is traditional to destroy the black body—it is heritage. Enslavement was not merely the antiseptic borrowing of labor—it is not so easy to get a human being to commit their body against its own elemental interest. And so enslavement must be casual wrath and random manglings, the gashing of heads and brains blown out over the river as the body seeks to escape. It must be rape so regular as to be industrial. There is no uplifting way to say this.

It had to be blood. It had to be the thrashing of kitchen hands for the crime of churning butter at a leisurely clip. It had to be some woman “chear’d ... with thirty lashes a Saturday last and as many more a Tuesday again.” It could only be the employment of carriage whips, tongs, iron pokers, handsaws, stones, paperweights, or whatever might be handy to break the black body, the black family, the black community, the black nation. The bodies were pulverized into stock and marked with insurance. And the bodies were an aspiration, lucrative as Indian land, a veranda, a beautiful wife, or a summer home in the mountains. For the men who needed to believe themselves white, the bodies were the key to a social club, and the right to break the bodies was the mark of civilization.

“The two great divisions of society are not the rich and poor, but white and black,” said the great South Carolina senator John C. Calhoun. “And all the former, the poor as well as the rich, belong to the upper class, and are respected and treated as equals.” And there it is—the right to break the black body as the meaning of their sacred equality. And that right has always given them meaning, has always meant that there was someone down in the valley because a mountain is not a mountain if there is nothing below.

There is no them without you, and without the right to break you they must necessarily fall from the mountain, lose their divinity, and tumble out of the Dream. And then they would have to determine how to build their suburbs on something other than human bones, how to angle their jails toward something other than a human stockyard, how to erect a democracy independent of cannibalism. I would like to tell you that such a day approaches when the people who believe themselves to be white renounce this demon religion and begin to think of themselves as human. But I can see no real promise of such a day. We are captured, brother, surrounded by the majoritarian bandits of America. And this has happened here, in our only home, and the terrible truth is that we cannot will ourselves to an escape on our own.

I think now of the old rule that held that should a boy be set upon in someone else’s chancy hood, his friends must stand with him, and they must all take their beating together. I now know that within this edict lay the key to all living. None of us were promised to end the fight on our feet, fists raised to the sky. We could not control our enemies’ number, strength, or weaponry. Sometimes you just caught a bad one. But whether you fought or ran, you did it together, because that is the part that was in our control. What we must never do is willingly hand over our own bodies or the bodies of our friends. That was the wisdom: We knew we did not lay down the direction of the street, but despite that, we could—and must—fashion the way of our walk. And that is the deeper meaning of your name—that the struggle, in and of itself, has meaning.

I have raised you to respect every human being as singular, and you must extend that same respect into the past. Slavery is not an indefinable mass of flesh. It is a particular, specific enslaved woman, whose mind is as active as your own, whose range of feeling is as vast as your own; who prefers the way the light falls in one particular spot in the woods, who enjoys fishing where the water eddies in a nearby stream, who loves her mother in her own complicated way, thinks her sister talks too loud, has a favorite cousin, a favorite season, who excels at dressmaking and knows, inside herself, that she is as intelligent and capable as anyone. “Slavery” is this same woman born in a world that loudly proclaims its love of freedom and inscribes this love in its essential texts, a world in which these same professors hold this woman a slave, hold her mother a slave, her father a slave, her daughter a slave, and when this woman peers back into the generations all she sees is the enslaved. She can hope for more. She can imagine some future for her grandchildren. But when she dies, the world—which is really the only world she can ever know—ends. For this woman, enslavement is not a parable. It is damnation. It is the never-ending night. And the length of that night is most of our history. Never forget that we were enslaved in this country longer than we have been free. Never forget that for 250 years black people were born into chains—whole generations followed by more generations who knew nothing but chains.

You must resist the common urge toward the comforting narrative of divine law, toward fairy tales that imply some irrepressible justice. The enslaved were not bricks in your road, and their lives were not chapters in your redemptive history. They were people turned to fuel for the American machine. Enslavement was not destined to end, and it is wrong to claim our present circumstance—no matter how improved—as the redemption for the lives of people who never asked for the posthumous, untouchable glory of dying for their children. Our triumphs can never redeem this. Perhaps our triumphs are not even the point. Perhaps struggle is all we have

I am not a cynic. I love you, and I love the world, and I love it more with every new inch I discover. But you are a black boy, and you must be responsible for your body in a way that other boys cannot know. Indeed, you must be responsible for the worst actions of other black bodies, which, somehow, will always be assigned to you. And you must be responsible for the bodies of the powerful—the policeman who cracks you with a nightstick will quickly find his excuse in your furtive movements. You have to make your peace with the chaos, but you cannot lie.

“I could have you arrested,” he said. Which is to say: “One of your son’s earliest memories will be watching the men who sodomized Abner Louima and choked Anthony Baez cuff, club, tase, and break you.” I had forgotten the rules, an error as dangerous on the Upper West Side of Manhattan as on the West Side of Baltimore. One must be without error out here. Walk in single file. Work quietly. Pack an extra No. 2 pencil. Make no mistakes.

the price of error is higher for you than it is for your countrymen, and so that America might justify itself, the story of a black body’s destruction must always begin with his or her error, real or imagined—with Eric Garner’s anger, with Trayvon Martin’s mythical words (“You are gonna die tonight”), with Sean Bell’s mistake of running with the wrong crowd, with me standing too close to the small-eyed boy pulling out.

You are called to struggle, not because it assures you victory but because it assures you an honorable and sane life

I am sorry that I cannot save you—but not that sorry. Part of me thinks that your very vulnerability brings you closer to the meaning of life, just as for others, the quest to believe oneself white divides them from it. The fact is that despite their dreams, their lives are also not inviolable. When their own vulnerability becomes real—when the police decide that tactics intended for the ghetto should enjoy wider usage, when their armed society shoots down their children, when nature sends hurricanes against their cities—they are shocked by the rages of logic and the natural world in a way that those of us who were born and bred to understand cause and effect can never be.

I would not have you live like them. You have been cast into a race in which the wind is always at your face and the hounds are always at your heels. And to varying degrees this is true of all life. The difference is that you do not have the privilege of living in ignorance of this essential fact.

I never wanted you to be twice as good as them, so much as I have always wanted you to attack every day of your brief bright life determined to struggle. The people who must believe they are white can never be your measuring stick. I would not have you descend into your own dream. I would have you be a conscious citizen of this terrible and beautiful world.

Then, just as Lee was extolling his notion of “Asian values” abroad, something unexpected happened in China. Faced with social upheaval brought about by Deng Xiaoping’s economic reforms, leaders in Beijing began groping for new ways to maintain order themselves. Intrigued by what Lee had been doing in Singapore, they too began reviving aspects of their old cultural edifice as a stabilizing force. The cultural vacuums in Singapore and China may have had different origins, but some version of “Asian values” suddenly felt like a comfortable remedy for both.

“I consider Deng a greater leader who changed the destiny of China and the world,” he said. He was deeply gratified by the way that Deng had brought wealth, power, order and pride back to China—still his racial homeland—as well as to all Chinese.

Deng’s admiration of Lee was just as deep. He appreciated Lee’s pragmatism and friendship, especially his refusal to criticize China for its undemocratic form of statecraft, even after the infamy of 1989. And, because “the Singapore model” proved that a country could modernize without surrendering to “wholesale Westernization,” Deng (and all subsequent leaders in Beijing) celebrated it. “If I had only Shanghai, I too might be able to change Shanghai as quickly,” he once wistfully lamented of his success. “But I have the whole of China!”

For Lee, the Chinese aphorism that best captured the uniquely Asian/Confucian view of the individual’s role in society was: Xiushen, qijia, zhiguo, pingtianxia: “Bringing peace under heaven first requires cultivating oneself, then taking care of one’s family, and finally looking after one’s country.”

Various people have described today’s supremely well-ordered Singapore as “a think tank state,” “a paradise designed by McKinsey” or “Disneyland with the death penalty.”

Modern Singapore boasts the world’s second-busiest port, its most celebrated airline and an airport that hosts 15 million visitors a year. With an annual average growth rate of almost 7% since 1976, it now has a per capita income of well over $50,000, making it the wealthiest country in Asia. And it has the second most entrepreneurs per capita in the world, trailing only the U.S.

Where did his enormous commitment and energy come from? How was he able to create such an unusual success story from virtually nothing?

Lee was a very different leader from his confreres in Beijing, but he shared something important with them: a mutual sense that, despite the long, painful and humiliating history of the Chinese people’s modern weakness, it was their destiny to make something of themselves

Lee once described the Chinese as burdened by “a sense of frustration that they were down for so long” and as “enormously ambitious to catch up.” As this rebirth finally began in the 1990s, it allowed Lee to proudly proclaim that China’s “reawakened sense of destiny is an overpowering force.” In making such utterances, he seemed to be speaking as a Chinese who identified as much with his race as with his nation

When Lee’s ancestors joined the great Chinese diaspora, they were stripped of their culture and national identities. This defoliating process created, in them and later generations of overseas Chinese, a strange kind of hunger for advancement

in Singapore, Lee could begin to satisfy that longing for progress uninhibited by the conservative traditions that have so often clashed with modernizing impulses around the world. His new country may have been an almost synthetic nation, without a coherent cultural core, but this relative vacuum ended up being a blessing in disguise when it came to the challenges of creating a completely new state from the bottom up.

China faced a similar situation in the wake of its own tectonic revolutionary upheavals. Mao Zedong once spoke of his people as possessing “two remarkable peculiarities.” They were, he said, “first poor and secondly blank,” which meant that they were inclined to “want revolution.” As he observed, “a clean sheet of paper has no blotches, and so the newest and most beautiful pictures can be painted on it.”

Mao’s savage Cultural Revolution destroyed even more of his country’s cultural legacy. But he was fond of reminding his followers that, “Without destruction there can be no reconstruction.” By the time Deng came to power in the late 1970s, his own reforms met with little resistance from those traditional forces that had so obstructed change earlier in the century. Like Lee in Singapore, Deng was aided by the fact that traditional culture had already been demolished.

Lee Kuan Yew not only made Singaporeans proud; he also made Chinese and other Asians proud. He was a master builder, a sophisticated Asian nationalist dedicated not only to the success of his own small nation but to bequeathing the world a new model of governance

Instead of trying to impose Western political models on Asian realities, he sought to make autocracy respectable by leavening it with meritocracy, the rule of law and a strict intolerance for corruption to make it deliver growth.

He saw “Asian values” as a source of legitimacy for the idea that authoritarian leadership, constrained by certain Western legal and administrative checks, offered an effective “Asian” alternative to the messiness of liberal democracy. Because his thinking proved so agreeable to the Chinese Communist Party, he became the darling of Beijing. And because China has now become the political keystone of the modern Asian arch, Beijing’s imprimatur helped him and his ideas to gain a pan-Asian stature that Singapore alone could not have provided.

Puntland region of northern Somalia, and thus unlikely to be persecuted or reached by the Amniyat, which operates mostly in southern Somalia.

Sources within Somalia's security apparatus estimate that about 100 fighters would likely defect to ISIS, among the estimated 1,400-strong insurgent group.

"Al-Shabaab won't have a jihadi legitimacy if they don't have muhajideen (foreign fighters) within their ranks," the source said. "They were built on welcoming foreign fighters, and having them in the movement's hierarchy from the very first day."

One analyst explained ISIS' effectiveness in using modern technology to recruit new members

ISIS may be more appealing to younger, more impressionable jihadis.

"Many Muhajirs (foreign fighters and members of the diaspora) were trying to leave and the harakah (leadership) is trying to make them stay."

l-Shabaab's leadership, however, is still very much pro-al Qaeda. Its most recent propaganda video, showing a deadly attack on Burundian soldiers fighting for the African Union in Southern Somalia, used quotes from the late al Qaeda leader Osama bin Laden and the group's current leader, Ayman al-Zawahiri. "This is a subtle way of intimating the leadership's loyalty to al Qaeda," says a source close to Somalia's intelligence service, NISA.

Nigeria's Boko Haram group and now to East Africa, potentially as far as the borders of Kenya.

The defection also shows a certain division within its ranks. The source close to Al-Shabaab told CNN he thought it was "the worst idea ever."

Somalia said its battle against terrorists will not be affected by any name changes.

r they change their name, affiliation or not," said Abdisalam Aato, the government spokesman.

China's embassy in Australia said Prof Hamilton had been "playing up the 'China threat' for quite some time".

It has also received sharp criticism in Australia. Prof John Keane, a University of Sydney politics expert, said the book presented a simplistic view of Chinese power and was "filled with wilful ignorance".

"It's really up to our politicians now to interpret this and act on it in a way that minimises the perception of divisiveness and xenophobia," he said.

In a historical stroke with resonance today, American Jewish leaders gathered in Pittsburgh in 1885 to produce what is known as the Pittsburgh Platform, a new theology for an American Judaism, less focused on a Messianic return to the land of Israel and more on fixing a broken world, the concept of Tikkun Olam. Jews, the rabbi behind the platform urged, must achieve God’s purpose by “living and working in and with the world.”

For a faith that for thousands of years was insular and self-contained, its people often in mandated ghettos, praying for the Messiah to return them to the Promised Land, this was a radical notion. But for most American Jews, it is now accepted as a tenet of their religion: building a better, more equal, more tolerant world now, where they live.

Last summer, when a Conservative rabbi in Haifa was hauled in for questioning by the Israeli police after he officiated at a non-Orthodox wedding, it was too much for Rabbi Steven Wernick, chief executive of the United Synagogue of Conservative Judaism, the umbrella organization of the Conservative movement in North America.

“I do not believe we can talk about a ‘gap’ between Israel and the Diaspora,” Rabbi Wernick wrote in a letter to the Israeli government. “It is now a ‘canyon.’”My rabbi in Washington, Daniel Zemel, said in despair during Kol Nidre, the Yom Kippur evening service, this fall: “For the first time in my life, I feel a genuine threat to my life in Israel. This is not an external threat. It is an internal threat from nationalists and racists.”

Today’s Christian nationalists talk a good game about respecting the Constitution and America’s founders, but at bottom they sound as if they prefer autocrats to democrats. In fact, what they really want is a king. “It is God that raises up a king,” according to Paula White, a prosperity gospel preacher who has advised Mr. Trump.

A lot of attention has been paid to the supposed paradox of evangelicals backing such an imperfect man, but the real problem is that our idea of Christian nationalism hasn’t caught up with the reality. We still buy the line that the hard core of the Christian right is just an interest group working to protect its values. But what we don’t get is that Mr. Trump’s supposedly anti-Christian attributes and anti-democratic attributes are a vital part of his attraction.

Another important thing to understand about Cyrus is that he is not a queen. In the Christian nationalist world, legitimate political power is largely male power. Mr. Drollinger insists that the Bible describes only “male leadership.”

while I have heard plenty of comments casting doubt on the more questionable aspects of Mr. Trump’s character, the gist of the proceedings almost always comes down to the belief that he is a miracle sent straight from heaven to bring the nation back to the Lord. I have also learned that resistance to Mr. Trump is tantamount to resistance to God.

This isn’t the religious right we thought we knew. The Christian nationalist movement today is authoritarian, paranoid and patriarchal at its core. They aren’t fighting a culture war. They’re making a direct attack on democracy itself.

in Mr. Trump, they have found a man who does not merely serve their cause, but also satisfies their craving for a certain kind of political leadership.

You can say that makes them hypocrites. A more generous and in many cases more accurate take is that we can’t always control or amend our ingrained impulses and prejudices. We all have prejudices which compromise us. Every single one of us. But the instinctive and ingrained is not the entirety of who we are. We also have the ability to see beyond our own limitations, shortcomings, and acculturation to see what is fair, what is right and what the future can and should be.

On its face, the idea of a merit-based policy doesn’t sound so crazy. We certainly want the best scientists and engineers and doctors and entrepreneurs to come to America. But we already do that. A big part of the immigration system is geared around doing just that

President Trump, his key advisors and key congressional supporters and the issue is often dressed up as a matter of ‘culture’. Too many immigrants from different cultures will overwhelm and wipe out the America we know

Here President Trump, along with Steve King and the rest of the more or less open racists on Capitol Hill is just making the point explicit. They want to keep the US a majority white and culturally homogenous country. That is Stephen Miller’s core policy agenda. He remains one of Trump’s closest advisors. It is simply keep America as white as possible.

With President Trump, using the most denigrating language to say we don’t want immigrants from African or African diaspora countries but want white people instead is clearly and ably captured in his policies. Scare immigrants off, work the internals of the immigration system to expel a few hundred thousand Haitians here, a few hundred thousand Salvadorans there.

But the key point is that if your whole immigration system is based on “merit” you’re going to exclude a ton of people from countries where the kinds of advanced degrees, training and wealth that constitute “merit” in this sense just aren’t available. Overwhelmingly those will be countries that are poor and don’t have white people.

Trumpism is ethnic-nationalism, rightist ethnic nationalism, specifically white ethnic nationalism. That’s been crystal clear from day one with the talk about Mexico sending its rapists and murderers to America, with the hyper-politicization of crimes committed by immigrants and especially undocumented immigrants.

The heart of Trumpism has always been fueled by panic over the decline of white privilege and a rapidly changing demography in which whites are no longer the overwhelming majority of Americans and in a few decades likely won’t be a majority at all.

In the shithole remarks we see it very unadorned: why do we want more low-quality non-white people? To Trump, it is an obvious and urgent question

“They are taking over” is the backdrop of Trumpism. The shithole comments make that crystal clear. It’s not just exclusion but a palpable dehumanizing contempt. The words only matter in as much as they illustrate the ugliness of what is currently happening and that is real and much more important than mere words

Trump administration policy means to and is in the process of, implementing the “shithole” mindset which is to say get rid of as many “outsiders” as we can and keep new ones from coming in.

In the decades after Fidel Castro’s 1959 revolution, about 1.4 million Cubans fled the island, many heading for the United States, where they transformed the social and ethnic fabric of Miami. During the 1980s and 1990s, more than 1 million people — more than a quarter of the population — were displaced during El Salvador’s civil war.

y, the growing Venezuelan diaspora is reshaping cities from Miami to Buenos Aires to Madrid. But most Venezuelan migrants are staying in Latin America, where countries are handling a dire situation in different ways.

Chávez’s handpicked successor, President Nicolás Maduro, Venezuela has reached a breaking point, with lower oil prices and economic mismanagement leading to the world’s highest inflation rate and spiraling indexes of poverty and malnutrition.

Our migration levels are now comparable to Syria or to [the Rohingya going to] Bangladesh,”

leftist firebrand Hugo Chávez became president in 1999, thousands of Venezuelans — especially from the upper classes — moved out of the country

Facing severe food and medical shortages at home, most have stocked up on supplies, or visited hospitals, before returning across the border.

Venezuelans have enjoyed access to special permits good for two years in Colombia’s border region, allowing them to stay up to seven days at a time.

bringing a dramatic surge across the border that reached a peak of 90,000 people a day in December. In early February, President Juan Manuel Santos suspended the issuing of new temporary visas and declared a massive militarization of the border.

The moves cut the daily flow almost in half — though critics say it has only motivated migrants to cross at dozens of illegal entry points along the border, putting them at risk of harm from guerrillas and criminal bands

Locals, meanwhile, are accusing the Venezuelans already here of harming the economy and driving up crime.

They come with fruit they buy for nothing in Venezuela and sell for prices here that I can’t compete with. They come here, killing and robbing Colombians. We need take our city back.”

The family had recently arrived from Venezuela. The little girl was malnourished and also had developed a life-threatening heart blockage. The hospital was petitioning national authorities for funds before proceeding with the costly operation.

Instead, he said, it was carrying out special operations designed to limit the number of Venezuelans without valid visas.

“Like any country, we need to have a safe and secure border,” Martinez said. But many Venezuelans weren’t able to get passports in their homeland because of the cost and long wait.

The operations are sending as many as 100 migrants a day back to Venezuela.

You have to go,” said a female officer. More than a dozen Colombian officers surrounded the thin Venezuelan. “I can’t,” Andie said, her voice breaking. “Please. I’m pregnant, and we won’t survive there.”

It helps, a little, to think in meteorological terms. View it as a major hurricane — one that still appears to be gathering force.

With a decline in American stocks of more than 20 percent from their peak, the 11-year American bull market died on Wednesday.

All on its own, that would be monumental. So would the virtual halt of major sporting events, the cancellation of conferences and the banning of flights, to say nothing of the great diaspora of office workers who have been sent home

Yet even these developments seem trivial in the face of the rising death toll, with mind-boggling predictions of millions of additional infections

Whether this event really turns out to be a storm from which the economy rebounds, or a cataclysm that wreaks far more consequential changes, cannot be easily answered.

Professor Rogoff estimates that a global recession is “at least 80 percent likely,” with China bearing much of the brunt and other emerging-market countries likely to be severely pounded.

“the financial power of the United States has grown in stature since the 2007-2009 financial crisis.”

That power would be wasted, Professor Rogoff said, if the United States did not use its resources both to aid other nations and provide succor to the impoverished people within its own borders.

some officials and scholars are contemplating even more radical experiments than the banks have engaged in over the last decade, like buying corporate debt in the United States or even issuing digital money that would pay variable interest rates, targeted to the borrower.

There is no shortage of solid suggestions. Providing paid sick leave and medical coverage to those who don’t have it, strengthening unemployment insurance “and generally repairing the frayed social safety net in the United States” are useful options,

the most important boon to the economy might come from something simpler: a general conviction that government, businesses, nonprofits and individuals are responding effectively, and that a semblance of normal life will soon resume.

But the epidemic’s relentless math, and the bumbling start to the recovery effort in the United States, suggest that we won’t be close to that moment for many weeks.

Past research on other communities of color finds that repeated exposure to racism and racial violence can grind one's physical and mental health down. Race-related stress has been linked to higher infant mortality rates and cardiovascular disease in African American communities, and researchers continue to find more insidious ways racism harms health.

Without the research specific to Asian Americans' experience, it means any problems currently facing the Asian American community will likely continue to fester, unnoticed and unaddressed.

One is the model minority myth, which can suggest that Asians don't suffer economic or health disparities compared to whites.

From 1992 to 2018, only 0.17% of the National Institutes of Health's budget went to studying Asian, native Hawaiian and Pacific Islander Americans.

"Aside from the language barrier, immigrants may not understand the justice system and that may be another reason that prevents them from reporting."

"If you look at all those cases, you will find that many people had the same or similar experiences before they reported,"

From March 19, 2020 to Feb 28, 2021, a period encompassing the ballooning of the country's coronavirus pandemic and some politicians' insistence on linking the virus to China, the Stop AAPI Hate Reporting Center recorded nearly 3,800 separate incidents of hate against Asians in the United States.

"White toxicity and racism have put an inordinate amount of pressure on Asians living in diaspora communities to cope with the trauma of being in an environment that does not see them and does not protect them."

swiftly denounce the actions and demand the release of Protasevich.

This further complicates relations between Russia and the U

Russia is a key ally of Belarus, and the arrest comes at a time when President Biden is trying to stabilize relations with Moscow.

"There will come a huge round of pressure to do something really severe on Belarus," English says. "And that will include a lot of people calling for severe actions and more sanctions against Russia, just when Biden is trying to turn the corner with Russia."

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

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

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

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

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

First, what Trump is doing for Israel for domestic consumption is not aimed at nor impressing American Jews. It is aimed, as is everything, at securing his right-wing base, which is disproportionately white and evangelical.

the far left’s dual loyalty and other anti-Semitic tropes (e.g. controlling the U.S. government by political money) are morally disgraceful and ludicrously misdirected at Jewish Americans. For better or worse, American Jews aren’t motivated by Israel. They are, however, greatly offended by anti-Semitism, whether it comes from the right or left, and will expect both political parties to drum out anti-Semites.

Modi has courted the US administration by inviting Ivanka Trump to India, inviting Trump himself to an Indian-American "Howdy Modi" rally in Houston and, most spectacularly, ensuring the US president received the largest possible audience during his visit to India with events that included a 100,000-strong rally in Gujarat.

Senior Indian officials say relations between the leaders of major countries are driven overwhelmingly by national interests and only marginally by personalities. They point to Modi's excellent working relationship with Obama, whom Modi invited to be chief guest at India's Republic Day parade.

Modi is best known for his religion-infused nationalism, but he is also a fervent proponent of climate action andr has massively expanded his country's welfare programs.

If Biden wins, the Indian government can be expected to re-engage on climate issues, an easing of immigration restrictions and a resumption of less rancorous trade talks.

Democrats have criticized these policies as human rights abuses that are biased against Muslims; Indian officials argue that these are a misunderstanding of what the legislation sought to accomplish.

Indians, great admirers of the US and its technological capabilities, have been bewildered at how the nation has blundered its way through the pandemic.

When it became clear India's rickety healthcare system and unruly federal structure were failing to contain the virus, Modi agreed to impose one of the severest economic lockdowns in the world.

Trump, in turn, has compared the US's record on testing favorably to that of India's and claimed India and other countries are not giving proper counts of their Covid fatality numbers.

There is also considerable vicarious pride in the choice of an Indian-American, Sen. Kamala Harris, as Biden's running mate. One noticeable characteristic of the present campaign is the degree to which both candidates have gone to woo the Indian-American community. That the US is home to what is perceived by Indians as their most successful diaspora is just one more -- and arguably the most lasting -- reason that India and the US will remain close, irrespective of election results in either country.

I think a lot of Chinese people feel more secure from the cameras, there’s been a lot of propaganda out there saying the cameras are here for your safety. There is this extremely positive, almost Utopian take on technology in China, and a lot of the stuff that I think, our knee-jerk response from the United States would be to be worried about, they kind of embrace as a vision of the future. .

The main reasons WeChat is a concern if you were the United States government is number one, it’s become a major vector of the spread of Chinese propaganda and censorship, and because it’s a social network that is anchored by a vast majority of users in China who are censored and who are receptive to all this propaganda, even if you’re overseas using WeChat and not censored in the same way, what you get is mostly content shared from people who are living in a censored environment, so it basically stays a censored environment. I call that a super filter bubble; the idea is that there are multiple filter bubbles contending in a website like Facebook, but with WeChat, because it’s so dominated by government controls, you get one really big mega pro-China filter bubble that then is spread all over the the world over the app, even if people outside of China don’t face the same censorship. So that’s one thing.

The second is the surveillance is immense and anybody who creates an account in China brings the surveillance with them overseas

And most people, frankly, using WeChat overseas probably created the accounts in China, and even when they don’t create the account in China, when national security priorities hit a certain level, I think they’re probably going to use it to monitor people anyway. I’ve run into a number of people who have had run-ins with the Chinese Internet Police either in China, but some of them outside of China, in their day-to-day life using WeChat, and then they return home and it becomes apparent that the Internet Police were watching them the whole time, and they get a visit and the police have a discussion with them about what their activities have been

So it’s also a major way that the Chinese government is able to spy on and monitor people overseas and then unsurprisingly, because of that, it’s used as a way for the Chinese intel services to harass people overseas. . . .

WeChat is particularly suited to this in part because every single person who uses WeChat within China has it linked to their real identity. And then because everybody on WeChat has linked to their real identity, you can map their relationship networks and lean on them that way.

It also has a bunch of tools that the Chinese police use, for instance key words, where you can set an alarm so that if you were to say “Tiananmen”, they could set an alarm so that anytime you say that they get a warning about that, and then they go look at what you’ve written. So there’s all these tools that are uniquely created for Chinese state surveillance that are within the app that they can also use, so there’s a bunch of ways that the app is just better.

It’s also one of the very few unblocked communication tools that goes between the two countries. So for all these reasons it’s a very, very big deal. For the Chinese government, it’s an important tool of social control, and it’s been a way that they’ve been able to take the social controls that exist within China and expand them to the diaspora community in some pretty unnerving ways.

the scope of emigration has been highly variable over time. For most of the early 2000s around half a million residents, on net, were leaving every year according to United Nations data. But after 2008 that number fell sharply—probably in part due to China’s strong recovery from the global financial crisis while the U.S. and other major economies struggled. The early 2010s, a period of strong Chinese growth, also coincided with the slow erosion of China’s working-age labor force, creating opportunities for both ambitious Chinese citizens and foreigners willing to relocate there.

by the late 2010s, this trend had begun to reverse. Net emigration from China, which had fallen as low as 125,000 in 2012 according to U.N. data, had rebounded to nearly 300,000 by 2018

net emigration in 2022 at over 300,000 again, after a net drain of about 200,000 in 2021.

Net outflows of high net-worth individuals (with more than $1 million in assets) from China were steady at around 9,000 a year for most of the early 2010s. But in the late 2010s, that number started rocketing up: In 2017, net emigration by the wealthy was over 11,000 individuals, and by 2019 it was more than 15,000.

Higher numbers of wealthy individuals leaving could indicate faster wealth creation itself—and ambitious emigrants can help facilitate flows of capital and technology back to China.

this latest emigration wave is also taking place at a time of weakening growth and an increased populist tilt by Beijing. It is also happening during a fast rise in postsecondary education that is creating a growing supply of credentialed workers. Those same workers are facing anemic job growth in the service sectors where many of them would find employment

Since 2017, average annual service-sector employment growth has been just 0.4%, according to figures from data provider CEIC. Excluding 2022, when much of the economy was shut due to Covid-19 lockdowns, only moves that average up to 1.4%. In the five years through 2017 on the other hand, service jobs grew an average of 4.4% a year.

Rising net emigration also mirrors much smaller influxes of foreign talent in recent years—another trend that threatens to slow China’s climb up the technological ladder. Foreign residents of Shanghai and Beijing numbered just 163,954 and 62,812 in 2020, according to official data, down 21% and 42%, respectively, since 2010.

For much of the new millennium, China has been a place where the ambitious, hardworking and lucky could often get ahead. But in today’s China—more focused on security and control, less on growth—it is no longer clear how true that really is.