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Among Latino, Black and Native American households, more than 50% had serious financial problems, while 29% of white households did.

53% of Houston renters reporting trouble paying rent.

31% reported losing all their savings. And among Latino and Native American families, just over a quarter of households report they depleted their savings.

19% of U.S. households report losing all of their savings during the COVID-19 crisis and currently having no savings to fall back on.

Half of households report at least one person in the home has had serious problems with depression, anxiety, stress or sleep in recent months.

More than two-thirds of American households with children in K-12 last school year said their children fell behind in their learning because of the COVID-19 outbreak. This includes 36% who said children "fell behind a lot."

A quarter of Asian American adults say that in the past few months they have feared someone might threaten or physically attack them or members of their household because of their race/ethnicity. The proportion of Native Americans fearing threats and attacks was 22%, and for Black households it was 21%

'Oh my gosh, I have kids, I have family, my wife is from Taiwan and I'm fearful for them,' " he says.

Our poll found that among the 1 in 5 households reporting a problem getting care for a serious medical condition, 76% of those reported that there was a negative health consequence as a result.

Over the past four decades, governments have slashed budgets and privatized basic services. This has two important consequences for public health

First, people are unlikely to trust institutions that do little for them.

second, public health is no longer viewed as a collective endeavor, based on the principle of social solidarity and mutual obligation. People are conditioned to believe they’re on their own and responsible only for themselves.

an important source of vaccine hesitancy is the erosion of the idea of a common good.

“People are thinking, ‘If the government isn’t going to do anything for us,’” said Elden, “‘then why should we participate in vaccines?’”

Since the spring, when most American adults became eligible for Covid vaccines, the racial gap in vaccination rates between Black and white people has been halved. In September, a national survey found that vaccination rates among Black and white Americans were almost identical.

Other surveys have determined that a much more significant factor was college attendance: Those without a college degree were the most likely to go unvaccinated.

Education is a reliable predictor of socioeconomic status, and other studies have similarly found a link between income and vaccination.

It turns out that the real vaccination divide is class.

compared with white Americans, communities of color do experience the American health care system differently. But a closer look at the data reveals a more complicated picture.

during the 1950s polio campaigns, for example, most people saw vaccination as a civic duty.

But as the public purse shrunk in the 1980s, politicians insisted that it’s no longer the government’s job to ensure people’s well-being; instead, Americans were to be responsible only for themselves and their own bodies

Entire industries, such as self-help and health foods, have sprung up on the principle that the key to good health lies in individuals making the right choices.

Without an idea of the common good, health is often discussed using the language of “choice.”

there are problems with reducing public health to a matter of choice. It gives the impression that individuals are wholly responsible for their own health.

This is despite growing evidence that health is deeply influenced by factors outside our control; public health experts now talk about the “social determinants of health,” the idea that personal health is never simply just a reflection of individual lifestyle choices, but also the class people are born into, the neighborhood they grew up in and the race they belong to.

food deserts and squalor are not easy problems to solve — certainly not by individuals or charities — and they require substantial government action.

Many medical schools teach “motivational interviewing,”

the deeper problem:

Being healthy is not cheap. Studies indicate that energy-dense foods with less nutritious value are more affordable, and low-cost diets are linked to obesity and insulin resistance.

This isn’t surprising, since we shop for doctors and insurance plans the way we do all other goods and services

Another problem with reducing well-being to personal choice is that this treats health as a commodity.

mothers devoted many hours to “researching” vaccines, soaking up parental advice books and quizzing doctors. In other words, they act like savvy consumers

When thinking as a consumer, people tend to downplay social obligations in favor of a narrow pursuit of self-interest. As one parent told Reich, “I’m not going to put my child at risk to save another child.”

Such risk-benefit assessments for vaccines are an essential part of parents’ consumer research.

Vaccine uptake is so high among wealthy people because Covid is one of the gravest threats they face. In some wealthy Manhattan neighborhoods, for example, vaccination rates run north of 90 percent.

For poorer and working-class people, though, the calculus is different: Covid-19 is only one of multiple grave threats.

When viewed in the context of the other threats they face, Covid no longer seems uniquely scary.

Most of the people we interviewed in the Bronx say they are skeptical of the institutions that claim to serve the poor but in fact have abandoned them.

he and his friends find reason to view the government’s sudden interest in their well-being with suspicion. “They are over here shoving money at us,” a woman told us, referring to a New York City offer to pay a $500 bonus to municipal workers to get vaccinated. “And I’m asking, why are you so eager, when you don’t give us money for anything else?”

These views reinforce the work of social scientists who find a link between a lack of trust and inequality. And without trust, there is no mutual obligation, no sense of a common good.

The experience of the 1960s suggests that when people feel supported through social programs, they’re more likely to trust institutions and believe they have a stake in society’s health.

Research shows that private systems not only tend to produce worse health outcomes than public ones, but privatization creates what public health experts call “segregated care,” which can undermine the feelings of social solidarity that are critical for successful vaccination drives

In one Syrian city, for example, the health care system now consists of one public hospital so underfunded that it is notorious for poor care, a few private hospitals offering high-quality care that are unaffordable to most of the population, and many unlicensed and unregulated private clinics — some even without medical doctors — known to offer misguided health advice. Under such conditions, conspiracy theories can flourish; many of the city’s residents believe Covid vaccines are a foreign plot.

In many developing nations, international aid organizations are stepping in to offer vaccines. These institutions are sometimes more equitable than governments, but they are often oriented to donor priorities, not community needs.

“We have starvation and women die in childbirth.” one tribal elder told us, “Why do they care so much about polio? What do they really want?”

In America, anti-vaccine movements are as old as vaccines themselves; efforts to immunize people against smallpox prompted bitter opposition in the turn of the last century. But after World War II, these attitudes disappeared. In the 1950s, demand for the polio vaccine often outstripped supply, and by the late 1970s, nearly every state had laws mandating vaccinations for school with hardly any public opposition.

What changed? This was the era of large, ambitious government programs like Medicare and Medicaid.

The anti-measles policy, for example, was an outgrowth of President Lyndon Johnson’s Great Society and War on Poverty initiatives.

While the reasons vary by country, the underlying causes are the same: a deep mistrust in local and international institutions, in a context in which governments worldwide have cut social services.

Only then do the ideas of social solidarity and mutual obligation begin to make sense.

The types of social programs that best promote this way of thinking are universal ones, like Social Security and universal health care.

If the world is going to beat the pandemic, countries need policies that promote a basic, but increasingly forgotten, idea: that our individual flourishing is bound up in collective well-being.

Men now receive about 74 bachelor’s degrees for every 100 awarded to women, and men account for more than 70 percent of the decline in college enrollment overall

In 2020, nearly half of women reported in a TD Ameritrade survey that they out-earn or make the same amount as their husbands or partners — a huge jump from fewer than 4 percent of women in 1960.

women are “increasingly selective,” leading to a rise in lonely, single young men — more of whom now live with their parents than a romantic partner.

Men also account for almost 3 of every 4 “deaths of despair,” either from a suicide, alcohol abuse or an overdose.

In my opinion, Peterson served up fairly banal advice: “Stand up straight,” “delay gratification.” His evolutionary-biology-informed takes ranged from amusingly weird to mildly insulting.

Women are still dealing with historical discrimination and centuries of male domination that haven’t been fully accounted for or rectified. Are we really worrying that men feel a little emasculated because their female classmates are doing well?

But millions of men lack access to that kind of power and success — and, downstream, cut loose from a stable identity as patriarchs deserving of respect, they feel demoralized and adrift. The data show it, but so does the general mood: Men find themselves lonely, depressed, anxious and directionless.

It seems like there’s been a breakdown, right? But there’s a very real way in which, at this moment, a lot of guys don’t know — they have no sense of what it means to be them, particularly. They have no idea what it means to be a man.”

Past models of masculinity feel unreachable or socially unacceptable; new ones have yet to crystallize. What are men for in the modern world? What do they look like? Where do they fit

Only one group seems to have no such doubts about offering men a plan.

an entire academic discipline emerged to theorize about gender and excavate women’s history — there hasn’t been a corresponding conversation about what role men should play in a changing world. At the same time, the increasing visibility of the LGBTQ+ movement has made the gender dynamic seem less stable, less defined.

went to that 2018 Peterson appearance as a skeptic. But his appeal — along with that of his fellow “manfluencers” — has become clearer since

Technically, men are slightly in the minority in the United States. But apart from that, Bray had a point — and what he said explained a lot about why the left and the mainstream are losing men.

What’s notable, first, is their empathy. For all Peterson’s barking and, lately, unhinged tweeting, he’s clearly on young men’s side.

This is especially compelling in a moment when many young men feel their difficulties are often dismissed out of hand as whining from a patriarchy that they don’t feel part of. For young men in particular, the assumption of a world built to serve their sex doesn’t align with their lived experience, where girls out-achieve them from pre-K to post-graduate studies and “men are trash” is an acceptable joke.

Then there’s the point-by-point advice. If young men are looking for direction, these influencers give them a clear script to follow — hours of video, thousands of book pages, a torrent of social media posts — in a moment when uncertainty abounds

if instruction is lacking elsewhere, even basic tips (“Clean your room!” Peterson famously advises) feel like a revelation. Plus, the community that comes with joining a fandom can feel like a buffer against an increasingly atomized world.

As one therapist told me: “I have used Jordan Peterson to turn a boy into a man. I used him to turn this guy without a strong father figure into someone who, yes, makes his bed and stands up straight and now is successful.” The books, she said, “do provide a structure that was clearly missing.”

It’s also important that the approach of these male models is both particular and aspirational. The BAPs and Hawleys find ways to celebrate aspects of the male experience — from physical strength to competitiveness to sex as a motivator — that other parts of modern society have either derided as “toxic” or attempted to explain aren’t specific to men at al

the 20-something guy in front of me swung around. “Jordan Peterson,” he told me without a hint of irony in his voice, “taught me how to live.”

the fact that they’re willing to define it outright feels bravely countercultural.

A baby-faced, 19-year-old University of Florida freshman with short, white-blond hair, Bray was wearing a hoodie despite the heat. (He grew up in Sarasota, so he was used to it.) He had agreed to talk to me about how he saw uncertainties about masculinity playing out on his campus.

First, he laid out his liberal, Gen Z bona fides — he’s in a fraternity, but many of his close friends are LGBTQ+. He feels that old versions of masculinity might be dissolving for the better.

But then he got candid. He doesn’t really identify with the manosphere, he told me, but can understand why others might. “I feel like there’s a lot of room to be proudly feminine, but there’s not, in my opinion, the same room to be proudly masculine.”

Men were constantly told to be “better” and less “toxic,” he said, but what that “better” might look like seemed hard to pin down. “You pretty much have to figure it out yourself. But yet society still has the expectation that, you know, you have to be a certain way.

Then he turned wistful. “I don’t feel like men in general have the same types of role models that women do, even in their own personal lives. … Just because you’re in the majority doesn’t mean you don’t need support.”

At their best, these influencers highlight positive traits that were traditionally associated with maleness — protectiveness, leadership, emotional stability — and encourage them, making “masculinity” out to be a real and necessary thing, and its acquisition something honorable and desirable

Even today, some progressives react touchily to any efforts to help men as a group.

In the conversations I had with men for this essay, I kept hearing that many would still find some kind of normative standard of masculinity meaningful and useful, if only to give them a starting point from which to expand.

The strategist described his party as having almost an allergy to admitting that some men might, in fact, be struggling in a unique way and could benefit from their own tailored attention and aid

when you strip out the specificity, people feel less seen,” he said. “There’s less of a resonance. If the question is what scripts we have for men, how are we appealing to men, then being willing and able to talk about men is a pretty key component of that.”

To the extent that any vision of “nontoxic” masculinity is proposed, it ends up sounding more like stereotypical femininity than anything else: Guys should learn to be more sensitive, quiet and socially apt, seemingly overnight

I’m convinced that men are in a crisis. And I strongly suspect that ending it will require a positive vision of what masculinity entails that is particular — that is, neither neutral nor interchangeable with femininity. Still, I find myself reluctant to fully articulate one. There’s a reason a lot of the writing on the crisis in masculinity ends at the diagnosis stage.

Take Richard Reeves’s book “Of Boys and Men,” omnipresent in the discourse since its 2022 release.

even he acknowledges he has felt pressure to shy away from some of the harder questions his subject matter raises.

Reeves told me that in his writing, he tried to stay descriptive, only going so far as saying there are some differences between the sexes that need to be taken into account to create the most viable solutions. He frames the biological differences between the sexes not as a binary but as overlapping distributions of traits — aggression, risk appetite, sex drive — with clusters of one sex or the other at the extremes.

But when it came to writing any kind of script for how men should be, the self-possessed expert scholar faltered.

“That’s a question I basically dodged in the book,” Reeves told me. “Because, candidly, it’s outside of my comfort zone. It’s more personal. It’s harder to empirically justify. There are no charts I can brandish.” After all, as he said, he’s a think-tank guy, a wonk.

“But I think I’m now trying to articulate more prescriptively, less descriptively, some of these discussions about masculinity and trying to send some messages around it” — here, his speech became emphatic — “because, honestly, nobody else is f---ing doing it except the right.”

“As soon as you start articulating virtues, advantages, good things about being male … then you’ve just dialed up the risk factor of the conversation,” he said. “But I’m also acutely aware that the risk of not doing it is much greater. Because without it, there’s a vacuum. And along comes Andrew Tate to make Jordan Peterson look like a cuddly old uncle.”

many progressives have ignored the opportunity to sell men on a better vision of what they can be

As a result, there’s a temptation to minimize men’s problems or erase references to masculinity altogether.

“I mean, there are certain attributes around masculinity that we should embrace. Men think about sex more than women. Use that as motivation to be successful and meet women. Men are more impulsive. Men will run out into a field and get shot up to think they’re saving their buddies.”

He was careful to point out that he doesn’t believe that women wouldn’t do as much but that the distributions are different.

“Where I think this conversation has come off the tracks is where being a man is essentially trying to ignore all masculinity and act more like a woman. And even some women who say that — they don’t want to have sex with those guys. They may believe they’re right, and think it’s a good narrative, but they don’t want to partner with them.”I, a heterosexual woman, cringed in recognition.

so men should think, ‘I want to take advantage of my maleness. I want to be aggressive, I want to set goals, go hard at it. I want to be physically really strong. I want to take care of myself.’”

“My view is that, for masculinity, a decent place to start is garnering the skills and strength that you can advocate for and protect others with. If you’re really strong and smart, you will garner enough power, influence, kindness to begin protecting others. That is it. Full stop. Real men protect other people.

Reeves, in our earlier conversation, had put it somewhat more subtl

His recipe for masculine success echoed Galloway’s: proactiveness, agency, risk-taking and courage, but with a pro-social cast

many young men I spoke with would describe as aspirational, once they finally felt safe enough to admit they did in fact carry an ideal of manhood with its own particular features.

Physical strength came up frequently, as did a desire for personal mastery. They cited adventurousness, leadership, problem-solving, dignity and sexual drive. None of these are negative traits, but many men I spoke with felt that these archetypes were unfairly stigmatized: Men were too assertive, too boisterous, too horny.

in fact, most of these features are scaffolded by biology — all are associated with testosterone, the male sex hormone. It’s not an excuse for “boys will be boys”-style bad behavior, but, realistically, these traits would be better acknowledged and harnessed for pro-social aims than stifled or downplayed

despite a push by some advocates to make everything from bathrooms to birthing gender-neutral, most people don’t actually want a completely androgynous society. And if a new model for masculinity is going to find popular appeal, it will depend on putting the distinctiveness of men to good use in whatever form it comes.

“Femininity or masculinity are a social construct that we get to define,” Galloway concluded. “They are, loosely speaking, behaviors we associate with people born as men or born as women, or attributes more common among people born as men or as women. But the key is that we still get to fill that vessel and define what those attributes are, and then try and reinforce them with our behavior and our views and our media.”

What would creating a positive vision of masculinity look like? Recognizing distinctiveness but not pathologizing it. Finding new ways to valorize it and tell a story that is appealing to young men and socially beneficial, rather than ceding ground to those who would warp a perceived difference into something ugly and destructive.

more than 20 years ago, anthropologist David D. Gilmore published “Manhood in the Making: Cultural Concepts of Masculinity,” a cross-cultural study of manliness around the world. He found that almost all societies had a concept of “real,” “true” or “adult” manhood that was seen as a valuable and indispensable ideal. But masculinity had to be earned — and proved

Men achieved it by providing for their families and broader society, by protecting their tribe and others, and by successfully procreating

all three of these goals seem less celebrated and further from reach. Young men who disappear into online forums, video games or pornography see none of the social or personal rewards of meeting these goals, and their loneliness and despair suggest how painful it has been to lose track of this ideal.

The other feature of Gilmore’s findings was that boys generally had to be ushered into manhood and masculinity by other men. And that seems to be a key link missing today.

“When I talk to my friends, I can literally count on one hand the number of friends I have who have a good relationship with their dad and actually have learned things from him,

Many of the young men I talked to for this essay told me they had troubled relationships with their fathers, or no father figure in their lives at all. The data bear this out: Since 1960, the percentage of boys living apart from their biological fathers has nearly doubled, from 17 percent to 32 percent.

“If you’re growing up in a single-parent household, and you go to a typical public school and typical medical system, there’s a decent chance that you will not encounter a male figure of authority until middle school or later. Not your doctor, not your teachers. No one else around you. What does that feel like?”

In 2018, Harvard economist Raj Chetty published a groundbreaking study on race and economic opportunity. Among the findings was that persistent income inequality between Black and White people was disproportionately driven by poor outcomes among Black boys.

those boys who grew up in neighborhoods where there were more fathers present — even if not their own — had significantly higher chances of upward mobility.

“Ultimately,” Reynolds mused, “it’s about relationships and finding older men who, you know — they’re not flashy, they’re not ‘important,’ necessarily, but they actually are living virtuous lives as men. And then being able to then learn from them.”

fostering positive representations of manhood requires relationships and mentorship on an individual level in a way that can’t be mandated.

nearly every thinker on the masculinity problem advocates getting more men into classrooms, from kindergarten up — not just for their effects as teachers but also because they’re more likely to serve as coaches, especially of boys’ sports.

the change will need to come from the bottom up — from everyday men who notice the crisis of identity hitting their younger counterparts and can put themselves forward to help. “Ninety percent of this, if not 95, is on us, is on older men, is on society,”

We can find ways to work with the distinctive traits and powerful stories that already exist — risk-taking, strength, self-mastery, protecting, providing, procreating. We can recognize how real and important they are. And we can attempt to make them pro-social — to help not just men but also women, and to support the common good.

For the left, there’s room to elaborate on visions of these qualities that are expansive, not reductive, that allow for many varieties of masculinity and don’t deny female value and agency.

In my ideal, the mainstream could embrace a model that acknowledges male particularity and difference but doesn’t denigrate women to do so. It’s a vision of gender that’s not androgynous but still equal, and relies on character, not just biology

it acknowledges that certain themes — protector, provider, even procreator — still resonate with many men and should be worked with, not against.

it will be slow. A new masculinity will be a norm shift, and that takes time.

empathy will be required, as grating as that might feel.

compared with the citizens of these nations, American infants are less likely to turn 5, American teenagers are less likely to turn 30, and American 30-somethings are less likely to survive to retirement.

I called the U.S. the rich death trap of the modern world. The “rich” part is important to observe and hard to overstate. The typical American spends almost 50 percent more each year than the typical Brit, and a trucker in Oklahoma earns more than a doctor in Portugal.

A series about big problems and big solutions

the typical American is 100 percent more likely to die than the typical Western European at almost every age from birth until retirement.

magine I offered you a pill and told you that taking this mystery medication would have two effects. First, it would increase your disposable income by almost half. Second, it would double your odds of dying in the next 365 days. To be an average American is to fill a lifetime prescription of that medication and take the pill nightly.

A series about big problems and big solutions

1.8 figure as “the U.S. death ratio”—the annual mortality rate in the U.S., as a multiple of similarly rich countries.

By the time an American turns 18, the U.S. death ratio surges to 2.8. By 29, the U.S. death ratio rockets to its peak of 4.22, meaning that the typical American is more than four times more likely to die than the average resident in our basket of high-income nations.

The average American my age, in his mid-to-late 30s, is roughly six times more likely to die in the next year than his counterpart in Switzerland.

The average U.S. death ratio stays higher than three for practically the entire period between ages 30 and 50, meaning that the typical middle-aged American is roughly three times more likely to die within the year than his counterpart in Western Europe or Australia.

One could tell a similar story about drug

America suffers not from a monopoly on despair and aggression, but from an oversupply of instruments of death. We have more drug-overdose deaths than any other high-income country because we have so much more fentanyl, even per capita

Americans drive more than other countries, leading to our higher-than-average death rate from road accidents

I expected that these three culprits—guns, drugs, and cars—would explain most of our death ratio

he argued that Americans’ health (and access to health care) seems to be the most important factor. America’s prevalence of cardiovascular and metabolic disease is so high that it accounts for more of our early mortality than guns, drugs, and cars combined.

Disentangling America’s health issues is complicated, but I can offer three data points

First, American obesity is unusually high, which likely leads to a larger number of early and middle-aged death

Second, Americans are unusually sedentary. We take at least 30 percent fewer steps a day than people do in Australia, Switzerland, and Japan

Finally, U.S. access to care is unusually unequal—and our health-care outcomes are unusually tied to income.

voters and politicians in the U.S. care so much about freedom in that old-fashioned ’Merica-lovin’ kind of way that we’re unwilling to promote public safety if those rules constrict individual choice. That’s how you get a country with infamously laissez-faire firearms laws, more guns than people, lax and poorly enforced driving laws, and a conservative movement that has repeatedly tried to block, overturn, or limit the expansion of universal health insurance on the grounds that it impedes consumer choice.

Among the rich, this hyper-individualistic mindset can manifest as a smash-and-grab attitude toward life, with surprising consequences for the less fortunate. For example, childhood obesity is on the rise at the same time that youth-sports participation is in decline among low-income kids

What seems to be happening at the national level is that rich families, seeking to burnish their child’s résumé for college, are pulling their kids out of local leagues so that they can participate in prestigious pay-to-play travel teams. At scale, these decisions devastate the local youth-sports leagues for the benefit of increasing by half a percentage point the odds of a wealthy kid getting into an Ivy League school.

The problem with the Freedom and Individualism Theory of Everything is that, in many cases, America’s problem isn’t freedom-worship, but actually something quite like its opposite: overregulation

In medicine, excessive regulation and risk aversion on the part of the FDA and Institutional Review Boards have very likely slowed the development and adoption of new lifesaving treatments.

Are Americans unusually sedentary because they love freedom so very much? It’s possible, I guess. But the more likely explanation is that restrictive housing policies have made it too hard for middle- and low-income families to live near downtown business districts, which forces many of them to drive more than they would like, thus reducing everyday walking and exercise.

America is caught in a lurch between oversight and overkill, sometimes promoting individual freedom, with luridly fatal consequences, and sometimes blocking policies and products, with subtly fatal consequences.

well-meaning people everywhere from statehouses to your local middle school have responded to this surging anti-Semitism by doubling down on Holocaust education. Before 2016, only seven states required Holocaust education in schools. In the past seven years, 18 more have passed Holocaust-education mandates

These casual stories sickened me in their volume and their similarity, a catalog of small degradations. At a time when many people in other minority groups have become bold in publicizing the tiniest of slights, these American Jews instead expressed deep shame in sharing these stories with me, feeling that they had no right to complain. After all, as many of them told me, it wasn’t the Holocaust.

These people talked about bosses and colleagues who repeatedly ridiculed them with anti-Semitic “jokes,” friends who turned on them when they mentioned a son’s bar mitzvah or a trip to Israel, romantic partners who openly mocked their traditions, classmates who defaced their dorm rooms and pilloried them online, teachers and neighbors who parroted conspiratorial lies. I was surprised to learn how many people were getting pennies thrown at them in 21st-century Americ

the blood libel, which would later be repurposed as a key part of the QAnon conspiracy theory. This craze wasn’t caused by one-party control over printing presses, but by the lie’s popularity

I have come to the disturbing conclusion that Holocaust education is incapable of addressing contemporary anti-Semitism. In fact, in the total absence of any education about Jews alive today, teaching about the Holocaust might even be making anti-Semitism worse.

The Illinois Holocaust Museum & Education Center is a victim of its own success. When I arrived on a weekday morning to join a field trip from a local Catholic middle school, the museum was having a light day, with only 160 students visiting

the docent established that the ’30s featured media beyond town criers, and that one-party control over such media helped spread propaganda. “If radio’s controlled by a certain party, you have to question that,” she said. “Back then, they didn’t.”

I wondered about that premise. Historians have pointed out that it doesn’t make sense to assume that people in previous eras were simply stupider than we are, and I doubted that 2020s Americans could outsmart 1930s Germans in detecting media bias. Propaganda has been used to incite violent anti-Semitism since ancient times, and only rarely because of one-party control.

The Nazi project was about murdering Jews, but also about erasing Jewish civilization. The museum’s valiant effort to teach students that Jews were “just like everyone else,” after Jews have spent 3,000 years deliberately not being like everyone else, felt like another erasur

I was starting to see how isolating the Holocaust from the rest of Jewish history made it hard for even the best educators to upload this irrational reality into seventh-grade brains.

the docent began by saying, “Let’s establish facts. Is Judaism a religion or a nationality?

My stomach sank. The question betrayed a fundamental misunderstanding of Jewish identity—Jews predate the concepts of both religion and nationality. Jews are members of a type of social group that was common in the ancient Near East but is uncommon in the West today: a joinable tribal group with a shared history, homeland, and culture, of which a nonuniversalizing religion is but one feature

Millions of Jews identify as secular, which would be illogical if Judaism were merely a religion. But every non-Jewish society has tried to force Jews into whatever identity boxes it knows best—which is itself a quiet act of domination.

“Religion, right,” the docent affirmed. (Later, in the gallery about Kristallnacht, she pointed out how Jews had been persecuted for having the “wrong religion,” which would have surprised the many Jewish converts to Christianity who wound up murdered. I know the docent knew this; she later told me she had abbreviated things to hustle our group to the museum’s boxcar.)

The docent motioned toward the prewar gallery’s photos showing Jewish school groups and family outings, and asked how the students would describe their subjects’ lives, based on the pictures.“Normal,” a girl said.“Normal, perfect,” the docent said. “They paid taxes, they fought in the wars—all of a sudden, things changed.”

the museum had made a conscious decision not to focus on the long history of anti-Semitism that preceded the Holocaust, and made it possible. To be fair, adequately covering this topic would have required an additional museum

The bedrock assumption that has endured for nearly half a century is that learning about the Holocaust inoculates people against anti-Semitism. But it doesn’t

Then there was the word normal. More than 80 percent of Jewish Holocaust victims spoke Yiddish, a 1,000-year-old European Jewish language spoken around the world, with its own schools, books, newspapers, theaters, political organizations, advertising, and film industry. On a continent where language was tightly tied to territory, this was hardly “normal.” Traditional Jewish practices—which include extremely detailed rules governing food and clothing and 100 gratitude blessings recited each day—were not “normal” either.

the idea of sudden change—referring to not merely the Nazi takeover, but the shift from a welcoming society to an unwelcoming one—was also reinforced by survivors in videos around the museum

Teaching children that one shouldn’t hate Jews, because Jews are “normal,” only underlines the problem: If someone doesn’t meet your version of “normal,” then it’s fine to hate them.

When I asked about worst practices in Holocaust education, Szany had many to share, which turned out to be widely agreed-upon among American Holocaust educators.

First on the list: “simulations.” Apparently some teachers need to be told not to make students role-play Nazis versus Jews in class, or not to put masking tape on the floor in the exact dimensions of a boxcar in order to cram 200 students into i

Szany also condemned Holocaust fiction such as the international best seller The Boy in the Striped Pajamas, an exceedingly popular work of ahistorical Christian-savior schlock

She didn’t feel that Anne Frank’s diary was a good choice either, because it’s “not a story of the Holocaust”—it offers little information about most Jews’ experiences of persecution, and ends before the author’s capture and murder.

Other officially failed techniques include showing students gruesome images, and prompting self-flattery by asking “What would you have done?

Yet another bad idea is counting objects. This was the conceit of a widely viewed 2004 documentary called Paper Clips, in which non-Jewish Tennessee schoolchildren, struggling to grasp the magnitude of 6 million murdered Jews, represented those Jews by collecting millions of paper clips

it is demeaning to represent Jewish people as office supplies.

Best practices, Szany explained, are the opposite: focusing on individual stories, hearing from survivors and victims in their own words. The Illinois museum tries to “rescue the individuals from the violence,

In the language I often encountered in Holocaust-education resources, people who lived through the Holocaust were neatly categorized as “perpetrators,” “victims,” “bystanders,” or “upstanders.” Jewish resisters, though, were rarely classified as “upstanders.

I felt as I often had with actual Holocaust survivors I’d known when I was younger: frustrated as they answered questions I hadn’t asked, and vaguely insulted as they treated me like an annoyance to be managed. (I bridged this divide once I learned Yiddish in my 20s, and came to share with them a vast vocabulary of not only words, but people, places, stories, ideas—a way of thinking and being that contained not a few horrific years but centuries of hard-won vitality and resilience

Szany at last explained to me what the dead Elster couldn’t: The woman who sheltered his sister took only girls because it was too easy for people to confirm that the boys were Jews.

I realized that I wouldn’t have wanted to hear this answer from Elster. I did not want to make this thoughtful man sit onstage and discuss his own circumcision with an audience of non-Jewish teenagers. The idea felt just as dehumanizing as pulling down a boy’s pants to reveal a reality of embodied Judaism that, both here and in that barn, had been drained of any meaning beyond persecution

Here I am in a boxcar, I thought, and tried to make it feel real. I spun my head to take in the immersive scene, which swung around me as though I were on a rocking ship. I felt dizzy and disoriented, purely physical feelings that distracted me. Did this not count as a simulation

I had visited Auschwitz in actual reality, years ago. With my headset on, I tried to summon the emotional intensity I remembered feeling then. But I couldn’t, because all of the things that had made it powerful were missing. When I was there, I was touching things, smelling things, sifting soil between my fingers that the guide said contained human bone ash, feeling comforted as I recited the mourner’s prayer, the kaddish, with others, the ancient words an undertow of paradox and praise: May the great Name be blessed, forever and ever and ever

Students at the Skokie museum can visit an area called the Take a Stand Center, which opens with a bright display of modern and contemporary “upstanders,” including activists such as the Nobel laureate Malala Yousafzai and the athlete Carli Lloyd. Szany had told me that educators “wanted more resources” to connect “the history of the Holocaust to lessons of today.” (I heard this again and again elsewhere too.) As far as I could discern, almost nobody in this gallery was Jewish.

As Szany ran a private demo of the technology for me, I asked how visitors react to it. “They’re more comfortable with the holograms than the real survivors,” Szany said. “Because they know they won’t be judged.”

t the post-Holocaust activists featured in this gallery were nearly all people who had stood up for their own group. Only Jews, the unspoken assumption went, were not supposed to stand up for themselves.

Visitors were asked to “take the pledge” by posting notes on a wall (“I pledge to protect the Earth!” “I pledge to be KIND!”)

It was all so earnest that for the first time since entering the museum, I felt something like hope. Then I noticed it: “Steps for Organizing a Demonstration.” The Nazis in Skokie, like their predecessors, had known how to organize a demonstration. They hadn’t been afraid to be unpopular. They’d taken a stand.

I left the museum haunted by the uncomfortable truth that the structures of a democratic society could not really prevent, and could even empower, dangerous, irrational rage. Something of that rage haunted me too.

the more I thought about it, the less obvious it seemed. What were students being taught to “take a stand” for? How could anyone, especially young people with little sense of proportion, connect the murder of 6 million Jews to today without landing in a swamp of Holocaust trivialization, like the COVID-protocol protesters who’d pinned Jewish stars to their shirt and carried posters of Anne Frank?

weren’t they and others like them doing exactly what Holocaust educators claimed they wanted people to do?

The 2019 law was inspired by a changing reality in Washington and around the country. In recent years, Kennedy said, she’s received more and more messages about anti-Semitic vandalism and harassment in schools. For example, she told me, “someone calls and says, ‘There’s a swastika drawn in the bathroom.’ ”

Maybe not, Kennedy admitted. “What frightens me is that small acts of anti-Semitism are becoming very normalized,” she said. “We’re getting used to it. That keeps me up at night.”“Sadly, I don’t think we can fix this,” Regelbrugge said. “But we’re gonna die trying.”

Almost every city where I spoke with Holocaust-museum educators, whether by phone or in person, had also been the site of a violent anti-Semitic attack in the years since these museums had opened

I was struck by how minimally these attacks were discussed in the educational materials shared by the museums.

In fact, with the exception of Kennedy and Regelbrugge, no one I spoke with mentioned these anti-Semitic attacks at all.

The failure to address contemporary anti-Semitism in most of American Holocaust education is, in a sense, by design

the story of the (mostly non-Jewish) teachers in Massachusetts and New Jersey who created the country’s first Holocaust curricula, in the ’70s. The point was to teach morality in a secular society. “Everyone in education, regardless of ethnicity, could agree that Nazism was evil and that the Jews were innocent victims,” Fallace wrote, explaining the topic’s appeal. “Thus, teachers used the Holocaust to activate the moral reasoning of their students”—to teach them to be good people.

The idea that Holocaust education can somehow serve as a stand-in for public moral education has not left us. And because of its obviously laudable goals, objecting to it feels like clubbing a baby seal. Who wouldn’t want to teach kids to be empathetic?

by this logic, shouldn’t Holocaust education, because of its moral content alone, automatically inoculate people against anti-Semitism?

Apparently not. “Essentially the moral lessons that the Holocaust is often used to teach reflect much the same values that were being taught in schools before the Holocaust,”

(Germans in the ’30s, after all, were familiar with the Torah’s commandment, repeated in the Christian Bible, to love their neighbors.) This fact undermines nearly everything Holocaust education is trying to accomplish, and reveals the roots of its failure.

One problem with using the Holocaust as a morality play is exactly its appeal: It flatters everyone. We can all congratulate ourselves for not committing mass murder.

This approach excuses current anti-Semitism by defining anti-Semitism as genocide in the past

When anti-Semitism is reduced to the Holocaust, anything short of murdering 6 million Jews—like, say, ramming somebody with a shopping cart, or taunting kids at school, or shooting up a Jewish nonprofit, or hounding Jews out of entire countries—seems minor by comparison.

If we teach that the Holocaust happened because people weren’t nice enough—that they failed to appreciate that humans are all the same, for instance, or to build a just society—we create the self-congratulatory space where anti-Semitism grow

One can believe that humans are all the same while being virulently anti-Semitic, because according to anti-Semites, Jews, with their millennia-old insistence on being different from their neighbors, are the obstacle to humans all being the same

One can believe in creating a just society while being virulently anti-Semitic, because according to anti-Semites, Jews, with their imagined power and privilege, are the obstacle to a just society

To inoculate people against the myth that humans have to erase their differences in order to get along, and the related myth that Jews, because they have refused to erase their differences, are supervillains, one would have to acknowledge that these myths exist

To really shatter them, one would have to actually explain the content of Jewish identity, instead of lazily claiming that Jews are just like everyone else.

one of several major Holocaust-curriculum providers, told me about the “terrible Jew jokes” she’d heard from her own students in Virginia. “They don’t necessarily know where they come from or even really why they’re saying them,” Goss said. “Many kids understand not to say the N-word, but they would say, ‘Don’t be such a Jew.’ ”

There’s a decline in history education at the same time that there’s a rise in social media,”

“We’ve done studies with our partners at Holocaust centers that show that students are coming in with questions about whether the Holocaust was an actual event. That wasn’t true 20 years ago.”

Goss believes that one of the reasons for the lack of stigma around anti-Semitic conspiracy theories and jokes is baked into the universal-morality approach to Holocaust education. “The Holocaust is not a good way to teach about ‘bullying,’ 

Echoes & Reflections’ lesson plans do address newer versions of anti-Semitism, including the contemporary demonization of Israel’s existence—as opposed to criticism of Israeli policies—and its manifestation in aggression against Jews. Other Holocaust-curriculum providers also have material on contemporary anti-Semitism.

providers rarely explain or explore who Jews are today—and their raison d’être remains Holocaust education.

Many teachers had told me that their classrooms “come alive” when they teach about the Holocaust

Holocaust-education materials are just plain better than those on most other historical topics. All of the major Holocaust-education providers offer lessons that teachers can easily adapt for different grade levels and subject areas. Instead of lecturing and memorization, they use participation-based methods such as group work, hands-on activities, and “learner driven” projects.

A 2019 Pew Research Center survey found a correlation between “warm” feelings about Jews and knowledge about the Holocaust—but the respondents who said they knew a Jewish person also tended to be more knowledgeable about the Holocaust, providing a more obvious source for their feelings

In 2020, Echoes & Reflections published a commissioned study of 1,500 college students, comparing students who had been exposed to Holocaust education in high school with those who hadn’t. The published summary shows that those who had studied the Holocaust were more likely to tolerate diverse viewpoints, and more likely to privately support victims of bullying scenarios, which is undoubtedly good news. It did not, however, show a significant difference in respondents’ willingness to defend victims publicly, and students who’d received Holocaust education were less likely to be civically engaged—in other words, to be an “upstander.”

These studies puzzled me. As Goss told me, the Holocaust was not about bullying—so why was the Echoes study measuring that? More important, why were none of these studies examining awareness of anti-Semitism, whether past or present?

One major study addressing this topic was conducted in England, where a national Holocaust-education mandate has been in place for more than 20 years. In 2016, researchers at University College London’s Centre for Holocaust Education published a survey of more than 8,000 English secondary-school students, including 244 whom they interviewed at length.

The study’s most disturbing finding was that even among those who studied the Holocaust, there was “a very common struggle among many students to credibly explain why Jews were targeted” in the Holocaust—that is, to cite anti-Semitism

“many students appeared to regard [Jews’] existence as problematic and a key cause of Nazi victimisation.” In other words, students blamed the Holocaust on the Jews

This result resembles that of a large 2020 survey of American Millennials and Gen Zers, in which 11 percent of respondents believed that Jews caused the Holocaust. The state with the highest percentage of respondents believing this—an eye-popping 19 percent—was New York, which has mandated Holocaust education since the 1990s.

Worse, in the English study, “a significant number of students appeared to tacitly accept some of the egregious claims once circulated by Nazi propaganda,” instead of recognizing them as anti-Semitic myths.

One typical student told researchers, “Is it because like they were kind of rich, so maybe they thought that that was kind of in some way evil, like the money didn’t belong to them[;] it belonged to the Germans and the Jewish people had kind of taken that away from them?

Another was even more blunt: “The Germans, when they saw the Jews were better off than them, kind of, I don’t know, it kind of pissed them off a bit.” Hitler’s speeches were more eloquent in making similar points.

One of the teachers I met was Benjamin Vollmer, a veteran conference participant who has spent years building his school’s Holocaust-education program. He teaches eighth-grade English in Venus, Texas, a rural community with 5,700 residents; his school is majority Hispanic, and most students qualify for free or reduced-price lunch. When I asked him why he focuses on the Holocaust, his initial answer was simple: “It meets the TEKS.”

The TEKS are the Texas Essential Knowledge and Skills, an elaborate list of state educational requirements that drive standardized testing

it became apparent that Holocaust education was something much bigger for his students: a rare access point to a wider world. Venus is about 30 miles from Dallas, but Vollmer’s annual Holocaust-museum field trip is the first time that many of his students ever leave their town.

“It’s become part of the school culture,” Vollmer said. “In eighth grade, they walk in, and the first thing they ask is, ‘When are we going to learn about the Holocaust?’

Vollmer is not Jewish—and, as is common for Holocaust educators, he has never had a Jewish student. (Jews are 2.4 percent of the U.S. adult population, according to a 2020 Pew survey.) Why not focus on something more relevant to his students, I asked him, like the history of immigration or the civil-rights movement?

I hadn’t yet appreciated that the absence of Jews was precisely the appeal.“Some topics have been so politicized that it’s too hard to teach them,” Vollmer told me. “Making it more historical takes away some of the barriers to talking about it.”

Wouldn’t the civil-rights movement, I asked, be just as historical for his students?He paused, thinking it through. “You have to build a level of rapport in your class before you have the trust to explore your own history,” he finally said.

“The Holocaust happened long ago, and we’re not responsible for it,” she said. “Anything happening in our world today, the wool comes down over our eyes.” Her colleague attending the conference with her, a high-school teacher who also wouldn’t share her name, had tried to take her mostly Hispanic students to a virtual-reality experience called Carne y Arena, which follows migrants attempting to illegally cross the U.S.-Mexico border. Her administrators refused, claiming that it would traumatize students. But they still learn about the Holocaust.

Student discomfort has been a legal issue in Texas. The state’s House Bill 3979, passed in 2021, is one of many “anti-critical-race-theory” laws that conservative state legislators have introduced since 2020. The bill forbade teachers from causing students “discomfort, guilt, anguish, or any other form of psychological distress on account of the individual’s race or sex,” and also demanded that teachers introduce “diverse and contending perspectives” when teaching “controversial” topics, “without giving deference to any one perspective.

These vaguely worded laws stand awkwardly beside a 2019 state law mandating Holocaust education for Texas students at all grade levels during an annual Holocaust Remembrance Week

the administrator who’d made the viral remarks in Southlake is a strong proponent of Holocaust education, but was acknowledging a reality in that school district. Every year, the administrator had told Higgins, some parents in her district object to their children reading the Nobel laureate Elie Wiesel’s memoir Night—because it isn’t their “belief” that the Holocaust happened.

In one model lesson at the conference, participants examined a speech by the Nazi official Heinrich Himmler about the need to murder Jews, alongside a speech by the Hebrew poet and ghetto fighter Abba Kovner encouraging a ghetto uprising. I only later realized that this lesson plan quite elegantly satisfied the House bill’s requirement of providing “contending perspectives.”

The next day, I asked the instructor if that was an unspoken goal of her lesson plan. With visible hesitation, she said that teaching in Texas can be like “walking the tightrope.” This way, she added, “you’re basing your perspectives on primary texts and not debating with Holocaust deniers.” Less than an hour later, a senior museum employee pulled me aside to tell me that I wasn’t allowed to interview the staff.

Many of the visiting educators at the conference declined to talk with me, even anonymously; nearly all who did spoke guardedly. The teachers I met, most of whom were white Christian women, did not seem to be of any uniform political bent. But virtually all of them were frustrated by what administrators and parents were demanding of them.

Two local middle-school teachers told me that many parents insist on seeing reading lists. Parents “wanting to keep their kid in a bubble,” one of them said, has been “the huge stumbling block.”

“It is healthy to begin this study by talking about anti-Semitism, humanizing the victims, sticking to primary sources, and remaining as neutral as possible.”

Wasn’t “remaining as neutral as possible” exactly the opposite of being an upstander?

In trying to remain neutral, some teachers seemed to want to seek out the Holocaust’s bright side—and ask dead Jews about i

We watched a brief introduction about Glauben’s childhood and early adolescence in the Warsaw Ghetto and in numerous camps. When the dead man appeared, one teacher asked, “Was there any joy or happiness in this ordeal? Moments of joy in the camps?”

These experiences, hardly unusual for Jewish victims, were not the work of a faceless killing machine. Instead they reveal a gleeful and imaginative sadism. For perpetrators, this was fun. Asking this dead man about “joy” seemed like a fundamental misunderstanding of the Holocaust. There was plenty of joy, just on the Nazi side.

In the educational resources I explored, I did not encounter any discussions of sadism—the joy derived from humiliating people, the dopamine hit from landing a laugh at someone else’s expense, the self-righteous high from blaming one’s problems on others—even though this, rather than the fragility of democracy or the passivity of bystanders, is a major origin point of all anti-Semitism

To anyone who has spent 10 seconds online, that sadism is familiar, and its source is familiar too: the fear of being small, and the desire to feel big by making others feel small instead.

Nazis were, among other things, edgelords, in it for the laughs. So, for that matter, were the rest of history’s anti-Semites, then and now. For Americans today, isn’t this the most relevant insight of all?

“People say we’ve learned from the Holocaust. No, we didn’t learn a damn thing,”

“People glom on to this idea of the upstander,” she said. “Kids walk away with the sense that there were a lot of upstanders, and they think, Yes, I can do it too.”

The problem with presenting the less inspiring reality, she suggested, is how parents or administrators might react. “If you teach historical anti-Semitism, you have to teach contemporary anti-Semitism. A lot of teachers are fearful, because if you try to connect it to today, parents are going to call, or administrators are going to call, and say you’re pushing an agenda.”

But weren’t teachers supposed to “push an agenda” to stop hatred? Wasn’t that the entire hope of those survivors who built museums and lobbied for mandates and turned themselves into holograms?

I asked Klett why no one seemed to be teaching anything about Jewish culture. If the whole point of Holocaust education is to “humanize” those who were “dehumanized,” why do most teachers introduce students to Jews only when Jews are headed for a mass grave? “There’s a real fear of teaching about Judaism,” she confided. “Especially if the teacher is Jewish.”

Teachers who taught about industrialized mass murder were scared of teaching about … Judaism? Why?

“Because the teachers are afraid that the parents are going to say that they’re pushing their religion on the kids.”

“Survivors have told me, ‘Thank you for teaching this. They’ll listen to you because you’re not Jewish,’ ” she said. “Which is weird.”

perhaps we could be honest and just say “There is no point in teaching any of this”—because anti-Semitism is so ingrained in our world that even when discussing the murders of 6 million Jews, it would be “pushing an agenda” to tell people not to hate them, or to tell anyone what it actually means to be Jewish

The Dallas Museum was the only one I visited that opened with an explanation of who Jews are. Its exhibition began with brief videos about Abraham and Moses—limiting Jewish identity to a “religion” familiar to non-Jews, but it was better than nothing. The museum also debunked the false charge that the Jews—rather than the Romans—killed Jesus, and explained the Jews’ refusal to convert to other faiths. It even had a panel or two about contemporary Dallas Jewish life. Even so, a docent there told me that one question students ask is “Are any Jews still alive today?”

American Holocaust education, in this museum and nearly everywhere else, never ends with Jews alive today. Instead it ends by segueing to other genocides, or to other minorities’ suffering

But when one reaches the end of the exhibition on American slavery at the National Museum of African American History and Culture, in Washington, D.C., one does not then enter an exhibition highlighting the enslavement of other groups throughout world history, or a room full of interactive touchscreens about human trafficking today, asking that visitors become “upstanders” in fighting i

That approach would be an insult to Black history, ignoring Black people’s current experiences while turning their past oppression into nothing but a symbol for something else, something that actually matters.

It is dehumanizing to be treated as a symbol. It is even more dehumanizing to be treated as a warning.

How should we teach children about anti-Semitism?

Decoster began her conference workshop by introducing “vocabulary must-knows.” At the top of her list: anti-Semitism.

“If you don’t explain the ism,” she cautioned the teachers in the room, “you will need to explain to the kids ‘Why the Jews?’ Students are going to see Nazis as aliens who bring with them anti-Semitism when they come to power in ’33, and they take it back away at the end of the Holocaust in 1945.”

She asked the teachers, “What’s the first example of the persecution of the Jews in history?”

“Think ancient Egypt,” Decoster said. “Does this sound familiar to any of you?”“They’re enslaved by the Egyptian pharaoh,” a teacher said

I wasn’t sure that the biblical Exodus narrative exactly qualified as “history,” but it quickly became clear that wasn’t Decoster’s point. “Why does the pharaoh pick on the Jews?” she asked. “Because they had one God.”

I was stunned. Rarely in my journey through American Holocaust education did I hear anyone mention a Jewish belief.

“The Jews worship one God, and that’s their moral structure. Egyptian society has multiple gods whose authority goes to the pharaoh. When things go wrong, you can see how Jews as outsiders were perceived by the pharaoh as the threat.”

This unexpected understanding of Jewish belief revealed a profound insight about Judaism: Its rejection of idolatry is identical to its rejection of tyranny. I could see how that might make people uncomfortable.

Decoster moved on to a snazzy infographic of a wheel divided in thirds, each explaining a component of anti-Semitism

“Racial Antisemitism = False belief that Jews are a race and a threat to other races,”

Anti-Judaism = Hatred of Jews as a religious group,”

then “Anti-Jewish Conspiracy Theory = False belief that Jews want to control and overtake the world.” The third part, the conspiracy theory, was what distinguished anti-Semitism from other bigotries. It allowed closed-minded people to congratulate themselves for being open-minded—for “doing their own research,” for “punching up,” for “speaking truth to power,” while actually just spreading lies.

Wolfson clarified for his audience what this centuries-long demonization of Jews actually means, citing the scholar David Patterson, who has written: “In the end, the antisemite’s claim is not that all Jews are evil, but rather that all evil is Jewish.”

Wolfson told the teachers that it was important that “anti-Semitism should not be your students’ first introduction to Jews and Judaism.” He said this almost as an aside, just before presenting the pig-excrement image. “If you’re teaching about anti-Semitism before you teach about the content of Jewish identity, you’re doing it wrong.

this—introducing students to Judaism by way of anti-Semitism—was exactly what they were doing. The same could be said, I realized, for nearly all of American Holocaust education.

The Holocaust educators I met across America were all obsessed with building empathy, a quality that relies on finding commonalities between ourselves and others.

a more effective way to address anti-Semitism might lie in cultivating a completely different quality, one that happens to be the key to education itself: curiosity. Why use Jews as a means to teach people that we’re all the same, when the demand that Jews be just like their neighbors is exactly what embedded the mental virus of anti-Semitism in the Western mind in the first place? Why not instead encourage inquiry about the diversity, to borrow a de rigueur word, of the human experience?

I want a hologram of the late Rabbi Jonathan Sacks telling people about what he called “the dignity of difference.”

I want to mandate this for every student in this fractured and siloed America, even if it makes them much, much more uncomfortable than seeing piles of dead Jews doe

There is no empathy without curiosity, no respect without knowledge, no other way to learn what Jews first taught the world: love your neighbor

That allows quantum computers to make many calculations in one pass, while digital ones have to perform each calculation separately. By speeding up computation, quantum computers could potentially solve big, complex problems in fields like chemistry and materials science that are out of reach today.

When Google researchers made their supremacy claim in 2019, they said their quantum computer performed a calculation in 3 minutes 20 seconds that would take about 10,000 years on a state-of-the-art conventional supercomputer.

On the quantum computer, the calculation took less than a thousandth of a second to complete. Each quantum calculation was unreliable — fluctuations of quantum noise inevitably intrude and induce errors — but each calculation was quick, so it could be performed repeatedly.

This problem is too complex for a precise answer to be calculated even on the largest, fastest supercomputers.

The IBM researchers in the new study performed a different task, one that interests physicists. They used a quantum processor with 127 qubits to simulate the behavior of 127 atom-scale bar magnets — tiny enough to be governed by the spooky rules of quantum mechanics — in a magnetic field. That is a simple system known as the Ising model, which is often used to study magnetism.

Indeed, for many of the calculations, additional noise was deliberately added, making the answers even more unreliable. But by varying the amount of noise, the researchers could tease out the specific characteristics of the noise and its effects at each step of the calculation.“We can amplify the noise very precisely, and then we can rerun that same circuit,” said Abhinav Kandala, the manager of quantum capabilities and demonstrations at IBM Quantum and an author of the Nature paper. “And once we have results of these different noise levels, we can extrapolate back to what the result would have been in the absence of noise.”In essence, the researchers were able to subtract the effects of noise from the unreliable quantum calculations, a process they call error mitigation.

In the long run, quantum scientists expect that a different approach, error correction, will be able to detect and correct calculation mistakes, and that will open the door for quantum computers to speed ahead for many uses.

Although an Ising model with 127 bar magnets is too big, with far too many possible configurations, to fit in a conventional computer, classical algorithms can produce approximate answers, a technique similar to how compression in JPEG images throws away less crucial data to reduce the size of the file while preserving most of the image’s details

Certain configurations of the Ising model can be solved exactly, and both the classical and quantum algorithms agreed on the simpler examples. For more complex but solvable instances, the quantum and classical algorithms produced different answers, and it was the quantum one that was correct.

Thus, for other cases where the quantum and classical calculations diverged and no exact solutions are known, “there is reason to believe that the quantum result is more accurate,”

Mr. Anand is currently trying to add a version of error mitigation for the classical algorithm, and it is possible that could match or surpass the performance of the quantum calculations.

Altogether, the computer performed the calculation 600,000 times, converging on an answer for the overall magnetization produced by the 127 bar magnets.

Error correction is already used in conventional computers and data transmission to fix garbles. But for quantum computers, error correction is likely years away, requiring better processors able to process many more qubits

“This is one of the simplest natural science problems that exists,” Dr. Gambetta said. “So it’s a good one to start with. But now the question is, how do you generalize it and go to more interesting natural science problems?”

Those might include figuring out the properties of exotic materials, accelerating drug discovery and modeling fusion reactions.

“Security and privacy have long been top companywide priorities at Twitter,” said Twitter spokeswoman Rebecca Hahn. She said that Zatko’s allegations appeared to be “riddled with inaccuracies” and that Zatko “now appears to be opportunistically seeking to inflict harm on Twitter, its customers, and its shareholders.” Hahn said that Twitter fired Zatko after 15 months “for poor performance and leadership.” Attorneys for Zatko confirmed he was fired but denied it was for performance or leadership.

the whistleblower document alleges the company prioritized user growth over reducing spam, though unwanted content made the user experience worse. Executives stood to win individual bonuses of as much as $10 million tied to increases in daily users, the complaint asserts, and nothing explicitly for cutting spam.

Chief executive Parag Agrawal was “lying” when he tweeted in May that the company was “strongly incentivized to detect and remove as much spam as we possibly can,” the complaint alleges.

Zatko described his decision to go public as an extension of his previous work exposing flaws in specific pieces of software and broader systemic failings in cybersecurity. He was hired at Twitter by former CEO Jack Dorsey in late 2020 after a major hack of the company’s systems.

“I felt ethically bound. This is not a light step to take,” said Zatko, who was fired by Agrawal in January. He declined to discuss what happened at Twitter, except to stand by the formal complaint. Under SEC whistleblower rules, he is entitled to legal protection against retaliation, as well as potential monetary rewards.

A person familiar with Zatko’s tenure said the company investigated Zatko’s security claims during his time there and concluded they were sensationalistic and without merit. Four people familiar with Twitter’s efforts to fight spam said the company deploys extensive manual and automated tools to both measure the extent of spam across the service and reduce it.

In 1998, Zatko had testified to Congress that the internet was so fragile that he and others could take it down with a half-hour of concentrated effort. He later served as the head of cyber grants at the Defense Advanced Research Projects Agency, the Pentagon innovation unit that had backed the internet’s invention.

Overall, Zatko wrote in a February analysis for the company attached as an exhibit to the SEC complaint, “Twitter is grossly negligent in several areas of information security. If these problems are not corrected, regulators, media and users of the platform will be shocked when they inevitably learn about Twitter’s severe lack of security basics.”

Zatko’s complaint says strong security should have been much more important to Twitter, which holds vast amounts of sensitive personal data about users. Twitter has the email addresses and phone numbers of many public figures, as well as dissidents who communicate over the service at great personal risk.

This month, an ex-Twitter employee was convicted of using his position at the company to spy on Saudi dissidents and government critics, passing their information to a close aide of Crown Prince Mohammed bin Salman in exchange for cash and gifts.

Zatko’s complaint says he believed the Indian government had forced Twitter to put one of its agents on the payroll, with access to user data at a time of intense protests in the country. The complaint said supporting information for that claim has gone to the National Security Division of the Justice Department and the Senate Select Committee on Intelligence. Another person familiar with the matter agreed that the employee was probably an agent.

“Take a tech platform that collects massive amounts of user data, combine it with what appears to be an incredibly weak security infrastructure and infuse it with foreign state actors with an agenda, and you’ve got a recipe for disaster,” Charles E. Grassley (R-Iowa), the top Republican on the Senate Judiciary Committee,

Many government leaders and other trusted voices use Twitter to spread important messages quickly, so a hijacked account could drive panic or violence. In 2013, a captured Associated Press handle falsely tweeted about explosions at the White House, sending the Dow Jones industrial average briefly plunging more than 140 points.

After a teenager managed to hijack the verified accounts of Obama, then-candidate Joe Biden, Musk and others in 2020, Twitter’s chief executive at the time, Jack Dorsey, asked Zatko to join him, saying that he could help the world by fixing Twitter’s security and improving the public conversation, Zatko asserts in the complaint.

The complaint — filed last month with the Securities and Exchange Commission and the Department of Justice, as well as the FTC — says thousands of employees still had wide-ranging and poorly tracked internal access to core company software, a situation that for years had led to embarrassing hacks, including the commandeering of accounts held by such high-profile users as Elon Musk and former presidents Barack Obama and Donald Trump.

But at Twitter Zatko encountered problems more widespread than he realized and leadership that didn’t act on his concerns, according to the complaint.

Twitter’s difficulties with weak security stretches back more than a decade before Zatko’s arrival at the company in November 2020. In a pair of 2009 incidents, hackers gained administrative control of the social network, allowing them to reset passwords and access user data. In the first, beginning around January of that year, hackers sent tweets from the accounts of high-profile users, including Fox News and Obama.

Several months later, a hacker was able to guess an employee’s administrative password after gaining access to similar passwords in their personal email account. That hacker was able to reset at least one user’s password and obtain private information about any Twitter user.

Twitter continued to suffer high-profile hacks and security violations, including in 2017, when a contract worker briefly took over Trump’s account, and in the 2020 hack, in which a Florida teen tricked Twitter employees and won access to verified accounts. Twitter then said it put additional safeguards in place.

This year, the Justice Department accused Twitter of asking users for their phone numbers in the name of increased security, then using the numbers for marketing. Twitter agreed to pay a $150 million fine for allegedly breaking the 2011 order, which barred the company from making misrepresentations about the security of personal data.

After Zatko joined the company, he found it had made little progress since the 2011 settlement, the complaint says. The complaint alleges that he was able to reduce the backlog of safety cases, including harassment and threats, from 1 million to 200,000, add staff and push to measure results.

But Zatko saw major gaps in what the company was doing to satisfy its obligations to the FTC, according to the complaint. In Zatko’s interpretation, according to the complaint, the 2011 order required Twitter to implement a Software Development Life Cycle program, a standard process for making sure new code is free of dangerous bugs. The complaint alleges that other employees had been telling the board and the FTC that they were making progress in rolling out that program to Twitter’s systems. But Zatko alleges that he discovered that it had been sent to only a tenth of the company’s projects, and even then treated as optional.

“If all of that is true, I don’t think there’s any doubt that there are order violations,” Vladeck, who is now a Georgetown Law professor, said in an interview. “It is possible that the kinds of problems that Twitter faced eleven years ago are still running through the company.”

“Agrawal’s Tweets and Twitter’s previous blog posts misleadingly imply that Twitter employs proactive, sophisticated systems to measure and block spam bots,” the complaint says. “The reality: mostly outdated, unmonitored, simple scripts plus overworked, inefficient, understaffed, and reactive human teams.”

One current and one former employee recalled that incident, when failures at two Twitter data centers drove concerns that the service could have collapsed for an extended period. “I wondered if the company would exist in a few days,” one of them said.

The current and former employees also agreed with the complaint’s assertion that past reports to various privacy regulators were “misleading at best.”

For example, they said the company implied that it had destroyed all data on users who asked, but the material had spread so widely inside Twitter’s networks, it was impossible to know for sure

As the head of security, Zatko says he also was in charge of a division that investigated users’ complaints about accounts, which meant that he oversaw the removal of some bots, according to the complaint. Spam bots — computer programs that tweet automatically — have long vexed Twitter. Unlike its social media counterparts, Twitter allows users to program bots to be used on its service: For example, the Twitter account @big_ben_clock is programmed to tweet “Bong Bong Bong” every hour in time with Big Ben in London. Twitter also allows people to create accounts without using their real identities, making it harder for the company to distinguish between authentic, duplicate and automated accounts.

In the complaint, Zatko alleges he could not get a straight answer when he sought what he viewed as an important data point: the prevalence of spam and bots across all of Twitter, not just among monetizable users.

Zatko cites a “sensitive source” who said Twitter was afraid to determine that number because it “would harm the image and valuation of the company.” He says the company’s tools for detecting spam are far less robust than implied in various statements.

The complaint also alleges that Zatko warned the board early in his tenure that overlapping outages in the company’s data centers could leave it unable to correctly restart its servers. That could have left the service down for months, or even have caused all of its data to be lost. That came close to happening in 2021, when an “impending catastrophic” crisis threatened the platform’s survival before engineers were able to save the day, the complaint says, without providing further details.

The four people familiar with Twitter’s spam and bot efforts said the engineering and integrity teams run software that samples thousands of tweets per day, and 100 accounts are sampled manually.

Some employees charged with executing the fight agreed that they had been short of staff. One said top executives showed “apathy” toward the issue.

Zatko’s complaint likewise depicts leadership dysfunction, starting with the CEO. Dorsey was largely absent during the pandemic, which made it hard for Zatko to get rulings on who should be in charge of what in areas of overlap and easier for rival executives to avoid collaborating, three current and former employees said.

For example, Zatko would encounter disinformation as part of his mandate to handle complaints, according to the complaint. To that end, he commissioned an outside report that found one of the disinformation teams had unfilled positions, yawning language deficiencies, and a lack of technical tools or the engineers to craft them. The authors said Twitter had no effective means of dealing with consistent spreaders of falsehoods.

Dorsey made little effort to integrate Zatko at the company, according to the three employees as well as two others familiar with the process who spoke on the condition of anonymity to describe sensitive dynamics. In 12 months, Zatko could manage only six one-on-one calls, all less than 30 minutes, with his direct boss Dorsey, who also served as CEO of payments company Square, now known as Block, according to the complaint. Zatko allegedly did almost all of the talking, and Dorsey said perhaps 50 words in the entire year to him. “A couple dozen text messages” rounded out their electronic communication, the complaint alleges.

Faced with such inertia, Zatko asserts that he was unable to solve some of the most serious issues, according to the complaint.

Some 30 percent of company laptops blocked automatic software updates carrying security fixes, and thousands of laptops had complete copies of Twitter’s source code, making them a rich target for hackers, it alleges.

A successful hacker takeover of one of those machines would have been able to sabotage the product with relative ease, because the engineers pushed out changes without being forced to test them first in a simulated environment, current and former employees said.

“It’s near-incredible that for something of that scale there would not be a development test environment separate from production and there would not be a more controlled source-code management process,” said Tony Sager, former chief operating officer at the cyberdefense wing of the National Security Agency, the Information Assurance divisio

Sager is currently senior vice president at the nonprofit Center for Internet Security, where he leads a consensus effort to establish best security practices.

The complaint says that about half of Twitter’s roughly 7,000 full-time employees had wide access to the company’s internal software and that access was not closely monitored, giving them the ability to tap into sensitive data and alter how the service worked. Three current and former employees agreed that these were issues.

“A best practice is that you should only be authorized to see and access what you need to do your job, and nothing else,” said former U.S. chief information security officer Gregory Touhill. “If half the company has access to and can make configuration changes to the production environment, that exposes the company and its customers to significant risk.”

The complaint says Dorsey never encouraged anyone to mislead the board about the shortcomings, but that others deliberately left out bad news.

When Dorsey left in November 2021, a difficult situation worsened under Agrawal, who had been responsible for security decisions as chief technology officer before Zatko’s hiring, the complaint says.

An unnamed executive had prepared a presentation for the new CEO’s first full board meeting, according to the complaint. Zatko’s complaint calls the presentation deeply misleading.

The presentation showed that 92 percent of employee computers had security software installed — without mentioning that those installations determined that a third of the machines were insecure, according to the complaint.

Another graphic implied a downward trend in the number of people with overly broad access, based on the small subset of people who had access to the highest administrative powers, known internally as “God mode.” That number was in the hundreds. But the number of people with broad access to core systems, which Zatko had called out as a big problem after joining, had actually grown slightly and remained in the thousands.

The presentation included only a subset of serious intrusions or other security incidents, from a total Zatko estimated as one per week, and it said that the uncontrolled internal access to core systems was responsible for just 7 percent of incidents, when Zatko calculated the real proportion as 60 percent.

Zatko stopped the material from being presented at the Dec. 9, 2021 meeting, the complaint said. But over his continued objections, Agrawal let it go to the board’s smaller Risk Committee a week later.

Agrawal didn’t respond to requests for comment. In an email to employees after publication of this article, obtained by The Post, he said that privacy and security continues to be a top priority for the company, and he added that the narrative is “riddled with inconsistences” and “presented without important context.”

On Jan. 4, Zatko reported internally that the Risk Committee meeting might have been fraudulent, which triggered an Audit Committee investigation.

Agarwal fired him two weeks later. But Zatko complied with the company’s request to spell out his concerns in writing, even without access to his work email and documents, according to the complaint.

Since Zatko’s departure, Twitter has plunged further into chaos with Musk’s takeover, which the two parties agreed to in May. The stock price has fallen, many employees have quit, and Agrawal has dismissed executives and frozen big projects.

Zatko said he hoped that by bringing new scrutiny and accountability, he could improve the company from the outside.

“I still believe that this is a tremendous platform, and there is huge value and huge risk, and I hope that looking back at this, the world will be a better place, in part because of this.”

Many of these scholars, he correctly notes, adopted the German model of the research university—but, he claims, only for evil purposes. “As racist ideas jumped off their scholarly pages,” he writes, “American scholars were especially enamored with the German ideal of the disinterested, unbiased pursuit of truth through original scholarly studies, and academic freedom to propagandize African inferiority and European superiority [sic].”

just as Kendi argues in Stamped from the Beginning that the racism of some of the founding fathers irrevocably and permanently brands the United States as a racist nation, he claims that these disciplines cannot be taken seriously because of the racism of some of their founders

Kendi complains in the autobiographical sections of How to Be an Antiracist that his parents often talked the same way to him. Nor does it matter to him that the abolitionists bemoaning the condition of black people under slavery were obviously blaming slavery for it. Any negative picture of any group of black people, to him, simply fuels racism.

Two critical ideas emerge from this article. The first is the rejection of the entire western intellectual tradition on the grounds that it is fatally tainted by racism, and the need for a new academic discipline to replace that tradition.

the second—developed at far greater length in Kendi’s other works—is that anyone who finds European and white North American culture to be in any way superior to the culture of black Americans, either slave or free, is a racist, and specifically a cultural racist or an “assimilationist” who believes that black people must become more like white people if they are to progress.

Kendi, in Stamped from the Beginning, designated Phyllis Wheatley, William Lloyd Garrison, Harriet Beecher Stowe, Sojourner Truth, W. E. B. DuBois, E. Franklin Frazier, Kenneth and Mamie Clark, and other black and white champions of abolition and equal rights as purveyors of racist views. At one time or another, each of them pointed to the backward state of many black people in the United States, either under slavery or in inner-city ghettos, and suggested that they needed literacy and, in some cases, better behavior to advance.

because racism is the only issue that matters to him, he assumes—wrongly—that it was the only issue that mattered to them, and that their disciplines were nothing more than exercises in racist propaganda.

This problem started, he says, “back in the so-called Age of Enlightenment.” Elsewhere he calls the word “enlightenment” racist because it contrasts the light of Europe with the darkness of Africa and other regions.

In fact, the western intellectual tradition of the eighteenth century—the Enlightenment—developed not as an attempt to establish the superiority of the white race, but rather to replace a whole different set of European ideas based on religious faith, the privilege of certain social orders, and the divine right of kings

many thinkers recognized the contradictions between racism and the principles of the Enlightenment—as well as its contradiction to the principles of the Christian religion—from the late eighteenth century onward. That is how abolitionist movements began and eventually succeeded.

Like the last movement of Beethoven’s Ninth Symphony—which has become practically the alternate national anthem of Japan—those principles are not based upon white supremacy, but rather on a universal idea of common humanity which is our only hope for living together on earth.

The western intellectual tradition is not his only target within modern life; he feels the same way about capitalism, which in his scheme has been inextricably bound together with racism since the early modern period.

“To love capitalism,” he says, “is to end up loving racism. To love racism is to end up loving capitalism.” He has not explained exactly what kind of economic system he would prefer, and his advocacy for reparations suggests that he would be satisfied simply to redistribute the wealth that capitalism has created.

Last but hardly least, Kendi rejects the political system of the United States and enlightenment ideas of democracy as well.

I am constantly amazed at how few people ever mention his response to a 2019 Politico poll about inequality. Here it is in full.

To fix the original sin of racism, Americans should pass an anti-racist amendment to the U.S. Constitution that enshrines two guiding anti-racist principals: Racial inequity is evidence of racist policy and the different racial groups are equals. The amendment would make unconstitutional racial inequity over a certain threshold, as well as racist ideas by public officials (with “racist ideas” and “public official”

The DOA would be responsible for preclearing all local, state and federal public policies to ensure they won’t yield racial inequity, monitor those policies, investigate private racist policies when racial inequity surfaces, and monitor public officials for expressions of racist ideas. The DOA would be empowered with disciplinary tools to wield over and against policymakers and public officials who do not voluntarily change their racist policy and ideas.

In other words, to undo the impact of racism as Kendi understands it, the United States needs a totalitarian government run by unaccountable “formally trained experts in racism”—that is, people like Ibram X. Kendi—who would exercise total power over all levels of government and private enterprise

Kendi evidently realizes that the American people acting through their elected representatives will never accept his antiracist program and equalize all rewards within our society, but he is so committed to that program that he wants to throw the American political system out and create a dictatorial body to implement it.

How did a man pushing all these ideas become so popular? The answer, I am sorry to say, is disarmingly simple. He is not an outlier in the intellectual history of the last half-century—quite the contrary.

The Enlightenment, in retrospect, made a bold claim that was bound to get itself into trouble sooner or later: that the application of reason and the scientific method to human problems could improve human life. That idea was initially so exciting and the results of its application for about two centuries were so spectacular that it attained a kind of intellectual hegemony, not only in Europe, but nearly all over the world.

As the last third of the twentieth century dawned, however, the political and intellectual regime it had created was running into new problems of its own. Science had allowed mankind to increase its population enormously, cure many diseases, and live a far more abundant life on a mass scale.

But it had also led to war on an undreamed-of scale, including the actual and potential use of nuclear weapons

As higher education expanded, the original ideas of the Enlightenment—the ones that had shaped the humanities—had lost their novelty and some of their ability to excite.

last but hardly least, the claimed superiority of reason over emotion had been pushed much too far. The world was bursting with emotions of many kinds that could no longer be kept in check by the claims of scientific rationality.

A huge new generation had grown up in abundance and security.

The Vietnam War, a great symbol of enlightenment gone tragically wrong, led not only to a rebellion against American military overreach but against the whole intellectual and political structure behind it.

The black studies movement on campuses that produced Molefi Kete Asante, who in turn gave us Ibram X. Kendi, was only one aspect of a vast intellectual rebellion

Some began to argue that the Enlightenment was simply a new means of maintaining male supremacy, and that women shared a reality that men could not understand. Just five years ago in her book Sex and Secularism, the distinguished historian Joan Wallach Scott wrote, “In fact, gender inequality was fundamental to the articulation of the separation of church and state that inaugurated Western modernity. . . .Euro-Atlantic modernity entailed a new order of women’s subordination” (emphasis in original). Gay and gender activists increasingly denied that any patterns of sexual behavior could be defined as normal or natural, or even that biology had any direct connection to gender. The average graduate of elite institutions, I believe, has come to regard all those changes as progress, which is why the major media and many large corporations endorse them.

Fundamentalist religion, apparently nearly extinct in the mid-twentieth century, has staged an impressive comeback in recent decades, not only in the Islamic world but in the United States and in Israe

Science has become bureaucratized, corrupted by capitalism, and often self-interested, and has therefore lost a good deal of the citizenry’s confidence.

One aspect of the Enlightenment—Adam Smith’s idea of free markets—has taken over too much of our lives.

in the academy, postmodernism promoted the idea that truth itself is an illusion and that every person has the right to her own morality.

The American academy lost its commitment to Enlightenment values decades ago, and journalism has now followed in its wake. Ju

Another aspect of the controversy hasn’t gotten enough attention either. Kendi is a prodigious fundraiser, and that made him a real catch for Boston University.

No matter what happens to Ibram X. Kendi now, he is not an anomaly in today’s intellectual world. His ideas are quite typical, and others will make brilliant careers out of them as well

We desperately need thinkers of all ages to keep the ideas of the Enlightenment alive, and we need some alternative institutions of higher learning to cultivate them once again. But they will not become mainstream any time soon. The last time that such ideas fell off the radar—at the end of the Roman Empire—it took about one thousand years for their renaissance to begin

We do not as individuals have to give into these new ideas, but it does no good to deny their impact. For the time being, they are here to stay.