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The famed Chinese pilgrim to India Fa Hsien (Faxien), noted that Gupta law was exceptionally generous; crimes were punished only with fines.

The surviving architecture includes palaces and purpose-built temples for both Hindu and Buddhist religions, such as the Parvati Temple at Nachna Kuthara and the Dashavatara temple at Deogarh in Madhya Pradesh.

The emperors also founded free hospitals for their citizens, as well as monasteries and universities.

Aryabhata's incredibly accurate calculation of pi as 3.1416, and his equally amazing calculation that the solar year is 365.358 days long.

In part, this was due to the common people's dislike of the meddlesome and unwieldy bureaucracy.

As with the collapses of other classical political systems, the Gupta Empire crumbled under both internal and external pressures.

Internally, the Gupta Dynasty grew weak from a number of succession disputes. As the emperors lost power, regional lords gained increasing autonomy. In a sprawling empire with weak leadership, it was easy for rebellions in Gujarat or Bengal to break out, and difficult for the Gupta emperors to put such uprisings down.

By 500, many regional princes were declaring their independence and refusing to pay taxes to the central Gupta state. These included the Maukhari Dynasty, who ruled over Uttar Pradesh and Magadha.

By the later Gupta era, the government was having trouble collecting enough taxes to fund both its hugely complex bureaucracy, and constant wars against foreign invaders like the Pushyamitras and the Huns.

Chandragupta's son, Samudragupta (ruled 335–380 CE), was a brilliant warrior and statesman, sometimes called the "Napoleon of India."

Even those who felt a personal loyalty to the Gupta Emperor generally disliked his government and were happy to avoid paying for it if they could.

In addition to internal disputes, the Gupta Empire faced constant threats of invasion from the north. The cost of fighting off these invasions drained the Gupta treasury, and the government had difficulty refilling the coffers. Among the most troublesome of the invaders were the White Huns (or Hunas), who had conquered much of the northwestern section of Gupta territory by 500 CE.

Both cities have also banned celebrations of the upcoming Hindu festival of Holi, where people gather in large groups and smear colored powder on each other. Authorities have also expressed concern about another Hindu gathering, the Kumbh Mela, held in the northern Indian town of Haridwar. It is expected to attract tens of millions of pilgrims from across the country and the government is urging local officials to ramp up testing.

Meanwhile, India has relaxed eligibility rules for coronavirus vaccinations. Starting in April, anyone who is 45 years of age or older will be allowed to get a coronavirus shot. India began its massive immunization campaign in mid-January starting with healthcare and frontline workers, followed by elderly people and people above 45 years of age with certain health conditions. Calls to open up the vaccination program to all adults have been growing, especially as cases rise.

India's second wave comes one year after Prime Minister Narendra Modi announced a strict lockdown with barely four hours' notice that left poor migrant workers stranded and pushed the economy into a recession. Infections began climbing when the lockdown was lifted in June and reached a peak of nearly 100,000 cases a day last September. India has the third-highest coronavirus caseload in the world, after the United States and Brazil.

Over the past several months, the U.S. has been trying to stop Indian migrants before they even reach the border. Last week, Mexico deported more than three hundred Indian migrants who were waiting to cross into the U.S., under a deal with the Trump Administration to avoid tariffs on Mexican exports. In 2016, two anonymous ICE officials described to Buzzfeed the agency’s unofficial policy toward Indian asylum seekers: “Keep them out. If you catch them, detain them.”

When Kumar reached California, he spent a few days in a packed cell, and then he and other asylum seekers were put on buses and planes—with chains around their hands, feet, and stomach, “as if we were some criminals,” Kumar recalled

Kumar ended up in the Otero County Processing Center, an ICE facility managed by a private contractor, where he says his treatment worsened. The officers spoke to Kumar and other Indian asylum seekers in English and Spanish, and refused to provide translators (except when they filled out medical questionnaires), despite the fact that the migrants spoke only Punjabi and Hindi.

Force-feeding is painful and potentially harmful to patients, and organizations including the Red Cross, the American Medical Association, and the World Medical Association consider it medically unethical

But what made Kumar most upset was that he and the other migrants were subjected to “animal-like treatment”—foul language, aggression, and punitive responses to minor violations of the rules. “When they cursed at the Indians and treated them badly, I couldn’t stand seeing it, so I would speak out against them,” Kumar told me. “If I said something, they would put me in the SHU”—the Special Housing Unit, a euphemism for solitary confinement—“for fifteen days, ten days, by myself in a small room.” (ICE did not respond to my request for comment.)

Kumar and other Indian asylum seekers were vegetarian because of their religious beliefs, and the staff sometimes taunted them and made them wait until everyone else got food before they could eat.

In July, Kumar went on a hunger strike to protest his indefinite detention and looming deportation. “I decided if I am going to die, I’ll die here,” he told me. When the officers at Otero saw that Kumar had stopped eating and drinking, they sent him to solitary. A few days later, he could hear the officers putting others in SHU rooms near his. He couldn’t see or talk to them and only later learned that five other Indian men had also gone on hunger strike. He did not know what had sparked their protest, though the Otero staff considered him their ringleader, nonetheless. “I had one demand from the beginning,” he told me. “I just want my freedom. I didn’t ask for anything else.”

n mid-July, Kumar and three other hunger strikers were transferred to the El Paso Service Processing Center’s medical unit, in Texas, where Kumar was at times isolated from the others. ICE obtained a court authorization to force-feed them, a procedure that involves pushing a tube through a patient’s nose and down the esophagus. One of the migrants had just been treated for a nose infection, and, as ICE doctors placed the tube in his nostril, he began spitting blood and lost consciousness. According to Corchado, who also represented this detainee, the doctor administering the tubes told him, “End your hunger strike and we’ll stop this.” He ended the strike that night.

In March of this year, Kumar learned that an immigration judge had rejected his application for asylum, finding the evidence of persecution he had presented not credible, and had ordered his deportation. Kumar filed an appeal. While he waited, he requested to be released on bond, something he had been asking for since he was apprehended, but ICE refused. Though ICE uses punitive measures against detainees, people in immigration detention are officially being held for an administrative violation rather than for a criminal offense, which means that, except in special circumstances, there is no legal limit on how long they can be held.

In January, a group of Indian asylum seekers dubbed the “El Paso Nine” banded together in a collective hunger strike. A court gave authorization for them to be force-fed, but the feeding was stopped after two or three weeks in the face of mounting pressure from politicians, activists, and lawyers. Seven of the strikers were eventually deported, and two were released to await rulings on their cases. But forty-nine members of Congress signed a letter to the Department of Homeland Security demanding an investigation into the use of force-feeding by ICE.

Kumar was taken off the feeding tube after nearly a month and then persisted in his strike. His weight dropped, as did his blood pressure and heart rate. He started getting severe abdominal pains. “I was literally seeing him die in front of me,” Corchado told me.

On September 12th, the court allowed ICE to resume force-feeding Kumar. The judge wrote in his opinion that he couldn’t order ICE to release Kumar, but he scolded the government for not having given Kumar an independent doctor’s evaluation and for what the judge called its “penological” treatment of him.

At the end of his hunger strike, Kumar weighed a hundred and seven pounds. He left the El Paso facility on September 26th and is now staying with an immigration activist in Las Cruces, New Mexico. He is eating solid foods again, and gardening, and he recently enrolled in E.S.L. classes. But he can’t run like he used to, and he’s still regaining his vision after going partially blind from starvation. “I’m not fully recovered,” he told me, two weeks after his release. “There are some mental issues—I can’t remember everything. But I’m better than before.”

In September, the Board of Immigration Appeals agreed to remand Kumar’s asylum case back to the immigration judge, concluding that the initial ruling, which judged Kumar’s testimony to be not credible, was “clearly erroneous.” Kumar’s case will be heard again, in December, by the same judge. His odds are not great—more than forty-one per cent of Indian asylum seekers were ordered to be deported from the United States last year, and the percentage is likely to be even higher this year.

According to the documents, Facebook is aware that its products are being used to facilitate hate speech in the Middle East, violent cartels in Mexico, ethnic cleansing in Ethiopia, extremist anti-Muslim rhetoric in India, and sex trafficking in Dubai. It is also aware that its efforts to combat these things are insufficient. A March 2021 report notes, “We frequently observe highly coordinated, intentional activity … by problematic actors” that is “particularly prevalent—and problematic—in At-Risk Countries and Contexts”; the report later acknowledges, “Current mitigation strategies are not enough.”

As recently as late 2020, an internal Facebook report found that only 6 percent of Arabic-language hate content on Instagram was detected by Facebook’s systems. Another report that circulated last winter found that, of material posted in Afghanistan that was classified as hate speech within a 30-day range, only 0.23 percent was taken down automatically by Facebook’s tools. In both instances, employees blamed company leadership for insufficient investment.

last year, according to the documents, only 13 percent of Facebook’s misinformation-moderation staff hours were devoted to the non-U.S. countries in which it operates, whose populations comprise more than 90 percent of Facebook’s users.

Among the consequences of that pattern, according to the memo: The Hindu-nationalist politician T. Raja Singh, who posted to hundreds of thousands of followers on Facebook calling for India’s Rohingya Muslims to be shot—in direct violation of Facebook’s hate-speech guidelines—was allowed to remain on the platform despite repeated requests to ban him, including from the very Facebook employees tasked with monitoring hate speech.

The granular, procedural, sometimes banal back-and-forth exchanges recorded in the documents reveal, in unprecedented detail, how the most powerful company on Earth makes its decisions. And they suggest that, all over the world, Facebook’s choices are consistently driven by public perception, business risk, the threat of regulation, and the specter of “PR fires,” a phrase that appears over and over in the documents.

“It’s an open secret … that Facebook’s short-term decisions are largely motivated by PR and the potential for negative attention,” an employee named Sophie Zhang wrote in a September 2020 internal memo about Facebook’s failure to act on global misinformation threats.

In a memo dated December 2020 and posted to Workplace, Facebook’s very Facebooklike internal message board, an employee argued that “Facebook’s decision-making on content policy is routinely influenced by political considerations.”

To hear this employee tell it, the problem was structural: Employees who are primarily tasked with negotiating with governments over regulation and national security, and with the press over stories, were empowered to weigh in on conversations about building and enforcing Facebook’s rules regarding questionable content around the world. “Time and again,” the memo quotes a Facebook researcher saying, “I’ve seen promising interventions … be prematurely stifled or severely constrained by key decisionmakers—often based on fears of public and policy stakeholder responses.”

And although Facebook users post in at least 160 languages, the company has built robust AI detection in only a fraction of those languages, the ones spoken in large, high-profile markets such as the U.S. and Europe—a choice, the documents show, that means problematic content is seldom detected.

A 2020 Wall Street Journal article reported that Facebook’s top public-policy executive in India had raised concerns about backlash if the company were to do so, saying that cracking down on leaders from the ruling party might make running the business more difficult.

Employees weren’t placated. In dozens and dozens of comments, they questioned the decisions Facebook had made regarding which parts of the company to involve in content moderation, and raised doubts about its ability to moderate hate speech in India. They called the situation “sad” and Facebook’s response “inadequate,” and wondered about the “propriety of considering regulatory risk” when it comes to violent speech.

“I have a very basic question,” wrote one worker. “Despite having such strong processes around hate speech, how come there are so many instances that we have failed? It does speak on the efficacy of the process.”

Two other employees said that they had personally reported certain Indian accounts for posting hate speech. Even so, one of the employees wrote, “they still continue to thrive on our platform spewing hateful content.”

Taken together, Frances Haugen’s leaked documents show Facebook for what it is: a platform racked by misinformation, disinformation, conspiracy thinking, extremism, hate speech, bullying, abuse, human trafficking, revenge porn, and incitements to violence

It is a company that has pursued worldwide growth since its inception—and then, when called upon by regulators, the press, and the public to quell the problems its sheer size has created, it has claimed that its scale makes completely addressing those problems impossible.

Instead, Facebook’s 60,000-person global workforce is engaged in a borderless, endless, ever-bigger game of whack-a-mole, one with no winners and a lot of sore arms.

Zhang details what she found in her nearly three years at Facebook: coordinated disinformation campaigns in dozens of countries, including India, Brazil, Mexico, Afghanistan, South Korea, Bolivia, Spain, and Ukraine. In some cases, such as in Honduras and Azerbaijan, Zhang was able to tie accounts involved in these campaigns directly to ruling political parties. In the memo, posted to Workplace the day Zhang was fired from Facebook for what the company alleged was poor performance, she says that she made decisions about these accounts with minimal oversight or support, despite repeated entreaties to senior leadership. On multiple occasions, she said, she was told to prioritize other work.

A Facebook spokesperson said that the company tries “to keep people safe even if it impacts our bottom line,” adding that the company has spent $13 billion on safety since 2016. “​​Our track record shows that we crack down on abuse abroad with the same intensity that we apply in the U.S.”

Zhang's memo, though, paints a different picture. “We focus upon harm and priority regions like the United States and Western Europe,” she wrote. But eventually, “it became impossible to read the news and monitor world events without feeling the weight of my own responsibility.”

Indeed, Facebook explicitly prioritizes certain countries for intervention by sorting them into tiers, the documents show. Zhang “chose not to prioritize” Bolivia, despite credible evidence of inauthentic activity in the run-up to the country’s 2019 election. That election was marred by claims of fraud, which fueled widespread protests; more than 30 people were killed and more than 800 were injured.

“I have blood on my hands,” Zhang wrote in the memo. By the time she left Facebook, she was having trouble sleeping at night. “I consider myself to have been put in an impossible spot—caught between my loyalties to the company and my loyalties to the world as a whole.”

What happened in the Philippines—and in Honduras, and Azerbaijan, and India, and Bolivia—wasn’t just that a very large company lacked a handle on the content posted to its platform. It was that, in many cases, a very large company knew what was happening and failed to meaningfully intervene.

solving problems for users should not be surprising. The company is under the constant threat of regulation and bad press. Facebook is doing what companies do, triaging and acting in its own self-interest.

Tirupati was so popular with the elite that the trust which runs the temple made separate arrangements for wealthy worshippers, ushering them in so they could jump the queue

Today, China’s economy is roughly five times the size of India’s. The average citizen of China has an economic output of almost $13,000 a year, while the average Indian’s is less than $2,500

In human-development indicators, the contrast is even sharper, with infant mortality rates much higher in India, life expectancy lower and access to sanitation less prevalent.

The divergence, analysts say, comes down largely to China’s central consolidation of policy power, an earlier start in opening up its economy to market forces starting in the late 1970s, and its single-minded focus on export-led growth.

China took the first-mover advantage and then compounded its dominance as it pursued its plans relentlessly.

India started opening its quasi-socialist economy nearly a decade later. Its approach remained piecemeal, constrained by tricky coalition politics and the competing interests of industrialists, unions, farmers and factions across its social spectrum.

“There is that element where China is a natural role model — not for its politics, but for the sheer efficiency,”

The world now has a radically different power structure than it did in 1990. China has already made itself the world’s factory, all but closing off any path India could take to competitive dominance in export-driven manufacturing.

A “Make in India” campaign, inaugurated by Mr. Modi in 2014, has been stuttering ever since. Wage costs are lower in India than in China, but much of the work force is poorly educated, and the country has struggled to attract private investment with its restrictive labor laws and other impediments to business, including lingering protectionism.

service-sector growth can go only so far in reaping India’s promise of a demographic dividend, or blunt the peril of an unemployment crisis. Hundreds of millions of people can’t find jobs or are underemployed in work that pays too little.

the employment entrance exams at government agencies. These jobs are still coveted as private sector work remains limited and less stable.

650,000 students will apply for just 600 or 700 jobs in the national civil service this year.

The civil service is a tiny part of the work force, but it is prestigious — in part because it comes with job security for life. Most applicants spend years, and a big chunk of their family’s savings, and still fail to make the cut.

“Here there is no enterprise, no companies,” Mr. Kumar said. For any young person, “the question comes, ‘What next? What can I do?’”

The lessons Mr. Modi is taking from China are most apparent in his push for infrastructure development, investing heavily in highways, railways and airports to improve supply chains and connectivity.

India has quintupled its annual spending on roads and railways during Mr. Modi’s nine years in power

As Mr. Modi has boxed in opponents, cowed the press and overwhelmed independent elements of civil society, his government has lashed out at expressions of concern from abroad as evidence of a colonial plot to undermine India or a lack of understanding of India’s “civilizational” approach — both elements that diplomats had long heard in China’s own defensiveness.

All the while, the increasing militancy of his Hindu nationalist supporters, as arms of the state hang back and give perpetrators a free pass, exacerbates India’s religious fault lines and clashes that threaten to disrupt India’s rise.

Even as India tries to align its growing technological and economic capacity to capitalize on the Western tensions with China, it is determined to stick to its neutrality and maintain a balancing act between the United States and Russia. There is also the question of whether the West’s shift from China, the linchpin of the global economy, is a temporary recalibration or a more fundamental one.

“China took advantage of a favorable geopolitical moment to really transform itself by having access to technology, to capital, to markets led by the United States. It took advantage of that to build itself up,” Mr. Saran said. “This could be that moment for India.”

increasingly affluent Indians develop a taste for meat, even the flesh of cows, which are considered sacred in Hinduism.

Bharatiya Janata Party, one of the country’s two major political parties, has demanded that laws against cow slaughter be strengthened.

The thieves can usually fit about 10 cows on a truck, and each fetches 5,000 rupees — about $94

“The social and religious status of cows has been under attack in India,”

The Intercept has obtained a cache of secret slides that provides a window into the inner workings of the U.S. military’s kill/capture operations at a key time in the evolution of the drone wars — between 2011 and 2013. The documents, which also outline the internal views of special operations forces on the shortcomings and flaws of the drone program, were provided by a source within the intelligence community who worked on the types of operations and programs described in the slides.

The source said he decided to provide these documents to The Intercept because he believes the public has a right to understand the process by which people are placed on kill lists and ultimately assassinated on orders from the highest echelons of the U.S. government. “This outrageous explosion of watchlisting — of monitoring people and racking and stacking them on lists, assigning them numbers, assigning them ‘baseball cards,’ assigning them death sentences without notice, on a worldwide battlefield — it was, from the very first instance, wrong,” the source said.

Two sets of slides focus on the military’s high-value targeting campaign in Somalia and Yemen as it existed between 2011 and 2013, specifically the operations of a secretive unit, Task Force 48-4.

Additional documents on high-value kill/capture operations in Afghanistan buttress previous accounts of how the Obama administration masks the true number of civilians killed in drone strikes by categorizing unidentified people killed in a strike as enemies, even if they were not the intended targets. The slides also paint a picture of a campaign in Afghanistan aimed not only at eliminating al Qaeda and Taliban operatives, but also at taking out members of other local armed groups.

One top-secret document shows how the terror “watchlist” appears in the terminals of personnel conducting drone operations, linking unique codes associated with cellphone SIM cards and handsets to specific individuals in order to geolocate them.

The ISR study also reveals new details about the case of a British citizen, Bilal el-Berjawi, who was stripped of his citizenship before being killed in a U.S. drone strike in 2012. British and American intelligence had Berjawi under surveillance for several years as he traveled back and forth between the U.K. and East Africa, yet did not capture him. Instead, the U.S. hunted him down and killed him in Somalia.

Taken together, the secret documents lead to the conclusion that Washington’s 14-year high-value targeting campaign suffers from an overreliance on signals intelligence, an apparently incalculable civilian toll, and — due to a preference for assassination rather than capture — an inability to extract potentially valuable intelligence from terror suspects.

They also highlight the futility of the war in Afghanistan by showing how the U.S. has poured vast resources into killing local insurgents, in the process exacerbating the very threat the U.S. is seeking to confront.

These secret slides help provide historical context to Washington’s ongoing wars, and are especially relevant today as the U.S. military intensifies its drone strikes and covert actions against ISIS in Syria and Iraq. Those campaigns, like the ones detailed in these documents, are unconventional wars that employ special operations forces at the tip of the spear.

Whether through the use of drones, night raids, or new platforms yet to be unleashed, these documents lay bare the normalization of assassination as a central component of U.S. counterterrorism policy.

Bass has unearthed a series of conversations, most of them from the White House’s secret tapes, that reveal Nixon and Kissinger as breathtakingly vulgar and hateful, especially in their attitudes toward the Indians, whom they regarded as repulsive, shifty and, anyway, pro-Soviet — and especially in their opinion of Indira Gandhi. “The old bitch,” Nixon called her. “I don’t know why the hell anybody would reproduce in that damn country but they do,” he said.

this meant that Yahya — a vain, shallow mediocrity — was suddenly considered indispensable, free to do whatever he wished in East Pakistan. With the White House averting its eyes, the largely Muslim Pakistani Army killed at least 300,000 Bengalis, most of them Hindus, and forced 10 million to flee to India

The men in the White House, however, not only refused to condemn Yahya — in public or private — but they also declined to withhold American arms, ammunition and spare parts that kept Pakistan’s military machine humming. Indeed, Nixon regarded the dictator with genuine affection. “I understand the anguish you must have felt in making the difficult decisions you have faced,” he told Yahya.

what is most telling is what they reveal about Nixon’s and Kissinger’s strategic intelligence. At every step of the crisis, the two men appear to have been driven as much by their loathing of India — West Pakistan’s rival — as by any cool calculations of power

By failing to restrain West Pakistan, they allowed a blood bath to unfold, and then a regional war, which began when Gandhi finally decided that the only way to stop the tide of refugees was to stop the killing across the border. That, in turn, prompted West Pakistan to attack India.

the recklessness of Nixon and Kissinger only got worse. They dispatched ships from the Seventh Fleet into the Bay of Bengal, and even encouraged China to move troops to the Indian border, possibly for an attack — a maneuver that could have provoked the Soviet Union. Fortunately, the leaders of the two Communist countries proved more sober than those in the White House. The war ended quickly, when India crushed the Pakistani Army and East Pakistan declared independence.

"High level visits between both countries... are a natural ingredient of tightening relationship between Israel and India," Mr Carmon was quoted as saying by The Hindu newspaper.

Many Patels, Hardik included, readily agree that the government should give extra help to poor families, regardless of caste. They object, however, to India’s quota system precisely because it is built around caste, not economic status.

Even so, in this neighborhood the Patel protest is seen as an act of monumental selfishness — just one more way for the haves to have more. If the Patels succeed, Mr. Parmar said, the implications for this neighborhood are obvious: “We will grow poorer.”

In a flat world where everyone has access to everything, values matter more than ever. Right now the Hindus and Confucians have more Protestant ethics than we do, and as long as that is the case we’ll be No. 11!

why is diversity good? Diversity isn't good in and of itself; it's good because it allows us to expand our horizons, to break out of the boxes – by they cultural, ethnic, or religious – in which we find ourselves. To think about other values, other beliefs, other lifestyles, to make judgements upon those values and beliefs and lifestyles. To enter, in other words, into a dialogue, a debate, through which a more universal language of citizenship can arise. It is precisely such dialogue and debate that multiculturalism as a political process undermines and erodes in the name of "respect" and "tolerance".

I think the very notion of multiculturalism is an irrational one. It assumes from the start that societies are composed of cultures that somehow relate to each other externally, as it were. Here is one culture, here's another, and there's another, and these cultures then interact with each other. In fact cultures aren't like that: cultures are living, organic entities that constantly change. There is no such thing as a multicultural society. There are societies with a variety of cultural forms, beliefs, lifestyles, values – in fact, virtually every society embodies such diversity – but to say that is to say something very different thing to the claim that a society is "multicultural".

Societies have always been conflictual, riven by class differences, generational differences, gender differences, ideological differences. But today we tend to see social clashes in a very narrow way, in terms of religion, faith and culture, because we have come to see identity in very narrow ways. The debate about multiculturalism is a debate in which certain differences – culture, ethnicity and faith – have come to be regarded as important and others – such as class, say, or generation – as less relevant.

There are two ways over the past half-century in which we've stopped treating people as citizens. One is through racism. The racist says "you're not a citizen, you don't have full rights in this society because you have a different skin colour, you are foreign", etc. The second is multiculturalism. The multiculturalist says: "we treat you not as an individual citizen, but as a Muslim or a Hindu or a Sikh or a black". The irony is that multiculturalism developed as an attempt to combat the problems created by racism. But it has recreated many of the problems by treating people not as citizens but as members of groups, and by formulating public policy in relation to those groups and not in relation to the needs of individual citizens.

we have to say that the multicultural policies were flawed from the very beginning: it wasn't as if this was a good set of policies that somehow eroded over time. The fact is that it was a lot easier to combat racism by saying to people "go on, follow your own values, cultures, lifestyles, beliefs, we will fund your festival, your dance troupe, your cultural centre"... we used to call it the "saree, samosa and steel band brigade".

What has happened is that the very notion of equality has transformed over the last twenty years. Equality used to mean that everybody was treated the same despite their differences. Now it's come to me that everybody is treated differently because of those differences.

Fighting racism doesn't mean I have to limit freedom of expression. I hate racist jokes, but I would protect the right of people to tell them. They are really ugly and stupid, but I wouldn't dream of regulating it by law. Actually, I do not believe in collective rights. I think everyone should be treated equally, but people also need to be free to live how they prefer. Fighting violent racism is something that should be done by law enforcement authorities. But it is also the responsibility of the cultural elites: to make racism something one should be ashamed of. It's a matter of education, I think. Not of laws limiting free speech.

As for the relationship between multiculturalism and constraints on free speech, an argument has developed that runs something like this: we live in a society where there are lots of different peoples and cultures, each with deeply set, often irreconcilable, views and beliefs. In such a society we need to restrict what people say or do in order to minimize friction between cultures and to guarantee respect for people embedded in different cultures.

it is precisely because we live in a plural society that we need the most robust defence of free speech possible. It seems to me that in a plural society, the giving of offence is both inevitable and necessary. It is inevitable because we do have societies with deep-seated, conflicting views. But it's far better to have those conflicts out in the open than to suppress them in the name of respect and tolerance. But most importantly, the giving of offence is necessary because no kind of social change or social progress is possible without offending some group of other. When people say, "you are offending me", what they are really saying is, "you can't say that because I don't want my beliefs to be questioned or ridiculed or abused." That seems to me deeply problematic.

The real issue is not actually the threat of violence from Islamists. It is something much more internal to western societies, the sense that it is morally wrong to give offence to other groups and cultures. People are frightened of doing things because they fear the repercussions, but they are also frightened of doing things because they think it is morally wrong to offend other people and other cultures. And I think that is a much greater problem. We should say it is morally right to offend people. That is what a plural society is. If we want to live in a plural society, the price of a plural society – though I don't see it as a price, I think it is the value of the plural society – is that we confront each other. That is what is good about plural society.

We also need to make a distinction between colour blindness and racism blindness. The two have become confused, so that in France, for instance, arguments against multiculturalism have become an argument in defence of racism. Discriminatory policies, and not just against the Roma, but also against Muslims and others, have been defended on the basis that they are necessary for assimilation. The law outlawing the burqa, for instance. In one sense assimilation means treating individuals as citizens and not as members of a particular group. That seems to me to be a very good thing. But that is not what assimilation has come to mean in practice somewhere like France, where policies of assimilation have re

sulted in the authorities treating different groups of people differently by pointing up their differences, insisting that certain groups – Muslims or the Roma, for example – cannot belong to our culture, to our society, because their culture, their values, their ways of life are so different and inimical to ours. That is the way assimilation policies have developd and I think that is very dangerous.

Part of the problem of multiculturalism is that the distinction between the public and the private realms have become eroded. We need to defend the right of people to pursue their values, their lifestyles, their beliefs in private. By "private", I don't mean in the privacy of their homes, but in those areas of life distinct from the state and state institutions. But we also need to ensure that, in the public realm, the state does not treat people differently because of their particular values, beliefs or lifestyles. The ideal plural society is one where people have perfect freedom to pursue their beliefs, values and lifestyles in private but in public are treated as citizens, whatever those lifestyles, beliefs and values are. Multiculturalism has come to mean the very opposite: people are treated differently in the public realm because of their values, beliefs and lifestyles, but at the same time restrictions are placed upon the private realm, on what one can say or do, because of fear of giving offence.

There are two problems with granting people rights by virtue of their belonging to a group, as opposed to their being citizens with specific social, economic and other needs. First, the group becomes a focus not only for providing rights, but also for prejudice: you deal not with the problems of individual Roma, but the imputed problems of Roma as a whole. Second, you deny the same rights to other groups, to others who don't happen to be in that group, such as Muslims.

The point about free speech is this: who is it that benefits from censorship? Is it those in power, or is it those without power? It seems to me that the only people to benefit from censorship are those with the power to enforce that censorship and the need to do so. Those who have no power are much better served by as little censorship as possible. Free speech is always the weapon in the hands of those who want to challenge power and censorship is always a weapon in those who want to preserve their power. That's why I think anyone who wants to challenge racism should support of the greatest extension of free speech possible.

First, there's what might be called biological cynicism -- a belief that human nature is fixed or sufficiently difficult to change that the effort isn't worthwhile. We can manipulate people's behaviors, but we can't expect people to change intrinsically.

Biological cynicism is built into influential models of policy.

when policy-makers get down to business, money is the ultimate metric and often the favored instrument.

Second, there's a secular cynicism, the repulsion that some people have for anything that smells of religion.

Third, there's intellectual cynicism. Intellectual cynicism is hard to pinpoint, but I think it's related to the high-school desire to be cool rather than good. The essence of cool is rebellion and subversion, and it's difficult to be either through goodness.

it doesn't so much deny virtue or its possibility as much as to mock it.

America's founding fathers were brilliant realists by all accounts, but they weren't cynical, and they didn't mock virtue.

My interest in juxtaposing hip-hop and Indo-Persian miniature painting, the primary medium through which I have told stories, is in taking these two disparate narrative forms and letting the dissonance find a detour.

Much in the way that hip-hop’s place in popular culture was diminishing by the time Nas took it up in the early 1990s, Indo-Persian miniature painting fell from relevance in Pakistani culture. The practice shifted so dramatically after the fall of the Mughal Empire and the rise of colonial rule in South Asia during the 19th century that when I began engaging with the miniature in my work in the late 1980s and early ’90s at the National College of Arts in Lahore, it was regarded as tourist kitsch and derided as a craft technique.

For years, the form had been ignored by many Pakistani artists. I found it ripe with potential — to change its status and its narrative and to deconstruct its stereotypes. What others saw as enslavement to tradition, I recognized as a path to expanding the medium from within, embracing the complexities of craft and rigor in order to open up possibilities for dialogue.

My work over the past 20 years has both borrowed and departed from traditional modes of miniature painting. One of these elements, the hair of Gopis — the female consorts of the Hindu god Krishna — appears in this painting, circling around the central axis. Over the past 15 years, I have been experimenting by divorcing their signature hairstyles from the rest of their bodies as a means of identifying them. The Gopi hair, in its many transformed and recontextualized iterations, takes on the appearance of bats, particles or elements of a moving mass. In this painting, the Gopis swirl around Africa and move outward. In their clusters around the central glowing orb of Africa, the Gopis coalesce and overlap, suggesting a symbol that became ubiquitous in 2014: the biohazard sign.

My process is driven by my interest in exploring and rediscovering cultural and political boundaries, and using that space to create new frameworks for dialogue and visual narrative. Contemporaneity is about remaining relevant by challenging the status quo, not by clinging to past successes. This is at odds with the standards set up in the worlds of commercial art and music, which are more interested in branding and often hold an artist hostage to one idea or form.

The basic question we face is, I suggest, what makes people do what they do?

I will offer a few suggestions in the following six categories. There may well be others, but these are mine. Top of the list, I think, is ignorance. Closely following ignorance is the issue of memory. Next, I suggest is suspicion. Somewhere down the line is escapism. "Why didn't we..." and "why do you remind us...." Then, there is the development process and its downside, corruption. Hard to "objectify" and impossible to "quantify," is my fifth category, the sense of identify. Finally, I reflect on the sense of dignity and its and itsviolation in shameandthe terrible burden of embarrassment.

Every survey on what Americans know about our world shows, objectively speaking, what can only be described as ignorance.  Few Americans know even where any foreign place is, who lives there, what language they speak, or what shapes their daily lives.

Casual conversations with people all over America indicate that few care. Such information is just not a significant part of their lives.

If one could have taken a poll in England at almost any time in its history one would have found the same results.  I suggest that what is different, operationally, is that in England the ordinary citizen did not play a role in determining policy.  That was the job of the small aristocracy. What the people knew or did not know was unimportant.

above all in America, which is the operational head of the world community, what "the people" know or don't know but believe is no longer irrelevant. It sometimes is crucial. That is because elections are more common, even if not always free, and because people almost everywhere, but particularly in the West, have been to some extent politicized. Thus, Ignorance is not new but today it is often determinant.

ignorance is not just unidirectional; it occurs in a context. What "we" think we know about others fits into what other people think "they" know both about themselves and about us. People everywhere tend to know quite a bit about their own circumstances and the actions that shaped those circumstances. That is, much more than foreigners know about them. This necessarily creates a lopsided worldview

These forms of mutual incomprehension or mutual misreadings often cause wars. Consider three examples:

Dirty tricks like our attempt to murder Nasser were and probably still are not uncommon. The Senate Committee headed by Senator Frank Church provided a chilling record, including cooperation with the Mafia, to assassinate Fidel Castro. Assassinations and attempted assassinations by the Russians, the British, the Israelis and others have been less subjected to sustained inquiry than Church provided, but their involvement in many deplorable incidents is not in doubt.

Britain developed Iran

The ancient Hindu who told the parable of the elephant was right. Those who grab the tail cannot understand those who handle the trunk. Understanding of the whole is always and everywhere necessary for intelligent action.

for how long does memory prevent people from doing the same things again?

long-term memory, memory of big happenings like wars, may be crucial but, it seems to me, last only about a decade.  Who today remembers much about American participation in the wars in Greece, Korea or even Vietnam.

Even when we get the sequences right, we usually stop short of determining the causes, that is, the connections between events.

my hunch is that as rapidly as we can, we put aside what we don't want to remember.

we have been able virtually to remove costly and painful events from the immediacy of daily life

Those who dwell on the costly and painful aspects of rising militarism are at best a nuisance who soon wear out their welcome. We find it so much easier to mesh our thoughts and attitudes with those of the people with whom we eat, work, sleep and play.  Better not to pay attention to those who challenge "conventional wisdom" or buck the tide.

Conventional wisdom and going with the mainstream are, arguably, necessary to make society function.

Sometimes, it seems to me that our questions get in the way of our answers and that our analytical tools themselves distort what our eyes are seeing.  We get so sophisticated that we may, to use the old saw, fail to see the forest for the trees.

These activities have created throughout the world a pervasive sense of illegality and immorality. And it cannot be restricted just to foreign affairs. It spills over into domestic affairs not only, as it commonly does, into societies with fragile legal systems but also into ours.

What is important, I suggest about all these -- and many other suspicious events which have never been fully illuminated -- is two fold: on the one hand, a climate of suspicion has been created that makes the achievement of security and peace far more difficult throughout the world and, on the other hand, trust in government, including the government of the United States, has been compromised.

Johnson charged Nixon with treason, but did not hold him accountable. Johnson's successors in the presidency have, similarly, not applied to political leaders the sort of legal standard to which we, as citizens, are held. Nor have they shared with the citizenry what they know has been done in our name. This is a fundamental attack on our system of government. Those who have "blown the whistle" on such activities, not the perpetrators, have been stigmatized or punished.

This adds up, I suggest, to a political form of corruption even worse than the financial corruption that so corrodes the nation "salvation" activities we have mounted in such countries as Iraq and Afghanistan.

What about escapism?  I suggest that escapism is the child of suspicion. I would wager that if one could stop a hundred or so people on the streets of any village, town or city almost everywhere, he would find that only a handful of those he badgered would want to talk about issues some of us keep warning them that could ruin their lives. Most Americans and probably most people everywhere, simply do not want to think about them.

I have found that when such issues as war, environmental degradation, over population, hunger, pandemics, nuclear accidents or even financial collapse are raised, conversation dwindles. As the familiar expression has it, "eyes glaze over," and as quickly as politely possible, Americans flee from the person who raised the issues as though he had made a bad smell

For most people they are better kept at least out of sight if not totally out of mind. Real life, enjoyable life, life that gives amusement or pleasure right now is at hand. It is available even for the very poor on television.  Sports, even in countries where hunger is widespread, jobs few, life constricted and governments oppressive, these annoyances recede before the immediate excitement of football.

we think we are the doctors but really we are the disease. I don't want to believe that, but there is ample proof that much of what we have done with the best of intentions has made many people suffer

we all sought in the late 1950s and early 1960 to "objectify" and "quantify" the study of international affairs.

Insofar as it dealt with the struggles in the Third World, our analysis suggested to some of us that what we were seeking came down to achieving a growth rate of about 3.5 percent

What had happened was that, unwittingly, the governments, at our urging and with our help, had undermined the fundamental "possession" of their peoples, their sense of identity.

So, what is a sense of identity, how is it manifested and how do outsiders relate to it?

when the first cities were formed about 3,000 years ago, the inhabitants became too numerous to identify themselves by kinship. So, they elaborated their sense of belonging into custom, religion, dress, diet and language. Gradually, and over centuries, they often elaborated their definition of their identity

whatever form "belonging" takes, it is the "glue" that hold societies together and make it possible for the members to live together.

What the residents needed was to stay put, to improve their housing, of course, but more important to be assisted in taking charge of their lives in their own pattern and at their own speed.

For me, this experience threw into relief the American efforts to remake other societies as the neoconservatives urge. Their proposals urge not only to "regime change" but also to "culture change" -- indeed to disassemble -- whole societies. As played out, particularly during the George W. Bush administration, they have caused or exacerbated unrest and war. To the degree we insist on overturning what the people believe to be normal and right -- in effect of undermining the sense of identity, belonging and self-respect even to improve their physical well-being -- we can expect unrest and war to continue

For what we have done, even with statistically proven improvements and with the best of intentions, both we and they have paid and will pay more. The Third and mainly Islamic world is now in revolt.

Last, and closely related to the sense of belonging and identity, I suggest is the deep need of human beings to avoid attacks on their dignity

Close analysis of almost any confrontation shows that it sets the parameters within which rulers have to act or are likely to be overthrown. We neglect it at our peril.

It seems to me that to the degree possible, everything must be done to avoid attacks on dignity and humiliation.

Avoiding humiliation is the essence of diplomacy. But when one has overwhelming power, the temptation is always present to push one's advantage, to put the other person in the corner, to make him "blink," to humble him, even to destroy him.

In a report published last year, the commission said that religiously motivated violent episodes reportedly increased for three consecutive years in India, and that the struggle to provide justice to victims “perpetuates a climate of impunity.”

India has had a checkered history with religious violence, and the election of Prime Minister Narendra Modi and his Hindu nationalist Bharatiya Janata Party in 2014 raised concerns about the potential for increased religious tensions.

The group has traveled to China, Myanmar, Pakistan, Saudi Arabia and Vietnam, “among the worst offenders on religious freedom,” he said.

The Indian Embassy in Washington said in a statement on Friday that there had been no change in policy regarding such visits and that the Indian Constitution guaranteed freedom of religion for its citizens.

A delegation from the commission was denied visas to India during the previous administration in 2009, according to the local news media.

Indonesia today has more than 190 million Muslims, but also has a secular government and influential Christian, Hindu and Buddhist minorities.

“We are directly challenging the idea of ISIS, which wants Islam to be uniform, meaning that if there is any other idea of Islam that is not following their ideas, those people are infidels who must be killed,” said Yahya Cholil Staquf, general secretary to the N.U. supreme council. “We will show that is not the case with Islam.”

N.U. has established a nonprofit organization, Bayt ar-Rahmah, in Winston-Salem, N.C., which will be the hub for international activities including conferences and seminars to promote Indonesia’s tradition of nonviolent, pluralistic Islam, Mr. Yahya said.

N.U. is also working with the University of Vienna in Austria, which collects and analyzes ISIS propaganda, to prepare responses to those messages, which N.U. will disseminate online and at conferences.

In scene after scene, they challenge and denounce the Islamic State’s interpretations of the Quran and the Hadith, the book of the Prophet Muhammad’s teachings, as factually wrong and perverse.

The Islamic State’s theology, rooted in the fundamentalist Wahhabi movement, takes its cues from medieval Islamic jurisprudence, where slavery and execution of prisoners was accepted. The filmmakers accept the legitimacy of those positions for the time but argue that Islamic law needs to be updated to 21st-century norms.

“The problem with Middle East Islam is they have what I call religious racism,” said Azyumardi Azra, an Islamic scholar and former rector of the State Islamic University in Jakarta. “They feel that only the Arabs are real Muslims and the others are not.”

Saudi Arabia, the birthplace of Islam and the main source of financial support for Wahhabism worldwide, has had more success in imposing its interpretation and has even made inroads in Indonesia. Analysts say a steady flow of money from Persian Gulf countries, including Saudi Arabia and Qatar, supports an active and growing Wahhabist movement here.

Hedieh Mirahmadi, president of the World Organization for Resource Development and Education, an organization based in Washington that works to combat extremism, said that, according to open source data, supporters of the Islamic State were sending an average of 2.8 million messages a day to their followers on Twitter.“Who’s going to counter that?” she asked.