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Javier E

Russell Brand on revolution: "We no longer have the luxury of tradition" - 0 views

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  • The right has all the advantages, just as the devil has all the best tunes. Conservatism appeals to our selfishness and fear, our desire and self-interest; they neatly nurture and then harvest the inherent and incubating individualism. I imagine that neurologically the pathway travelled by a fearful or selfish impulse is more expedient and well travelled than the route of the altruistic pang. In simple terms of circuitry I suspect it is easier to connect these selfish inclinations.
  • This natural, neurological tendency has been overstimulated and acculturated. Materialism and individualism do in moderation make sense.
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  • Biomechanically we are individuals, clearly. On the most obvious frequency of our known sensorial reality we are independent anatomical units. So we must take care of ourselves. But with our individual survival ensured there is little satisfaction to be gained by enthroning and enshrining ourselves as individuals.
  • For me the solution has to be primarily spiritual and secondarily political.
  • By spiritual I mean the acknowledgement that our connection to one another and the planet must be prioritised. Buckminster Fuller outlines what ought be our collective objectives succinctly: “to make the world work for 100 per cent of humanity in the shortest possible time through spontaneous co-operation without ecological offence or the disadvantage of anyone”. This maxim is the very essence of “easier said than done” as it implies the dismantling of our entire socio-economic machinery. By teatime.
  • The price of privilege is poverty. David Cameron said in his conference speech that profit is “not a dirty word”. Profit is the most profane word we have. In its pursuit we have forgotten that while individual interests are being met, we as a whole are being annihilated. The reality, when not fragmented through the corrupting lens of elitism, is we are all on one planet.
  • Suffering of this magnitude affects us all. We have become prisoners of comfort in the absence of meaning. A people without a unifying myth. Joseph Campbell, the comparative mythologist, says our global problems are all due to the lack of relevant myths.
James Flanagan

Enrollment In Obamacare's Federal Exchange, So Far, May Only Be In 'Single Digits' - Fo... - 0 views

  • On October 1, Obamacare’s subsidized insurance exchanges went live. Most of the exchange websites crashed on the first day, a development that led some of the law’s supporters to conclude that there was overwhelming demand for Obamacare’s insurance products.
  • . “Very, very few people that we’re aware of have enrolled in the federal exchange,” said one anonymous insurance industry official to the Washington Post. “We are talking single digits.”
  • Covered California, that state’s subsidized insurance exchange, initially claimed that its website had received 5 million hits on October 1. They later had to revise that number down 87 percent, to 645,000. KUSI-TV in San Diego is reporting that not one policy has yet been sold on the California exchange.
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  • . For example, the drop-down boxes for security questions aren’t working, which shouldn’t be a traffic-related problem
  • A new study from the American Action Forum that looks at healthy 30-year-old men finds that underlying premiums for those individuals will increase by an average of 260 percent
  • In a sense, the AAF study is more relevant to the problem at hand. Obamacare makes healthy people pay more for insurance in order to subsidize sicker people. It makes younger people pay more to subsidize older people. It makes men pay more to subsidize women. It makes everyone pay more to cover benefits, taxes, and fees that consumers might not ordinarily want.
julia rhodes

Qatar defends 2022 World Cup project amid migrant worker abuse claims - CNN.com - 0 views

  • the tiny Gulf state, which won the right to host the event nearly three years ago, is embroiled in controversy over the treatment of the huge migrant labor force within its borders.
  • Hassan al-Thawadi, secretary general of the Qatar 2022 Supreme Committee, defended his country's efforts in a CNN interview, and said he was outraged by the claim made last week by an international labor organization that it is a "slave state."
  • The "slave state" claim came as Sharan Burrow, secretary general of the International Trade Union Confederation, warned that if current trends continue an estimated 4,000 migrant workers may die in Qatar as they toil on construction projects in the run-up to the World Cup.
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  • But what else can you call an environment where workers are totally controlled by an employer?
  • They're forced to live in squalor, they are indeed pushed to work in extreme heat, often left without enough water for very long hours and then they go home to cook food in unhygienic conditions, live 8, 10, 12 to a room, and even if they want to leave, if they've just had enough, they can't go because the employer has to sign an exit visa or sign the papers to allow them to work for a better employer."
  • Britain's Guardian newspaper last week which alleged that thousands of Nepali migrant workers are enduring dire conditions, and that 44 died over the space of nine weeks this summer.
  • Suresh Man Shrestha, secretary of the Ministry of Labor in Nepal, told CNN that the return of the bodies of migrant laborers to Nepal from overseas already is a daily occurrence.
  • But it's also important to focus on the fact that currently these activities that are going on, or that have been reported about, are actually illegal under the company laws, (which) very clearly criminalize these actions, and as soon as the government or the relevant authorities take a look at them action is taken
  • Some laborers told the paper they were denied access to free drinking water despite the summer heat.
  • Figures attributed to "representatives of the (Nepali) community" support the Qatari figures, indicating that in total 276 Nepalis died in Qatar last year and 151 through September this year. Of the deaths last year, half were put down to "natural causes" and a fifth, or 55, to workplace accidents.
  • The officials said "roughly 400,000" Nepali migrants are in Qatar.
  • Those from India and Nepal make up the bulk of the estimated 1.2 million migrant workers in Qatar, it says.
  • Shrestha gave three reasons for the tragically high death toll among Nepali laborers, who quit the Himalayan kingdom on the promise of better paying jobs to help support their families.
  • Rights group Human Rights Watch said in February that Qatar "has not delivered on its pledges to improve migrant workers' rights."
  • "The issues that are being raised are not part of my culture," he said. "We unequivocally are outraged. We definitely do not accept these cultures happening within our society and we are taking action about it."
  • "The issue is in terms of finding a system of enforcement to enforce these policies. The government has been taking actions towards it (but) this can't happen overnight."
grayton downing

BBC News - Iran hangs 16 rebels 'in reprisal for border deaths' - 0 views

  • Sixteen rebels have been hanged in Iran in retaliation for the deaths of at least 14 border guards in an ambush, say Iranian news agencies.
  • A parliamentary committee on national security will look into the attack on Sunday, meeting relevant officials, a committee member was quoted as saying.
  • At least 14 guards were killed in the ambush, reports now say, though 17 were previously reported to have died. A number were also wounded, reports said.
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  • The region has experienced frequent deadly clashes in recent years.
  • AFP news agency quotes officials as saying more than 4,000 police officers and soldiers have been killed in the past three decades in fighting with traffickers.
Javier E

How Racism Invented Race in America - Ta-Nehisi Coates - The Atlantic - 0 views

  • I wish to return to one of the original features of blogging—the documentation of public thinking. I would suggest that more writers, more academics, and more journalists do this, and do so honestly.
  • It have come to believe that arguing with the self is as important as arguing with the broader world.
  • the assumption of that "something new" is happening "racially," that these terms are somehow constant is one of the great, and underestimated, barriers to understanding the case for reparations.
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  • In all my history classes we were treated to the dizzying taxonomy of race—mulatto and Italian, creole and quadroon, Jew and mestizo. This terminology would change quickly, change back, and then change again. And borders would change with them. Not even continents were constant. "Africa begins at the Pyrenees," we read in The Races of Europe.
  • Black Folk was the first book that made the argument that sticks with me to this day—that there is nothing particularly "natural" about viewing people with darker skin and curlier hair as inferior. Drake surveys all perceptions of people with darker skin, curlier hair, or both across history. He finds very little consistency and concludes that racism, as we know it, is basically a product of the slave trade, which is to say the seizure of power.
  • Barbara and Karen Fields's Racecraft. The book is a collection of essay, and is sometimes hard to follow, but its basic insight is brilliant. Basically, Americans talk about "race" but not "racism," and in doing that they turn a series of "actions" into a "state." This is basically true of all our conversations of this sort, left and right. You can see this in all our terminology—racial justice, racial quotas, racial discrimination, etc. But this language is ahistorical, and it obscures the current conflict.
  • But American notions of race are the product of racism, not the other way around. We know this because we can see the formation of "race" in American law and policy, and also see how formations differ across time and space. So what is "black" in the United States is not "black" in Brazil. More significantly the relevance and import of "blackness" is not constant across American history.
  • It is important to remember that American racism is a thing that was done, and a world where American racism is beaten back is not a world of "racial diversity" but a world without such terminology. Perhaps we can never actually get to that world. Perhaps we are just too far gone. But we should never forget that this world was "made." Whiteness and blackness are not a fact of providence, but of policy
  • I was dogged by Saul Bellow's challenge: "Who is the Tolstoy of the Zulus?" I left feeling like Ralph Wiley—Tolstoy is the Tolstoy of the Zulus. Wiley's point was that the entire exercise of attempting to prove the worth of humans through monuments and walls was morally flawed. This was radicalizing. It warned me away from beginning an argument with racist reasoning, by accepting its premises. The argument for racism is corrupt at its root, and must be confronted there
  • Reparations may seem impractical. Living without history, I suspect, will—in the long term—prove to be suicidal.
Javier E

Ta-Nehisi Coates's 'Letter to My Son' - The Atlantic - 0 views

  • The question is not whether Lincoln truly meant “government of the people” but what our country has, throughout its history, taken the political term “people” to actually mean. In 1863 it did not mean your mother or your grandmother, and it did not mean you and me.
  • When the journalist asked me about my body, it was like she was asking me to awaken her from the most gorgeous dream. I have seen that dream all my life. It is perfect houses with nice lawns. It is Memorial Day cookouts, block associations, and driveways. The Dream is tree houses and the Cub Scouts. And for so long I have wanted to escape into the Dream, to fold my country over my head like a blanket. But this has never been an option, because the Dream rests on our backs, the bedding made from our bodies.
  • you know now, if you did not before, that the police departments of your country have been endowed with the authority to destroy your body. It does not matter if the destruction is the result of an unfortunate overreaction. It does not matter if it originates in a misunderstanding. It does not matter if the destruction springs from a foolish policy
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  • To be black in the Baltimore of my youth was to be naked before the elements of the world, before all the guns, fists, knives, crack, rape, and disease. The law did not protect us. And now, in your time, the law has become an excuse for stopping and frisking you, which is to say, for furthering the assault on your body
  • There is nothing uniquely evil in these destroyers or even in this moment. The destroyers are merely men enforcing the whims of our country, correctly interpreting its heritage and legacy. This legacy aspires to the shackling of black bodies
  • It is hard to face this. But all our phrasing—race relations, racial chasm, racial justice, racial profiling, white privilege, even white supremacy—serves to obscure that racism is a visceral experience, that it dislodges brains, blocks airways, rips muscle, extracts organs, cracks bones, breaks teeth
  • ou must never look away from this. You must always remember that the sociology, the history, the economics, the graphs, the charts, the regressions all land, with great violence, upon the body.
  • And should one live in such a body? What should be our aim beyond meager survival of constant, generational, ongoing battery and assault? I have asked this question all my life.
  • The question is unanswerable, which is not to say futile. The greatest reward of this constant interrogation, of confrontation with the brutality of my country, is that it has freed me from ghosts and myths.
  • I was afraid long before you, and in this I was unoriginal. When I was your age the only people I knew were black, and all of them were powerfully, adamantly, dangerously afraid. It was always right in front of me. The fear was there in the extravagant boys of my West Baltimore neighborhood
  • The fear lived on in their practiced bop, their slouching denim, their big T- shirts, the calculated angle of their baseball caps, a catalog of behaviors and garments enlisted to inspire the belief that these boys were in firm possession of everything they desired.
  • But a society that protects some people through a safety net of schools, government-backed home loans, and ancestral wealth but can only protect you with the club of criminal justice has either failed at enforcing its good intentions or has succeeded at something much darker.
  • still and all I knew that we were something, that we were a tribe—on one hand, invented, and on the other, no less real. The reality was out there on the Yard, on the first warm day of spring when it seemed that every sector, borough, affiliation, county, and corner of the broad diaspora had sent a delegate to the great world party
  • I remember being amazed that death could so easily rise up from the nothing of a boyish afternoon, billow up like fog. I knew that West Baltimore, where I lived; that the north side of Philadelphia, where my cousins lived; that the South Side of Chicago, where friends of my father lived, comprised a world apart. Somewhere out there beyond the firmament, past the asteroid belt, there were other worlds where children did not regularly fear for their bodies
  • I came to understand that my country was a galaxy, and this galaxy stretched from the pandemonium of West Baltimore to the happy hunting grounds of Mr. Belvedere. I obsessed over the distance between that other sector of space and my own. I knew that my portion of the American galaxy, where bodies were enslaved by a tenacious gravity, was black and that the other, liberated portion was not. I knew that some inscrutable energy preserved the breach. I felt, but did not yet understand, the relation between that other world and me. And I felt in this a cosmic injustice, a profound cruelty, which infused an abiding, irrepressible desire to unshackle my body and achieve the velocity of escape.
  • Before I could escape, I had to survive, and this could only mean a clash with the streets, by which I mean not just physical blocks, nor simply the people packed into them, but the array of lethal puzzles and strange perils which seem to rise up from the asphalt itself. The streets transform every ordinary day into a series of trick questions, and every incorrect answer risks a beat-down, a shooting, or a pregnancy. No one survives unscathed
  • When I was your age, fully one-third of my brain was concerned with who I was walking to school with, our precise number, the manner of our walk, the number of times I smiled, who or what I smiled at, who offered a pound and who did not—all of which is to say that I practiced the culture of the streets, a culture concerned chiefly with securing the body.
  • Why were only our heroes nonviolent? Back then all I could do was measure these freedom-lovers by what I knew. Which is to say, I measured them against children pulling out in the 7-Eleven parking lot, against parents wielding extension cords, and the threatening intonations of armed black gangs saying, “Yeah, nigger, what’s up now?” I judged them against the country I knew, which had acquired the land through murder and tamed it under slavery, against the country whose armies fanned out across the world to extend their dominion. The world, the real one, was civilization secured and ruled by savage means. How could the schools valorize men and women whose values society actively scorned? How could they send us out into the streets of Baltimore, knowing all that they were, and then speak of nonviolence?
  • the beauty of the black body was never celebrated in movies, in television, or in the textbooks I’d seen as a child. Everyone of any import, from Jesus to George Washington, was white. This was why your grandparents banned Tarzan and the Lone Ranger and toys with white faces from the house. They were rebelling against the history books that spoke of black people only as sentimental “firsts”—first black four-star general, first black congressman, first black mayor—always presented in the bemused manner of a category of Trivial Pursuit.
  • erious history was the West, and the West was white. This was all distilled for me in a quote I once read, from the novelist Saul Bellow. I can’t remember where I read it, or when—only that I was already at Howard. “Who is the Tolstoy of the Zulus?,” Bellow quipped
  • this view of things was connected to the fear that passed through the generations, to the sense of dispossession. We were black, beyond the visible spectrum, beyond civilization. Our history was inferior because we were inferior, which is to say our bodies were inferior. And our inferior bodies could not possibly be accorded the same respect as those that built the West. Would it not be better, then, if our bodies were civilized, improved, and put to some legitimate Christian use?
  • now I looked back on my need for a trophy case, on the desire to live by the standards of Saul Bellow, and I felt that this need was not an escape but fear again—fear that “they,” the alleged authors and heirs of the universe, were right. And this fear ran so deep that we accepted their standards of civilization and humanity.
  • “Tolstoy is the Tolstoy of the Zulus,” wrote Wiley. “Unless you find a profit in fencing off universal properties of mankind into exclusive tribal ownership.” And there it was. I had accepted Bellow’s premise. In fact, Bellow was no closer to Tolstoy than I was to Nzinga. And if I were closer it would be because I chose to be, not because of destiny written in DNA. My great error was not that I had accepted someone else’s dream but that I had accepted the fact of dreams, the need for escape, and the invention of racecraft.
  • The destroyers will rarely be held accountable. Mostly they will receive pensions.
  • I could see now that that world was more than a photonegative of that of the people who believe they are white. “White America” is a syndicate arrayed to protect its exclusive power to dominate and control our bodies. Sometimes this power is direct (lynching), and sometimes it is insidious (redlining). But however it appears, the power of domination and exclusion is central to the belief in being white, and without it, “white people” would cease to exist for want of reasons
  • here will surely always be people with straight hair and blue eyes, as there have been for all history. But some of these straight-haired people with blue eyes have been “black,” and this points to the great difference between their world and ours. We did not choose our fences. They were imposed on us by Virginia planters obsessed with enslaving as many Americans as possible. Now I saw that we had made something down here, in slavery, in Jim Crow, in ghettoes. At The Mecca I saw how we had taken their one-drop rule and flipped it. They made us into a race. We made ourselves into a people.
  • Think of all the embraces, all the private jokes, customs, greetings, names, dreams, all the shared knowledge and capacity of a black family injected into that vessel of flesh and bone. And think of how that vessel was taken, shattered on the concrete, and all its holy contents, all that had gone into each of them, was sent flowing back to the earth. It is terrible to truly see our particular beauty, Samori, because then you see the scope of the loss. But you must push even further. You must see that this loss is mandated by the history of your country, by the Dream of living white.
  • I don’t know if you remember how the film we saw at the Petersburg Battlefield ended as though the fall of the Confederacy were the onset of a tragedy, not jubilee. I doubt you remember the man on our tour dressed in the gray wool of the Confederacy, or how every visitor seemed most interested in flanking maneuvers, hardtack, smoothbore rifles, grapeshot, and ironclads, but virtually no one was interested in what all of this engineering, invention, and design had been marshaled to achieve. You were only 10 years old. But even then I knew that I must trouble you, and this meant taking you into rooms where people would insult your intelligence, where thieves would try to enlist you in your own robbery and disguise their burning and looting as Christian charity. But robbery is what this is, what it always was.
  • American reunion was built on a comfortable narrative that made enslavement into benevolence, white knights of body snatchers, and the mass slaughter of the war into a kind of sport in which one could conclude that both sides conducted their affairs with courage, honor, and élan. This lie of the Civil War is the lie of innocence, is the Dream.
  • I, like every kid I knew, loved The Dukes of Hazzard. But I would have done well to think more about why two outlaws, driving a car named the General Lee, must necessarily be portrayed as “just some good ole boys, never meanin’ no harm”—a mantra for the Dreamers if there ever was one. But what one “means” is neither important nor relevant. It is not necessary that you believe that the officer who choked Eric Garner set out that day to destroy a body. All you need to understand is that the officer carries with him the power of the American state and the weight of an American legacy, and they necessitate that of the bodies destroyed every year, some wild and disproportionate number of them will be black.
  • Here is what I would like for you to know: In America, it is traditional to destroy the black body—it is heritage. Enslavement was not merely the antiseptic borrowing of labor—it is not so easy to get a human being to commit their body against its own elemental interest. And so enslavement must be casual wrath and random manglings, the gashing of heads and brains blown out over the river as the body seeks to escape. It must be rape so regular as to be industrial. There is no uplifting way to say this.
  • It had to be blood. It had to be the thrashing of kitchen hands for the crime of churning butter at a leisurely clip. It had to be some woman “chear’d ... with thirty lashes a Saturday last and as many more a Tuesday again.” It could only be the employment of carriage whips, tongs, iron pokers, handsaws, stones, paperweights, or whatever might be handy to break the black body, the black family, the black community, the black nation. The bodies were pulverized into stock and marked with insurance. And the bodies were an aspiration, lucrative as Indian land, a veranda, a beautiful wife, or a summer home in the mountains. For the men who needed to believe themselves white, the bodies were the key to a social club, and the right to break the bodies was the mark of civilization.
  • “The two great divisions of society are not the rich and poor, but white and black,” said the great South Carolina senator John C. Calhoun. “And all the former, the poor as well as the rich, belong to the upper class, and are respected and treated as equals.” And there it is—the right to break the black body as the meaning of their sacred equality. And that right has always given them meaning, has always meant that there was someone down in the valley because a mountain is not a mountain if there is nothing below.
  • There is no them without you, and without the right to break you they must necessarily fall from the mountain, lose their divinity, and tumble out of the Dream. And then they would have to determine how to build their suburbs on something other than human bones, how to angle their jails toward something other than a human stockyard, how to erect a democracy independent of cannibalism. I would like to tell you that such a day approaches when the people who believe themselves to be white renounce this demon religion and begin to think of themselves as human. But I can see no real promise of such a day. We are captured, brother, surrounded by the majoritarian bandits of America. And this has happened here, in our only home, and the terrible truth is that we cannot will ourselves to an escape on our own.
  • I think now of the old rule that held that should a boy be set upon in someone else’s chancy hood, his friends must stand with him, and they must all take their beating together. I now know that within this edict lay the key to all living. None of us were promised to end the fight on our feet, fists raised to the sky. We could not control our enemies’ number, strength, or weaponry. Sometimes you just caught a bad one. But whether you fought or ran, you did it together, because that is the part that was in our control. What we must never do is willingly hand over our own bodies or the bodies of our friends. That was the wisdom: We knew we did not lay down the direction of the street, but despite that, we could—and must—fashion the way of our walk. And that is the deeper meaning of your name—that the struggle, in and of itself, has meaning.
  • I have raised you to respect every human being as singular, and you must extend that same respect into the past. Slavery is not an indefinable mass of flesh. It is a particular, specific enslaved woman, whose mind is as active as your own, whose range of feeling is as vast as your own; who prefers the way the light falls in one particular spot in the woods, who enjoys fishing where the water eddies in a nearby stream, who loves her mother in her own complicated way, thinks her sister talks too loud, has a favorite cousin, a favorite season, who excels at dressmaking and knows, inside herself, that she is as intelligent and capable as anyone. “Slavery” is this same woman born in a world that loudly proclaims its love of freedom and inscribes this love in its essential texts, a world in which these same professors hold this woman a slave, hold her mother a slave, her father a slave, her daughter a slave, and when this woman peers back into the generations all she sees is the enslaved. She can hope for more. She can imagine some future for her grandchildren. But when she dies, the world—which is really the only world she can ever know—ends. For this woman, enslavement is not a parable. It is damnation. It is the never-ending night. And the length of that night is most of our history. Never forget that we were enslaved in this country longer than we have been free. Never forget that for 250 years black people were born into chains—whole generations followed by more generations who knew nothing but chains.
  • You must resist the common urge toward the comforting narrative of divine law, toward fairy tales that imply some irrepressible justice. The enslaved were not bricks in your road, and their lives were not chapters in your redemptive history. They were people turned to fuel for the American machine. Enslavement was not destined to end, and it is wrong to claim our present circumstance—no matter how improved—as the redemption for the lives of people who never asked for the posthumous, untouchable glory of dying for their children. Our triumphs can never redeem this. Perhaps our triumphs are not even the point. Perhaps struggle is all we have
  • I am not a cynic. I love you, and I love the world, and I love it more with every new inch I discover. But you are a black boy, and you must be responsible for your body in a way that other boys cannot know. Indeed, you must be responsible for the worst actions of other black bodies, which, somehow, will always be assigned to you. And you must be responsible for the bodies of the powerful—the policeman who cracks you with a nightstick will quickly find his excuse in your furtive movements. You have to make your peace with the chaos, but you cannot lie.
  • “I could have you arrested,” he said. Which is to say: “One of your son’s earliest memories will be watching the men who sodomized Abner Louima and choked Anthony Baez cuff, club, tase, and break you.” I had forgotten the rules, an error as dangerous on the Upper West Side of Manhattan as on the West Side of Baltimore. One must be without error out here. Walk in single file. Work quietly. Pack an extra No. 2 pencil. Make no mistakes.
  • the price of error is higher for you than it is for your countrymen, and so that America might justify itself, the story of a black body’s destruction must always begin with his or her error, real or imagined—with Eric Garner’s anger, with Trayvon Martin’s mythical words (“You are gonna die tonight”), with Sean Bell’s mistake of running with the wrong crowd, with me standing too close to the small-eyed boy pulling out.
  • You are called to struggle, not because it assures you victory but because it assures you an honorable and sane life
  • I am sorry that I cannot save you—but not that sorry. Part of me thinks that your very vulnerability brings you closer to the meaning of life, just as for others, the quest to believe oneself white divides them from it. The fact is that despite their dreams, their lives are also not inviolable. When their own vulnerability becomes real—when the police decide that tactics intended for the ghetto should enjoy wider usage, when their armed society shoots down their children, when nature sends hurricanes against their cities—they are shocked by the rages of logic and the natural world in a way that those of us who were born and bred to understand cause and effect can never be.
  • I would not have you live like them. You have been cast into a race in which the wind is always at your face and the hounds are always at your heels. And to varying degrees this is true of all life. The difference is that you do not have the privilege of living in ignorance of this essential fact.
  • I never wanted you to be twice as good as them, so much as I have always wanted you to attack every day of your brief bright life determined to struggle. The people who must believe they are white can never be your measuring stick. I would not have you descend into your own dream. I would have you be a conscious citizen of this terrible and beautiful world.
Javier E

Politicians Seeing Evil, Hearing Evil, Speaking Evil - The New York Times - 0 views

  • There is a movie I’m looking forward to seeing when it comes to Washington. It seems quite relevant to America today
  • It’s about what can happen in a democratic society when politicians go too far, when they not only stand mute when hateful words that cross civilized redlines suddenly become part of the public discourse, but, worse, start to wink at and dabble in this hate speech for their advantage.
  • Later, they all say that they never heard the words, never saw the signs, or claim that their own words were misunderstood. But they heard and they saw and they meant.
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  • “Rabin: The Last Day.” Agence France-Presse said the movie, by the renowned Israeli director Amos Gitai, is about “the incitement campaign before the 1995 assassination of Prime Minister Yitzhak Rabin” and “revisits a form of Jewish radicalism that still poses major risks.”
  • Sure, the official investigating commission focused on the breakdowns in Rabin’s security detail, but, Gitai added, “They didn’t investigate what were the underlying forces that wanted to kill Rabin. His murder came at the end of a hate campaign led by hallucinating rabbis, settlers who were against the withdrawal from territories and the parliamentary right, led by the Likud (party), already then headed by Benjamin Netanyahu, who wanted to destabilize Rabin’s Labor government.”
  • I hope a lot of Americans see this film — for the warning it offers to those who ignore or rationalize the divisive, bigoted campaigns of Donald Trump and Ben Carson and how they’re dragging their whole party across civic redlines, with candidates saying, rationalizing or ignoring more and more crazy, ill-informed stuff each week.
  • Last week another redline was crossed. At a Trump town hall event, the first questioner began: “We got a problem in this country. It’s called Muslims. We know our current president is one. We know he’s not even an American. But anyway. We have training camps brewing where they want to kill us. That’s my question. When can we get rid of them?”Trump responded: “A lot of people are saying that bad things are happening out there. We’re going to be looking into that and plenty of other things.”
  • Trump could have let the man ask his question and then correct his racist nonsense, without blocking his free speech, which is exactly what McCain did in a similar situation
  • Instead he tweeted: “Christians need support in our country (and around the world), their religious liberty is at stake! Obama has been horrible, I will be great.”
  • And then, like clockwork, Ben Carson saw Trump blurring another civic redline and leapfrogged him. Carson stated, “I would not advocate that we put a Muslim in charge of this nation.”
  • So a whole faith community gets delegitimized and another opportunity for someone to courageously stand up for what’s decent is squandered. But it will play well with certain voters. And that is all that matters — until something really bad happens. And then, all of it — the words, tweets, signs and boasts — will be footage for another documentary that ends badly.
Javier E

Eurozine - Multiculturalism at its limits? - Kenan Malik, Fero Sebej Managing diversity... - 0 views

  • part of the problem is confusion over what we mean by multiculturalism. It can mean one of two things. First: diversity as lived experience. Second: multiculturalism as a political process.
  • To talk of diversity as lived experience is to talk of the experience of living in a society that, through mass immigration, has become more open, more vibrant and more cosmopolitan.
  • But multiculturalism as a political process has come to mean something very different, namely the process of managing that diversity by putting people into ethnic boxes. It's a process through which cultural differences are institutionalized, publicly affirmed, recognized and institutionalized; through which political
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  • why is diversity good? Diversity isn't good in and of itself; it's good because it allows us to expand our horizons, to break out of the boxes – by they cultural, ethnic, or religious – in which we find ourselves. To think about other values, other beliefs, other lifestyles, to make judgements upon those values and beliefs and lifestyles. To enter, in other words, into a dialogue, a debate, through which a more universal language of citizenship can arise. It is precisely such dialogue and debate that multiculturalism as a political process undermines and erodes in the name of "respect" and "tolerance".
  • I think the very notion of multiculturalism is an irrational one. It assumes from the start that societies are composed of cultures that somehow relate to each other externally, as it were. Here is one culture, here's another, and there's another, and these cultures then interact with each other. In fact cultures aren't like that: cultures are living, organic entities that constantly change. There is no such thing as a multicultural society. There are societies with a variety of cultural forms, beliefs, lifestyles, values – in fact, virtually every society embodies such diversity – but to say that is to say something very different thing to the claim that a society is "multicultural".
  • Societies have always been conflictual, riven by class differences, generational differences, gender differences, ideological differences. But today we tend to see social clashes in a very narrow way, in terms of religion, faith and culture, because we have come to see identity in very narrow ways. The debate about multiculturalism is a debate in which certain differences – culture, ethnicity and faith – have come to be regarded as important and others – such as class, say, or generation – as less relevant.
  • There are two ways over the past half-century in which we've stopped treating people as citizens. One is through racism. The racist says "you're not a citizen, you don't have full rights in this society because you have a different skin colour, you are foreign", etc. The second is multiculturalism. The multiculturalist says: "we treat you not as an individual citizen, but as a Muslim or a Hindu or a Sikh or a black". The irony is that multiculturalism developed as an attempt to combat the problems created by racism. But it has recreated many of the problems by treating people not as citizens but as members of groups, and by formulating public policy in relation to those groups and not in relation to the needs of individual citizens.
  • we have to say that the multicultural policies were flawed from the very beginning: it wasn't as if this was a good set of policies that somehow eroded over time. The fact is that it was a lot easier to combat racism by saying to people "go on, follow your own values, cultures, lifestyles, beliefs, we will fund your festival, your dance troupe, your cultural centre"... we used to call it the "saree, samosa and steel band brigade".
  • What has happened is that the very notion of equality has transformed over the last twenty years. Equality used to mean that everybody was treated the same despite their differences. Now it's come to me that everybody is treated differently because of those differences.
  • Fighting racism doesn't mean I have to limit freedom of expression. I hate racist jokes, but I would protect the right of people to tell them. They are really ugly and stupid, but I wouldn't dream of regulating it by law. Actually, I do not believe in collective rights. I think everyone should be treated equally, but people also need to be free to live how they prefer. Fighting violent racism is something that should be done by law enforcement authorities. But it is also the responsibility of the cultural elites: to make racism something one should be ashamed of. It's a matter of education, I think. Not of laws limiting free speech.
  • As for the relationship between multiculturalism and constraints on free speech, an argument has developed that runs something like this: we live in a society where there are lots of different peoples and cultures, each with deeply set, often irreconcilable, views and beliefs. In such a society we need to restrict what people say or do in order to minimize friction between cultures and to guarantee respect for people embedded in different cultures.
  • it is precisely because we live in a plural society that we need the most robust defence of free speech possible. It seems to me that in a plural society, the giving of offence is both inevitable and necessary. It is inevitable because we do have societies with deep-seated, conflicting views. But it's far better to have those conflicts out in the open than to suppress them in the name of respect and tolerance. But most importantly, the giving of offence is necessary because no kind of social change or social progress is possible without offending some group of other. When people say, "you are offending me", what they are really saying is, "you can't say that because I don't want my beliefs to be questioned or ridiculed or abused." That seems to me deeply problematic.
  • The real issue is not actually the threat of violence from Islamists. It is something much more internal to western societies, the sense that it is morally wrong to give offence to other groups and cultures. People are frightened of doing things because they fear the repercussions, but they are also frightened of doing things because they think it is morally wrong to offend other people and other cultures. And I think that is a much greater problem. We should say it is morally right to offend people. That is what a plural society is. If we want to live in a plural society, the price of a plural society – though I don't see it as a price, I think it is the value of the plural society – is that we confront each other. That is what is good about plural society.
  • We also need to make a distinction between colour blindness and racism blindness. The two have become confused, so that in France, for instance, arguments against multiculturalism have become an argument in defence of racism. Discriminatory policies, and not just against the Roma, but also against Muslims and others, have been defended on the basis that they are necessary for assimilation. The law outlawing the burqa, for instance. In one sense assimilation means treating individuals as citizens and not as members of a particular group. That seems to me to be a very good thing. But that is not what assimilation has come to mean in practice somewhere like France, where policies of assimilation have re
  • sulted in the authorities treating different groups of people differently by pointing up their differences, insisting that certain groups – Muslims or the Roma, for example – cannot belong to our culture, to our society, because their culture, their values, their ways of life are so different and inimical to ours. That is the way assimilation policies have developd and I think that is very dangerous.
  • Part of the problem of multiculturalism is that the distinction between the public and the private realms have become eroded. We need to defend the right of people to pursue their values, their lifestyles, their beliefs in private. By "private", I don't mean in the privacy of their homes, but in those areas of life distinct from the state and state institutions. But we also need to ensure that, in the public realm, the state does not treat people differently because of their particular values, beliefs or lifestyles. The ideal plural society is one where people have perfect freedom to pursue their beliefs, values and lifestyles in private but in public are treated as citizens, whatever those lifestyles, beliefs and values are. Multiculturalism has come to mean the very opposite: people are treated differently in the public realm because of their values, beliefs and lifestyles, but at the same time restrictions are placed upon the private realm, on what one can say or do, because of fear of giving offence.
  • There are two problems with granting people rights by virtue of their belonging to a group, as opposed to their being citizens with specific social, economic and other needs. First, the group becomes a focus not only for providing rights, but also for prejudice: you deal not with the problems of individual Roma, but the imputed problems of Roma as a whole. Second, you deny the same rights to other groups, to others who don't happen to be in that group, such as Muslims.
  • The point about free speech is this: who is it that benefits from censorship? Is it those in power, or is it those without power? It seems to me that the only people to benefit from censorship are those with the power to enforce that censorship and the need to do so. Those who have no power are much better served by as little censorship as possible. Free speech is always the weapon in the hands of those who want to challenge power and censorship is always a weapon in those who want to preserve their power. That's why I think anyone who wants to challenge racism should support of the greatest extension of free speech possible.
Javier E

Book Review - Bismarck - By Jonathan Steinberg - NYTimes.com - 0 views

  • with a few brusque strokes, the novice minister solved the riddle that had stymied European diplomacy for two generations: how to unify Germany and reorganize Central Europe. He had to overcome the obstacle that Germany comprised 39 sovereign states grouped in the so-called German Confederation. All the while, Central European trends were warily observed by the two “flanking” powers, France and Russia, ever uneasy about — and tempted to prevent — the emergence of a state capable of altering the existing European balance of power.
  • “the greatest diplomatic and political achievement by any leader in the last two centuries.”
  • a highly complex person who incarnated the duality that later tempted Germany into efforts beyond its capacity
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  • Bismarck is often cited as the quintessential realist, relying on power at the expense of ideals. He was, in fact, far more complicated. Power, to be useful, must be understood in its components, including its limits. By the same token, ideals must be brought, at some point, into relationship with the circumstances the leader is seeking to affect. Ignoring that balance threatens policy with either veering toward belligerence from the advocates of power or toward crusades by the idealists.
  • Bismarck dominated because he understood a wider range of factors relevant to international affairs — some normally identified with power, others generally classified as ideals — than any of his contemporaries.
  • Bismarck’s originality consisted of being neither in the camp of power nor in that of ideology.
  • Like a physicist, Bismarck analyzed the principal elements of each situation and then used them in an overall design.
  • Any serious policy requires a fixed point from which to alter the world. Bismarck’s Archimedean point was the belief in the uniqueness of Prussian institutions.
  • Bismarck foreshadowed an age whose equilibrium was an ever-changing interaction of forces, themselves in constant flux,
  • Like Disraeli, he believed that a broadly based suffrage would be nationalistic and could be mobilized for conservative causes.
  • The result, however, sowed the seeds of Germany’s 20th-century tragedies. Dominated as it was by what Steinberg calls “the sovereignty of an extraordinary, gigantic self,” the new Germany lacked institutional balance.
  • for the 28 years that he served as chancellor of Germany, Bismarck preserved what he had built by a restrained and wise diplomacy, which was the single most important element in maintaining the peace of Europe.
  • When he acted as a revolutionary as minister-president of Prussia, Bismarck could control the timing of policy. In his years as chancellor of Germany and as protector of what existed, others posed the challenges. Bismarck had to await events. In a sense, he became the prisoner of his own design and of its domestic necessities (to which, for example, he had to sacrifice his reluctance to enter the colonial race).
  • Bismarck’s successor, Caprivi, pointed out the essential weakness of the Bismarckian system by saying that while Bismarck had been able to keep five balls in the air simultaneously, he (Caprivi) had difficulty controlling two.
  • The second caveat concerns the direct line Steinberg draws from Bismarck to Hitler. Bismarck was a rationalist, Hitler a romantic nihilist. Bismarck’s essence was his sense of limits and equilibrium; Hitler’s was the absence of measure and rejection of restraint. The idea of conquering Europe would never have come to Bismarck; it was always part of Hitler’s vision. Hitler could never have pronounced Bismarck’s famous dictum that statesmanship consisted of listening carefully to the footsteps of God through history and walking with him a few steps of the way. Hitler left a vacuum. Bismarck left a state strong enough to overcome two catastrophic defeats as well as a legacy of unassimilable greatness.
Javier E

The Causes of the Civil War, 2.0 - NYTimes.com - 0 views

  • A new poll from the Pew Research Center reports that nearly half of Americans identify states’ rights as the primary cause of the Civil War. This is a remarkable finding, because virtually all American textbooks and prominent historians emphasize slavery, as they have for decades. Even more striking, the poll shows young people put more stock in the states’ rights explanation than older people. The 38 percent of Americans who believe slavery was mainly to blame find themselves losing ground.
  • New computer-assisted tools and techniques can find and evaluate patterns of language and emphasis, otherwise hard to see, among those debates. Researchers at the University of Richmond have developed a computerized text that allows us to explore those hundreds of speeches over time and space, to find connections buried beneath parliamentary procedure and exasperating digressions.
  • Some of the patterns in the speeches quickly undermine familiar arguments for Virginia’s secession. Tariffs, which generations of would-be realists have seen as the hidden engine of secession, barely register, and a heated debate over taxation proves, on closer examination, to be a debate over whether the distribution of income from taxes on enslaved people should be shared more broadly across the state. Hotheads eager to fight the Yankees did not play a leading role in the months of debates; despite the occasional outburst, when delegates mentioned war they most often expressed dread and foreboding for Virginia. Honor turns out to be a flexible concept, invoked with equal passion by both the Unionist and secessionist sides. Virtually everyone in the convention agreed that states had the right to secede, yet Unionists in Virginia won one crucial vote after another.
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  • The language of slavery is everywhere in the debates. It appears as an economic engine, a means of civilizing Africans, an essential security against black uprisings and as a right guaranteed in the United States Constitution. Secessionists and Unionists, who disagreed on so much, agreed on the necessity of slavery, a defining feature of Virginia for over 200 years.
  • The language of slavery, in fact, became ever more visible as the crisis mounted to the crescendo of secession in mid-April. Slavery in Virginia, delegates warned, would immediately decay if Virginia were cut off from fellow states that served as the market for their slaves and as their political allies against the Republicans. A Virginia trapped, alone, in the United States would find itself defenseless against runaways, abolitionists and slave rebellions.
  • But the omnipresence of the language of slavery does not settle the 150-year debate over the relative importance of slavery and states’ rights, for the language of rights flourished as well. The debate over the protection of slavery came couched in the language of governance, in words like “state,” “people,” “union,” “right,” “constitution,” “power,” “federal” and “amendment.” Variants of the word “right,” along with variants of “slave,” appear once for every two pages in the convention minutes.
  • When the Virginians talked of Union they talked of a political entity built on the security and sanction of slavery in all its dimensions, across the continent and in perpetuity.
  • the Republicans miscalculated, underestimating the unanimity of white Southerners, whatever their other divisions, over slavery. Entire states, not merely individuals, possessed and were possessed by slavery. Secessionists and Unionists in Virginia sought to protect the single greatest unifying interest in the state — enslaved labor — with the single language they possessed for doing so, a language of political right.
  • In short, the records of the Virginia secession debate demonstrate how the vocabularies of slavery and rights, entangled and intertwined from the very beginning of the United States, became one and the same in the secession crisis.
  • The “disease which has called together this convention,” Leake lamented, was the North’s fixation on slavery. That fixation was not a mere “derangement; it is chronic, it is deep-seated,” and it must come to an end. “It is necessary for the Northern people to correct their sentiments upon the subject of slavery, it is necessary that they should abstain from intermeddling with the institution before any harmony or quiet can be restored.”
  • Perhaps, given new tools and perspectives, Americans can change the focus of our arguments about the “primary cause” of the Civil War. If the North fought to sustain the justice, power and authority of the federal government, the corollary, many assume, must be that the South fought for the opposite, for the power of the states.
  • But the equation did not balance in that way: the North did not fight at first to end slavery, but the South did fight to protect slavery. It is vital that we use the tools newly available to us to grasp this truth in its immediacy and complexity, before it fades even further from view.
Javier E

What Do These Midterms Mean? « The Dish - 0 views

  • these midterms mean nothing? That can’t be right either. They seem to me to be reflecting at the very least a sour and dyspeptic mood in the country at large, a well of deepening discontent and concern, and a national funk that remains very potent as a narrative, even if it has become, in my view, close to circular and more than a little hysterical.
  • what is the reason for this mood – and why has Obama taken the biggest dive because of it?
  • Even though the economic signals in the US are stronger than anywhere else in the developed world, even as unemployment has fallen, and as energy independence has come closer than anyone recently expected, the underlying structure of the economy remains punishing for the middle class. This, in some ways, can be just as dispiriting as lower levels of growth – because it appears that even when we have a recovery, it will not make things any better for most people.
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  • This shoe falling in the public psyche – a sense that we are in a deep structural impasse for the middle class, rather than a temporary recessionary hit – means a profound disillusionment with the future. And the fact that neither party seems to have a workable answer to this problem intensifies the sense of drift.
  • The emergence of ISIS has dimmed that hope as well. It does two things at once: it calls into question whether our departure from Iraq can be sustained, and it presents the threat of Jihadist terror as once again real and imminent. So ISIS is a reminder of the worst of 9/11 and the worst of Iraq.
  • The last great triumph of the US – the end of the Cold War, the liberation of Central Europe, the emergence of a democratic Russia – is now revealed as something more complicated. If Americans thought that the days were long gone that they had to worry about Russian military power, they’ve been disabused of that fact this past year.
  • the other recent success: getting out of Iraq and defeating al Qaeda. For many of us, this was one of Obama’s greatest achievements: to cauterize the catastrophe of the Iraq War, to decimate al Qaeda’s forces in Af-Pak, and to enable us to move forward toward a more normal world.
  • Events overseas have had another, deeply depressing effect.
  • So the core narrative of the Obama presidency – rescuing us from a second Great Depression and extricating us from a doomed strategy in response to Jihadism – has been eclipsed by events. And that’s why Obama has lost the thread. He has lost the clear story-line that defined his presidency.
  • You can argue, and I would, that Obama is not really responsible for the events behind this narrative-collapse.
  • But most Americans are not going to parse these trends and events and come to some nuanced view. They see the economy as still punishing, Jihadist terror just as frightening, and they are increasingly unable to avoid the fact that we lost – repeat, lost – the Iraq War. They’re also aware that the US, after Iraq, simply has historically low leverage and power in the world at large, as the near-uselessness of our massive military in shaping the world as we would like has been exposed in the deserts of Iraq and mountains of Afghanistan. Now throw in a big bucket of Ebola, and what on earth is there to be cheerful about?
  • And who else do you hold responsible if not the president?
  • They want to create a Carter-like narrative that can bring down the Democrats and turn the Obama presidency into an asterisk. But the difference between now and the late 1970s is that Obama is not a Carter and the GOP have no Reagan, or, more importantly, no persuasive critique of Obama that is supplemented by a viable alternative policy agenda that isn’t just a warmed-over version of the 1980s.
  • The future as yet seems to contain no new or rallying figure to chart a different course. Ever-greater gridlock seems the likeliest result of the mid-terms; polarization continues to deepen geographically and on-line
  • the Democrats have only an exhausted, conventional dynasty to offer in 2016; and the Republicans either have dangerous demagogues, like Christie or Cruz, or lightweights, like Walker or Rubio or Paul, or, even another fricking Bush.
  • it is not too late for Obama to lead the way, to construct a new narrative that is as honest and as realist as it is, beneath it all, optimistic. It’s a hard task – but since his likeliest successors are failing to do so, he has as good a shot as any. In these circumstances, treating the last two years of a presidency as irrelevant could not be more wrong. They could, with the right policies and the right message, be the most relevant of them all.
Javier E

The Truth About Torture, Revisited « The Dish - 0 views

  • What we once instinctively regarded with moral horror has, over the years, become something most Americans are comfortable with. This is what torture does. In the words of Charles Krauthammer, it degrades and morally corrupts those who practice it. And so it has:
  • Notice that Krauthammer’s maximal position in 2005 is now dead last in public opinion: his view that torture should be used extremely rarely commands less than 20 percent support and is beaten by those Americans who now believe that torture should be employed often. Yes: often
  • If torture is a monstrous thing, if it corrupts all who do it, as Krauthammer believes, what incalculable damage has been done by the US torturing innocents, in one case to death? Where was there any remorse – yes, remorse – expressed by the CIA yesterday for this compounding of a crime and a mistake?
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  • this, of course, is not an accident. When a former president and vice-president openly back torture, and when the CIA has been engaging in a massive p.r. campaign to argue – against what we now know are incontrovertible facts from the CIA’s own records – that it saved thousands of lives, it will affect public opinion. There are always atavist and repellent sentiments in war time. The difference now is that a huge section of the elite endorses them.
  • We now know that the CIA contracted out the torture to two individuals without “specialized knowledge of al Qaeda, a background in counterterrorism or any relevant cultural or linguistic experience.” They had never interrogated anyone – yet they got a $181 million contract to run the program. They were sadists:
  • They had a pecuniary interest in the criminal enterprise. And they were making things up as they went along:
  • Why aren’t the defenders of torture horrified by this amateurism? Where are the Republican voices of outrage that a serious torture program was handed out to amateur contractors who had no idea what they were doing and no moral compass at all?
  • CIA sources were lying. KSM was waterboarded 183 times over a matter of weeks. And the waterboarding was not just 2 1/2 minutes of panic. It was full-fledged, endless, soul-breaking, body-destroying torture of a kind practiced in the past by totalitarian or authoritarian police states:
  • What this report proves – not asserts, but proves – is that the torture the US inflicted on prisoners was of an uncontrolled, nightmarish quality whose impact was so great that even the junior grunts on the night beat at Abu Ghraib knew what they were supposed to do.
  • In a civilized society, there really would be no debate over this. And before 9/11, there wasn’t. Ever since, this country has slid and then fallen out of the civilized world and out of the core American traditions of humanity and legal warfare. Krauthammer can be seen as emblematic of that slide – someone whose early abhorrence at torture and defense of it only in its mildest and rarest forms has slowly succumbed to a full-fledged defense of a program that violated every rule he said should be in place to protect us from the abyss. This is not surprising. When you start to torture, the sheer evil of what you are doing requires that you believe ever more in its value. You can never admit error, because it would mean you have committed crimes against humanity without even the defense of acquiring any useful intelligence. You are revealed as monsters – and you cannot accept that of yourself or of those you know. And so you insist – with ever-rising certainty – that the torture worked – even though that’s irrelevant as a matter of morality and of law, and even though your own internal documents prove that it didn’t.
  • And so you become the monster you were supposed to be fighting. And if you gaze long enough into an abyss, the abyss will gaze back into you.
Javier E

BBC Offering Archives for World War I Courses - NYTimes.com - 1 views

  • The BBC has announced it will collaborate with four British universities to offer online courses about World War I, beginning in October.
  • will focus on trauma and memory, heroism in industrialized warfare, early military aviation and how the war — and the ensuing peace — changed the world.
  • The BBC, founded just four years after the end of the war, will curate its archives to bring relevant contemporary material to the courses.
Javier E

The Problem With History Classes - The Atlantic - 0 views

  • The passion and urgency with which these battles are fought reflect the misguided way history is taught in schools. Currently, most students learn history as a set narrative—a process that reinforces the mistaken idea that the past can be synthesized into a single, standardized chronicle of several hundred pages. This teaching pretends that there is a uniform collective story, which is akin to saying everyone remembers events the same.
  • Yet, history is anything but agreeable. It is not a collection of facts deemed to be "official" by scholars on high. It is a collection of historians exchanging different, often conflicting analyses.
  • rather than vainly seeking to transcend the inevitable clash of memories, American students would be better served by descending into the bog of conflict and learning the many "histories" that compose the American national story.
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  • Perhaps Fisher offers the nation an opportunity to divorce, once and for all, memory from history. History may be an attempt to memorialize and preserve the past, but it is not memory; memories can serve as primary sources, but they do not stand alone as history. A history is essentially a collection of memories, analyzed and reduced into meaningful conclusions—but that collection depends on the memories chosen.
  • Memories make for a risky foundation: As events recede further into the past, the facts are distorted or augmented by entirely new details
  • people construct unique memories while informing perfectly valid histories. Just as there is a plurality of memories, so, too, is there a plurality of histories.
  • Scholars who read a diverse set of historians who are all focused on the same specific period or event are engaging in historiography
  • This approach exposes textbooks as nothing more than a compilation of histories that the authors deemed to be most relevant and useful.
  • In historiography, the barrier between historian and student is dropped, exposing a conflict-ridden landscape. A diplomatic historian approaches an event from the perspective of the most influential statesmen (who are most often white males), analyzing the context, motives, and consequences of their decisions. A cultural historian peels back the objects, sights, and sounds of a period to uncover humanity’s underlying emotions and anxieties. A Marxist historian adopts the lens of class conflict to explain the progression of events. There are intellectual historians, social historians, and gender historians, among many others. Historians studying the same topic will draw different interpretations—sometimes radically so, depending on the sources they draw from
  • Jacoba Urist points out that history is "about explaining and interpreting past events analytically." If students are really to learn and master these analytical tools, then it is absolutely essential that they read a diverse set of historians and learn how brilliant men and women who are scrutinizing the same topic can reach different conclusions
  • Rather than constructing a curriculum based on the muddled consensus of boards, legislatures, and think tanks, schools should teach students history through historiography. The shortcomings of one historian become apparent after reading the work of another one on the list.
  • Although, as Urist notes, the AP course is "designed to teach students to think like historians," my own experience in that class suggests that it fails to achieve that goal.
  • The course’s framework has always served as an outline of important concepts aiming to allow educators flexibility in how to teach; it makes no reference to historiographical conflicts. Historiography was an epiphany for me because I had never before come face-to-face with how historians think and reason
  • When I took AP U.S. History, I jumbled these diverse histories into one indistinct narrative. Although the test involved open-ended essay questions, I was taught that graders were looking for a firm thesis—forcing students to adopt a side. The AP test also, unsurprisingly, rewards students who cite a wealth of supporting details
  • By the time I took the test in 2009, I was a master at "checking boxes," weighing political factors equally against those involving socioeconomics and ensuring that previously neglected populations like women and ethnic minorities received their due. I did not know that I was pulling ideas from different historiographical traditions. I still subscribed to the idea of a prevailing national narrative and served as an unwitting sponsor of synthesis, oblivious to the academic battles that made such synthesis impossible.
  • Although there may be an inclination to seek to establish order where there is chaos, that urge must be resisted in teaching history. Public controversies over memory are hardly new. Students must be prepared to confront divisiveness, not conditioned to shoehorn agreement into situations where none is possible
  • When conflict is accepted rather than resisted, it becomes possible for different conceptions of American history to co-exist. There is no longer a need to appoint a victor.
  • More importantly, the historiographical approach avoids pursuing truth for the sake of satisfying a national myth
  • The country’s founding fathers crafted some of the finest expressions of personal liberty and representative government the world has ever seen; many of them also held fellow humans in bondage. This paradox is only a problem if the goal is to view the founding fathers as faultless, perfect individuals. If multiple histories are embraced, no one needs to fear that one history will be lost.
  • History is not indoctrination. It is a wrestling match. For too long, the emphasis has been on pinning the opponent. It is time to shift the focus to the struggle itself
  • There is no better way to use the past to inform the present than by accepting the impossibility of a definitive history—and by ensuring that current students are equipped to grapple with the contested memories in their midst.
Javier E

When Harry Met eHarmony - Megan Garber - The Atlantic - 0 views

  • The rom-com industrial complex—the cultural institution charged with capturing romance as a kind of ritual—failed to recognize the evolution of romance itself.
  • the rom-com's normative approach to relationships—the posture that treats romance and romantic partners as puzzles to be solved—is the thing that may be dying. Or, rather, the thing that may be evolving, slowly and steadily, into something else. We have less of a need, now, to look to the movies to give structure to our romantic relationships: The world is doing that for us, already. Under the influence of Match and eHarmony and Tinder and JDate and Our Time and OK Cupid and Farmers Only and all the others—services that promise to mate souls according to algorithms—our sense of romance itself is becoming ever more formulaic. The will-they-or-won't-they—the gooey stuff that forms the rom-com's gooey center—becomes less compelling a tension in a world ever more dominated by signals and swipes. We are ceding some of love's mystery to measurement.
  • the axis romance has revolved around—the guiding sense of mystery, of uncertainty, of otherness—is giving way, under the influence of digital capabilities, to more pragmatic orientations. eHarmony promises to connect people across “29 dimensions® of compatibility,” breaking those out into “Core Traits” and “Vital Attributes.” Match.com now lets MENSA members connect through its platform, and is experimenting with facial recognition programs to help users better find “their type.” The promises of big data—insights! wisdom! relevance!—are insinuating themselves onto relationships. Love, actually, is now more
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  • he rom-com, in general, has responded to this enormous cultural shift by ignoring it. There has been no You’ve Got Mail for the OK Cupid era. There hasn’t even been a Love Actually. But we've gotten something in their place: a move away from the sappy-and-stale dude-and-lady rom-com—and toward more expansive explorations of relationships at large.
  • The rom-com, as a genre, is moving past its obsession with nubile youth to present broad forms of love and relatively inclusive notions of sexuality and, perhaps even more subversively, relationships between people over 40. It is interpreting—and modeling—wide-ranging notions of what romance can be, trading the familiar arc of love, loss, reunion, and Happily Ever After for something more nuanced, more messy, more real.
Javier E

How The Democrats Ran From Their Own Success « The Dish - 0 views

  • So the number one issue in the midterms was the economy. And a Democratic president has managed to halve the unemployment rate in the wake of a historically grim near-depression, and his own party decided never to mention this – or him – in the campaign. I wish I were surprised. He also managed to slash the deficit at the same time. But shhh … just tell women the GOP is out to get them.
  • Voters do not always have access to all the relevant data – but they sure can detect political fear. And fear, after all, is what the Democrats have wallowed in for decades since Reagan. Many of them privately believe that their ideas or proposals, however sensible, can never win majority support. So they hide them, or argue for them only before certain constituencies, or play the usual defensive crouch on foreign policy, and bob and weave until the voters are offered a choice between a decisive extremist from the GOP and a quivering pile of jello from the Democrats. The one figure who broke this cycle was Obama in 2008. He managed to do so again in 2012. And yet the default DNA of the Dems is to go back into a defensive crouch, the masters of which are, of course, the Clintons.
  • You can see it again with the ACA. You couldn’t have a stronger argument: we have given everyone more security in their health, and removed some of the cruelest aspects of the previous system. We have gotten huge numbers of people insured for the first time. And we have managed to halt the rise in healthcare costs in ways that could truly make a dent on future debt. These are huge achievements, but the Democrats couldn’t bring themselves to utter them, let alone craft a narrative of success to contrast with the fear-mongering and nihilism of the Fox News right.
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  • A GOP strategist argues along the same lines: “They sidelined the president,” Rob Collins, the Executive Director of the National Republican Senatorial Committee (NRSC) told reporters at a backslapping post-election briefing. Instead, Collins argued, Democrats shouldn’t have been scared off by Republican attempts to tie Obama to their candidates. Collins said NRSC polling had long identified the economy as the issues voters cared about most, and one where Democrats stood to gain. “We felt that that was their best message and they sidelined their best messenger,” he said. Collins added that in many states, Democratic candidates had positive stories to tell. “In Colorado, unemployment is 5.1 percent and they never talked about it,” he added. “They were so focused on independents that they forgot they had a base,” Collins said of Democratic Senate candidates. “They left their base behind. They became Republican-lite.”
Javier E

String of Sexual Assault Cases May Lead to Tipping Point - NYTimes.com - 0 views

  • While protests of the so-called rape culture on college campuses have surfaced before — Take Back the Night marches are decades old — the sudden convergence of exposure and outrage over these acts of sexual violence suggests a tolerance tipping point in American culture for a problem that institutions and victims alike have long hidden from view.
  • “I think we are at a critical moment,” said Eugene R. Fidell, an expert on military justice at Yale Law School. “The military is not on an island all to itself, and the debate in the country is over what is the medicine we need to take. The fact that there is something fundamentally wrong with the way our society treats women is a proposition on which there is now general agreement.”
  • “As women expect more equality,” said Michael S. Roth, the president of Wesleyan University, who banned some fraternity functions after two separate assault cases, “the prevalence of this archaic behavior becomes increasingly intolerable. You now find flash points where you can protest against that behavior on college campuses and in the military, and there will be others where women and others can get attention for their claims.”
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  • What has changed are the willingness of women to come forward in ways that would have been unthinkable in the past and, as a result, the pressure on institutions to respond to issues that were once allowed to fester just out of sight.
  • in the case of all violence, there are matters ingrained in the culture that experts on sexual violence say go far beyond the institutions now under fire.
  • “The fix that I’d like to see,” said Erin Buzuvis, the director of the Center for Gender and Sexuality Studies at the Western New England University School of Law, “and one that is relevant whether we are talking about Cosby or the military or UVA. is to cultivate as individuals and society intolerance to the ways violence against women is normalized in the media, through sports, on TV and in movies, in video games, in advertising and online.”
  • “What you’re seeing with Cosby and college campuses and the military is that victims are gaining strength by seeing the courage of other victims,” she said. “I have seen this incredible increase in the number of people who have come out and are saying, ‘I want people to know that this happened to me.’ ”
Javier E

A Military Manual for Nonviolent War - NYTimes.com - 0 views

  • These two Serbs start with the concepts of the American academic Gene Sharp, the Clausewitz of the nonviolent movement. But they have refined and added to those ideas. In a new book, “Blueprint for Revolution,” Popovic recounts Canvas’s strategies and how people use them.
  • Otpor’s methods and signature — a stylized graphic clenched fist — have been adopted by democracy movements around the world. The Egyptian opposition used them to topple Hosni Mubarak. In Lebanon, the Serbs helped the Cedar Revolution extricate the country from Syrian control. In Maldives, their methods were the key to overthrowing a dictator who had held power for 30 years. In many other countries, people have used what Canvas teaches to accomplish other political goals, such as fighting corruption or protecting the environment.
  • “We’re here to plan a war.” Nonviolent struggle, Djinovic explained, is a war — just one fought with means other than weapons. It must be as carefully planned as a military campaign.
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  • Myth: Nonviolent struggle’s major tactic is amassing large concentrations of people. This idea is widespread because the big protests are like the tip of an iceberg: the only thing visible from a distance. Did it look like the ousting of Mubarak started with a spontaneous mass gathering in Tahrir Square? Actually, the occupation of Tahrir Square was carefully planned, and followed two years of work.
  • You can start with tactics of dispersal, such as coordinated pot-banging, or traffic slowdowns in which everyone drives at half speed. These tactics show that you have widespread support, they grow people’s confidence, and they’re safe.
  • Myth: Nonviolence might be morally superior, but it’s useless against a brutal dictator. Nonviolence is not just the moral choice; it is almost always the strategic choice. “My biggest objection to violence is the fact that it simply doesn’t work,” Popovic writes. Violence is what every dictator does best.
  • The scholars Erica Chenoweth and Maria J. Stephan analyzed campaigns of violent and nonviolent revolution in the last century (their book, “Why Civil Resistance Works,” uses Otpor’s fist as its cover image) and found that nonviolence has double the success rate of violence — and its gains have been more likely to last.
  • laughter is 10 ten times more powerful than scream. Nothing breaks people’s fear and punctures a dictator’s aura of invincibility like mockery — Popovic calls it “laughtivism.”
  • Most people don’t care about human rights. They care about having electricity that works, teachers in every school and affordable home loans. They will support an opposition with a vision of the future that promises to make their lives better.
  • on a tactical level, decentralization was critical. Otpor had only two rules: You had to be anti-Milosevic and absolutely nonviolent. Follow those rules, and you could do anything and call yourself Otpor. This kept activists feeling busy, useful and important.
  • Myth: Police, security forces and the pro-government business community are the enemy. Maybe, but it’s smarter to treat them like allies-in-waiting. Otpor never taunted or threw stones at the police. Its members cheered them and brought flowers and homemade cookies to the police station.
  • I lived in Chile when the opposition to Augusto Pinochet made mistake after mistake; advice from Otpor might have shortened the dictatorship by years. Had the Occupy movement in the United States adopted these tactics, it might still be a relevant force.
Javier E

Google, Mighty Now, but Not Forever - NYTimes.com - 0 views

  • Old kingpins like Digital Equipment and Wang didn’t disappear overnight. They sank slowly, burdened by maintenance of the products that made them rich and unable to match the pace of technological change around them. The same is happening now at Hewlett-Packard, which is splitting in two. Even Microsoft — the once unbeatable, declared monopolist of personal computing software — has struggled to stay relevant
  • “I’m not saying that Google is going to go away, just as Microsoft didn’t go away,” said Ben Thompson, a tech analyst who writes the blog Stratechery. “It’s just that Google will miss out on what’s next.”
  • The company’s financial results have failed to meet consensus analysts’ expectations for five straight quarters. And its stock price has fallen 8 percent over the last year.
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  • At first glance, the Mountain View, Calif., company looks plenty healthy. It generated $14.4 billion in profits in 2014 and revenue was up 19 percent from the year before. Google accounts for three-quarters of the world’s web searches, and the company also controls Android, by far the world’s most widely used mobile operating system, and YouTube, the world’s most popular video site.
  • as smartphones eclipse laptop and desktop computers to become the planet’s most important computing devices, the digital ad business is rapidly changing. Facebook, Google’s archrival for advertising dollars, has been quick to profit from the shift.
  • Google’s enormous search haul is only a slice of the $550 billion global advertising market, according to the research firm eMarketer. As Mr. Thompson pointed out, most of that money is not in direct response ads like Google’s.Instead, the bulk of the ad industry is devoted to something called brand ads. These are the ads you see on television and print magazines. They work on your emotions in the belief that, in time, your dollars will follow.
  • This gets to the crux of Mr. Thompson’s argument that Google has peaked. The future of online advertising looks increasingly like the business of television. It is likely to be dominated by services like Facebook, Snapchat or Pinterest that keep people engaged for long periods of time.
  • “Google doesn’t create immersive experiences that you get lost in,” Mr. Thompson said. “Google creates transactional services. You go to Google to search, or for maps, or with something else in mind. And those are the types of ads they have. But brand advertising isn’t about that kind of destination. It’s about an experience.”
  • “To me the Microsoft comparison can’t be more clear,” he said. “This is the price of being so successful — what you’re seeing is that when a company becomes dominant, its dominance precludes it from dominating the next thing. It’s almost like a natural law of business.”
Grace Gannon

The week in 37 photos - 0 views

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    This source has 37 photos highlighting the "biggest" news events of the week (October 19-24). These photos focus on the inauguration of Indonesia's new present, the shooting in Ottawa, fighting between Ukrainian troops and pro-Russian rebels in the country, as well as other relevant news topics.
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