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a senior College Board official now acknowledges the organization was mindful of how “systemic” and certain other words in the modern lexicon of race in America would receive intense scrutiny in some places.

Jason Manoharan, vice president for AP program development. He said the College Board worried some phrases and concepts had been “co-opted for a variety of purposes” and were being used as “political instruments.” So the organization took a cautious approach to the final edits even as it sought to preserve robust content on historical and cultural impacts of slavery and racial discrimination.

“We wanted this course to be adopted by 50 states, and we wanted as many students and teachers as possible to be able to experience it,” Manoharan said. His acknowledgment underscored the inherent politics behind promoting a course that deals so squarely with race in America.

John K. Thornton, a professor of African American studies and history at Boston University, who contributed to the planning, said he was pleased the course opens with five weeks on early Africa. But he lamented that reparations and Black Lives Matter ended up only as optional research topics. “It did upset me a little bit,” he said. “Those things obviously feel very much a part of what a college course is about.”

DeSantis, a potential presidential candidate, has accused the course architects of promoting “a political agenda.” He also criticized an early course plan’s references to Black queer studies and “intersectionality,” a concept that helps explain overlapping forms of discrimination that affect Black women and others.

Teresa Reed, dean of music at the University of Louisville, said her work as one of 13 members of the AP African American studies committee resembled similar assignments she has undertaken for other AP courses. Reed supports the African American studies course plan and said it will continue to be revised as pilot teachers give feedback. She said she saw no evidence of political meddling in the course design. “That was absolutely not my experience,”

Two luminaries in the field, Henry Louis Gates Jr. and Evelyn Brooks Higginbotham, both of Harvard University and both of whom advised the College Board, also issued statements vouching for the course.

The first 81-page draft of the course plan, in February 2022, drew topics and sources from the syllabi of introductory classes at historically Black universities, Ivy League schools and other prominent institutions. The College Board said it was produced as a preview for 200 college professors at a March 2022 symposium. Faculty recommended cutting 20 percent to 25 percent of the proposed topics, the College Board said, and as much as half of suggested readings.

The April version, 299 pages, was the pilot course guide, a road map for teachers before classes began in the fall. It included much more detail on goals, essential knowledge and potential source material. It also made an important switch on contemporary issues: Certain lessons on reparations, incarceration and movements for Black lives became optional and would not be covered on the AP exam. At this stage, the guide included a week of instruction on Black feminism, womanism and intersectionality, and it used the word “systemic” nine times.

One of the most consequential decisions made last year was to set aside significant time — ultimately, three weeks — near the end of the course for a research paper of up to 1,500 words on a topic students would choose. The project will count for 20 percent of the AP score for those who seek college credit.

Among 40 sample topics in the official plan are Black Lives Matter; intersectionality; reparations debates; gay life and expression in Black communities; and Black conservatism.

College Board officials point to the development of an extensive digital library for the course — including a 1991 text on intersectionality from Crenshaw — as evidence that they are not censoring writers or voices. Crenshaw teachers, they say, use the course framework as a starting point to design their own syllabi of readings and assignments.

intersectionality controls language and the very terms of discourse. It enforces manners. It has an idea of virtue — and is obsessed with upholding it

The sinners are categorized in various ascending categories of demographic damnation, like something out of Dante.

It operates as a religion in one other critical dimension: If you happen to see the world in a different way, if you’re a liberal or libertarian or even, gasp, a conservative, if you believe that a university is a place where any idea, however loathsome, can be debated and refuted, you are not just wrong, you are immoral.

If you think that arguments and ideas can have a life independent of “white supremacy,” you are complicit in evil. And you are not just complicit, your heresy is a direct threat to others, and therefore needs to be extinguished.

Then this: “Science has always been used to legitimize racism, sexism, classism, transphobia, ableism, and homophobia, all veiled as rational and fact, and supported by the government and state. In this world today, there is little that is true ‘fact.’

in a strange echo of the Trumpian right, they are insisting on the superiority of their orthodoxy to “facts.” They are hostile, like all fundamentalists, to science, because it might counter doctrine.

they shut down the event because intersectionality rejects the entire idea of free debate, science, or truth independent of white male power. At the end of this part of the ceremony, an individual therefore shouts: “Who is the enemy?” And the congregation responds: “White supremacy!”

We need facts independent of anyone’s ideology or political side, if we are to survive as a free and democratic society. Trump has surely shown us this. And if a university cannot allow these facts and arguments to be freely engaged, then nowhere is safe. Universities are the sanctuary cities of reason. If reason must be subordinate to ideology even there, our experiment in self-government is over.

Meanwhile, of course, President Trump continues his assault on the very same independent truth — in this case, significantly more frightening given his position as the most powerful individual on the planet. He too has a contempt for any facts that do not fit his own ideology or self-image.

That’s why the lies he repeats are not just moments of self-interested dishonesty. They are designed to erode the very notion of an empirical reality, independent of his own ideology and power. They are an attack on reason itself. A fact-driven media has to be discredited

Equally, a bureaucracy designed impartially to implement legislation has to be delegitimized, if its fact-based neutrality challenges Trump’s worldview. And so the “administrative state,” in Steve Bannon’s words, has to be “deconstructed.”

This is the vortex we are being led into by the most reckless, feckless, and malevolent president in this country’s history. It is a vortex where reality itself must subordinate itself to one political side; where facts are always instruments of power and nothing else; where our entire Constitution, designed to balance power against power to give truth and reason a chance, is being deliberately corroded from within.

It’s been seven weeks. And the damage done to our way of life is already deep, and deepening.

But no serious scientist claims “total certainty” about the future of climate, just a range of increasingly alarming probabilities; no one is demanding “abrupt and expensive” changes in public policy, just an intensification of efforts long underway with increasingly reliable and affordable new technologies; and, yes, treating your opponents as evil morons is rarely a good political strategy

The same blather can be found in this week’s column by Jonah Goldberg, lamenting Max Boot’s sudden volte-face on the issue. Jonah has a point about Boot’s somewhat too instant makeover into a resistance icon (I’ve made it myself), but on the substance of climate change, what defense of the American right does Goldberg have? Zippo. He argues that “there are a lot of different views on climate change on the right.” I find that about as convincing as the argument that there are a lot of different views on race among Harvard’s faculty.

More to the point, the hypothesis of carbon-created climate change doesn’t just have “some legitimate science” on its side, as Goldberg puts it, but a completely overwhelming majority of the science

You should, of course, retain some skepticism always. It’s possible, for example, that natural selection may be replaced as the core scientific consensus about how life on Earth evolved. Possible. But do we have to express skepticism every time new science based on that hypothesis emerges

The kicker, of course, is that the current GOP is not just skeptical of climate science and dragging its feet on doing anything about climate change. It is actively pursuing policies aimed at intensifying environmental devastation. Trump’s EPA is attempting to gut the regulation of carbon; it has tried to sabotage the only most prominent global agreement on the matter; it celebrates carbon-based energy and rhapsodizes about coal; it has slapped a 30 percent tariff on solar panels; its tax reform hurt solar and wind investment

Inaction because of uncertainty only makes sense if the threat is distant and not too calamitous. But when there’s a chance of it being truly catastrophic, and the evidence in its favor keeps strengthening, a sane person adjusts

A conservative person — someone attuned to risk — will take out insurance, in case the worst happens.

Why is every other government on Earth committed to tackling this (rhetorically at least) and every other center-right party on Earth taking this very seriously? (Check out this page about environmental policy in the British Conservative party — aimed getting to zero carbon emissions by 2050 — and see if you even recognize the debate on the right in the U.S.)

I honestly can’t see how the science of this can be right or left. It’s either our best working hypothesis or not.

For allegedly intelligent conservatives like Stephens and Goldberg to devote energy toward climate skepticism while turning a blind eye to vigorous Republican climate vandalism is, quite simply contemptible. I am not reading their minds here. I’m reading their columns. On this question — as on fiscal policy — they’re not skeptics or conservatives; they are dogmatists, sophists, and enablers of environmental vandalism. They reveal Republicanism’s calculated assault on the next generations — piling them with unimaginable debt and environmental chaos. This isn’t the cultural conservatism of Burke; it’s the selfish nihilism of Rand.

a quote. It was the first time a major global leader spoke to the U.N. on the question: “It is life itself — human life, the innumerable species of our planet — that we wantonly destroy. It is life itself that we must battle to preserve … The danger of global warming is as yet unseen but real enough for us to make changes and sacrifices so we may not live at the expense of future generations. That prospect is a new factor in human affairs. It is comparable in its implications to the discovery of how to split the atom, indeed its results could be even more far-reaching … We should always remember that free markets are a means to an end. They would defeat their object if by their output they did more damage to the quality of life through pollution than the well-being they achieve by the production of goods and services.”

That leader also made a core moral argument: “No generation has a freehold on this Earth; all we have is a life tenancy with a full repairing lease.

Those words were Margaret Thatcher’s in 1989. She devoted her entire U.N. speech to conservation and climate change. If the subject was real enough in 1989 to make sacrifices and changes, how much more so almost 30 years later?

The difference between Thatcher and today’s Republicans is quite a simple one. She believed in science (indeed was trained as a scientist). She grasped the moral dimensions of the stewardship of the Earth from one generation to another. She did not engage in the cowardice of sophists. And unlike these tools and fools on today’s American right, she was a conservative.

The real question, it seems to me, is therefore an almost philosophical one: Do these exceptions prove or disprove a general rule?

I’d argue that, by and large, they prove it

The number of people with a mismatch between chromosomes and hormones, or with ambiguous genitalia, is surpassingly small. Well under one percent is a useful estimate.

Similarly with a transgender identity: It absolutely exists but is also very rare — some estimates put it at around 0.7 percent of the population

Does this mean that general assumptions about most people being either male or female and heterosexual and cisgendered are misplaced or even offensive? Hardly. I’m gay but usually assume that everyone I meet is straight until I know otherwise

Gay men and lesbians who have unambiguous male and female sex organs and identity but an attraction to their own sex are also pretty rare (whatever we’d like to think). Maybe 2 to 5 percent, with some outliers

And I don’t mind the hetero assumption applying to me either. It’s a reasonable statistical inference, not bigotry. And I can always set them, er, straight.

My preferred adjective for sex and gender is bimodal, rather than binary. What bimodal means is that there are two distinct and primary modes with some variations between them

Think of it as two big mountains representing, in sex matters, well over 95 percent of humans, with a long, low valley between them, representing the remaining percent.

Everyone is equally human. But clearly the human experience of sex is one thing for almost everyone and a different thing for a few.

Do we infer from this that we need to junk the categories of male and female altogether, as many critical gender theorists argue? That seems insane to me

These two modes actually define the entire landscape of sex (the exceptions are incomprehensible without them), and the bimodal distribution is quite obviously a function of reproductive strategy (if we were all gay, or intersex, we’d cease to exist as a species before too long)

Ditto the transgender experience: Does the fact that less than one percent of humans feel psychologically at odds with their biological sex mean that biological sex really doesn’t exist and needs to be defined away entirely? Or does it underline just how deep the connection between sex and gender almost always is?

We are not a threat to straights; we’re a complement. Transgender people do not threaten the categories of male and female; they pay, in some ways, homage to them.

On the left, there’s too much defensiveness about being in a minority

But being in a minority — even a tiny one — need not be demoralizing, if we have self-confidence. I’d argue it can lead, through struggle and challenge, to a more deeply examined self — and to a resilience that can only be earned and is no one else’s to give.

And the fact that this society is run overwhelmingly on heterosexual lines makes sense to me, given their overwhelming majority. As long as the government does not actively persecute or enable the persecution of a minority, who cares

It’s stupid to pretend they are entirely normal, because it gives the concept of normality too much power over us. Their abnormality is a neutral thing, like left-handedness: a fact, not a judgment. And why on earth should we feel defensive about that?

But what surprised me was the positive response to a single, minor point I made about intersectionality.

In some ways, I argued, the intersectional move on the hard left is a good thing — because it complicates things. It’s no longer enough just to consider race, for example, as a signifier of oppression without also considering gender or orientation or gender identity, national origin, immigrant status, etc. When society is made up entirely of various intersecting oppressions, as the social-justice left believes, it’s vital not to leave any potential grievance out.

By the same token, of course, an oppressor can also be identified in multiple, intersectional ways

It can get very complicated very fast.

Let’s push this to its logical conclusion. Let’s pile on identity after identity for any individual person; place her in multiple, overlapping oppression dynamics, victim and victimizer, oppressor and oppressed; map her class, race, region, religion, marital status, politics, nationality, language, disability, attractiveness, body weight, and any other form of identity you can

After a while, with any individual’s multifaceted past, present, and future, you will end up in this multicultural world with countless unique combinations of endless identities in a near-infinite loop of victim and victimizer.

You will, in fact, end up with … an individual human being!

In the end, all totalizing ideologies disappear up their own assholes. With intersectionality, we have now entered the lower colon

, to take an obvious example, politics has helped transform the environment for gay people.

And yet: Gay people are still, depending on the study, between two and ten times more likely than straight people to take their own lives. We’re twice as likely to have a major depressive episode.

The extraordinary suffering gay men once lived with — and still do in the vast majority of the world — is no longer. We can thank politics and culture for that.

But the struggle of being a small minority, of being male, and of being human endures. Growing up gay and different, especially in our teens, will always be traumatic to a greater or lesser degree.

Some more thoughts about intersectionality as a religion. The first is that I’m not the only person noticing the evolution of elite private colleges into de facto religious institutions. Jonathan Haidt decries a modern auto-da-fe here. Michael Rectenwald argues for re-secularizing the university here. William Deresiewicz in the American Scholar homes in on one key thinker in the entire matrix of “social constructionism”:

The presiding presence is Michel Foucault, with his theories of power, discourse, and the social construction of the self, who plays the same role on the left as Marx once did.

But an individual is so much more than a compounding sum of group identities. We don’t just vary in racial or gender demographics. We have different individual genetics, upbringings, religions, levels of attractiveness, interests, ambitions, dumb luck, and on and on

(How about we substitute the now tired term political correctness with the less euphemistic repressive tolerance?)

Analytically, it makes sense to see how various inequalities are related — such as race and wealth.

The assumption, on elite college campuses, is that we are already in full possession of the moral truth. This is a religious attitude. It is certainly not a scholarly or intellectual attitude.

Aspects of our personal identities that liberate us can be just as potent and revealing as those that oppress us.

What’s also revealing is where the intolerance is strongest. Brookings’s Richard Reeves and Dimitrios Halikias have crunched the numbers. The answer is: the most expensive colleges. Specifically:

The average enrollee at a college where students have attempted to restrict free speech comes from a family with an annual income $32,000 higher than that of the average student in America.

Worse, as Deresiewicz explains: [L]ower-income whites belong disproportionately to precisely those groups whom it is acceptable and even desirable, in the religion of the colleges, to demonize: conservatives, Christians, people from red states.

In the psychic economy of the liberal elite, the white working class plays the role of the repressed. The recent presidential campaign may be understood as the return of that repressed—and the repressed, when it returns, is always monstrous.

All of which is presciently foretold in Coming Apart, a book about soaring inequality and elite isolation … by the man, Charles Murray, the students refused to hear.

Again and again, their most lasting effect has been to polarize opinion against them—and to empower the targets of their outrage. And this time, that target is a president hungering for any excuse to repress his opponents

Protesters may be up against something never before seen in American life: a president and an administration determined to seize on unrest to legitimate repression.

here’s what I have to offer from the right, amid the storms of the Trump era.

The more conservative protests are, the more radical they are.You want to scare Trump? Be orderly, polite, and visibly patriotic.

It’s beyond audacious that a candidate who publicly requested help from Russian espionage services against his opponent would claim the flag as his own. But Trump is trying. Don’t let him get away with it. Carry the flag. Open with the Pledge of Allegiance. Close by singing the Star Spangled Banner

Trump’s presidency is itself one long flag-burning, an attack on the principles and institutions of the American republic. That republic’s symbols are your symbols. You should cherish them and brandish them.

Don’t get sucked into the futile squabbling cul-de-sac of intersectionality and grievance politics. Look at this roster of speakers from the January 21 march. What is Angela Davis doing there? Where are the military women, the women police officers, the officeholders? If Planned Parenthood is on the stage, pro-life women should stand there, too. If you want somebody to speak for immigrants, invite somebody who’s in the country lawfully.

Here are a few useful tests:a) Could this demand be achieved by a law passed through Congress?b) Can I imagine my Rush Limbaugh listening brother-in-law agreeing with it?c) Can I tweet it?If so … good.

“Tone policing” has entered the left-of-center vocabulary as one of the worst possible things you can do or think. In fact, all effective political communication must carefully consider both tone and content

The classic military formula for success: concentrate superior force at a single point

Successful movements are built upon concrete single demands that can readily be translated into practical action: “Votes for women.” “End the draft.” “Overturn Roe v. Wade.” “Tougher punishments for drunk driving.

People can say “yes” to such specific demands for many different reasons.

So it should be for critics of President Trump. “Pass a law requiring the Treasury to release the President’s tax returns.” “An independent commission to investigate Russian meddling in the US election.” “Divest from the companies.” These are limited asks with broad appeal.

On the other hand, if you build a movement that lists those specific and limited goals along a vast and endlessly unfolding roster of others from “preserve Dodd Frank” to “save the oceans”—if you indulge the puckish anti-politics of “not usually a sign guy, but geez”—you will collapse into factionalism and futility.

if you are building a movement to protect American democracy from the authoritarianism of the Trump administration, you should remember that the goal is to gain allies among people who would not normally agree with you

the core demand of your movement should likewise be easy to explain and plausibly acceptable to that mainstream, stretching from Bernie voters to Romney donors.

Donald Trump has made clear that he wants to wage a Nixon-style culture war: cops against criminals, soldiers against pacifists, hard hats against hippies. Don’t be complicit. If you want to beat him, you have to reject his categories.

bodies in the street represent only potential power, not actual power. Even the largest rally must sooner or later disassemble and return home. What happens after that? The difference between Occupy Wall Street and the Tea Party was that only the second movement translated the energy and excitement of its early mass meetings into steady organizational work aimed at winning elections.

it is the steady and often tedious work of organization that sustains democracy—and can change the world. Protests are useful mostly to the extent that they mobilize people to participate in the follow-up meetings to realize the protest’s goals. Collect names and addresses. Form Facebook groups. Keep in touch. Don’t argue: recruit. Meet in real space as well as online. Serve cake. Make your presence felt on your local elected officials not just once, but day after day, week in, week out.

to succeed, you should be equally focused and persistent. And that requires above all: be motivated by hope, not outrage.

The outrage may get you started, but only hope keeps you going. Hope, as Vaclav Havel insisted, is an expression of the state of our minds, not a description of the state of the world. It powers you to undertake the daunting but essential mission: unlimited efforts for limited goals.

ou’re not trying to save the world. Just to pass one law. It doesn’t sound like much. It could be everything.

As Mr. Biden triumphed in Florida on Tuesday night, more than 70 percent of the state’s voters interviewed by AP VoteCast, a survey of the American electorate, said they favored replacing private health insurance with a “Medicare for all”-type system, the single-payer health care plan that has been the signature issue of Mr. Sanders’s campaign.

left-wing Democrats told themselves a faulty story — that winning the policy argument was the foremost way to build a political coalition. But doing so also requires building trust with voters, he said, because most Americans “look and ask, ‘Are they going to win over voters that aren’t like me or don’t care about politics?’

Ms. Ocasio-Cortez argued that Mr. Biden’s “electability” framework had dominated voters’ thoughts and press coverage, creating difficulties for both the female candidates in the primary race and the insurgent progressives.

“The self-branded progressive wing has to go beyond just the policy that fits the needs of the community,” he added. “Voters see that clearly. They’re making judgments about the whole person.”

“It wasn’t just ‘Can a woman win?’ but ‘Can a woman win against Trump in Wisconsin, and Michigan, and Pennsylvania,’” she said. “There was also the electability of the progressive movement. ‘Can single-payer health care win? I want it! But can it win?’”

since Mr. Sanders’s first presidential campaign in 2016, he said, progressives have not focused enough on persuading mainstream Democrats to support their cause.

“By refusing to acknowledge persuasion, we leave ourselves out of part of the equation,” he said. “For progressives to have a seat at the table, we have to start speaking in the language that people are actually thinking in.”

If disaffected voters don’t see tangible changes in their lives over the next few years, it’s not that one party or another will lose the next election. The current political order will be upended by some future Bernie/Trump figure times 10.

This week’s results carried a few more lessons:

There would be no choice but to somehow pass his agenda: a climate plan, infrastructure spending, investments in the heartland, his $750 billion education plan and health care subsidies.

Sanders tried to win over the Democratic Party by attacking the Democratic Party and treating its leaders with contempt.

If there’s any intersectionality it’s in the center.

The new Democrats are coming from the right. Bernie Sanders thought he could mobilize a new mass of young progressives. That did not happen. Young voters have made up a smaller share of the electorate in the primaries so far this year than in 2016 in almost every state, including Vermont.

It’s still better to work the room than storm the barricades.

It was like watching a flock of geese or a school of fish, seemingly leaderless, sensing some shift in conditions, sensing each other’s intuitions, and smoothly shifting direction en masse. A community is more than the sum of its parts. It is a shared sensibility and a pattern of response. This is a core Democratic strength.

For those of us who believe in our political system, it’s put up or shut up time. The establishment gets one last chance.

Whether or not the strategy pays off in 2022, the culture wars are fueling support for the far right today. Polls ahead of this month’s regional elections, where 17 regional presidencies are up for grabs, show the National Rally with a solid shot of capturing majority control of a region for the first time ever — while Ms. Le Pen is within striking distance of Mr. Macron in the presidential election.

t’s also striking to see the depths to which political discourse has sunk in a country that prides itself on its capacity for highbrow public debate and the spotlight it reserves for intellectuals. In the middle of a pandemic and after the country’s worst economic crisis since the end of World War II, the French news cycle isn’t led by discussion over truly universal issues like wealth inequality, the health system or climate change. Instead it’s focused on navel-gazing debates about identity, fueled by television personalities.

The “antiracism” of which Kendi is the most trusted exponent is not just a new name for an old precept. It is the political doctrine behind the street demonstrations, “cancelings,” Twitter attacks, boycotts, statue topplings, and self-denunciations that have come together in a national movement

His parents moved to Manassas, Va., where he attended Stonewall Jackson High School. He won an oratory contest for a Bill Cosby–style exhortation calling on blacks to pull themselves up by the bootstraps, a performance that (on one hand) he remembers with shame but that (on the other) he begins the book with.

the anti-racism movement has grown to the point where Ibram X. Kendi can be said, for better or for worse, to be changing the country.

Kendi’s devout parents were drawn through their churches into political activism in the 1970s

Anti-racists assume that the American system of politics, economics, and policing has been corrupted by racial prejudice, that such prejudice explains the entire difference in socioeconomic status between blacks and others, that the status quo must be fought and beaten, and that anyone not actively engaged in this system-changing work is a collaborator with racism, and therefore himself a legitimate target for attack.

His mentor in Philadelphia was Molefi Kete Asante, notorious at the dawn of political correctness a generation ago as the author of Afrocentricity (1980), which stressed that, long before the high point of Greek culture, Egyptians, who lived in Africa, were building the Pyramids.

“What other people call racial microaggressions I call racist abuse,” he writes. “And I call the zero-tolerance policies preventing and punishing these abusers what they are: antiracist.”

the autobiographical parts of this book show him to be tentative, even anguished, about identity

Asante’s goals were polemical as much as scholarly. “The rejection of European particularism as universal is the first stage of our coming intellectual struggle,” he taught Kendi

The defining question is whether the discrimination is creating equity or inequity. If discrimination is creating equity, then it is antiracist. If discrimination is creating inequity, then it is racist. . .

As a prose stylist, Kendi is clear, direct, and even witty.

we must understand what Kendi means by “racism” in the first place.

“Racism is a marriage of racist policies and racist ideas that produces and normalizes racial inequities.”

it uses the concept of racism to define the concept of racism. It will seem less strange, and more powerful, when examined through the lens of academic race theory.

As the Minnesota legal theorist Alan David Freeman noted in his landmark 1978 essay “Legitimizing Racial Discrimination through Antidiscrimination Law,” the beneficiaries of a racist system (Freeman calls them “perpetrators”) are likely to view its dismantling as an ethical challenge. Getting over such a system means adopting an attitude of fairness and treating everyone the same.

The historic victims of that system, however, have a different perspective. They look at the system as having taken from them concrete things that were theirs by right — above all, jobs, money, and housing. They will not consider the problem fixed until those deprivations have been remedied

He wants not pious talk but the actual policies that will redistribute the advantages, the stuff, that whites have undeservingly acquired. “What if instead of a feelings advocacy,” he asks at one point, “we had an outcome advocacy that put equitable outcomes before our guilt and anguish?”

ideas about race and racism are central to Kendi’s system of thought, and you will understand why when you focus on its one truly original element: His “antiracism” is not a doctrine of nondiscrimination. In fact, it is not even anti-racist, as that term is commonly understood.

He does not even pay lip service to neutral treatment

If practical equality for blacks is the imperative, discriminating on their behalf is going to be necessary

Kendi has done a bit of everything. He is an ideological everyman of race consciousness, his life a Bunyanesque pilgrimage from the Valley of Assimilation to the Mountains of Intersectionality.

The only remedy to racist discrimination is antiracist discrimination. The only remedy to past discrimination is present discrimination. The only remedy to present discrimination is future discrimination. 

It is why this book really is as “bold” as reviewers say it is, and why the judges who in 2016 gave Kendi the National Book Award were right to say he “turns our ideas of the term ‘racism’ upside-down.”

Kendi has decided that the two approaches to civil rights described by Freeman are not simply different perspectives on the same issue; they are mutually incompatible — one must destroy the other. “There is no neutrality in the racism struggle,” he insists. The old view of the perpetrators — that everything will be well as long as we treat people with equality, neutrality, and respect — is no longer just a different approach to the problem. It is illegitimate. It is a “racist” obstruction.

To oppose reparations for slavery (or to have no opinion on the matter) is racist.

To allude to color blindness or talk of a “post-racial society,” to back religious freedom or voter-ID laws . . . these are racist things, too. Even the overarching vision that rallied white liberals to civil rights — the belief that blacks could, and should, assimilate into American society — becomes morally suspect

Assimilation, Kendi announces at the start of his second chapter, expresses “the racist idea that a racial group is culturally or behaviorally inferior.” The idea is racist, Kendi reasons, because it is assumed the out-group would be improved by joining the in-group.

Also racist are those intellectuals and politicians whose explanations lessen in any way the weight of white racism among the causes of inequality:

Daniel Patrick Moynihan and Nathan Glazer, naturally, for their ideas on black family structure in Beyond the Melting Pot (1963)

Ihad to forsake the suasionist bred into me, of researching and educating for the sake of changing minds,” Kendi writes. “I had to start researching and educating to change policy.” Something similar is inscribed on Karl Marx’s gravestone in Highgate Cemetery in London. It is the credo of an activist, not a scholar

Kendi grants that blacks, too, can be racist, but we must understand the grudging sense in which he concedes this

He believes blacks can collaborate with the structures of white racism, as turncoats, agents, and enforcers

When Kendi opposes “racism,” he means only the treatment of blacks by European-descended peoples since the Age of Discovery, especially under the American system of slavery and Jim Crow.

But the racism itself is always white, no matter what the color of the person practicing it

He explicitly does not mean that he considers it wrong to discriminate by race in any abstract ethical sense.

On the contrary: He is carrying out the de-universalization of Western values that his mentor Asante urged.

But also Oscar Lewis, once considered the hippest of radical anthropologists, for describing a “culture of poverty” in La Vida (1966) and other books.

In African-American studies departments you can address racial problems in an atmosphere of esprit de corps and ideological unanimity.

their very isolation has turned them into mighty bases for consciousness-raising, dogma construction, and political organizing

It is from these hives of like-minded activists that the country’s human-resources departments have been staffed.

Those who are confident that Kendi’s argument is something they can take or leave probably do not understand what civil-rights law has become

The word “racist” is a powerful disciplinary tool; whoever controls its deployment can bend others to his will

it has become clear that corporations fear the word “racism” so much that they will betray their employees and permit their lives to be destroyed rather than risk being accused of it.

All this requires is a few redefinitions, and here the law appears to be on Kendi’s side. With its Bostock decision this spring, the Supreme Court went into the business of policing transphobia,

In Kendi’s book — which, it bears repeating, has been for much of this summer the best-selling nonfiction book in the United States — the line between white supremacists and climate-change deniers, between white supremacists and opponents of Obamacare, is hard to draw or discern

It is difficult to imagine a reform more likely to drive American ethnic (and other) groups apart than the much-discussed project of defunding, or even abolishing, urban police forces

The same can be said for the wave of iconoclasm. Satisfying though it may be to throw ropes around a monument of Andrew or Stonewall Jackson and pull it down on one wild night, the effect is to add a grievance to American history, not remove one

In light of these unintended consequences, one assertion of Kendi, mentioned earlier, is particularly troubling, because even a skeptical reader will need to pause over the author’s point. This is Kendi’s dismissal of assimilation — the belief that blacks can “join” American society on equal terms — as racist. “While segregationist ideas suggest a racial group is permanently inferior,” Kendi writes, “assimilationist ideas suggest a racial group is temporarily inferior.”

. For a couple of decades after the passage of civil-rights legislation, such black socioeconomic inequality as remained could be wished away by well-meaning people of all persuasions, whether quota Democrats or enterprise-zone Republicans

the persistence of this inequality through two whole generations puts those promises in a different light. The difference between “temporary” and “permanent” disadvantage looks like a rhetorical one. The dream, as Langston Hughes put it, has been deferred. A radical temptation arises.

Kendi, terrible simplificateur that he is, has picked up the gauntlet. As he sees it, there are only two explanations for this delay: Either you believe the problem is with blacks, unable to make it in a system that has been designed fairly for everyone, or you believe the problem is with whites, who have designed an unfair system that keeps blacks down.

It’s no wonder that 70 percent of the students in the nation’s 200 most competitive schools come from the top quarter of the income distribution.

With their admissions criteria, America’s elite colleges sit atop gigantic mountains of privilege, and then with their scholarship policies they salve their consciences by offering teeny step ladders for everybody else.

We in the educated class have created barriers to mobility that are more devastating for being invisible. The rest of America can’t name them, can’t understand them. They just know they’re there.

American upper-middle-class culture (where the opportunities are) is now laced with cultural signifiers that are completely illegible unless you happen to have grown up in this class. They play on the normal human fear of humiliation and exclusion. Their chief message is, “You are not welcome here.”

In her thorough book “The Sum of Small Things,” Elizabeth Currid-Halkett argues that the educated class establishes class barriers not through material consumption and wealth display but by establishing practices that can be accessed only by those who possess rarefied information.

To feel at home in opportunity-rich areas, you’ve got to understand the right barre techniques, sport the right baby carrier, have the right podcast, food truck, tea, wine and Pilates tastes, not to mention possess the right attitudes about David Foster Wallace, child-rearing, gender norms and intersectionality. 1019 Comments

the structural barriers he emphasizes are less important than the informal social barriers that segregate the lower 80 percent.

Over the past generation, members of the college-educated class have become amazingly good at making sure their children retain their privileged status. They have also become devastatingly good at making sure the children of other classes have limited chances to join their ranks.

Over the past few decades, upper-middle-class Americans have embraced behavior codes that put cultivating successful children at the center of life. As soon as they get money, they turn it into investments in their kids

Upper-middle-class parents have the means to spend two to three times more time with their preschool children than less affluent parents. Since 1996, education expenditures among the affluent have increased by almost 300 percent, while education spending among every other group is basically flat.

Richard Reeves of the Brookings Institution recently published a book called “Dream Hoarders” detailing some of the structural ways the well educated rig the system.

Status rules are partly about collusion, about attracting educated people to your circle, tightening the bonds between you and erecting shields against everybody else

Liberal values are therefore tossed out almost immediately. Kendi, a star professor at American University and a recent Guggenheim Fellowship winner, has no time for color-blindness, or for any kind of freedom which might have some inequality as its outcome

He has no time for persuasion or dialogue either: “An activist produces power and policy change, not mental change.” All there is is power. You either wield it or are controlled by it. And power is simply the ability to implement racist or antiracist policy.

It’s a life story interspersed with a litany of pronouncements about what you have to do to be good rather than evil. It has the tone of a Vatican encyclical, or a Fundamentalist sermon.

the idea of any higher or lower standard for anything is racist, which is why Kendi has no time either for standardized tests. In this view of the world, difference always means hierarchy.

it’s hard not to notice that there is no room for changing minds and hearts in his worldview

You do not vote racist politicians out of office, or persuade others to do so in a liberal democratic process. You “compel” them or “drive them from office” with “antiracist power.” And one is left to wonder what he could possibly mean by that?

it’s worth thinking about what the intersectional left’s ultimate endgame really is — and here it strikes me as both useful and fair to extrapolate from Kendi’s project

the ultimate aim seems to be running the entire country by fiat to purge it of racism (and every other intersectional “-ism” and “phobia”, while they’re at it)

they demand “disciplinary tools” by unelected bodies to enforce “a radical reorientation of our consciousness.”

There is a word for this kind of politics and this kind of theory when it is fully and completely realized, and it is totalitarian.

The college’s president, Kathleen McCartney, offered profuse apologies and put the janitor on paid leave. “This painful incident reminds us of the ongoing legacy of racism and bias,” the president wrote, “in which people of color are targeted while simply going about the business of their ordinary lives.”

a law firm hired by Smith College to investigate the episode found no persuasive evidence of bias. Ms. Kanoute was determined to have eaten in a deserted dorm that had been closed for the summer; the janitor had been encouraged to notify security if he saw unauthorized people there. The officer, like all campus police, was unarmed.

Smith College officials emphasized “reconciliation and healing” after the incident. In the months to come they announced a raft of anti-bias training for all staff, a revamped and more sensitive campus police force and the creation of dormitories — as demanded by Ms. Kanoute and her A.C.L.U. lawyer — set aside for Black students and other students of color.

But they did not offer any public apology or amends to the workers whose lives were gravely disrupted by the student’s accusation.

The atmosphere at Smith is gaining attention nationally, in part because a recently resigned employee of the school, Jodi Shaw, has attracted a fervent YouTube following by decrying what she sees as the college’s insistence that its white employees, through anti-bias training, accept the theory of structural racism.

The story highlights the tensions between a student’s deeply felt sense of personal truth and facts that are at odds with it.

Those tensions come at a time when few in the Smith community feel comfortable publicly questioning liberal orthodoxy on race and identity, and some professors worry the administration is too deferential to its increasingly emboldened students.

“My perception is that if you’re on the wrong side of issues of identity politics, you’re not just mistaken, you’re evil,” said James Miller, an economics professor at Smith College and a conservative.

Faculty members, however, pointed to a pattern that they say reflects the college’s growing timidity in the face of allegations from students, especially around the issue of race and ethnicity.

In 2016, students denounced faculty at Smith’s social work program as racist after some professors questioned whether admissions standards for the program had been lowered and this was affecting the quality of the field work. Dennis Miehls, one of the professors they decried, left the school not long after.

This is a tale of how race, class and power collided at the elite 145-year-old liberal arts college, where tuition, room and board top $78,000 a year and where the employees who keep the school running often come from working-class enclaves beyond the school’s elegant wrought iron gates

“Stop demanding that I admit to white privilege, and work on my so-called implicit bias as a condition of my continued employment,”

Student workers were not supposed to use the Tyler cafeteria, which was reserved for a summer camp program for young children. Jackie Blair, a veteran cafeteria employee, mentioned that to Ms. Kanoute when she saw her getting lunch there and then decided to drop it. Staff members dance carefully around rule enforcement for fear students will lodge complaints.

“We used to joke, don’t let a rich student report you, because if you do, you’re gone,” said Mark Patenaude, a janitor.

A well-known older campus security officer drove over to the dorm. He recognized Ms. Kanoute as a student and they had a brief and polite conversation, which she recorded. He apologized for bothering her and she spoke to him of her discomfort: “Stuff like this happens way too often, where people just feel, like, threatened.”

That night Ms. Kanoute wrote a Facebook post: “It’s outrageous that some people question my being at Smith, and my existence overall as a woman of color.”

Her two-paragraph post hit Smith College like an electric charge. President McCartney weighed in a day later. “I begin by offering the student involved my deepest apology that this incident occurred,” she wrote. “And to assure her that she belongs in all Smith places.”

Ms. McCartney did not speak to the accused employees and put the janitor on paid leave that day.

Ms. McCartney appeared intent on making no such missteps in 2018. In an interview, she said that Ms. Kanoute deserved an apology and swift action, even before the investigation was undertaken. “It was appropriate to apologize,” Ms. McCartney said. “She is living in a context of ‘living while Black’ incidents.”The school’s workers felt scapegoated.

“It is safe to say race is discussed far more often than class at Smith,” said Prof. Marc Lendler, who teaches American government at the college. “It’s a feature of elite academic institutions that faculty and students don’t recognize what it means to be elite.”

The repercussions spread. Three weeks after the incident at Tyler House, Ms. Blair, the cafeteria worker, received an email from a reporter at The Boston Globe asking her to comment on why she called security on Ms. Kanoute for “eating while Black.” That puzzled her; what did she have to do with this?

The food services director called the next morning. “Jackie,” he said, “you’re on Facebook.” She found that Ms. Kanoute had posted her photograph, name and email, along with that of Mr. Patenaude, a 21-year Smith employee and janitor.

“This is the racist person,” Ms. Kanoute wrote of Ms. Blair, adding that Mr. Patenaude too was guilty. (He in fact worked an early shift that day and had already gone home at the time of the incident.) Ms. Kanoute also lashed the Smith administration. “They’re essentially enabling racist, cowardly acts.”

Ms. Blair was born and raised and lives in Northampton with her husband, a mechanic, and makes about $40,000 a year. Within days of being accused by Ms. Kanoute, she said, she found notes in her mailbox and taped to her car window. “RACIST” read one. People called her at home. “You should be ashamed of yourself,” a caller said. “You don’t deserve to live,” said another.

Smith College put out a short statement noting that Ms. Blair had not placed the phone call to security but did not absolve her of broader responsibility. Ms. McCartney called her and briefly apologized. That apology was not made public.

By September, a chill had settled on the campus. Students walked out of autumn convocation in solidarity with Ms. Kanoute. The Black Student Association wrote to the president saying they “do not feel heard or understood. We feel betrayed and tokenized.”

Smith officials pressured Ms. Blair to go into mediation with Ms. Kanoute. “A core tenet of restorative justice,” Ms. McCartney wrote, “is to provide people with the opportunity for willing apology, forgiveness and reconciliation.”

Ms. Blair declined. “Why would I do this? This student called me a racist and I did nothing,” she said.

On Oct. 28, 2018, Ms. McCartney released a 35-page report from a law firm with a specialty in discrimination investigations. The report cleared Ms. Blair altogether and found no sufficient evidence of discrimination by anyone else involved, including the janitor who called campus police.

Still, Ms. McCartney said the report validated Ms. Kanoute’s lived experience, notably the fear she felt at the sight of the police officer. “I suspect many of you will conclude, as did I,” she wrote, “it is impossible to rule out the potential role of implicit racial bias.”

Ms. McCartney offered no public apology to the employees after the report was released. “We were gobsmacked — four people’s lives wrecked, two were employees of more than 35 years and no apology,” said Tracey Putnam Culver, a Smith graduate who recently retired from the college’s facilities management department. “How do you rationalize that?”

Rahsaan Hall, racial justice director for the A.C.L.U. of Massachusetts and Ms. Kanoute’s lawyer, cautioned against drawing too much from the investigative report, as subconscious bias is difficult to prove. Nor was he particularly sympathetic to the accused workers.

“It’s troubling that people are more offended by being called racist than by the actual racism in our society,” he said. “Allegations of being racist, even getting direct mailers in their mailbox, is not on par with the consequences of actual racism.”

Ms. Blair was reassigned to a different dormitory, as Ms. Kanoute lived in the one where she had labored for many years. Her first week in her new job, she said, a female student whispered to another: There goes the racist.

Anti-bias training began in earnest in the fall. Ms. Blair and other cafeteria and grounds workers found themselves being asked by consultants hired by Smith about their childhood and family assumptions about race, which many viewed as psychologically intrusive. Ms. Blair recalled growing silent and wanting to crawl inside herself.

The faculty are not required to undergo such training. Professor Lendler said in an interview that such training for working-class employees risks becoming a kind of psychological bullying. “My response would be, ‘Unless it relates to conditions of employment, it’s none of your business what I was like growing up or what I should be thinking of,’” he said.

In addition to the training sessions, the college has set up “White Accountability” groups where faculty and staff are encouraged to meet on Zoom and explore their biases, although faculty attendance has fallen off considerably.

The janitor who called campus security quietly returned to work after three months of paid leave and declined to be interviewed. The other janitor, Mr. Patenaude, who was not working at the time of the incident, left his job at Smith not long after Ms. Kanoute posted his photograph on social media, accusing him of “racist cowardly acts.”

“I was accused of being the racist,” Mr. Patenaude said. “To be honest, that just knocked me out. I’m a 58-year-old male, we’re supposed to be tough. But I suffered anxiety because of things in my past and this brought it to a whole ’nother level.”

He recalled going through one training session after another in race and intersectionality at Smith. He said it left workers cynical. “I don’t know if I believe in white privilege,” he said. “I believe in money privilege.”

This past autumn the university furloughed her and other workers, citing the coronavirus and the empty dorms. Ms. Blair applied for an hourly job with a local restaurant. The manager set up a Zoom interview, she said, and asked her: “‘Aren’t you the one involved in that incident?’”

“I was pissed,” she said. “I told her I didn’t do anything wrong, nothing. And she said, ‘Well, we’re all set.’”

When J. D. Greear, the North Carolina pastor who currently serves as president of the denomination, recently recorded a video calling on Christians to say “Black lives matter,” he was careful to clarify that he and his church do not endorse any Black Lives Matter organizations. “The movement, and the website, has been hijacked by some political operatives whose worldview and policy prescriptions would be deeply at odds with my own,

Certain kinds of political activism are widely accepted in the evangelical world. “We’ll have sanctity-of-life Sunday, speaking about the great evil of abortion—which I’m on board with, amen,” Pinckney said. But “that same clarity seems very complicated when it comes to issues of race.”

In 2018, a group of pastors led by John MacArthur, an influential white megachurch pastor in California, signed a statement decrying “social justice” and arguing against “postmodern ideologies derived from intersectionality, radical feminism, and critical race theory.” It condemned “political or social activism” as not being “integral components of the gospel or primary to the mission of the church.”

Even the language of what constitutes “justice” is controversial among evangelicals

“If it’s just a social-justice thing or a cultural thing, it’s easy to dismiss, because that bases the conversation in ideology,”

White pastors aggressively enforce the boundaries of acceptable conversations on racism, weaponizing any position that bears even a whiff of progressive politics and slapping labels such as “social justice” and “cultural marxism” on arguments about systemic injustice.

at the peak of the protests against Floyd’s death, Louie Giglio, the Atlanta megachurch pastor, said in an onstage conversation with the popular hip-hop artist Lecrae and Chick-fil-A CEO Dan Cathy that the term white privilege should be replaced with white blessing to “get over the phrase” that shuts down conversations on racism.

In recent weeks, as the country has confronted the deaths of George Floyd, Ahmaud Arbery, Breonna Taylor, and other victims of racist violence, white pastors have put out statements and hosted Sunday-morning conversations about the scourge of bigotry in our nation. Yet even these good-faith efforts often indulge “the empty sentimentality that people associate with racism,” Pinckney said, and focus on individual relationships and behaviors: “We need to love each other, to treat each other well.”

This is no accident. “Evangelical theology tends to be very personal, highly relational, and therefore, engaging issues of systems and structures becomes incredibly difficult,”

Many white evangelicals may be on board with the idea of banishing racism from their heart, but may not be ready to confront the policy issues, such as racist policing, that enable the kind of violence that killed George Floyd. As of 2018, 71 percent of white evangelicals believed that incidents of police officers killing Black men are isolated and not part of a broader pattern

“A mainly intrapersonal, friendship-based reconciliation [is] virtually powerless to change the structural and systemic inequalities along racial lines in this country,”

the aftermath of George Floyd’s death is not necessarily a turning point in how white evangelicals think about race, several Black leaders I spoke with argued. “About every four to five years, there’s a larger national-level racial conversation, and many churches will make some gesture at that,” Jao told me. “Then they don’t speak on it again, don’t notice the things that are happening locally or nationally, until the next major explosion.

One test of the effects of this summer’s protests is whether they will shift conversations about race and policing in conservative political circles. Nearly one-third of white people in the United States identify as evangelicals, and a strong majority of this group is Republican. White Christians are distinctively positioned to push politicians to take this issue seriously.

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

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

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

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

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

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

What does Hamas want?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Danger of miscalculation

The Brics+ ideology

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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