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In Washington, D.C., the National Mall is ringed by tall metal fencing. Army trucks and police cars, lights flashing, are parked perpendicular at intersections, closing off streets in swaths of the city.

Gov. Gretchen Whitmer, who was recently the target of an alleged kidnapping plot by an antigovernment group known as the Michigan III%ers, called the action “a good start” but said she wanted to see a ban on all weapons at the Capitol.

on Robinson, a former supervisory agent for the FBI who specialized in domestic extremist groups and now works as an independent consultant, said he sees the risk across a range of potential actors. “Once the finality of Biden’s inauguration hits them I’m worried that some will act out violently,” said Mr. Robinson. “If one target is a hardened U.S. Capitol they may just seek out another venue.”

Physical traffic to retail stores fell sharply this holiday season, according to firms that use sensors and cameras to track in-store shopping. Between Nov. 22 and Jan. 2, store traffic dropped 33% year-over-year, according to Sensormatic Solutions, which uses cameras and software to track visits to thousands of malls and shopping centers. By contrast, in November and December online sales grew 32.2% year-over-year to $188.2 billion,

But if those systemic problems made Trump president, the more visceral shock of the pandemic and the visceral incompetence (and worse) of his administration have created a space where a meaningful majority of Americans may be satisfied with recovery, normalcy, a phase of decadence that feels depressing but not dire.

the added cost of having to see an optometrist presumably stops many Americans from accessing the corrective lenses they need to improve their vision. Is the desirability of an eye exam performed by a medical professional a sufficient reason to prevent Americans who would rather not—or cannot—visit an optometrist from buying glasses and contacts?

it’s reasonable to assume that it has an adverse impact on many people, especially underprivileged Americans—those who don’t have insurance, have little cash, or lack the social or financial capital to navigate our country’s byzantine medical system.

many people have a financial interest in this burdensome system. If Americans no longer needed to book appointments with optometrists to buy glasses or contacts, many optometrists would see their salaries cut, and some might go out of business altogether.

I stood firm, and later went online to order perfectly fine glasses and contact lenses at a fraction of the price. But how many customers give in to heavy-handed sales tactics?

When I last went to an eye exam at a storefront optician in the United States, for example, the staff gave me the hard sell on glasses that would have cost hundreds of dollars, as well as on contact lenses that were much more expensive than identical ones sold by online retailers. Thankfully, I knew that two laws, one passed in 1997 and the other in 2003—which had, incidentally, been loudly opposed by the AOA—gave me the right to demand a copy of my prescription.

Optometrists are also a source of revenue for opticians, from large chains like Specsavers to independent stores in malls and town centers across the United States. Since they often work on-site, they have an incentive to nudge their patients to buy the products on hand.

Democrats who care about the well-being of the socioeconomically disadvantaged—and are worried about the health disparities between different ethnic groups—should be outraged by the unreasonable burden the situation places on underprivileged Americans.

Republicans who believe in the free market should look on this red tape as an unnecessary intrusion on free enterprise

Even in times of extreme polarization and a deeply broken Congress, this is one piece of sensible legislation that should be able to command bipartisan support

Contrary to conventional wisdom, urban population density does not seem to have been the primary factor in the virus’s spread — note how Asian megacities like Hong Kong and Seoul combated the virus successfully, while many American rural areas suffered major outbreaks.

But in New York and other American cities, overcrowding within residences, caused by a lack of affordable housing, did exacerbate the contagion. So let’s fix that: In addition to loosening our antiquated zoning rules, perhaps vacant office buildings and retail space can be turned into apartments, lowering the cost of housing.

This is also our chance to remake crumbling urban infrastructure — to create more engaging outdoor public spaces and to radically improve public transportation.

Then there is climate change. Think of the coronavirus as a trailer for the horror flick of natural disasters to come. We have a chance to fortify urban space against future outbreaks of disease as well as the coming calamities caused by the changing weather — we can even do both at the same time

The coronavirus does not have to kill cities — just our old idea of what cities were, how they worked, and who they were for.

Despite their economic and cultural importance, cities in the United States are often marginalized in politics and, more deeply, in our picture of how America should work. About 80 percent of Americans live in urban areas, but most say they’d rather live somewhere else.

Democrats depend on big cities and their surrounding suburbs for the bulk of their voters, but when was the last time you heard a national Democratic politician make a forceful case for the beauty, creativity and importance of cities

“Cities were once the most helpless and devastated victims of disease, but they became great disease conquerors,” wrote Jane Jacobs, the great urbanist, in “The Death And Life of Great American Cities.”

“All the apparatus of surgery, hygiene, microbiology, chemistry, telecommunications, public health measures, teaching and research hospitals, ambulances and the like, which people not only in cities but also outside them depend upon for the unending war against premature mortality, are fundamentally products of big cities and would be inconceivable without big cities.”

“As a historian, I have always believed in the power of peaceful protest.” He added, “Demonstrations give us a glimpse of the fragility of our democracy and why the work we do and the stories we tell are so important.”

“Two hundred and twenty years after Jefferson was sworn in as president, the vulnerability of this legal and historic handover was revealed,” she said. “While shaken, we remain confident that a peaceful transfer of power shall yet again occur Jan. 20.

Republicans worked to downplay any concerns that health risks will keep some of their voters home, after Democrats heavily promoted mail-in and early in-person balloting to their voters.

Republicans are counting on a huge Election Day turnout among their supporters to offset the big leads in early voting among Democrats in states that are pivotal to the presidential race.

“If you were worried about voting at the polls on Election Day, you’ve probably already voted,” said John March, a spokesman for the Republican Party of Virginia.

Linn County Auditor Joel Miller said a woman who acknowledged she was positive for coronavirus voted curbside Thursday at a mall where early voting is taking place, the first known infected voter in the county.

Several other voters who were awaiting test results or wanted to avoid the line for health reasons also used it, and county auditors were preparing for a major increase in the rarely-used option Tuesday.

“Heck yes I’m concerned. I’m going to have 500 people working on Tuesday. I don’t want it on my conscience that somebody caught COVID at a polling place and got sick,” he said. “It could happen. It could happen to me.”

“Some of my poll workers are a little bit concerned because they are older individuals,” she said. “Still, I would rather do curbside than have them (voters) go to the polls.”

the 10 countries with the highest deaths per capita were all in Latin America or the Caribbean.

deep-seated skepticism among people like Mr. Arriaga — the workers who feed Mexico City and much of the nation — turned to shock, and eventually to resignation, as their neighbors, friends and loved ones died and their neighborhood became ground zero for the outbreak.

Officials had posted signs warning of Covid-19 and urging workers to report illnesses. In the beginning, most ignored them.“I think they made it up, to raise prices on the poor,” Mr. Arriaga said of the virus in March

A new reality set in for many: A prolonged economic shutdown was clearly impossible. People could wear masks, and distance as much as possible, but almost no one could afford to stay home. They had to keep working.

For the vast majority of people, risking illness or death has simply become the price of survival.

Mr. Arriaga’s own attempts to stay away from the market lasted only a month before he blew through his life savings and trudged back to work in fear.“I’ve got nothing left,” he said on a recent weekend, bracing himself for another long night in the market. “It’s either go out there and face the virus, or sit here and starve.”

Now, Mexico has the fourth-highest death toll in the world, with more than 70,000 lives officially lost to the virus. Experts say the real number may be tens of thousands more than that.

Tomas BravoMexico City8h agoGreat article. Even living in the same city there are different realities playing out, and this gives a good insight into the stories of some of the worst struck by the pandemic. Some local media have talked of these issues, but there is an ongoing effort from the government to deny these allegations. It is nice to see a story told from the perspective of individuals through which the bigger issues that have paved the way for this crisis are highlighted

(b) we see no arguments about mask wearing in CDMX stores/areas, and witnessed concerns about customers shooting up USA grocery stories if masks are enforced,

gtodonGuanajuato, Mexico3h ago@Ignacio Colin Perhaps in your neighborhood of sprawling Mexico City, the "community is strong and doing its part." Where I live, in Guanajuato, about half the people on the streets, and even in the stores, decline to wear masks, and half of those who do wear masks don't wear them properly; they appear to think they're chin-guards. The same is true in nearby León, a much larger city. In the state of Guanajuato, only San Miguel de Allende, with its large foreign population, takes Covid seriously.

BVINew York7h agoPowerful article with powerful images. I felt close to the shopkeepers and their families. The intimacy of these stories and revealing personal impact in such detail, without judgment, makes the story so much more human. "At every level, there is simply less." A sadly perfect summation of this pandemic's impact.

IvanMemphis, TN9h agoTwo failures seem to be conspiring to make this a catastrophe. First the governments failure to institute simple low cost and effective measures to reduce the spreed - like mandatory and enforced masks in crowded public areas. Second the failure of the public to take it serious and follow common sense guidance - because of paranoia about the motives of experts and government. I guess they are not that different from the US, except they have less resources to counter the predictable outcomes of these failures.

gnacio ColinMexico City8h agoOnce again, we are portrayed as a country that diminishes the virus’ impact and downplays it. It’s a great read but tbh most of the responsibility lays on the President, who has been adamant about employing techniques that do not combat the virus. Nonetheless, Mexico City’s government led by a PhD, Claudia Sheinbaum has done a great job and has countered the President in many ways regarding the management. We have a dormant President who chooses to look elsewhere instead of looking for solutions (he’s done the same with medication purchases, education, ecology, human rights commissions, to say the least). The Mexican community is strong and is doing its part on mitigating this national (and global) tragedy.

D. HendersonMexico City4h ago@Jorge Romero and @ E. Voigt, you have points and they are well taken. I live in CMDX and work in rural MX. In July, we made a "necessary" risky cross-country drive to see Ohio family b/c we suspect that such is impossible until a vaccine in spring 2021 or later. We used masks, face shields, alcohol solutions when at two hotels & gas stations. Some anectodal sharing

Like many people in Iztapalapa, they felt a sense of shame associated with the virus.“There’s a stigma,” said Mr. Dominguez, the organizer. “No one wants to admit they had it.”

ExPatMXAjijic, Jalisco Mexico7h ago@observer " We shouldn't be reporting on these "poor countries" as if we are so far removed on our American pedestal any longer." Thank you. Mexico is a magnificent country and the people remind me of how Americans treated each other with kindness and friendliness when I was young. They make eye contact on the streets, wish you a good day, you'll see teenage boys taking young siblings places with care and loving. There are some places in the US that this happens but a lot more places that it doesn't. Is the government corrupt? Certainly. But they are open about it while the US government is equally corrupt but hides it behind religion or other convenient excuses. We have been adopted" into a few Mexican families and attend birthdays, wedding, and fiestas. This article made me want to cry. The poor in Mexico are struggling to survive just as the poor in the US are similarly struggling. This article put faces on the essential workers who are risking their lives to feed their families (and the rest of the country) which I think is needed so the rest of us who are lucky can identify with what this disease is doing to people.

(c) CDMX is MASSIVE, centro de abastos is massive, hard to relay really its size and diversity and intensity. It IS "formally" and "informally" opening up again for many of the reasons explained in this article; it "feels" like a deal is being made with the COVID-19 devil (only time and the virus will dictate outcomes).

ONE. Thank you NYT for this article and to the commentators for their sharing. Good. TWO. When comparing citizen behavior in CDMX streets to what we saw in TX, TN, AR, KY, OH we note (a) NOW 95-100% of people in CDMX streets, metro, tianguis (markets) use masks, compared with 40-50% (or less depending on USA area),

PaulRio de Janeiro10h agoI cannot speak for Mexico, but I can speak for Brazil, where many cities have seen their numbers plummet, sometimes by over 90%. This is the case in Rio where much has been open for weeks, months in the case of malls and many other public places, without dire consequences.

At this very moment I personally know more people sick in Europe than I do here in Rio or even in Brazil. This is not to minimize the impact that Covid had on Latin America, on Brazil and on Rio. The opposite in fact: it is close to undeniable that some measure of herd immunity was attained in many of the hardest hit places, including New York City, northern Italy and several Brazilian cities.

d) urban CDMX life is different than rural MX life (and other MX cities) always and now; yet, there is a general lack of trust across the board about info and institutions, so much so that we know the death rate IS not accurate, many die in their homes rather than go to hospitals). Survive is what we all must do.

The recovery of places like Manaus, Recife, Rio, São Paulo and other Brazilian cities has been woefully underreported by the New York Times and others. It is too bad because an analysis of the data and of the facts on the ground could yield valuable insight for other countries and cities, especially in poor or emerging countries.

misinformation was as rampant as the virus itself.Ms. Aquino’s cellphone brimmed with clips sent via WhatsApp. Some claimed that the virus was a Chinese conspiracy, others that bleach was a cure. Even President Andrés Manuel López Obrador offered his own theories, contending that a clean conscience helped prevent infection.

“I’ve heard government is paying people to claim their loved ones died from Covid,” Ms. Aquino whispered. “I have two friends who were offered money.”At best, the rumors sowed confusion and doubt. At worst, they were a death sentence.

A dull acceptance of the new reality filled Iztapalapa: Coronavirus is a necessary risk, and the reward for taking it is merely survival.

Thank you for this story about our new home country. We live far from Mexico City in the state of Jalisco where the governor and local officials took the virus seriously. So far their efforts have been rewarded with per capita numbers of cases around 20 per 100,000, some of the consistently best results anywhere in the world.

I was born and raised in Mexico and all my family is still there. Back in March I received video in which a central de abastos worker mocks the pandemic and people who are quarantining calling them lazy, and those wearing masks, gullible. The video to me helped illustrate the hard truth that México, like the USA, has parallel narratives. There are those who believe the science and consume fact-checked news, like my relatives. And there are also many who believe conspiracy theories or folk remedies, including misinformation on YouTube. I believe the official tally of the sick and dead is much lower than the real numbers. This disease is exposing the fragility of Mexico’s institutions, much like it has American ones.

As a full-time resident of Mexico I can attest that most Mexicans either have had a family member ill from Covid and/or have lost a family member to Covid. It has attacked not only low income but also middle and upper classes. It is rampant here but unfortunately the wealthy have better access to adequate health care. Most Mexicans I know are very vigilant about mask wearing; unfortunately the American tourists who come to holiday here are not vigilant and are reluctant to wear masks.

ilToronto

Rachael EiermannLos Cabos, Mexico

Brad BurnsMexico

Here is one takeaway with potentially universal import: It is simplistic to portray government actions such as quarantines as the cause of economic damage. The real culprit is the virus itself. From Asia to Europe to the Americas, the risks of the pandemic have disrupted businesses while prompting people to avoid shopping malls and restaurants, regardless of official policy.

Sweden is exposed to the vagaries of global trade. Once the pandemic was unleashed, it was certain to suffer the economic consequences

“The Swedish manufacturing sector shut down when everyone else shut down because of the supply chain situation,” he said. “This was entirely predictable.”

“There is just no questioning and no willingness from the Swedish government to really change tack, until it’s too late,” Mr. Kirkegaard said. “Which is astonishing, given that it’s been clear for quite some time that the economic gains that they claim to have gotten from this are just nonexistent.”

Near Union Square, in the heart of Manhattan, a police vehicle was on fire, sending plumes of black smoke into the air. In Brooklyn, protesters and police clashed for hours in Flatbush. In Los Angeles, a police post was burned in a shopping mall while nearby shops were looted. In Nashville, Tennessee, a historic courthouse was set on fire and in Salt Lake City, Utah, vehicles were burned and a man with a bow and arrow was arrested after he aimed it at protesters.

Social media posts showed flames and thick black smoke billowing from a fire in downtown Philadelphia, where an earlier peaceful protest ended with cars being set ablaze, and law enforcement vehicles came under attack in and Chicago.

The presumptive Democratic presidential nominee, Joe Biden, struck a different tone, calling protests against police brutality “right and necessary” but urging an end to violence. “The act of protesting should never be allowed to overshadow the reason we protest,” he said in a statement.

“We will not tolerate actions like these against New York City police officers,” the city’s police department said in a tweet announcing the arrest of “multiple people” for throwing molotov cocktails at police vehicles. The US attorney’s office subsequently announced that it had filed federal charges against three people over the incidents.

Numerous media outlets, including CNN, Reuters and MSNBC, reported that their staff covering protests in the city had been hit by rubber bullets fired at them. Media outlets and journalists in numerous cities reported being targeted by police with chemical agents or less-lethal rounds, and several reporters were arrested.

“The memory of George Floyd is being dishonored by rioters, looters and anarchists,” Trump said, speaking at Florida’s Kennedy Space Center after watching the launch of the historic SpaceX mission.

George Floyd’s brother, Philonise, said on Saturday he had briefly spoken to Trump about the death of his brother. “It was so fast. He didn’t give me the opportunity to even speak. It was hard. I was trying to talk to him but he just kept like pushing me off like, ‘I don’t want to hear what you’re talking about,’” Philonise told MSNBC.

In Atlanta, people set a police car ablaze and broke windows at CNN’s headquarters. In Oakland, San Jose and Los Angeles, protesters blocked highways and police fired teargas. In Louisville, Kentucky, police fired projectiles at a reporter and her cameraman during a live shot. Protests over police brutality and the death of George Floyd ignited once again on Friday, as Minneapolis faced another night of chaos and demonstrators clashed with police in cities across the US.

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I never met a cabdriver who had been swab-tested less than twice, and a couple had been tested five times. Most of the cabbies had no relatives or friends who had been infected; swabbing was simply required by the city and by their cab companies.

When Wuhan was sealed, the strategy of isolation was replicated throughout the city. Housing compounds were closed and monitored by neighborhood committees, with residents going out only for necessities.

Toward the end of the first month, the guidelines were tightened further, until virtually all goods were delivered. On February 17th, Fang Fang wrote, “Everyone is now required to remain inside their homes at all times.”

Meanwhile, approximately ten thousand contact tracers were working in the city, in order to cut off chains of infection, and hospitals were developing large-scale testing systems. But isolation remained crucial: patients were isolated; suspected exposures were isolated; medical workers were isolated.

Zhang said the experience of working through the pandemic had left him calmer and more patient. He drove more carefully now; he wasn’t in such a rush.

I often asked Wuhan residents how they had been personally changed by the spring, and there was no standard response. Some expressed less trust in government information; others said they had increased faith in the national leadership.

Wuhan had most recently reported a locally transmitted symptomatic case on May 18th. It’s the most thoroughly tested city in China: at the end of May, in part to boost confidence, the government tried to test every resident, a total of eleven million.

There are three hundred and twenty-one testing locations in the city, and the system is so extensive that in June, when Beijing suffered an outbreak, Wuhan hospitals sent seventy-two staffers to the capital to help with tests.

“I tend to take a charitable view of countries that are at the beginning stage of epidemics,” Jennifer Nuzzo, an epidemiologist at the Johns Hopkins Center for Health Security, told me, in a phone conversation. According to her, it’s unrealistic to expect that any country could have stopped this particular virus at its source. “I’ve always believed that this thing was going to spread,” she said

The physician who handled testing told me that, on average, his hospital still recorded one positive for every forty thousand exams. Most of these positives were repeat patients: after having been infected during the initial run of the virus, they recovered fully, and then for some reason, months later, showed evidence of the virus again. So far, most of the positives had been asymptomatic, and the physician saw no indication that the virus was spreading in the city.

In town, there were few propaganda signs about the epidemic, and Wuhan newspapers ran upbeat headlines every morning (Yangtze Daily, August 29th, front page: “STUDENTS DO NOT HAVE TO WEAR MASKS IN SCHOOLS”). Movie theatres were open; restaurants and bars had no seating restrictions. At the Hanyang Renxinghui Mall, I saw barefaced kids playing in what may have been one of the last fully functioning ball pits on earth, a sight that seemed worthy of other headlines (“CHILDREN DO NOT HAVE TO WEAR MASKS IN WUHAN BALL PITS”).

Across town, colleges and universities were in the process of bringing back more than a million students. Wuhan has the second-highest number of students of any city in China, after Guangzhou.

Wuhan memories remained fresh, and the materials of documentation were also close at hand. People sometimes handed over manuscripts, and they took out their phones and pulled up photographs and messages from January and February. But I wondered how much of this material would dissipate over time.

In town, I met two Chinese journalists in their twenties who were visiting from out of town. They had been posted during the period of the sealed city: back then, anybody sent to cover events in Wuhan had to stay for the long haul.

One was a director of streaming media whom I’ll call Han, and he had found that government-run outlets generally wanted footage that emphasized the victory over the disease, not the suffering of Wuhan residents. Han hoped that eventually he’d find other ways to use the material. “It will be in the hard drive,” he said, tapping his camera.

After that, Yin reported on a number of issues that couldn’t be published or completed, and she often talked with scientists and officials who didn’t want to say too much. “One person said, ‘Ten years later, if the climate has changed, I’ll tell you my story,’ ” Yin told me. “He knew that he would be judged by history.” She continued, “These people are inside the system, but they also know that they are inside history.”

In time, we will learn more, but the delay is important to the Communist Party. It handles history the same way that it handles the pandemic—a period of isolation is crucial. Throughout the Communist era, there have been many moments of quarantined history: the Great Leap Forward, the Cultural Revolution, the massacre around Tiananmen Square. In every case, an initial silencing has been followed by sporadic outbreaks of leaked information. Wuhan will eventually follow the same pattern, but for the time being many memories will remain in the sealed city.

When I spoke with scientists outside China, they weren’t focussed on the government’s early missteps

Such fare is much more popular in Guangdong, in the far south. It’s possible that the disease arrived from somewhere else and then spread in the wet, cool conditions of the fish stalls. A few Wuhan residents told me that a considerable amount of their seafood comes from Guangdong, and they suggested that perhaps a southerner had unwittingly imported the disease,

Wafaa El-Sadr, the director of ICAP, a global-health center at Columbia University, pointed out that Chinese scientists had quickly sequenced the virus’s genome, which was made available to researchers worldwide on January 11th. “I honestly think that they had a horrific situation in Wuhan and they were able to contain it,” she said. “There were mistakes early on, but they did act, and they shared fast.”

For much of El-Sadr’s career, she has worked on issues related to AIDS in the United States, Africa, and elsewhere. After years of research, scientists eventually came to the consensus that H.I.V. most likely started through the bushmeat trade—the first human was probably infected after coming into contact with a primate or primate meat.

El-Sadr views the coronavirus as another inevitable outcome of people’s encroachment on the natural world. “We are now living through two concomitant massive pandemics that are the result of spillover from animal to human hosts, the H.I.V. and the COVID pandemics,” she wrote to me, in an e-mail. “Never in history has humanity experienced something along this scale and scope.”

There’s a tendency to believe that we would know the source of the coronavirus if the Chinese had been more forthcoming, or if they hadn’t cleaned out the Huanan market before stalls and animals could be studied properly.

But Peter Daszak, a British disease ecologist who has collaborated with the Wuhan Institute of Virology for sixteen years on research on bat coronaviruses, told me that it’s typical to fail to gather good data from the site of an initial outbreak. Once people get sick, local authorities inevitably focus on the public-health emergency. “You send in the human doctors, not the veterinarians,” he said, in a phone conversation. “And the doctors’ response is to clean out the market. They want to stop the infections.”

Daszak believes the virus probably circulated for weeks before the Wuhan outbreak, and he doubts that the city was the source. “There are bats in Wuhan, but it was the wrong time of year,” he told me. “It was winter, and bats are not out as much.”

His research has indicated that, across Southeast Asia, more than a million people each year are infected by bat coronaviruses. Some individuals trap, deal, or raise animals that might serve as intermediary hosts. “But generally it’s people who live near bat caves,”

Daszak said that he had always thought that such an outbreak was most likely to occur in Kunming or Guangzhou, southern cities that are close to many bat caves and that also have an intensive wildlife trade.

He thinks that Chinese scientists are probably now searching hospital freezers for lab samples of people who died of pneumonia shortly before the outbreak. “You would take those samples and look for the virus,” he said. “They’ll find something eventually. These things just don’t happen overnight; it requires a lot of work. We’ve seen this repeatedly with every disease. It turns out that it was already trickling through the population.”

Daszak is the president of EcoHealth Alliance, a nonprofit research organization based in New York. EcoHealth has become the target of conspiracy theorists, including some who claim that the virus was man-made. Daszak and many prominent virologists say that anything created in a lab would show clear signs of manipulation.

There’s also speculation that the outbreak started when researchers accidentally released a coronavirus they were studying at the Wuhan Institute of Virology. But there’s no evidence of a leak, or even that the institute has ever studied a virus that could cause a COVID-19 outbreak.

“Scientists in China are under incredible pressure to publish,” Daszak said. “It really drives openness and transparency.”

He has spent a good deal of time in Wuhan, and co-authored more than a dozen papers with Chinese colleagues. “If we had found a virus that infected human cells and spread within a cell culture, we would have put the information out there,” he said. “In sixteen years, I’ve never come across the slightest hint of subterfuge. They’ve never hidden data. I’ve never had a situation where one lab person tells me one thing and the other says something else. If you were doing things that you didn’t want people to know about, why would you invite foreigners into the lab?”

In April, President Trump told reporters that the U.S. should stop funding research connected to the Wuhan Institute of Virology. Shortly after Trump’s comments, the National Institutes of Health cancelled a $3.7-million grant to EcoHealth, which had been studying how bat coronaviruses are transmitted to people.

I asked Daszak why, if he has such faith in the openness of his Wuhan colleagues, the Chinese government has been so closed about other aspects of the outbreak. He said that science is one thing, and politics something else; he thinks that officials were embarrassed about the early mistakes, and in response they simply shut down all information.

At the beginning of July, China National Biotec Group, a subsidiary of a state-owned pharmaceutical company called Sinopharm, completed construction of a vaccine-manufacturing plant in Wuhan. The project began while the city was still sealed. “That’s the politically correct thing to do,” a Shanghai-based biotech entrepreneur told me. “To show the world that the heroic people of Wuhan have come back.”

Yiwu He, the chief innovation officer at the University of Hong Kong, told me that the C.N.B.G. vaccine has already been given to a number of Chinese government officials, under an emergency-use approval granted by the authorities. “I know a few government officials personally, and they told me that they took the vaccine,” he said, in a phone conversation. He thought that the total number was probably around a hundred. “It’s middle-level officials,” he said. “Vice-ministers, mayors, vice-mayors.”

Pharmaceutical executives have also been expected to lead the way, like the construction manager who donned P.P.E. in order to escort his workers into the patient ward. “Every senior executive at Sinopharm and C.N.B.G. has been vaccinated,” He said. “Including the C.E.O. of Sinopharm, the chairman of the board, every vice-president—everyone.” The Chinese press has reported that vaccinations have also been administered to hundreds of thousands of citizens in high-risk areas around the world.

In the West, China’s image has been badly damaged by the pandemic and by other recent events. The country has tightened political crackdowns in Hong Kong and Xinjiang, and, in May, after Australia called for an investigation into the origins of the virus, China responded furiously, placing new tariffs and restrictions on Australian goods ranging from barley to beef.

But He believes that the situation is fluid. “All of these feelings can turn around quickly,” he told me. “I think that once China has a vaccine, and if they can help other countries, it can make a huge difference.”

There’s also a competitive element. “China wants to beat America,” He said. He believes that the C.N.B.G. vaccine will receive some level of approval for public use by the end of October. “Chinese officials are thinking that Donald Trump might approve a U.S. vaccine before the election,” he said. “So their goal is to have a vaccine approved before that.”

No matter how quickly the Chinese develop a vaccine, or how effectively they have handled the pandemic since January, it’s unlikely to make Westerners forget the mistakes and misinformation during the pandemic’s earliest phase.

Some of this is due to a cultural difference—the Chinese response to errors is often to look forward, not back. On January 31st, Fang Fang commented in her diary, “The Chinese people have never been fond of admitting their own mistakes, nor do they have a very strong sense of repentance.” It’s often hard for them to understand why this quality is so frustrating for Westerners. In this regard, the pandemic is truly a mirror—it doesn’t allow the Chinese to look out and see themselves through the eyes of others.

The pandemic illuminates both the weaknesses and the strengths of the Chinese system, as well as the relationship between the government and the people. They know each other well: officials never felt the need to tell citizens exactly what happened in Wuhan, but they understood that American-level casualties would have been shocking—given China’s population, the tally would have been more than a million and counting.

In order to avoid death on that scale, the government also knew that people would be willing to accept strict lockdowns and contribute their own efforts toward fighting the virus.

In turn, citizens were skilled at reading their government. People often held two apparently contradictory ideas: that the Party lied about some things but gave good guidance about others. More often than not, citizens could discern the difference. During the pandemic, it was striking that, when the Chinese indulged in conspiracy theories, these ideas rarely resulted in personally risky behavior, as they often did in the U.S.

Perhaps the Chinese have been inoculated by decades of censorship and misinformation: in such an environment, people develop strong instincts for self-preservation, and they don’t seem as disoriented by social media as many Americans are.

Early in the year, I corresponded by WeChat with a Wuhan pharmacist who worked in a hospital where many were infected. On February 26th, he expressed anger about the early coverup. “My personal opinion is that the government has always been careless and suppressed dissent,” he wrote. “Because of this, they lost a golden opportunity to control the virus.”

In Wuhan, we met a few times, and during one of our conversations I showed him what he had written in February. I asked what he would do now if he found himself in Li Wenliang’s position, aware of an outbreak of some unknown disease. Would he post a warning online? Contact a health official? Alert a journalist?The pharmacist thought for a moment. “I would tell my close friends in person,” he said. “But I wouldn’t put anything online. Nothing in writing.”

I asked if such an event would turn out differently now.“It would be the same,” he said. “It’s a problem with the system.”

He explained that, with an authoritarian government, local officials are afraid of alarming superiors, which makes them inclined to cover things up. But, once higher-level leaders finally grasp the truth, they can act quickly and effectively.

That year, the city allocated $1 million of the new tax money for saplings along the 16th Street Mall, the city’s downtown business district, with no funds for poorer neighborhoods with sparse canopies. By the end of 2020, the city will have allocated six times more for trees in downtown areas than in residential zones.

“There’s these tough histories that make it really hard for residents to trust government, to possibly trust nonprofits,” said Kim Yuan-Farrell, executive director of The Park People, a local nonprofit group that advocates for parks and helps organize tree plantings in low-income neighborhoods.However, Ms. Yuan-Farrell said, things seem to be changing.

Three key shifts in the state helped Democrats this year: a growing Latino population that leans Democratic, a surge in voters moving to Arizona from more liberal states like California and Illinois, and the way suburban voters have starkly broken with a Republican Party led by someone like Trump.

Arizona, by going blue, is moving closer to its neighbor to the northwest -- Nevada, where Democrats have taken control of almost all aspects of government

Maricopa is the fastest-growing county in the country, transforming over the last two decades into a sprawling mass of metropolitan hubs, sun-scorched planned communities and bustling strip malls.

"Maricopa County won the state of Arizona for Mark Kelly and Joe Biden," said Steven Slugocki, chair of Maricopa County's Democrats. "Here in Maricopa, we committed our resources to contact voters of color, women and traditionally underrepresented groups throughout the state. Our strategy proved to be effective."

Biden is just the second Democrat to win Arizona since 1948, when Harry Truman won. Bill Clinton narrowly won the state in 1996, but Arizona moved further right in the next two decades, electing hard-line immigration proponents like Gov. Jan Brewer and Maricopa County Sheriff Joe Arpaio and passing laws like SB 1070, a controversial state law that required officers to make immigration checks while enforcing other laws if "reasonable suspicion" of illegal immigration exists.

The Democratic victory builds on the work by grassroots organizations on the ground in Arizona, many of which focused on the state's growing Latino population by uniting around the opposition to Arpaio and the immigration crackdown

"This year was a victory for the decade-plus of work in this state," said Laura Dent, the executive director of Chispa Arizona

"It has been a decade-plus of building and the sustained work of organizing between electoral cycles have been critical."

Dent said the organizing around SB 1070 was a "catalyst" for these groups to unify around something and "build that collective power" on display this year

"I thought by 2024, Arizona would be for real a swing state," said Yasser Sanchez, an immigration lawyer who volunteered for Republican Mitt Romney's 2012 presidential campaign and worked for McCain's 2016 reelection to the Senate before rejecting a Trump-led Republican Party and helping organize Latino voters for Biden. "Every time I heard it would be before, I thought that was wishful thinking."

Looming over Biden's victory is the legacy of McCain, an Arizona stalwart whose "maverick" conservatism carried a coalition of Democrats, independents and Republicans for years in the state.

Trump to double down on his mocking attacks of the Republican senator, even after he died in 2018. This, along with comments Trump reportedly made about military members and veterans, spurred McCain's widow, Cindy McCain, to back Biden, an endorsement that was front page news in the state.

But Arizona was considered so reliably red in 2014 that a study by the Massachusetts Institute of Technology and the University of California-Los Angeles dubbed Mesa -- a sprawling suburb east of Phoenix -- the "most conservative American city."

"Ten years ago, if you wanted to be politically relevant and if you wanted your vote to have an impact, you were foolish to be registered as a Democrat because they failed to field a candidate for some offices," said Mesa Mayor John Giles, a registered Republican in a nonpartisan job. "And even then, it was just volunteering to get killed in the general by the Republican."

"I am hoping to change the state blue," Schaefer said after casting her ballot. "Believe me, I have tried to turn everybody that I can possibly turn."

"Trump is dangerous for the country," Hudock said after voting days before the election. "In the last four years, Republicans have shown their true colors. ... I just wish there was a centrist party.

That quickly changed as the virus spread throughout the state, with more than 160,000 cases and 3,600 people dying in Maricopa County alone.

Biden's win in Arizona was not for a lack of trying on Trump's part. The President held seven events in the state in 2020. Biden held one event after the Democratic National Convention over the summer, a bus tour around Maricopa in October.

when Senators John Cornyn, Republican of Texas, and Bob Menendez, Democrat of New Jersey, tried to advance the legislation setting up the Latino museum on the National Mall.

“My objection to the creation of a new Smithsonian museum or series of museums based on group identity — what Theodore Roosevelt called hyphenated Americanism — is not a matter of budgetary or legislative technicalities,” Mr. Lee said. “It’s a matter of national unity and cultural inclusion.”

“Surely in a year where we are celebrating the 100th anniversary of women’s suffrage, this is the time, this is the moment to finally pass the legislation unanimously recommended by an independent commission to establish an American women’s history museum in our nation’s capital,”

He argued that Latinos were just as entitled to their own cultural institution as African-Americans and Native Americans, to whom Smithsonian museums have been dedicated in recent years.

That concern, along with budgetary ones, has been one of the main points of opposition to a Latino museum in recent years amid extensive lobbying campaigns in its favor.

“The so-called critical theory undergirding this movement does not celebrate diversity; it weaponizes diversity,” he said. “It sharpens all those hyphens into so many knives and daggers. It has turned our college campuses into grievance pageants and loose Orwellian mobs to cancel anyone daring to express an original thought.”

Even if Congress approved the museums, it would likely take about another decade to open their doors.

How did this happen? How did cultural globalization in the twentieth century travel along such a one-way path?

For the American delegates, the question belonged to the higher plane of moral principle. The delegation wanted to extend into the international sphere the classic liberal notion of press freedom, which would prohibit governments from censoring the news and enshrine the rights of journalists to access sources and to dispatch the news across borders.

Carlos Romulo, the legendary Philippine diplomat and journalist who had uncovered Japanese atrocities in his country, went so far as to call freedom of information the “touchstone of all the freedoms to which the UN is consecrated.” World War II had been horrifying in scale and severity; information barriers were believed to have played a part. Japan’s and Germany’s bids for autarky had insulated their citizens from global currents, incubated aggressive nationalism, and, from the perspective of American policymakers, driven the world into war.

The answer, Sam Lebovic’s new book, A Righteous Smokescreen: Postwar America and the Politics of Cultural Globalization, convincingly argues, largely comes down to American policy in the middle decades of the twentieth century.

But when 600 or so journalists, media magnates, and diplomats arrived in Geneva in 1948 to draft the press freedom clauses for both the U.N. Declaration of Human Rights and the International Covenant on Civil and Political Rights, definitional difficulties abounded. Between what the U.S. meant by “freedom of information” and what the rest of the world needed lay a vast expanse.

By 1949, American films made up around half of the European and Asian markets, 62 percent of the African market, 64 percent of the South American market, and three-quarters of the Central American and Pacific markets.

Back in Geneva, delegates from the global south pointed out these immense inequalities. S.A. Brelvi of India called for the wealthier nations to equitably allocate the “supplies of physical facilities and technical equipment for the dissemination of information between all countries.” But the American delegates refused the idea that global inequality itself was a barrier to the flow of information across borders. Besides, they argued, redistributive measures violated the sanctity of the press

The U.S. was able to strong-arm its notion of press freedom—a hybrid combining the American Constitution’s First Amendment and a consumer right to receive information across borders—at the conference, but the U.N.’s efforts to define and ensure the freedom of information ended in a stalemate.

The failure to redistribute resources, the lack of multilateral investment in producing more balanced international flows of information, and the might of the American culture industry at the end of the war—all of this amounted to a guarantee of the American right to spread information and culture across the globe.

But representatives of other states had more earthly concerns. The war had tilted the planet’s communications infrastructure to America’s advantage. In the late 1940s, for example, the U.S. consumed 63 percent of the world’s newsprint supply; to put it more starkly, the country consumed as much newsprint in a single day as India did over the course of a year. A materials shortage would hamper newspaper production across much of the world into at least the 1950s (though this did provide the fringe benefit of enabling political interference with the press: The CIA supplied Italian anti-Communist newspapers with newsprint in the lead-up to the 1948 election, while the U.S. occupation administration in Japan cut the allocation of newsprint to local Communist newspapers). The war had also laid low foreign news agencies—Germany’s Wolff and France’s Havas had disappeared entirely—and not a single news agency called the global south home. At the same time, America’s Associated Press and United Press International both had plans for global expansion,

The focus of A Righteous Smokescreen is broader. It is a study of both sides of the globalization ledger: As the U.S. exported its culture in astonishing amounts, it imported very little

it remained surprisingly cut off from the rest of the world. A parochial empire, but with a global reach.

Containment, Lebovic shows, wasn’t just a territorial strategy committed to holding back Soviet expansion into Europe and Asia. Rather, it began at the American border and it involved policing the flow of people and ideas that were potentially inimical to the American status quo

An Iron Curtain, to rejig Churchill’s famous speech about Soviet policies in Eastern Europe, had descended around the U.S.

can be seen in the American national security state’s efforts to block out “propaganda.”

Throughout most of the second half of the twentieth century, Americans had to seek government approval to purchase magazines, books, and even stamps from China, North Korea, Cambodia, Cuba, and Vietnam.

An untold number of parcels—untold because for several years of the program they didn’t have to notify would-be recipients that the government had decided to destroy their mail—never arrived at their American destination.

even without direct state interference, American culture had inward-looking tendencies

Few of the films shown in American cinemas were foreign (largely a result of the Motion Picture Production Code, which the industry began imposing on itself in 1934; code authorities prudishly disapproved of the sexual mores of European films)

Few television programs came from abroad (about 1 percent, in fact, in the early 1970s—compared to 12 percent in Britain and 84 percent in Guatemala)

Few newspapers subscribed to foreign news agencies. Even fewer had foreign correspondents. And very few pages in those papers were devoted to foreign affairs.

In 1910, nearly 15 percent of the American population had been born overseas, but by 1960, that portion shrank to only 5.4 percent. Similarly, bureaucrats in the burgeoning national security state kept a variety of radicals from entering and leaving the country. Since World War I, foreign anarchists, Communists, and others—ranging from German spies and saboteurs to Black internationalists—found the gate to the U.S. bolt-locked. Likewise, Americans whom the State Department identified as holding so-called “alien” beliefs were barred from the exits.

In-person contact with foreigners was limited, too, thanks to travel controls.

Two exhibitions, one in the U.S., the other in the Soviet Union: Yet neither artist could attend their own exhibition because of American border policies. The State Department had denied Picasso a visa back in 1950 on ideological grounds, and it refused to issue a passport to Kent because of his alleged sympathies for communism.

So-called “area restrictions” forbade all Americans from traveling to countries in the Communist bloc.

in the 1940s and ’50s, hundreds or even thousands of Americans—more precise data from the innards of the national security state is rather difficult to come by—were denied passports and many, many more never thought to apply for one in the first place, out of fear of what a background check might turn up.

(about half of all foreign scientists who sought to enter the U.S. in the early postwar years encountered visa difficulties).

how “actively engaged” was the U.S., really? The answer in Menand’s exploration of culture in the early Cold War is: very. Menand points to the rest of the world’s ravenous consumption of American entertainment as evidence, as well as how Americans “welcomed and adapted art, ideas, and entertainment from other countries”

as Louis Menand notes on the first page of his recent book, The Free World, it was an era in which “the United States was actively engaged with the rest of the world.”

in Lebovic’s telling, this was a narrow stream. A lot of its contents were foreign imports that had already been thoroughly Americanized.

The flow of foreign culture and ideas into the U.S. was so limited that building bridges with the rest of the world became an important impulse of the social movements of the 1960s and ’70s,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

the concession.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

so you lose by winning.

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

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

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

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

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

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

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

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

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

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

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

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

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

Now, after the Peronista government of Alberto Fernández and Cristina Fernández de Kirchner has failed to halt the country’s economic decline, a new force among Argentina’s Generation Z is rising.

This time, it’s young men who are at the forefront. Milei is speaking for them.

An admirer of Donald Trump and former Brazilian president Jair Bolsonaro, Milei is campaigning on an Argentine version of “Drain the Swamp.” His aggressive style, outlandish comments and unusual presentation — he claims he hasn’t brushed that hair in years — have drawn millions of viewers to his videos and disrupted traditional politics

He has branded Pope Francis — the Argentine former Archbishop of Buenos Aires Jorge Bergoglio, the first South American pontiff — an “evil” leftist. Climate change, he says, is a “socialist lie.” He would hold a referendum to undo the three-year-old law that legalized abortion. He has called for creating a market for the sale of organs.

But he has also offered frustrated Argentines a break from the status quo: He has proposed shutting down the central bank, dollarizing the economy and taking a “chain saw” to government spending.

His attacks on the peso are already shocking the Argentine economy; the currency has taken a nose dive in the widely traded black market in recent weeks. The inflation rate has skyrocketed.

If Milei wins, it will likely be on the strength of the country’s young. Voters aged 18 to 29 account for a quarter of the electorate, and polls show they’re overwhelmingly inclined to vote for the iconoclast. That’s especially true for young men.

Coronel grew up watching the North American right-wing provocateurs Jordan Peterson, Ben Shapiro and Milo Yiannopoulos on a YouTube channel that translated their words into Spanish. “They were a fundamental part of my ideological awakening,” he said. But his greatest inspiration was Trump.

“We stopped listening to the intellectuals to listen to the politicians,” Coronel said.