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Opinion | Transcript: Ezra Klein Interviews Brandon Terry - The New York Times - 0 views

  • BRANDON TERRY: Well, there’s this puzzle when we think about somebody like Martin Luther King Jr. And it’s that on the one hand, we have a national holiday devoted to him, an imposing monument on the hallowed space of the National Mall; he’s invoked in all manner of political speeches from across the political spectrum, probably the most famous African American of the 20th century.
  • But at the same time, if you ask even really well-educated people, they often don’t know that he’d written five major books, that he’s a systematic theologian with sustained interest in political philosophy who’s written lots and lots of things, incisive things, on some of the most pressing political and ethical matters.
  • King wants to say something different, I think. He wants to say that we are both of these things. We are a society with what he called the congenital deformity of racism — that it’s shot through many of our deepest institutions and structural arrangements, and because it has not been redressed on the scale that it would have to be to achieve true justice, it festers. It’s a rot. It’s a challenge that every generation is called on to pick up and try to do better than their forebears.
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  • I’ve described it as a romantic narrative, one that’s about unities in the process of becoming, a calling together of Americans to transcend racial division and come together in a unifying way, a more perfect union, as a transcendence of essential American goodness over transitory American evils.
  • when we tell the story that way, unfortunately, not only is it mythic, but it trains us to treat King as the kind of person who’s not doing any original political thinking. What he’s doing is calling us to be true to who we always already were
  • And when you treat him like that, the thing that becomes most interesting about him is not his thought. It’s not the way he challenged us to think about violence. It’s not the way he challenges us to think about segregation, both de facto and de jure. It’s not how he challenges us to think about economic justice.
  • The thing that’s interesting about him starts to be his rhetoric or his tactics, the way in which he pushes people or frames arguments to call us to be true to who we always already were. That’s a real problem because it evades the most incisive, challenging and generative contributions that his public philosophy makes for our era.
  • it gets conscripted into a story that’s ultimately affirming about the adequacy of our constitutional order, the trajectory of our institutions, the essential goodness of our national character. You often hear politicians use this rhetoric of, this is not who we are.
  • it’s partly related to how we tell the story of the civil rights movement and particularly, how we tell King’s role in the civil rights movement.
  • There’s a way in which the philosophy of nonviolence gets painted, even in King’s time, as a kind of extreme, purist pacifism. And part of that is the connection with Gandhi, although I think it’s a radical misunderstanding of Gandhi, as well.
  • it’s a way of imagining the commitment to nonviolence as related to passivity, as related to the performance of suffering for pity. These are things that King never endures. For him, the idea of passive resistance was a misnomer. He helped coin the phrase “direct action” — he and other members of the civil-rights generation — that nonviolence is aggressive.
  • It’s an aggressive attack on injustice, an aggressive form of noncooperation with domination. It’s about trying to wedge yourself into the machinery of domination, to prevent its adequate functioning, to try to force or coerce your fellow citizens to stop and take stock of what kind of injustices are being unfurled in their name.
  • And it does so on the presumption that politics involves coercion, especially for King, who had a pretty tragic sense of human nature, that politics is going to involve confrontation with great evil, that it’s not a Pollyannaish view about what we’re all capable of if we just turn our eye toward God in the right way.
  • We’re owe it to them to live with evil. And we always are going to be called to confront it. We just need to do it in ways that won’t unleash a further chain of social evil and bitterness and revenge and retaliation. And King thought nonviolence was the only weapon that could cut and heal at the same time.
  • So when you hear King talk about love, when you hear King talk about nonviolence, these things actually require not just an enormous discipline around the acceptance of suffering, as if it’s some kind of passive practice, but they require really creative, dedicated thinking around how exactly to push and prod your neighbors into addressing the forms of injustice that structure the polity and how to do it in a way that doesn’t leave a perpetual midnight of bitterness when the conflict is done.
  • He says that the really interesting question, however, is how to organize a sustained, successful challenge to structural injustice. And for King, that requires something that blends militant resistance and a higher-order ethical practice that can point the way toward peaceful reconciliation over the long term.
  • Gandhi has this line where he says, if you can’t practice nonviolence, it quote, “retaliation or resistance unto death is the second best, though a long way off from the first. Cowardice is impotence, worse than violence.” So this idea that if you can’t be nonviolent, it’s better to be violent than to be a coward, doing nothing — I think gets at something important. Can you help unpack that?
  • to raise the question of strategy, as if we can evaluate means without some kind of ethical reflection or without some kind of underlying ethical commitments, for King, is already a confusion. He thinks that the ends are prefigured in any means.
  • Gandhi, in “Hind Swaraj,” has this great passage where he talks about how could come to acquire a piece of property. You could buy it. You could steal it. You could kill somebody in pursuit of it. You could ask for it as a gift.At the end of the day, you still have the same property. But the thing, itself, has changed. In one scenario, it’s a piece of stolen property. It’s a theft. In another, it’s a gift, which is different than something you’ve purchased.
  • So in the course of acquiring the thing, even though the thing is the same, the means have transformed it in a really, really important way. And King wants to say something similar — that in all political practice, the ends are prefigured in the means
  • nonviolence has to be — if it’s going to be true nonviolence for King — informed by a philosophy of love that really wants and desires and wills goodwill for the enemy at present and is committed, at the fundamental level, to going on together in peace, going on together, sharing the polity in perpetuity.
  • I think for King, imperative to nonviolent resistance turns, in large part, on the question of your own dignity and self-respect. So it is a justice question. He’s concerned with structural justice as a matter of the kinds of arrangements that prevail in the larger American society. That’s obviously true.
  • So there’s the person or group you’re in conversation or conflict with. I’m a liberal, and I’m arguing with a conservative. And I think that’s the most common target to think about: How do I beat or convince this person or group on the other side?
  • Then there’s the broader community polity — the voters, of the country, people who are bystanders, maybe interested, maybe not, but a broader community that is in some way watching or can be brought in to watch. And then there’s you, the person taking the action, and how it affects you and your group to take a particular action.
  • something that seems present in King’s thought is much, much, much, much more concern and focus than I think most political thinkers have today on how political action affects you, the person taking it, and affects the broader community that might be watching it
  • — that ends up with you being turned away from the good and toward things like hatred, resentment, violence, which he thinks, ultimately, will corrode your soul and take you further away from flourishing.
  • But he’s also concerned with how you relate to your own sense of equality, equal standing, worth, as he would say, somebodiness, we might say dignity — he also says that a lot — and that for King, to acquiesce in the face of oppression and domination, without protest, is to abdicate your own self-respect and dignity.
  • for him, dignity also required a certain kind of excellence of character, a certain kind of comportment and practice toward others.
  • So it is about trying to defend your dignity, defend yourself respect against insult and humiliation, oppression. But it’s also about doing so in a way that doesn’t degrade your character in the long term, that doesn’t cause you to end up being turned away from the good, which, again, for him, is going to be a religiously-inflected category
  • When you think about somebody’s political philosophy or their theory of political action, you can maybe think of there being a couple agents they’re thinking about.
  • It has fallen out of favor to say that there are certain ways of acting, politically, that are better and worse, from a virtue perspective, because it often is seen not as really a question of you and your relationship to some baseline or ideal but is some kind of concession you’re making to people who don’t deserve
  • I am a person who believes those questions are still legitimate, that they can’t all be reduced to strategy or will to power or psychic drives. I think that there’s something like an ethical life that requires us to argue about it and requires us to think really hard about how we discipline ourselves to achieve it.
  • Evelyn Brooks Higginbotham, wrote a phenomenal book, many years ago, called “Righteous Discontent.” And that’s what introduces the phrase, “the politics of respectability.” It’s a study of turn of the century Black Baptist women and their organizing efforts through the church.
  • It’s this idea that, in confronting a system of social stigma, the response that you need to have to it is to try to adjust your behavior, comportment, your self fashioning, in line with the dominant norms so that you can, over time, undermine the stigma and become a full participant in society.
  • there are all sorts of questions, legitimate questions, that are raised against that. Are we losing something valuable about alternative forms of life, about alternative cultural practices, when we take the existing, dominant norms as unassailable or something to aspire to?
  • what’s really fascinating is that he talks a lot about how he sympathizes with all those criticisms. He agrees with them
  • here’s the other part of Evelyn Higginbotham’s formulation — there’s a deeper question, one with thousands of years of moral reflection built up into it, which is about virtue ethics — that there are some things that people are appealing to you about that aren’t about their effect in the polity that aren’t about trying to manipulate white, racial attitudes. They’re about your own flourishing and character. They’re deep questions about how to live a good life, how to achieve excellence and the crafting of your soul.
  • as King would say, our reason sometimes can become subordinate to our passions. It can just be a legitimizing power or rationalizing power to the point where we lose track of what we really want to achieve, the kind of character we really want to have.
  • And for King, many of the appeals he made in that vocabulary are really about that. They’re really about virtue. They’re really about what hatred does to your life, what anger does to your life, what violence does to your life
  • there is a question for him, at the core of his life, which is, what makes this worth doing? That’s a virtue question. It’s not just a strategic or tactical one, in the narrow sense.
  • he describes nonviolence, I think really importantly, as also being about a nonviolence of spirit.
  • the example that he often gives is about humiliation — that there’s a way in which the desire to humiliate others, to diminish their status in front of other people for your own pleasure, the desire to subject them to standards of evaluation that they probably themselves don’t hold or don’t understand, in order to enable mockery. There’s a way in which, if we’re reflexive about where that desire comes from, we will find that it comes from a place that’s irrational, indefensible and, likely, cruel, and that if we were to imagine a way of life built around those feelings, those desires, those practices, it would be one that would make it really hard for us to have healthy social ties, stable institutions, flourishing social relationships.
  • So part of what he’s up to is asking us, at all times, to be self-reflexive about the desires and needs and fantasies that drive us in politics
  • the concession.
  • So what nonviolence does is, it builds in a check on those kinds of rationalizations, those kinds of emotional drives, by teaching us to avoid forms of humiliation and forms of physical violence that make it hard to come back from. So that’s the first point.
  • The second point — and it goes more to your sense of revenge and retaliation — is again, forcing us to acknowledge the legitimacy of anger.
  • He uses the phrase, “legitimate anger” in the late ’60s — but to be reflective about it and understand that, even in a case where someone kills a loved one of yours, revenge, violence, retaliation, that doesn’t bring back the loved one that you’ve lost.
  • The only thing that can do that is a kind of forward-looking, constructive practice of politics and social ethics.
  • so what he’s trying to do is raise the question of, can we channel our legitimate rage, our legitimate anger, into a practice that allows us to maintain our self respect?
  • here’s this man who is both making this public argument and trying to get people to follow him in it and put themselves at risk over it, and is also living it himself, and talks about this unbelievably difficult thing, which is not feel righteous anger, but to not feel hatred, to internally reflect the world you want externally.
  • he does falter. He does fail. And I think when we read biographies of King, when you read the last parts of David Garrow’s biography, when you read Cornel West’s essay, from “To Shape a New World,” which talks a lot about the despair at the end of King’s life, if you watch HBO’S great documentary, “King in the Wilderness,” you see a person faltering and failing under the pressure.
  • He’s not able, for example, to bring himself to a kind of reconciliation with Malcolm X
  • How imaginable is King’s philosophy, is this practice, without his deep Christianity, without a belief in redemption, in salvation, in the possibility of a next life?
  • I think King, himself, thinks that the practice of nonviolent politics does the kind of work that you’re describing. And I think he would be worried about the fact that, in our time, so much of these questions about the management of emotion, the building of character, has become a privatized practice.
  • So I think he does think that that’s one way that this really does happen. And we have lots of evidence from the Civil Rights Movement, personal testimony, and personal reflection, where this seems to be the case.
  • the last thing I’ll say is that in order to do that work, in order to do some of the work you’re describing, he also is building an alternative community
  • So one way that I read that famous final speech, “I’ve seen the promised land” — there’s obviously a prophetic reading of it, but there’s also one where he’s describing the prefiguration of the promised land in the kind of politics and social life he’s participated in over his career, that the promised land is seen in the union politics in Memphis, it’s seen in the Student Nonviolent Coordinating Committee, gathering to do Mississippi Freedom Summer. It’s seen in the people walking for 350-plus days in Montgomery, Alabama, and banding together to help each other out, that is the promised land.
  • And when you are in a community that’s constantly talking with each other and lifting each other up and engaging in practices like song, prayer, other communal rituals, to try to affirm this alternative set of ethical and political commitments against the whole rest of the culture, that’s the only way it can be done, is that you have to have an alternative form of social life that can sustain you in that work. The private practice isn’t going to do it.
  • When you look at the principles of nonviolence on Stanford’s King Institute, I think a bunch of them would be familiar to people. You can resist evil without resorting to violence. You seek to win the friendship and understanding of the opponent, not to humiliate.
  • He thinks that we learn a lot about how to love other people by confronting them in public, by forcing ourselves into uncomfortable situations where we have to endure the look of the other, back and forth, where we train ourselves to extend these interactions of contentious politics until they can alter or change the people that we’ve put our bodies in close contact with on the field of politics.
  • I go back to the sermon he gave — and it’s collected in “Strength to Love,” and it’s called shattered dreams — where he confronts a problem that is all over the Black tradition, which is that the struggle we’re engaged in has gone on, in some form or another, for hundreds of years. At the moments of its greatest promise, you can look over the course of history and see, just years later, we find ourselves in situations that are unimaginably awful.
  • King is not naive. He’s a student of history. He’s somebody who asks himself hard questions like this. And he gives two different kinds of answers. And one is the answer that you’ve mentioned here, which is a theological answer. It’s conventional theodicy story, that look, at the end of the day, God is at work in the world. And God is on the side of justice.
  • There’s another way that he goes at it, however. And for me, I read it as rooted in a different kind of project, one that combines what used to be called philosophical anthropology, which is just a way of saying philosophical reflections on what kind of beings we are. It’s rooted in that, and it’s rooted in politics. And I think those things can find lots of overlapping consensus from people outside of the Christian tradition.
  • What you have to be committed to, in the last instance, is that evil is not the totality of who we are as persons, that people have the capacity, emotionally and rationally, to reflect on their life plans, their practices, their commitments, and change them, maybe not all of them, maybe not all at once, but that those things can be changed, and that politics is really a field where contingency is the key word, that although there are structural constraints and everything can’t be done at every moment, that the unprecedented, the new, the unexpected, happens in this realm.
  • And the only way that we can confirm that nothing new will happen, that oppression will last forever, that the future bears no hope, is if we don’t act. That’s the only way we can confirm that it’s true for all time, is by failing to act in pursuit of justice.
  • that’s King’s view, I think. And to me, that’s the persuasive one, that in our action, we might be able to see some measure of justice from a complicated, complex swirl of contingencies, and to move the ball forward — we will inevitably fail — but to look back on that failure with maturity and try to do better the next time.
  • How do you think about the question of the weaponization of nonviolence and then the applicability of its principles to the powerful and to what they might, we might, the state might learn from it.
  • there were many people — Harold Cruse famously wrote this, but others even closer to King — who said, you’re not the leader of Vietnam. You’re the leader of the African American civil rights movement. You should not speak out on this war because you’ll lose your relationship with Johnson.
  • King says that the people who are advising him in this way, they just don’t know him, his commitment or his calling. They don’t understand that if he’s going to raise his voice against violence in Watts or Detroit, that he’s got to raise it against what he called, “the greatest purveyor of violence in the world today,” his own government.
  • for him, the question was really one about militarism and the way that gets imagined as this hardheaded, realistic, hyper-rational response to international disputes and social problems abroad, when in actuality, if we take stock of what he called the casualties of war, the spiritual ones and the material ones, we would realize that most of the violence we engage in at the foreign-policy level is counterproductive. It’s created more problems and more harms than it ever has seemed to solve.
  • This is one of the powerful interventions that you see in Lionel McPherson’s essay, in “To Shape a New World.” It’s just this idea that this is about hardheaded realism is mythic. King says it’s about an immature image that we are nurturing for ourselves, that we’re trying to shore up this idea of ourselves as some kind of crusading hero or all-powerful world power, while not taking stock of all of the things about our freedoms, about our way of life, about our connectedness as a society, about our social divisions, that war has exacerbated, not to mention the violence that’s prosecuted abroad.
  • And he says similar things about domestic policy, the ways in which our politics toward poor families, single-parent households, is punitive for reasons that aren’t justified, that our response to what he calls “the derivative crimes of the ghetto” are wildly out of proportion and unjust compared to how we treat the systematic crimes of exploitation, segregation, disenfranchisement, that structure much of ghetto life.
  • So I’m in total agreement with Coates on that question
  • it just seems — I don’t want to call it axiomatic, but a repeated d that the more willing you become to use violence as a state, the more it corrupts you, and the more violent you become as a state, and to some degree, the more violent the people you are policing, the people you are occupying, become.
  • I’m not a pacifist. I don’t believe you can fully eradicate violence. But we don’t weigh how violent we make others, in our actions, very well, and then how violent we become in response, how much we enter into that escalatory dynamic.
  • But then the other thing is this question of this broader community, of changing hearts, of changing minds, of acting upon people, not through punishment, but through our belief that they can alter. And I’d be curious to hear you reflect on that question of community a little bit, because I think one of the central debates of our time is who’s actually in the community.
  • What would it mean to have a bit more of King’s view, of trying to create community at the center of what the state is attempting to do, as it fashions and helps govern the country?
  • BRANDON TERRY: So one underappreciated feature from King’s famous Riverside Church speech against Vietnam, is he goes on this whole riff about America lacking maturity. And it’s a weird thing to have in a foreign-policy speech. You’re used to — you’re a policy person. You don’t usually hear the word “maturity” bandied about in these kinds of debates.
  • But what he’s getting at is that something really tightly linked to violence, that violence always exceeds the original justification you have for it. It’s not precise. It’s not able to be easily targeted, as we think. It spirals out. It produces retaliation. And then we retaliate again.
  • And all the while, it’s expanding its justifications to the point of absurdity. And King describes that as adding cynicism to the process of death. And he says that maturity is one of the only ways out here, that the maturity to be able to stand up and say, we were wrong, we want to make amends, we want to repair evils committed in our name, those are questions that are essentially nonstarters in American politics right now, certainly about foreign policy, but even in some places in domestic policy.
  • that feature of King’s thinking is something that I always want to draw attention to because I think it’s something we ignore. So that’s the first point I want to make.
  • The second thing — and this is also really deeply-seeded in that Vietnam speech — one of the reasons that people hated it so much — he was attacked in The New York Times, basically every editorial page in the country — one of the reasons people hated that speech so much is that he spent so much time expressing solidarity and sympathy with Ho Chi Minh and the North Vietnamese forces.
  • How could you express sympathy or some kind of solidarity with the enemy? And it’s very instructive, how King went about it. He wasn’t one of these people — you’ve seen these images of people waving the North Vietnamese flag at counterculture protests. It wasn’t like that.
  • It was him really spending a lot of time meditating on the reasons why we had ended up in this conflict, narrating the whole history of our failure to support Ho Chi Minh and the struggle against French colonialism, against Chinese colonialism, and how that had led to the situation we were in by 1967. King is narrating this history. He’s also trying to get people to think about what it must feel like to be on the ground in Vietnam and witness these bombings, witnessed this imposition of terror.
  • And he’s doing that because at bottom, he’s inspired by a vision really rooted in a parable the Good Samaritan, from the Bible, that everyone is our neighbor, that there are no sectional loyalties that should eviscerate our moral obligations to others, our obligation to show them respect, to go on in community with them, and that most of what goes on in foreign policy and particularly war making, is a bad-faith evasion of the fact that we’re all interconnected.
  • he understood that there’s a fundamental interconnectedness amongst humanity at the ethical level and at the material, structural level, and that war making is an evasion of that fact. We’re going to have to live together. So the chief question that should organize it is, how can we do so in peace?
  • He has a line where he says, quote, “the dignity of the individual will flourish when the decisions concerning his life are in his own hands, when he has the assurance that his income is stable and certain and when he knows that he has a means to seek self-improvement. Personal conflicts between husband, wife and children will diminish when the unjust measurement of human worth, on a scale of dollars, is eliminated.” Tell me a bit about the spiritual and psychological dimensions of King’s economic philosophy and organizing.
  • BRANDON TERRY: Well, for King, the question of poverty and the question of economic inequality are both questions of dignity and democracy, and the questions of dignity because when you live without the adequate means to really enjoy the fair value of your basic rights, when you live in a society — and this is a really important point for King — when you live in a society of profound affluence, like the United States, and you live in severe poverty, it expresses a kind of contempt from your fellow citizens about your standing as an equal member of the polity.
  • So separate from the plain, material fact of hunger or health care, there’s this additional spiritual concern with the way in which living with nothing, living on a lonely island amidst an ocean of prosperity, as he would put it, diminishes your dignity.
  • then another piece — this is bridging of the dignity and democracy question — is that when people don’t have a say in the core, vital interest of their life, when they have no decision-making power over the processes which determine how their life is going to go, that too is a diminishment of their dignity. And King, who was operating in a long tradition of social democracy, wants to expand democratic practices to the broader economic realm.
  • Without expanding democracy into that economic realm, for King, we’re both making a mockery of democracy and we’re diminishing the dignity of citizens who live in search of a real standing as free and equal.
  • as somebody who spends a lot of my time in debates about economic policy, I think it is fair to say that the ends of economics are taken as the economy, typically. People hopefully shouldn’t starve. But a lot of debates about what we should do, even for the poor, become these recursive, well, how can they better participate in the economy and how are they going to be able to invest in themselves and how they’ll be economic opportunity for their children.
  • And the idea that the economy is subservient to the community, that the point of the economy is the community, that it should be measured— our policy should be measured by what they do for democratic participation, for the dignity of individuals, is pretty lost. If anything, I see it more now, on the post-liberal right, as people call it, than I even do among mainline Democrats.
  • it has fallen out of favor as a way to frame and think about these conversations.
  • BRANDON TERRY: Yeah, I think it’s rooted in some really complicated things. I think there’s a kind of liberal anxiety about speaking forthrightly about the fact that living in areas of severe, concentrated disadvantage and racial segregation that we call ghettos, diminishes the dignity of the people who live there.
  • That feels uncomfortable for people to say forthrightly, in the way that King would.
  • so we try to get around it by speaking about opportunity and the wealth gap and unemployment statistics. But really what people are feeling is an existential assault on dignity.
  • one way to read that book is to say that she’s telling a tragic story about the loss of a particular ideal that guided great society politics. And that’s the principle of maximum feasible participation.
  • That was a really social-democratic idea, this idea that, well, we need to empower all sorts of people to participate in policy making and democratic deliberation, and that part of where people will find self-respect and dignity is through engagement in politics and their community
  • I think it gets to something that is very present, towards the end of King’s life, which is his sense that there is something important for the civil rights movement in the labor movement. And unions, on some level, they are mechanisms of democracy. One of the most important functions they have is workplace democracy
  • King is, in this tradition, in many ways inspired by a mentor of his. And one of the most important figures in American history but one of the most severely neglected was A. Philip Randolph, the great labor leader, former organizer of the Pullman Porters, the architect of both the March on Washington that gets canceled, which was going to target the Roosevelt administration during World War II, and the 1963 famous March on Washington for Jobs and Freedom.
  • they’ve got a certain set of commitments. So one is the idea that because most African Americans are working class or poor, anything that advances the interests of working-class people and their ability to exercise democratic control over the economy is going to advance the interests of African Americans.
  • for King labor unions are also, as you described, important laboratories of democracy. So they’re one of the few places where people from all walks of life can get together, deliberate about strategy, deliberate about social ends, social goods, put money behind things that they value, that aren’t only their own material interest.
  • today, of course, there’s this ongoing — always is this ongoing argument — of should you have race-based politics or is that unusable, doesn’t work, creates too much backlash? Or you should have class-based politics that are looking for commonalities, and because you’ve had so much economic disadvantage for Black Americans, that’ll work through the mechanism of class just fine.
  • BRANDON TERRY: So King often invokes the philosopher Hegel, because he’s constantly describing his mode of thinking as a dialectical one, where he’s trying to reconcile seeming opposites and produce a new synthesis, which helps you transcend certain intractable problems.
  • Now as a reading of Hegel, that has much to be desired. But as a description of Martin Luther King’s thought, I think that’s always a good way to understand what he’s up to. And so I think what he’s always trying to do is transcend that opposition.
  • there’s a way in which we sometimes will say class-based politics works to lift African Americans because they’re disproportionately poor. And what’s tricky about that is that it doesn’t really theorize what to do about the African American middle class and the African American elite.
  • So a thing that King was thinking a lot about when he wrote “Stride Toward Freedom” and the Montgomery bus boycott, is there are areas where racial solidarity is going to be really effective and probably indispensable.
  • where questions of anti-Black racism emerge, where questions of racial humiliation, stigma that really affects the larger group, things that all Black people feel vulnerable to, those are going to be areas — like the segregation laws on the buses — those are going to be areas where you actually can generate a lot of racial solidarity and do a lot of important work with it, especially as a defensive posture.
  • When you start to get into questions of political economy, however, you have to be careful because the appeal of racial solidarity can actually obscure the fact that Black people don’t all share the same material interest in lots of ways.
  • King’s primary principle always is, is that he’s dedicated to the group that William Julius Wilson called the truly disadvantaged, the least of these, that at the end of the day, he’s going to give everything to the people who are in the most desperate situation, the poor. And that’s going to guide his politics.
  • where that is enabled by a race-based solidarity, so in questions of policing, perhaps, or questions of social stigma and media discourse, that’s where he’ll turn. But in other cases, I think he’d really be trying to experiment with a form of politics that empowers the poor to take leadership on their ow
  • How does being more aware of the distinctions he drew and the decisions he made help you look at some of the paths we should be walking down today and are not, in these conversations, or are walking down and shouldn’t be?
  • n order for us to understand why so many African Americans are located in the realm of the most disadvantaged, in the strata of the most disadvantaged, you have to understand the history of racial domination in this country. You have to understand the persistence of racial discrimination, especially in labor markets. And you have to understand the ways that racial ideology allows us to obscure the nature of our economy.
  • So the most classic example is that structural unemployment gets reframed, in part by racism, as questions of laziness or pathology or criminality instead of as a feature of the economy as such. So King always talks about the critique of racism as part of the diagnosis of the disease in order to cure it.
  • So even in the privileging the least well off and being concerned with poor people of all races, he wants to say that the critique of racism helps us see through the kinds of blindnesses that obscure the nature of our economy and the commonalities across race and the things that we need to address the questions of economic justice precisely
  • The second thing is that, in his critique of Black power, one of the things he says is that he worries that Black power gives priority to the question of race in a way that confuses our analysis of social reality. So what does he mean by that?
  • if you think that all Black disadvantage is primarily about anti-Black racism, you can start to miss the fact that there are broader economic dislocations that need to be addressed, that there are structural features of the American constitutional order, the ways in which municipal boundaries are structured, ways that funding decisions are made, that aren’t primarily driven by racial animus, that need to be addressed.
  • You can lose sight of those things and start to think that the real battle is in something like a totality of anti-Black racial ideology that can be battled in Hollywood movies and comic books and school curricula and legislation and political rhetoric
  • it’s not to say that those things don’t exist. It’s just to say that there’s a confusion about what’s going to make the biggest impact in improving the life circumstances of the least well off.
  • King really calls us to constantly be very precise about what the causal mechanisms are for Black disadvantage and to not be confused by the fact that there’s discrimination and injustice and cruelty in these other realms but which might not have as much causal impact as some of these other things.
  • King was very adamant that Black pride, that a concern with representation, that thinking in expansive ways about how do you affirm the somebodiness of Black youth, that those things are really, really important and that they’re not to be dismissed.
  • So it is a question of justice if people in Hollywood just constantly demean or diminish the talent of nonwhite actors. That is a question of justice. It’s just that we have to be honest about what the import of those struggles will be for the broader group. And the only way we can do that is by being attentive to the class differences within the group.
  • there’s a way in which — and King diagnoses this very incisively — there’s a way in which some genres of Black nationalism are so pessimistic about the possibility for multiracial democracy in the United States, for any kind of Black flourishing in the United States that they essentially foreclose real interest in political organizing and social movements
  • But the energy they still managed to generate — the outrage, the sentiment, the sociality — they find their outlet, instead, in a practice of humiliation, counter humiliation. So that there may not be hope that we can actually change the country, but at the very least, we can enjoy a feeling of retaliation, a kind of self-respecting sense of resistance, by engaging in a practice of trying to humiliate our opponents in the public spher
  • there’s a titillation to that. There’s a catharsis in watching someone — at that point, it would have been called stick it to whitey. Now it would be stick it to the libs or own the libs.
  • this is a significant amount of people that could cause real damage in the places where they don’t face many countervailing forms of power. And they can exercise a much more toxic impact on the broader state of American politics in a time where the media environment is way more fragmented
  • I see those elements. And I think that we need more people operating, in the kind of mode that King did, in his critique of Black power, to try to turn people away from their understandable feelings of hostility and resentment, toward more productive forms of political engagement.
  • the word, “emotion,” which is a neglected part of politics, maybe of King’s thought in particular is that he understood — I think he understood part of the goal of politics and political action as creating a particular structure of political emotion.
  • , what structure of emotion, of political emotion, we’re actually living in.
  • BRANDON TERRY: My mentor and friend, Karuna Mantena, at Columbia, political theorist, a brilliant political theorist working on a book on Gandhi — I learned this from her, thinking a lot about how nonviolence is a kind of realism, in part because it doesn’t engage in of fiction that politics is operating on, in the model of rational discussion. It takes very, very, very seriously the problem of emotion.
  • for King, thinking about the history of racial oppression in America, they’re key emotions that you have to think about. One of the most important ones is fear
  • If that fear is a longstanding, deeply-structuring feature of American culture and political life, if it’s something that animates our comedy movies, our stand-up routines, our political discourse, you can’t operate as if it’s not there. You have to do things that will somehow disarm, disrupt, dispel those fears, in order to make progress on the political questions you want to pursue. That was one of King’s deepest, deepest commitments.
  • He’s thinking a lot about anger, which we’ve talked at great length about. And one of the disappointments I’ve had with radical politics in the present, as sympathetic as I am to most of the aims, is that I just don’t think the emotion question has been adequately considered
  • people often defend their politics as like, King was unpopular. And the things we’re saying are unpopular. So we’re operating in that tradition.
  • it’s not enough to just say, I’ve started a conversation, I’ve provoked something toxic in the culture. He’s not trying to do that, necessarily. He’s trying to elicit reactions that bring forward certain emotions but not let those emotions unravel the society itself. He’s trying to channel them into other forms of political affect that are much more congenial to reconciliation and justice.
  • what we’ve unfortunately ended up with is that the sophistication of mobilization strategists, the depth of the polarization, has made anger the principal affect of American politics at this moment.
  • a King-inspired political philosophy, both at the state level and the activist level, has to do, is think about how do we transform the recalcitrant nature of today’s political anger and channel it into forms of constructive politics that might point toward a more just future and that might dissolve the forms of anger that are illegitimate and ill founded, in part, by doing the kind of work sometimes described as a moral jujitsu, turning those affects against themselves, in part, to try to transform them into something different.
  • maybe it’ll be easier to use myself as an example, here.
  • When I started out in blogging and political writing and journalism, particularly blogging, I think I thought a lot about politics in terms of winning and losing, and in my corner of it, winning and losing intellectually, that I was involved in political arguments, and arguments could be won or lost in front of some kind of audience.
  • One is having been in a lot of arguments. And I think I’m a reasonably good arguer. And so I’ve done, by my own likes, well, and then noticed it didn’t have it all the effect I wanted it to have, which is, if anything, it usually — if you really beat somebody in an argument and they feel humiliated, they go further into views they already held
  • And two things have begun to corrode, for me, that sense
  • so you lose by winning.
  • then the second is, particularly in the Trump era, the sense that if you met something awful with an equal and opposite energetic force, that in some weird way, you just added energy to what was now an awful system and conversation.
  • What do you do to not create a sense that this is a right conversation to be having? And I don’t the answers to it. And I’m not saying like I’ve ascended to some higher plane and don’t argue or any of that. I have all the same intuitions and senses I’ve always had.
  • that’s why I find King so interesting and challenging in this way, because it’s just really, really, really different to ask the question, how do I reshape the emotional politics and the emotional structure of myself, of the people I’m in conflict with and then of the people who are bystanders or watchers of that conflict, for the better
  • It’s just a really different goal to be targeting, and just unimaginably harder than, can I come up with an argument that I think is a winning argument.
  • I think you see it — when he’s assassinated, the leading figures of the Black-Power generation, they’re heartbroken. They mourn his loss. They grieve for him, in part because — and you can read any of these memoirs, particularly Stokely Carmichael’s — they felt like he never — that even when he disagreed with them, he loved them, and not just because they were friendly, but because he loved in the sense that he always invoked, of agape love, that he wanted goodwill for them, and that his arguments weren’t from a place of trying to humiliate them or embarrass them or expose them as ridiculous.
  • He wanted to affirm their right to make the arguments they were making, to affirm their intelligence and judgment and to enter into their mind, to try to reconstruct a position with sympathy, but then show why it falls short for the sake of goals that he was forthright about, about justice, about reconciliation, about love
  • we are in a moment of extraordinary cynicism. And cynicism can take advantage of your intellectual honesty, your practice of agape love. But I think that’s in the short term.
  • In my better moments, I’m of the view that the only way to start to turn the tide against the cynicism that has so corroded and corrupted our political culture is to try to have these demonstrations of humility and authenticity that cause us to put ourselves at some risk, the way that King did
  • So always our final question: What are three books you would recommend to the audience? And if I can put one spin on that, you mentioned the many books King wrote. If people want to start with one thing he actually wrote to read, one book, which one should they start with?
  • I think you get the best sense of his mature thought from his 1967 book, “Where Do We Go From Here: Chaos or Community,” which is still our question. So I would definitely recommend that. I also really love “A Trumpet of Conscience,” his Canadian Broadcasting Corporation lectures that were published posthumously.
  • I really strongly recommend Peniel Joseph’s, “The Sword and the Shield.” It’s a dual biography of Martin Luther King and Malcolm X. I reviewed it for The New York Review of Books and think really highly of it. It’s a great meditation on the ways they influenced each other. And it gives you a good sense of the broader intellectual milieu of the period.
  • I also really like Jeanne Theoharis’s “A More Beautiful and Terrible History.” I think for people coming to the study of the civil rights movement for the first time are kind of curious about why some of the things that I’ve said don’t sound familiar to them. She writes, in a really accessible and intelligent way, about some of the myths, that structure, how that history is taught and popularly conveyed. We have a lot of agreements there.
  • And then a where do we go from here question, I want to recommend my colleague, Tommie Shelby’s book, “Dark Ghettos,” which is a King-inspired philosophical reflection on the deep structure of ghetto poverty and what it requires of us, as a society, to do to redress it. It’s a book that’s very demanding on how far we’ve fallen short and questions of justice that pertain to the kind of neighborhoods that we grew up in and around.
Javier E

Opinion | What Do You Owe Your Neighbor? The Pandemic Might Change Your Answer - The Ne... - 0 views

  • A new survey suggests the experience has already changed what we believe we owe our neighbors and how much economic inequality we find acceptable.
  • The results reveal a surprising paradox: The pandemic has increased Americans’ feelings of solidarity with others, but it has also increased their acceptance of inequalities due to luck.
  • The increase in solidarity has the potential to bolster unity among Americans and sharpen a focus on the more vulnerable groups in society
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  • ut the increase in acceptance of inequalities may work in the opposite direction, undermining efforts to help these groups and reduce inequalities
  • the shifts are effectively canceling out each other, leaving overall support for policies such as universal health care unchanged.
  • Becoming more accepting of inequality due to luck provides a logic for not sharing more of our personal resources with those who are suffering or not volunteering in other ways to help. Those Americans not heavily affected by the crisis might be finding it easier to adapt if their mindset is “After all, luck is part of life.”
  • The increase in solidarity may reflect that the crisis highlights the selfless behavior of others. The past weeks have put a spotlight on community engagement and, in particular, on the personal risks nurses and doctors are taking to treat their communities
  • As Americans have watched both neighbors and world leaders test positive for the coronavirus, the crisis has highlighted the role of luck in people’s well-being. Yet at the same time, they’ve learned they can protect themselves against the coronavirus through their own actions
  • Before conducting the survey, we expected that how luck plays out in this crisis might lead people to become less accepting of inequalities due to mere chance. Instead, we found that respondents who were primed to think about the crisis had less of a problem with economic inequality due to luck
  • Respondents who were primed to think about the coronavirus crisis were more likely to focus on society’s problems rather than personal problems
  • The study shows that respondents who prioritized America’s problems over their own were more likely to favor economic redistribution and universal health care. But respondents who were more accepting of luck-based inequality were less likely to favor such policies.
  • the movement in moral perspectives already suggests that this is a dynamic situation, and the balance of policy preferences could shift significantly as the crisis evolves.
  • there are indications in the data that lead us to believe that these effects are of great importance. For comparison, the change in the moral perspective of Americans due to the subtle reminder using priming equals one-fifth of the difference that we observe between Republicans and Democrats in the control group.
  • The study cannot say whether the effects on Americans’ moral perspectives will prove lasting. However, related research on wars, natural disasters and economic shocks has shown that people internalize moral perspectives that emerge in times of crisis
  • The study also captures the significant decline in the level of happiness of respondents across the board during the crisis, with the poorer respondents showing the greatest decreases in their happiness
  • Respondents were asked to rate their level of happiness on a scale of zero to 10, with 10 the happiest. The response overall fell 12.5 percent to a mean happiness level of 6.07 in our latest survey, compared with 6.94 in the 2019 surve
Javier E

If Not Trump, What? - The New York Times - 0 views

  • The better course for all of us — Republican, Democrat and independent — is to step back and take the long view, and to begin building for that.
  • This election — not only the Trump phenomenon but the rise of Bernie Sanders, also — has reminded us how much pain there is in this country. According to a Pew Research poll, 75 percent of Trump voters say that life has gotten worse for people like them over the last half century.
  • This declinism intertwines with other horrible social statistics. The suicide rate has surged to a 30-year high — a sure sign of rampant social isolation. A record number of Americans believe the American dream is out of reach. And for millennials, social trust is at historic lows.
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  • I was surprised by Trump’s success because I’ve slipped into a bad pattern, spending large chunks of my life in the bourgeois strata — in professional circles with people with similar status and demographics to my own. It takes an act of will to rip yourself out of that and go where you feel least comfortable. But this column is going to try to do that
  • We’ll probably need a new national story. Up until now, America’s story has been some version of the rags-to-riches story, the lone individual who rises from the bottom through pluck and work. But that story isn’t working for people anymore, especially for people who think the system is rigged.
  • I don’t know what the new national story will be, but maybe it will be less individualistic and more redemptive.
  • We’ll probably need a new definition of masculinity, too. There are many groups in society who have lost an empire but not yet found a role. Men are the largest of those groups. The traditional masculine ideal isn’t working anymore. It leads to high dropout rates, high incarceration rates, low labor force participation rates. This is an economy that rewards emotional connection and verbal expressiveness. Everywhere you see men imprisoned by the old reticent, stoical ideal.
  • We’ll also need to rebuild the sense that we’re all in this together. The author R. R. Reno has argued that what we’re really facing these days is a “crisis of solidarity.” Many people, as the writers David and Amber Lapp note, feel pervasively betrayed: by for-profit job-training outfits that left them awash in debt, by spouses and stepparents, by people who collect federal benefits but don’t work. They’ve stopped even expecting loyalty from their employers. The big flashing lights say: NO TRUST. That leads to an everyone-out-for-himself mentality and Trump’s politics of suspicion. We’ll need a communitarianism.
  • at the community level we can listen to those already helping.
  • Then solidarity can be rekindled nationally. Over the course of American history, national projects like the railroad legislation, the W.P.A. and the NASA project have bound this diverse nation. Of course, such projects can happen again — maybe though a national service program, or something else.
fischerry

Great Schism on mend: Pope, Orthodox leader to show solidarity in visit with refugees i... - 0 views

  • Great Schism on mend: Pope, Orthodox leader to show solidarity in visit with refugees in limbo in Greece
  •  
    This article talks about how 1000 years later, the Great Schism is on the mend. 
Javier E

What's Wrong With 'All Lives Matter'? - NYTimes.com - 1 views

  • what we see is that some lives matter more than others, that some lives matter so much that they need to be protected at all costs, and that other lives matter less, or not at all. And when that becomes the situation, then the lives that do not matter so much, or do not matter at all, can be killed or lost, can be exposed to conditions of destitution, and there is no concern, or even worse, that is regarded as the way it is supposed to be
  • we have to remember that under slavery black lives were considered only a fraction of a human life, so the prevailing way of valuing lives assumed that some lives mattered more
  • when and where did black lives ever really get free of coercive force? One reason the chant “Black Lives Matter” is so important is that it states the obvious but the obvious has not yet been historically realized. So it is a statement of outrage and a demand for equality, for the right to live free of constraint, but also a chant that links the history of slavery, of debt peonage, segregation, and a prison system geared toward the containment, neutralization and degradation of black lives,
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  • We can see the videos and know what is obviously true, but it is also obviously true that police and the juries that support them obviously do not see what is obvious, or do not wish to see.
  • we cannot name all the black men and women whose lives are snuffed out all because a police officer perceives a threat, sees the threat in the person, sees the person as pure threat. Perceived as a threat even when unarmed or completely physically subdued, or lying in the ground, as Rodney King clearly was, or coming back home from a party on the train and having the audacity to say to a policeman that he was not doing anything wrong and should not be detained: Oscar Grant.
  • also a police system that more and more easily and often can take away a black life in a flash all because some officer perceives a threat.
  • The perception is then ratified as a public perception at which point we not only must insist on the dignity of black lives, but name the racism that has become ratified as public perception.
  • to make that universal formulation concrete, to make that into a living formulation, one that truly extends to all people, we have to foreground those lives that are not mattering now, to mark that exclusion, and militate against it. Achieving that universal, “all lives matter,” is a struggle
  • it is not just that black lives matter, though that must be said again and again. It is also that stand-your-ground and racist killings are becoming increasingly normalized, which is why intelligent forms of collective outrage have become obligatory.
  • At least in these cases that have galvanized the nation and the world in protest, we all see the twisted logic that results in the exoneration of the police who take away the lives of unarmed black men and women. And why is that the case? It is not because what the police and their lawyers present as their thinking in the midst of the situation is very reasonable. No, it is because that form of thinking is becoming more “reasonable” all the time. In other words, every time a grand jury or a police review board accepts this form of reasoning, they ratify the idea that blacks are a population against which society must be defended, and that the police defend themselves and (white) society, when they preemptively shoot unarmed black men in public space.
  • What has led us to this place? J.B.: Racism has complex origins, and it is important that we learn the history of racism to know what has led us to this terrible place. But racism is also reproduced in the present, in the prison system, new forms of population control, increasing economic inequality that affects people of color disproportionately.
  • I’ve heard that some white people have held signs that read “All Lives Matter.” J.B.: When some people rejoin with “All Lives Matter” they misunderstand the problem, but not because their message is untrue. It is true that all lives matter, but it is equally true that not all lives are understood to matter which is precisely why it is most important to name the lives that have not mattered, and are struggling to matter in the way they deserve.
  • So the police see a threat when there is no gun to see, or someone is subdued and crying out for his life, when they are moving away or cannot move. These figures are perceived as threats even when they do not threaten, when they have no weapon, and the video footage that shows precisely this is taken to be a ratification of the police’s perception
  • we cannot have a race-blind approach to the questions: which lives matter? Or, which lives are worth valuing? If we jump too quickly to the universal formulation, “all lives matter,” then we miss the fact that black people have not yet been included in the idea of “all lives.”
  • whiteness is figured as a young virgin whose future husband is white — this characterization ratifies the sentiments that oppose miscegenation and defend norms or racial purity. But whose sexuality is imperiled in this scene? After all, black women and girls were the ones who were raped, humiliated and disposed of under conditions of slavery, and it was black families who were forcibly destroyed: black kinship was not recognized as kinship that matters
  • women of color, and black feminists in particular, have struggled for years against being the sexual property of either white male power or black masculinity, against poverty, and against the prison industry, so there are many reasons it is necessary to define racism in ways that acknowledge the specific forms it takes against men, women, and transgendered people of color.
  • there are white people who may be very convinced that they are not racist, but that does not necessarily mean that they have examined, or worked though, how whiteness organizes their lives, values, the institutions they support, how they are implicated in ways of talking, seeing, and doing that constantly and tacitly discriminate. Undoing whiteness has to be difficult work, but it starts, I think, with humility, with learning history, with white people learning how the history of racism persists in the everyday vicissitudes of the present, even as some of us may think we are “beyond” such a history, or
  • It is difficult and ongoing work, calling on an ethical disposition and political solidarity that risks error in the practice of solidarity.
  • It is probably important and satisfying as well to let one’s whiteness recede by joining in acts of solidarity with all those who oppose racism.
  • Whiteness is not an abstraction; its claim to dominance is fortified through daily acts which may not seem racist at all precisely because they are considered “normal.”
  • it is probably an error, in my view, for white people to become paralyzed with guilt and self-scrutiny. The point is rather to consider those ways of valuing and devaluing life that govern our own thinking and acting, understanding the social and historical reach of those ways of valuing.
  • ut just as certain kinds of violence and inequality get established as “normal” through the proceedings that exonerate police of the lethal use of force against unarmed black people, so whiteness, or rather its claim to privilege, can be disestablished over time
  • There are many ways to do this, in the street, the office, the home, and in the media. Only through such an ever-growing cross-racial struggle against racism can we begin to achieve a sense of all the lives that really do matter.
  • This week’s conversation is with Judith Butler, Maxine Elliot Professor in the department of comparative literature and the program of critical theory at the University of California, Berkeley.
Javier E

The problem for poor, white kids is that a part of their culture has been destroyed | P... - 0 views

  • the headline grabber in the paper from the liberal thinktank CentreForum concerns ethnicity: the serial losers after 28 years of marketisation, testing, a centralised curriculum and decentralised control of schools are poor white kids.
  • “During the early years, white British pupils are among the highest achievers,” say the authors. “By the end of secondary school however, those white British pupils are overtaken by 10 other ethnic groups to just below average, when compared with other ethnicities.”
  • If the country is populated with low-achieving, inarticulate white kids it is something that happens between the year they stop being toddlers and the year they start being Neets (Not in Education, Employment or Training).
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  • So what is it? In short, it is their lives.
  • It was not always the case that ethnic-minority children did better than white English ones, but the reason why some of them do now is pretty obvious: their problem – racism – is defined; their language skills tend to be well-developed; their culture is one of aspiration; they have social and religious institutions that promote cohesion.
  • By contrast, the problem of poor white kids cannot be properly defined: not in the language of freemarket capitalism, at least. It has nothing to do with being “overtaken” – still less with any reverse discrimination against them.
  • It is simply that a specific part of their culture has been destroyed. A culture based on work, rising wages, strict unspoken rules against disorder, obligatory collaboration and mutual aid. It all had to go, and the means of destroying it was the long-term unemployment millions of people had to suffer in the 1980s.
  • Thatcherite culture celebrated the chancers and the semi-crooks: people who had been shunned in the solidaristic working-class towns became the economic heroes of the new model – the security-firm operators, the contract-cleaning slave drivers; the outright hoodlums operating in plain sight as the cops concentrated on breaking strikes.
  • the great discovery of the modern right was that you only have to do this once. Suppress paternalism and solidarity for one generation and you create multigenerational ignorance and poverty. Convert Labour to the idea that wealth will trickle down, and to attacks on the undeserving poor, and you remove the means even to acknowledge the problem, let alone solve it.
  • Thatcherism didn’t just crush unions: alone that would not have been enough to produce this spectacular mismatch between aspiration and delivery in the education system. It crushed a story.
  • And what the most successful Chinese, Indian and white Irish children probably have – although you would need more research than offered here to give this assertion rigour – is a clear and compelling story.
  • In my first week at university, myself and a few other working-class kids on our course were quizzed by our middle-class peers: “You must be exceptionally bright to get here, against these odds,” was the theme. We were incredulous. We had been headed for university since we picked up Ladybird books. Without solidarity and knowledge, we are just scum, is the lesson trade unionism and social democracy taught the working-class kids of the 1960s; and Methodism and Catholicism taught the same.
  • To put right the injustice revealed by the CentreForum report requires us to put aside racist fantasies about “preferential treatment” for ethnic minorities; if their kids are preferentially treated, it is by their parents and their communities – who arm them with narratives and skills for overcoming economic disadvantage.
  • educational reforms alone will barely scratch the surface. We have to find a form of economics that – without nostalgia or racism – allows the working population to define, once again, its own values, its own aspirations, its own story.
Javier E

Opinion | Screw This Virus! - The New York Times - 0 views

  • I’m beginning to appreciate the wisdom that cancer patients share: We just can’t know. Don’t expect life to be predictable or fair. Don’t try to tame the situation with some feel-good lie or confident prediction. Embrace the uncertainty of this whole life-or-death deal.
  • There’s a weird clarity that comes with that embrace. There is a humility that comes with realizing you’re not the glorious plans you made for your life. When the plans are upset, there’s a quieter and better you beneath them.
  • We’re seeing the world with plague eyes now. We’re all going through the same experiences. People in Seoul, Milan and New Jersey are connected by a virus that reminds us of the fundamental fact of human interdependence.
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  • The great paradox, of course, is that we had to be set apart in order to feel together. I’ve been writing about the social fabric for years now, but you really see it only after you’ve lost it.
  • It’s like when you’re starving, and food is all you can think about. Suddenly everybody has human connection on the top of mind.
  • Through plague eyes I realize there’s an important distinction between social connection and social solidarity. Social connection means feeling empathetic toward others and being kind to them. That’s fine in normal times.
  • Social solidarity is more tenacious. It’s an active commitment to the common good — the kind of thing needed in times like now.
  • This concept of solidarity grows out of Catholic social teaching. It starts with a belief in the infinite dignity of each human person but sees people embedded in webs of mutual obligation — to one another and to all creation. It celebrates the individual and the whole together, and to the nth degree.
  • I wonder if there will be an enduring shift in consciousness after all this. All those tribal us-them stories don’t seem quite as germane right now. The most relevant unit of society at the moment is the entire human family.
  • All those burn-it-down/destroy-the-system/anti-establishment tirades ring a little hollow, too. It’s not the angry outsiders who are protecting us right now, it’s the Establishment.
  • The whole culture of autonomy seems immature, too: I’m free to be myself! The people who are out there doing their own thing are at Spring Break threatening the lives of the most vulnerable around them.
  • We’ll need a great reset when this is all over. We need to start planning a great social festival and ask the obvious questions: Why did we tolerate so much social division before? Why didn’t we cultivate stronger social bonds when we had the chance?
Javier E

Spain's Coronavirus Crisis Accelerated as Warnings Went Unheeded - The New York Times - 0 views

  • Spain’s crisis has demonstrated that one symptom of the virus, by now as persistent as the fevers, aches and labored breathing it brings, has been the tendency of one government after another to ignore the experiences of countries where the virus has struck before it.
  • as in most nations, the Spanish authorities initially treated the virus as an external threat, rather than considering that their country could be the next domino to fall.
  • The epidemic has now forced Spaniards to confront the kind of struggle that could be recalled only by those old enough to have lived through the Spanish Civil War of the 1930s.
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  • “It’s been shocking for a society to face a situation only known to those who remember Spain coming out of the war,” said Cristina Monge, a professor of sociology at the University of Zaragoza. For many others, she added, “this kind of scenario was until now pure science fiction.”
  • As a result, the government of Prime Minister Pedro Sánchez has faced criticism for not prohibiting mass gatherings sooner, and for not stockpiling medical equipment as soon as the number of cases reached several hundred in northern Italy in late February.
  • Even as Italy locked down its northern regions on March 8, Spain’s first coronavirus cluster had already emerged among participants of a funeral service. Mr. Sánchez’s government did not put the country under the highest level of alert and impose a nationwide lockdown until March 14.
  • Italy, Britain and France, he noted, declared their own lockdowns only once they had more infections than Spain. He stressed that International Women’s Day, when 120,000 gathered in Madrid on March 8, had also been celebrated on the streets of Brussels, Berlin, Vienna and Paris.
  • The event has widely been blamed for catapulting the spread of the virus in the capital. Three Spanish government ministers who led the women’s rally later tested positive for the virus, as did Mr. Sánchez’s wife and mother.
  • the government’s response to the virus was complicated by the diffuse nature of Spain’s political system, in which the country’s 17 regions progressively gained more autonomy, including the management of hospitals, after Spain adopted a new Constitution in 1978.
  • The gap between regional and national decision-making also encouraged many wealthy Madrid residents to hurry to their seaside homes, once all Madrid schools had been shut, at the risk of further spreading a virus that was already firmly embedded in Spain’s capital.
  • “A new and fragmented government starts with a huge disadvantage in this kind of crisis situation, because it requires quick and forceful decisions to be taken without constantly worrying about whether somebody else is gaining a political advantage,”
  • As a measure of the difficulties, Quim Torra, the separatist leader in northeastern Catalonia, refused even to sign a joint declaration with Madrid on coordinating the lockdown with the national government.
  • an epidemiologist and university professor, said Spain should not be judged harshly over its response to a pandemic that every government had passively watched unfold in a neighboring country “as if watching a movie.”
  • Spain watched Italy, he acknowledged, but with the mitigating factor that many scientists believed until recently that asymptomatic people were probably not contagious.
  • Even so, Spain’s main neighbor has fared much better so far. Despite sharing a 750-mile border with Spain, Portugal passed 200 coronavirus deaths last week just as Spain reached 10,000.
  • There, another Socialist minority government leader, Prime Minister António Costa, has seen opposition politicians close ranks behind him. Mr. Costa has been warning that Portugal could face more pain, but Dr. Rodríguez Artalejo said that Portugal so far deserved admiration.
  • The same solidarity has been sorely missing in Spain. As Madrid accounted for half of the nationwide death toll, Salvador Illa, the health minister, made “a call for solidarity with the Madrid region.”
  • “I think each region has acted independently, and that makes any coordination or solidarity initiative very difficult,”
  • The procurement of emergency equipment has been especially dire. The problem was highlighted when the health ministry acquired, via an undisclosed Spanish intermediary, 640,000 test kits from a Chinese company whose initial shipment proved unusable.
  • Even so, about 15 percent of Spain’s population is estimated to already have been infected — by far the highest proportion among 11 European countries
  • The biggest victims of the confused response, beyond those left sickened or dead by the virus, are Spain’s doctors and nurses, who themselves have been infected in staggering numbers.
  • “This crisis is likely to strengthen the horizontal bonds in our society, between citizens who are making big sacrifices, while weakening further the vertical one with the leadership at the top,”
  • almost two-thirds of people accused the government of hiding information about the epidemic.
  • “No politician can be held responsible for creating this crisis,’’ Mr. Michavila said. “But some probably will be blamed for pouring oil rather than using a bucket of water to put out the fire.”
Javier E

Why global warming needs national solutions | Prospect Magazine - 0 views

  • it is in relation to the collective defence of the interests of our descendants that the power of the nation applies with special force. Modern history has shown that the bond of nation engenders a uniquely effective willingness to make shared sacrifices for shared survival—stronger than class, faith, or appeals to humanitarianism. At a time when sacrifices are urgently required, however alien it may be to some political tastes, the role of nationalism is not one we can afford to eschew.
  • Central to security thinking is, or should be, the calculation of risk. The risks posed by climate change come in two broad categories. The first concerns the effects we can already observe, and which we can expect with near certainty to worsen in the decades to come
  • As things stand, even after having been caught off guard by a pandemic, many nation states are again grotesquely miscalculating the relative risks they face.
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  • The second category of risk concerns the future potential for runaway climate change, which will take hold at that hard-to-call moment when the world falls prey to ruinous feedback mechanisms
  • But the need for western security establishments to prioritise climate change is not just about such practical reallocation of resources; an even more important impact could be about political persuasion.
  • If the last few years have taught us anything, it is that the combination of material disappointment with national insecurity and decline is a potent one. Climate change threatens both things, and so could translate into a politics of rage that though it rises through the ballot box, goes on to destroy democracy.
  • Clear-eyed national establishments will need to make a radical shift in focus and resources away from traditional great power threats (which, though real, are minor by comparison), and towards a new understanding of national security in a much wider sense, requiring new forms of national mobilisation in response.
  • In Europe, the most dramatic direct effects will be seen in the Mediterranean states, where the summer is predicted to last for an additional month, heatwaves (with temperatures over 35 degrees) to be extended by more than a month, and rainfall to decrease by up to 20 per cent.
  • The when and even the if of truly runaway climate change taking hold are uncertain, but should we slide down this slipway it would be so catastrophic—involving the destruction of the nations which militaries are sworn to defend—that even a remote possibility should be enough to mobilise militaries in response
  • In the decades to come, the most important single branch of the US armed forces will become not the Marines or the special forces but the Army Corps of Engineers.
  • A general recognition of climate change as a threat to national security in the short term and national existence in the long term would allow the mobilisation of the only modern ideological force that retains wide enough popularity to inspire collective sacrifice: nationalism (or patriotism,
  • The Greens’ blindness to the political importance of stable and rooted national communities risks driving voters into the arms of the chauvinists, while their contempt for the nation state leads to an overwhelming focus on international agreements demanded and driven by global movements.
  • Nationalism therefore helps address one of the greatest obstacles to action against climate change: namely, that considerable sacrifices will have to be made by present generations, but the most terrible results of refusal to make these sacrifices will only affect generations yet unborn.
  • It was only when I began to read how mainstream economists thought about climate change that I came fully to understand our moral decadence as a culture.
  • They look at things from a standpoint that deems that the interests of future generations matter little, or even not at all. One “discount rate” which has been used by economists when it comes to valuing future benefits is 6 per cent.
  •  this is no innocuous technicality. It implies that a “unit of benefit” in 50 years is being valued 18 times lower than it would be today, and in 100 years, 339 times lower:
  • “To assume such a rate comes close to saying ‘forget about issues concerning 100 years or more from now.’” Such an attitude is antithetical not just to nationalism, but to the very idea of a nation (or of a family, for that matter).
  • The idea of a nation thinking of itself as living for only one generation is a contradiction in terms
  • Above all, with communism gone and religion in abeyance in the west, a sense of nationalism is essential to motivate sacrifice
  • We should not be surprised that individualistic and materialist cultures struggle with the most collective of all collective action problems. Even where these cultures are liberal and rational, they can do nothing to challenge the mindset of the individual who looks at the potentially big sacrifice being asked of them, and rationally judges that it will on its own make no difference to the big picture. Real change will need a new political dispensation.
  • Appealing to nationalism in the fight against climate change is abhorrent to most environmentalists, coming as they do from liberal and socialist internationalist traditions. Indeed, in many cases this hostility extends to the nation state itself,
  • While the existential threat to humanity as a whole from runaway climate change would probably only appear in the next century, the threat to many individual states—and to western democracy—will appear in the next decades.
  • The language of “empowerment” that permeates much left-wing environmentalist discourse misses an absolutely central point. If you really want to act for the climate, then you need powerful allies, not powerless ones whom you have to expend energy empowering. This means state elites, state institutions, and, in the democracies, sweeping electoral majorities who can push through the painful changes required.
  • The centrality of states and nationalism also applies to very important proposals in the US and elsewhere for “Green New Deals” combining different goals: to support a new industrial revolution based on alternative energy and thereby convince dubious voters that climate change action is not an enemy of economic progress and prosperity; to build social solidarity by providing jobs and social welfare to the population, and especially workers in fossil fuel industries; and to legitimise the necessary sacrifices by ensuring that they will be shared through progressive taxation.
  • Any Green New Deal and the new bonds of social solidarity that it can engender will inevitably be national, not internationa
  • The alternative idea of massive transfers of resources from wealthy countries through systems of international solidarity has long been proved a complete fantasy, and will remain so
  • The fundamental issue at stake has been well expressed by the development economist Paul Collier: “The brute fact is that the domain of public policy is inevitably spatial… elections generate representatives with authority over a territory… The non-spatial political unit is a fantasy
  • So nationalism is indispensable, even though we also know it can often be dangerous. Thankfully, it does not have to be nationalism of an ethnic chauvinist variety.
  • Looking back at us from the perspective of a hundred years hence what may strike historians most (assuming for the moment that civilisation remains vigorous enough for historians still to exist) is the extent to which our institutions and political classes have become trapped by their own traditions
  • Military establishments amass huge arsenals at huge cost, though the existence of nuclear weapons has long banished any serious risk of direct war between the great powers; conservatives adhere blindly to a free-market ideology that has long been proved to be inadequate to the management of great modern states; and progressives remain fixated on dreams of an internationalist utopia that stand no chance whatsoever of being realised
mattrenz16

Vienna 'terror attack' near synagogue: Live updates - 0 views

  • A nationwide lockdown was about to go into effect at midnight to combat Covid-19, so she wanted to "take advantage of the last night," she told CNN on the phone.
  • “Europe strongly condemns this cowardly act that violates life and our human values. My thoughts are with the victims and the people of Vienna in the wake of tonight’s horrific attack. We stand with Austria.” 
  • “I am deeply shocked by the terrible attacks in Vienna tonight. The UK’s thoughts are with the people of Austria - we stand united with you against terror.”
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  • “Terrifying and disturbing news from Vienna: Even we don’t know the full extent of the terror yet, our thoughts are with the injured and victims at this difficult time. We will not give way to hatred which is aimed at dividing our societies,”
  • “shock and sorrow” being felt by the Austrian people, adding: “After France, it is a friendly country that is under attack. This is our Europe. Our enemies must know who they are dealing with. We will yield nothing.”
  • “Our hearts go out to the victims of the attack in Vienna and their families. Belgium supports our Austrian friends in these tough moments.”
  • “there must be no place for hatred and violence in our common European house. Solidarity with the Austrian people, the relatives of the victims and the injured.”
  • "Following the information that comes from Vienna during a painful evening with an attack that doesn’t make sense. Hate won’t defeat our societies. Europe will stand firm against terrorism. Our love to the victims families and solidarity with the Austrian people."
  • "Thoughts are with our friends in #Austria tonight after a terror attack in Vienna."
  • “We are saddened to receive the news that there are dead and wounded as a result of the terrorist attack that took place in Vienna. We strongly condemn this attack ... extend our condolences to the families of those who lost their lives and wish speedy recovery to the wounded. As a country that has been fighting against all sorts of terrorism for decades Turkey stands in solidarity with the Austrian people.”
  • Fifteen people are being treated in hospital in the wake of the attack, including seven who were seriously injured, according to Binder.share with Facebookshare with Twittershare with emailshare link
  • Austrian Chancellor Sebastian Kurz has said the Vienna shooting is “definitely a terror attack."
  • He added that "an anti-Semitic motive cannot be excluded" due to the attack's proximity to a synagogue in the city center.
  • One of the suspects has been shot dead, police said, but authorities are continuing to search for the others. Kurz said a police officer is among the injured, but is “thankfully not in danger."share with Facebookshare with Twittershare with emailshare link
Javier E

The Virus and the Blitz - The Atlantic - 0 views

  • Britain during the Blitz has gone down in history as the exemplar of national resilience—a role model for any nation going through a hard and stressful time, whether a war, terror attack, or pandemic.
  • ow did the British do it? What can we learn? What exactly are national resilience and social solidarity made of, and how are they built?
  • If you want to list the factors that contributed to the country’s indomitable resilience, start with a sense of agency. Brits needed to feel that they were not helpless or passive, that the nation was taking positive action every second of every day.
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  • Churchill set a frenetic pace for his whole government, showering his aides with “Action This Day” memos.
  • The second element of British resilience was intense social connection. People were forced together every night in tightly packed group or family shelters.
  • In national crises, a sort of social and psychological arms race takes place. The threat—whether bombings or a pandemic—ramps up fear, unpredictability, divisiveness, fatalism, and feelings of weakness and meaninglessness. Nations survive when they can ramp up countervailing emotions and mindsets
  • Third, laughter. Brits credit themselves, accurately, for being a comic people. During the war, every disaster was turned into an occasion for humor,
  • The fourth factor in British resilience was moral purpose. Friedrich Nietzsche once remarked that “he who has a why to live for can endure any how.” The Brits had a firm sense of the moral rightness of their cause, the unique evil Hitler represented, and the reason they had to endure all this
  • Finally, there was equality. During moments of threat and crisis, people are intensely sensitive to inequality, to the feeling that some people are being treated better than everybody else.
  • The pressure of the situation induced people to be frenetically social. Singers offered free concerts, which were packed. Larson reports that young women would set up dates for every night, planning weeks in advance, so as to never be alone
  • This happens when countries take actions, even if only symbolic ones, that make frightening situations feel more controllable and predictable. This happens when they foster social solidarity by paying extreme attention to fairness. This happens when they intensify social connection and create occasions for social bonding and shared work.
  • Societies that build resilience do not hide behind a wall of happy talk or try to minimize the danger.
  • Resilience is built when people confront a threat realistically, and discover that they have the resources to cope with it together.
  • Resilience is built when people tell a collective story about the danger that places the current terror they are facing within a larger redemptive context. When all this is over, we’ll be better because of it.
  • What was once a scary threat to be avoided, releasing a surge of destructive cortisol, becomes a challenge to be met, releasing a cascade of adrenaline.
  • Evolution equipped us to deal with short bursts of terror, such as getting chased by a lion, not to cope with long, unrelenting months of stress.
  • Isolation, fear, and stress send the autonomic nervous system into overdrive, and weaken the immune system. The social-distancing measures we are taking to avoid the coronavirus make us more susceptible to it when it comes.
  • in some ways, COVID-19 presents an even more dire challenge to us than the bombing did to Great Britain in 1940. A study by the Russell Sage Foundation found that what makes societies resilient during a crisis are high levels of faith in institutions, high social trust, high levels of patriotism and optimism, and high levels of social and racial integration. The United States that confronts the coronavirus pandemic has catastrophically low levels of all these things.
  • Worse, unlike the Blitz, this pandemic deprives us of the thing social resilience needs most—close physical and social connectio
  • In America, the pandemic finds a country that has already seen a recent tripling of the number of people suffering from depression, a sharp increase in mental-health issues of all varieties; a sharp rise in suicides, and record levels of tribal hostility and polarization. The dread and isolation that COVID-19 causes threaten to exacerbate all this, to drive people even farther apart.
  • Today, the world is threatened by a virus. The moral story we tell has to be less about the evil we face and more about the solidarity we are building with one another. The story we tell has to be about how we took this disease and turned it into an occasion to become a better society
Javier E

Opinion | Vaccine Hesitancy Is About Trust and Class - The New York Times - 0 views

  • The world needs to address the root causes of vaccine hesitancy. We can’t go on believing that the issue can be solved simply by flooding skeptical communities with public service announcements or hectoring people to “believe in science.”
  • For the past five years, we’ve conducted surveys and focus groups abroad and interviewed residents of the Bronx to better understand vaccine avoidance.
  • We’ve found that people who reject vaccines are not necessarily less scientifically literate or less well-informed than those who don’t. Instead, hesitancy reflects a transformation of our core beliefs about what we owe one another.
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  • 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.
Javier E

What's the matter with Dem? Thomas Frank talks Bill Clinton, Barack Obama and everythin... - 0 views

  • The Democrats are a class party; it’s just that the class in question is not the one we think it is. It’s not working people, you know, middle class. It’s the professional class. It’s people with advanced degrees. They use that phrase themselves, all the time: the professional class.
  • What is the professional class?The advanced degrees is an important part of it. Having a college education is obviously essential to it. These are careers based on educational achievement. There’s the sort of core professions going back to the 19th century like doctors, lawyers, architects, engineers, but nowadays there’s many, many, many more and it’s a part of the population that’s expanded. It’s a much larger group of people now than it was 50 or 60 years ago thanks to the post-industrial economy. You know math Ph.Ds that would write calculations on Wall Street for derivative securities or like biochemists who work in pharmaceutical companies. There’s hundreds of these occupations now, thousands of them. It’s a much larger part of the population now than it used to be. But it still tends to be very prosperous people
  • there’s basically two hierarchies in America. One is the hierarchy of money and big business and that’s really where the Republicans are at: the one percent, the Koch brothers, that sort of thing.
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  • The hierarchy of status is a different one. The professionals are the apex of that hierarchy.
  • these two hierarchies live side by side. They share a lot of the same assumptions about the world and a lot of the same attitudes, but they also differ in important ways. So I’m not one of these people who says the Democrats and the Republicans are the same. I don’t think they are. But there are sometimes similarities between these two groups.
  • professionals tend to be very liberal on essentially any issue other than workplaces issues. So on every matter of cultural issues, culture war issues, all the things that have been so prominent in the past, they can be very liberal.
  • On economic questions, however, they tend not to be. (dishes clattering) They tend to be much more conservative. And their attitudes towards working-class people in general and organized labor specifically is very contemptuous.
  • if you look just back to the Bill Clinton administration: In policy after policy after policy, he was choosing between groups of Americans, and he was always choosing the interests of professionals over the interests of average people. You take something like NAFTA, which was a straight class issue, right down the middle, where working people are on one side of the divide and professionals are on another. And they’re not just on either side of the divide: Working people are saying, “This is a betrayal. You’re going to ruin us.” And professional people are saying, “What are you talking about? This is a no-brainer. This is what you learn on the first day of economics class.” And hilariously, the working people turned out to be right about that. The people flaunting their college degrees turned out to be wrong.
  • Every policy decision he made was like this. The crime bill of 1994, which was this sort of extraordinary crackdown on all sorts of different kinds of people. And at the same time he’s deregulating Wall Street.
  • You’re teaching a course that meets three times a week and you’re getting $1,500 for an entire semester. That was a shocking lesson but at the same time that was happening to us, the price of college was going up and up and up, because increasingly the world or increasingly the American public understands and believes that you have to have a college degree to get ahead in life. So they are charging what the markets can bear
  • If you go down the list of leading Democrats, leading Democratic politicians, what you find is that they’re all plucked from obscurity by fancy universities. This is their life story. Bill Clinton was from a town in Arkansas, goes to Georgetown, becomes a Rhodes Scholar, goes to Yale Law School — the doors of the world open up for him because of college.
  • beginning in the 1960s, Americans decided that the right way to pursue opportunities was through the university. It’s more modern than you think. I was reading a book about social class from right after World War II. And the author was describing this transition, this divide between people who came up through their work, who learned on the job and were promoted, versus people who went to universities. And this was in the ’40s. But by the time Bill Clinton was coming up in the ’60s, university was essential
  • just look at his cabinet choices, which are all from a very concentrated very narrow sector of the American elite. It’s always Ivy League institutions.
  • The tuition price spiral is one of the great landmark institutions of our country in the last couple of decades.
  • Or deregulating telecoms. Or capital gains tax cuts. It’s always choosing one group over another.
  • look, I’m in favor of education. I think people should be educated, should go to college. I think it’s insane that it costs as much as it does. And I think that the country is increasingly agreeing with me
  • The student debt crisis? This is unbearable. We have put an entire generation of young people — basically they come out of college with the equivalent of a mortgage and very little to show for it. It’s unbelievable that we’ve done this. My dad went to college basically for free. It wasn’t even that expensive when I went, in the early 1980s. This is unbelieveable what we’re doing to young people now and it can’t go on
  • You seem to be suggesting, the way you talk about the Democrats, that somehow this is elitist and to pursue an education puts you out of touch with real people.I don’t think so. Especially since we’re rapidly becoming a country where — what is the percentage of people who have a college degree now? It’s pretty high. It’s a lot higher than it was when I was young.
  • One of the chronic failings of meritocracy is orthodoxy. You get people who don’t listen to voices outside their discipline. Economists are the most flagrant example of this. The economics profession, which treats other ways of understanding the world with utter contempt. And in fact they treat a lot of their fellow economists with utter contempt.
  • there’s no solidarity in a meritocracy. The guys at the top of the profession have very little sympathy for the people at the bottom. When one of their colleagues gets fired, they don’t go out on strike
  • There’s no solidarity in this group, but there is this amazing deference between the people at the top. And that’s what you see with Obama. He’s choosing those guys.
  • you start to wonder, maybe expertise is a problem.But I don’t think so. I think it’s a number of things.
  • The first is orthodoxy which I mentioned
  • when Clinton ran in ’92, they were arguing about inequality then as well. And it’s definitely the question of our time. The way that issue manifested was Wall Street in ’08 and ’09. He could have taken much more drastic steps. He could have unwound bailouts, broken up the banks, fired some of those guys. They bailed out banks in the Roosevelt years too and they broke up banks all the time. They put banks out of business. They fired executives, all that sort of thing. It is all possible, there is precedent and he did none of it
  • the third thing is this. You go back and look at when government by expert has worked, because it has worked. It worked in the Roosevelt administration, very famously. They called it the Brains Trust. These guys were excellent.
  • These were not the cream of the intellectual crop. Now he did have some Harvard- and Yale-certified brains but even these were guys who were sort of in protest. Galbraith: This is a man who spent his entire career at war with economic orthodoxy. I mean, I love that guy. You go right on down the list. Its amazing the people he chose. They weren’t all from this one part of American life.
  • Is there a hero in your book?I don’t think there is.
  • The overarching question of our time is inequality, as [Obama] himself has said. And it was in Bill Clinton’s time too.Well you look back over his record and he’s done a better job than most people have done. He’s no George W. Bush. He hasn’t screwed up like that guy did. There have been no major scandals. He got us out of the Iraq war. He got us some form of national health insurance. Those are pretty positive things. But you have to put them in the context of the times, weigh them against what was possible at the time. And compared to what was possible, I think, no. It’s a disappointment.
  • The second is that a lot of the professions have been corrupted. This is a very interesting part of the book, which I don’t explore at length. I wish I had explored it more. The professions across the board have been corrupted — accounting, real estate appraisers, you just go down the list
  • What else? You know a better solution for health care. Instead he has this deal where insurance companies are basically bullet-proof forever. Big Pharma. Same thing: When they write these trade deals, Big Pharma is always protected in them. They talk about free trade. Protectionism is supposed to be a bad word. Big Pharma is always protected when they write these trade deals.
  • You talk about “a way of life from which politicians have withdrawn their blessing.” What is that way of life?You mean manufacturing?You tell me. A sort of blue-collar way of life. It’s the America that I remember from 20, 30, 40 years ago. An America where ordinary people without college degrees were able to have a middle class standard of living. Which was — this is hard for people to believe today — that was common when I was young
  • Today that’s disappeared. It’s disappearing or it has disappeared. And we’ve managed to convince ourselves that the reason it’s disappeared is because — on strictly meritocratic grounds, using the logic of professionalism — that people who didn’t go to college don’t have any right to a middle-class standard of living. They aren’t educated enough. You have to be educated if you want a middle-class standard of living.
  • here have been so many different mechanisms brought into play in order to take their power away. One is the decline of organized labor. It’s very hard to form a union in America. If you try to form a union in the workplace, you’ll just get fired. This is well known. Another, NAFTA. All the free trade treaties we’ve entered upon have been designed to give management the upper hand over their workers. They can threaten to move the plant. That used to happen of course before NAFTA but now it happens more often.
  • Basically everything we’ve done has been designed to increase the power of management over labor in a broad sociological sense.
  • And then you think about our solutions for these things. Our solutions for these things always have something to do with education. Democrats look at the problems I am describing and for every economic problem, they see an educational solution
  • The problem is not that we aren’t smart enough; the problem is that we don’t have any power
  • Why do you think that is?I go back to the same explanation which is that Obama and company, like Clinton and company, are in thrall to a world view that privileges the interest of this one class over everybody else. And Silicon Valley is today when you talk about the creative class or whatever label you want to apply to this favored group, Silicon Valley is the arch-representative.
  • So do you think it’s just a matter of being enthralled or is it a matter of money? Jobs? Oh the revolving door! Yes. The revolving door, I mean these things are all mixed together.
  • When you talk about social class, yes, you are talking about money. You are talking about the jobs that these people do and the jobs that they get after they’re done working for government. Or before they begin working for government. So the revolving door — many people have remarked upon the revolving door between the Obama administration and Wall Street.
  • Now it’s between the administration and Silicon Valley. There’s people coming in from Google. People going out to work at Uber.
  • the productivity advances that it has made possible are extraordinary. What I’m skeptical of is when we say, oh, there’s a classic example when Jeff Bezos says, ‘Amazon is not happening to book-selling. The future is happening to book-selling.’ You know when people cast innovation — the interests of my company — as, that’s the future. That’s just God. The invisible hand is doing that. It just is not so.
  • Every economic arrangement is a political decision. It’s not done by God. It’s not done by the invisible hand — I mean sometimes it is, but it’s not the future doing it. It’s in the power of our elected leaders to set up the economic arrangements that we live in. And to just cast it off and say, oh that’s just technology or the future is to just blow off the entire question of how we should arrange this economy that we’re stumbling into.
  • I may end up voting for Hillary this fall. If she’s the candidate and Trump is the Republican. You bet I’m voting for her. There’s no doubt in my mind. Unless something were to change really really really dramatically.
  • Bernie Sanders because he has raised the issues that I think are really critical. He’s a voice of discontent which we really need in the Democratic party. I’m so tired of this smug professional class satisfaction. I’ve just had enough of it. He’s talking about what happens to the millennials. That’s really important. He’s talking about the out-of-control price of college. He’s even talking about monopoly and anti-trust. He’s talking about health care. As far as I’m concerned, he’s hitting all the right notes. Now, Hillary, she’s not so bad, right? I mean she’s saying the same things. Usually after a short delay. But he’s also talking about trade. That’s critical. He’s really raising all of the issues, or most of the issues that I think really need to be raised.
  • My main critique is that she, like other professional class liberals who are so enthralled with meritocracy, that she can’t see this broader critique of all our economic arrangements that I’ve been describing to you. For her, every problem is a problem of the meritocracy: It’s how do we get talented people into the top ranking positions where they deserve to be
  • People who are talented should be able to rise to the top. I agree on all that stuff. However that’s not the problem right now. The problems are much more systemic, much deeper, much bigger. The whole thing needs to be called into question. So I think sometimes watching Hillary’s speeches that she just doesn’t get that
Javier E

The Cause Of Inequality: Institutions, Culture Or Taxes? - The Dish | By Andrew Sulliva... - 1 views

  • It’s therefore wrong to interpret public outrage about CEO pay as a protest against high compensation in and of itself. This outrage is not driven by the class envy about which the GOP presidential candidates so frequently complain. It is, rather, a protest against rationing, corruption, sweetheart deals, and foxes guarding the henhouse. It is a protest, in other words, against the corruption of markets by power.
  • It doesn’t make much sense to think about rents and market failures when inequality is mainly a product of our impoverished ideas about autonomy, community, and solidarity. The failures here are political, not economic, and they are likely to be remedied only by a politics of cross-class and cross-race solidarity
  • the top tax rate could be as high as 83 percent—as opposed to 57 percent in the pure supply-side model—without harming economic growth.
Javier E

Israel's Fading Democracy - NYTimes.com - 1 views

  • Israel arose as a secular, social democratic country inspired by Western European democracies. With time, however, its core values have become entirely different. Israel today is a religious, capitalist state. Its religiosity is defined by the most extreme Orthodox interpretations. Its capitalism has erased much of the social solidarity of the past, with the exception of a few remaining vestiges of a welfare state
  • The modern combination between democracy and Judaism was supposed to give birth to a spectacular, pluralistic kaleidoscope. The state would be a great, robust democracy that would protect Jews against persecution and victimhood. Jewish culture, on the other hand, with its uncompromising moral standards, would guard against our becoming persecutors and victimizers of others.
  • The founders believed that democracy was the only way to regulate the interests of many contradictory voices. Jewish culture, consolidated through Halakha, the religious Jewish legal tradition, created a civilization that has devoted itself to an unending conversation among different viewpoints and the coexistence of contradictory attitudes toward the fulfillment of the good.
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  • Israel defines itself as a “Jewish and democratic state.” However, because Israel has never created a system of checks and balances between these two sources of authority, they are closer than ever to a terrible clash. In the early years of statehood, the meaning of the term “Jewish” was national and secular. In the eyes of Israel’s founding fathers, to be a Jew was exactly like being an Italian, Frenchman or American. Over the years, this elusive concept has changed; today, the meaning of “Jewish” in Israel is mainly ethnic and religious. With the elevation of religious solidarity over and above democratic authority, Israel has become more fundamentalist and less modern, more separatist and less open to the outside world.
  • We never gave much thought to the Palestinian Israeli citizens within the Jewish-democratic equation. We also never tried to separate the synagogue and the state. If anything, we did the opposite. Moreover, we never predicted the evil effects of brutally controlling another people against their will. Today, all the things that we neglected have returned and are chasing us like evil spirits.
  • In the absence of a binding constitution, Israel has no real protection for its minorities or for their freedom of worship and expression.
  • the only way for us to agree when we disagree is a true, vigorous democracy. A democracy based on a progressive, civil constitution; a democracy that enforces the distinction between ethnicity and citizenship, between synagogue and state; a democracy that upholds the values of freedom and equality, on the basis of which every single person living under Israel’s legitimate and internationally recognized sovereignty will receive the same rights and protections.
Javier E

Incurable American Excess - The New York Times - 0 views

  • A few years ago, Americans and Europeans were asked in a Pew Global Attitudes survey what was more important: “freedom to pursue life’s goals without state interference,” or “state guarantees that nobody is in need.”
  • In the United States, 58 percent chose freedom and only 35 percent a state pledge to eradicate neediness. In Britain, the response was the opposite: 55 percent opted for state guarantees and just 38 percent for freedom. On the European Continent — in Germany, France and Spain — those considering state protection as more important than freedom from state interference rose to 62 percent.
  • Americans, who dwell in a vast country, sparsely populated by European standards, are hardwired to the notion of individual self-reliance.
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  • Europeans, with two 20th-century experiences of cataclysmic societal fracture, are bound to the idea of social solidarity as prudent safeguard and guarantor of human decency.
  • The French see the state as a noble idea and embodiment of citizens’ rights. Americans tend to see the state as a predator on those rights.
  • To return from Europe to the United States, as I did recently, is to be struck by the crumbling infrastructure, the paucity of public spaces, the conspicuous waste (of food and energy above all), the dirtiness of cities and the acuteness of their poverty.
  • It is also to be overwhelmed by the volume and vital clamor of American life, the challenging interaction, the bracing intermingling of Americans of all stripes, the strident individualism.
  • In his intriguing new book, “The United States of Excess,” Robert Paarlberg, a political scientist, cites the 2011 Pew survey as he grapples with these divergent cultures. His focus is on American overconsumption of fuel and food
  • Per capita carbon dioxide emissions in the United States are about twice those of the other wealthy nations of the 34-member Organization for Economic Cooperation and Development. American obesity (just over a third of American adults are now obese) is running at about twice the European average and six times the Japanese.
  • A resource-rich, spacious nation, mistrustful of government authority, persuaded that responsibility is individual rather than collective, optimistic about the capacity of science and technology to resolve any problem, and living in a polarized political system paralyzed by its “multiple veto points,” tends toward “a scrambling form of adaptation” rather than “effective mitigation.”
  • Whether it comes to food or fuel, they don’t want measures where “voting-age adults are being coerced into a lifestyle change.”
  • Individualism trumps all — and innovation, it is somehow believed, will save the country from individualism’s ravages.
  • Rather than cut back, they prefer to consume more — whether fuel or food — and then find ways to offset excess.
  • With the strong policy measures needed to control excess consumption — taxes, regulations and mandates — blocked, political leaders are “tempted to shift more resources and psychological energy toward the second-best path of adaptation,
  • Easier, and potentially more profitable, to develop drought-resistant farm crops or improve coastal protection systems than tackle global warming by cutting greenhouse gas emissions.
  • His conclusions are pessimistic. The world should not expect America to change. Its response to overconsumption is inadequate.
  • On global warming, the country adapts but does not confront, content “to protect itself, and itself alone.”
  • On obesity, it shuns the kind of coordinated policy action that will help the less fortunate, particularly disadvantaged minorities.
Javier E

President Obama Was Right - NYTimes.com - 0 views

  • The debt we owe to fellow Americans is not based on individual merit. It is based on citizenship, and loyalty to the national community we all share.
  • Soldiers don’t risk their lives only for those Americans who deserve it; they do it for the nation as a whole.
  • Most of all, the Obama administration can be faulted for not at least trying to use the language of communal solidarity to explain this decision. Apparently, we have become such a hyperindividualized culture that it is impossible to even develop an extended argument on how individual cases fit into the larger fabric of the common good.
jlessner

In Cold Political Terms, Far Right and French President Both Gain - NYTimes.com - 0 views

  • Amid the horrors of the last week, François Hollande is widely judged to have kept his calm, acted decisively and spoken the words of condemnation, defiance and unity expected of a French president, who by tradition is called on to embody the nation.
  • But no one expects this mood of solidarity to last very long; indeed, the attacks have already sharpened his clash with the far-right leader Marine Le Pen. Mr. Hollande remains the most unpopular French president since World War II. He is troubled by a weak economy, high unemployment and an underlying atmosphere of anxiety and even fear, among both Muslims and Jews, about the impact of homegrown Islamic radicalism.
  • “Hollande has been extremely good in this crisis, showing calm and self-control, and using all the right words,” said Alain Frachon, an editorial writer for Le Monde. “If we do a cold, cynical political analysis, he did rather well. Afterwards, of course, all these questions will be raised about security failures and the future.”
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  • The homegrown terrorism here, with its apparent links to Al Qaeda and the Islamic State, will also be used by other far-right, nationalist and anti-immigration movements in Europe, from the United Kingdom Independence Party to the Sweden Democrats and Germany’s Pegida — Patriotic Europeans Against the Islamization of the West. That is another reason so many European leaders from the mainstream parties of the center right and center left, from Angela Merkel of Germany to David Cameron of Britain and Mariano Rajoy of Spain, came to show their own solidarity with France and Mr. Hollande.Continue reading the main story Invitees also included the leaders of all the main French political par
johnsonma23

Neo-Nazis gain parliamentary seats in Slovakia - 0 views

  • Neo-Nazis gain parliamentary seats in Slovakia
  • The leftist ruling party has won the parliamentary election in Slovakia, after campaigning on an anti-migrant ticket, but will need coalition partners to form a majority government, according to results announced on Sunday.
  • In a surprising development, a neo-Nazi party gained parliamentary seats for the first time.
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  • The prime minister favors a strong state role in the economy, has been critical of Western sanctions against Russia and is known for strong anti-Muslim rhetoric.
  • The pro-business Freedom and Solidarity became the second strongest party with 12.1 percent, or 21 seats, ahead of another center-right party, the Ordinary People with 11.0 percent.
  • The ultra-nationalist Slovak National Party, Fico's potential partner, returned to Parliament after a four-year-absence with 8.6 percent while the traditional party in the predominantly Roman Catholic country of 5.4 million, the Christian Democrats, didn't get enough votes to be represented.
  • neo-Nazi People's Party — Our Slovakia — got 8 percent, or 14 seats.
  • The party says NATO is a terrorist organization and keeps attacking the European Union and Europe's common currency, the euro, which Slovakia uses.
  • Fico said it is his duty as the winner to create a meaningful government. He said he will open a first round of informal consultations with other parties Sunday.
  • Mitt Romney jumps on #NeverTrump: Our view
  • Donald Trump's strong showing on Super Tuesday put prominent Republicans in a tight spot. They have three distinct choices: Jump on the Trump bandwagon. Stay silent, and try to save their own skins if they end up on the November ballot beneath Trump. Or denounce Trump as unfit for the GOP nomination or the presidency.
  • Only a few prominent Republicans have had the courage to take that third path, and on Thursday they were joined by Mitt Romney, the GOP's candidate in 2012
  •  Calling Trump "a phony" and "a fraud," Romney said the billionaire businessman is unsuited by temperament, character and judgment to occupy the Oval Office and represent America on the world stage.
  • Shortly before Romney spoke, dozens of Republican national security experts, including former Homeland Security secretary Michael Chertoff, added their voices to the emerging anti-Trump drive by the GOP establishmen
  • , bullying and bigotry is as familiar as it is appalling, and practically every day brings a new outrage. Early in the campaign, he denigrated Mexican immigrants and Arizona Sen. John McCain, one of the nation's iconic war heroes and the party's standard-bearer in 2008.
  • y, he talked about loosening libel laws to make it easier to sue news organizations, and on Sunday, two days before several primaries in the Deep South, he waffled over denouncing David Duke, a former Ku Klux Klan leader who had endorsed Trump.
  • Taking on a bully is much more unpleasant business, as Trump's rivals have discovered. After Romney's speech, Trump fired back with his usual fusillade of schoolyard insults, calling Romney a stiff, a choke artist, a lightweight, and a disaster as a candidate who ran a horrible campaign and begged for his endorsement in 2012.
  • But Americans can hope Romney's speech has the same effect as the confrontation that Army counsel Joseph Welch had in 1954 with Sen. Joseph McCarthy, another demagogue who took America down a dangerous and ugly road before a demand for decency stopped him.
katyshannon

U.S. B-52 joins flyover after North Korea's bomb claim - CNN.com - 0 views

  • Days after North Korea claimed it tested a hydrogen bomb, the United States responded with a display of military might on the Korean Peninsula.
  • A B-52 bomber jet from Andersen Air Force Base in Guam flew over Osan, South Korea, on Sunday "in response to a recent nuclear test by North Korea," United States Pacific Command said.
  • "This was a demonstration of the ironclad U.S. commitment to our allies in South Korea, in Japan, and to the defense of the American homeland," said PACOM Commander Adm. Harry B. Harris Jr.
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  • The B-52 was flanked by South Korean F-15 fighter jets and U.S. F-16 fighter jets.
  • "They absolutely took notice," CNN's Will Ripley reported from the North Korean capital. "A lot of North Korean military commanders find U.S. bombers especially threatening, given the destruction here in Pyongyang during the Korean War, when much of the city was flattened," Ripley said.
  • The show of solidarity has caught the attention -- and likely the ire -- of North Korea.
  • The show of solidarity between the U.S. and South Korea came after Seoul reactivated loudspeakers broadcasting propaganda into North Korea near the heavily fortified border between the countries.Pyongyang considers the broadcasts tantamount to an act of war, and in the past has responded to them with artillery fire.
  • North Korea bragged about the "spectacular success" of its first hydrogen bomb test on Wednesday. But outside the hermit kingdom, the claims have been met with skepticism.
  • The United States, South Korea, Japan and China have been testing for airborne or ground radiation in the region, but say they haven't found any evidence supporting the claim of an H-bomb test.Wednesday's test yielded a blast of a similar magnitude to a previous North Korean test in 2013, said Martin Navias, a military expert at King's College London.
  • "We won't know for another few days or weeks whether this was (a hydrogen bomb)," he said. "It doesn't look like one. ... One would have expected [the power] to be greater if it was an H-bomb."One analyst in Seoul cast doubt on whether enough material could be collected to ever find out definitively what Pyongyang has tested.
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