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it’s a gateway, a sort of testing of boundaries and hunger to sow fear in others, that leads in that direction.

After all, they’ve already bought the hardware.

At the core of the new Post report are two questions: Who issued the order to clear away the protesters, and to what degree was it linked to the decision to hold that photo op?

The administration has defended itself by claiming the two were not linked, and that the removal action carried out a decision to expand the security perimeter around the White House that had been made in advance.

But numerous other officials, including the chiefs of the D.C. police and National Guard Bureau, have now challenged this claim. They say they had no advance notice that the U.S. Park Police would commence forcible removal. That undercuts the notion that it was part of a pre-planned effort.

at the time, Trump was in a rage inside the White House about reports that he was hunkered down, the report documents. White House officials were discussing expanding the perimeter, but they were also discussing holding an event to showcase Trump in control — the visit to the church.

there’s still another revelation here: The clearing away of the protesters might have violated a 2015 court settlement between the Park Police and the Justice Department.

ven if the perimeter expansion had been discussed, there was never any firm indication of a time when it would happen. And then, right after Trump made the decision to walk to the church, this was relayed to the Secret Service on the ground, whereupon the crackdown suddenly ensued, including chemical gassing and violent shoving with shields.

That 2015 settlement set new rules for how federal law enforcement engages with protesters, requiring three audible warnings about pending dispersal, plus the identification of avenues for protesters to disperse themselves peacefully.

there was already a strong case that the protesters’ First Amendment rights were violated.

“The government can impose reasonable time, place and manner restrictions on speech in public forums, and in some circumstances it can clear protesters to protect public safety or the safety of public officials,”

“But the First Amendment requires that the restrictions be reasonable,” Jaffer said. “They went from zero to 60 in a matter of seconds.”

The 2015 settlement more clearly defined what law enforcement must do to protect protesters’ rights in a situation like this, yet this appears to have been violated as well,

“These limits were totally disregarded here,

this episode stands as the precipitating moment at which some of the darkest and most seminal truths about the Trump presidency emerged. Trump’s abuses led military officials to feel the need to signal to the country that something is very wrong, that our values and ideals are under serious threat.

We are now learning that the crackdown might have been more tightly tied to Trump’s desire to stage a messianic and megalomaniacal photo op than previously known — and that the abuses undertaken to facilitate it might have been worse than we thought.

She created two sets of rules for her game: an anti-monopolist set in which all were rewarded when wealth was created, and a monopolist set in which the goal was to create monopolies and crush opponents. Her dualistic approach was a teaching tool meant to demonstrate that the first set of rules was morally superior.

Elizabeth Magie was born in Macomb, Ill., in 1866, the year after the Civil War ended and Abraham Lincoln was assassinated. Her father, James Magie, was a newspaper publisher and an abolitionist who accompanied Lincoln as he traveled around Illinois in the late 1850s debating politics with Stephen Douglas.

On some level, Lizzie understood that the game provided a context — it was just a game, after all — in which players could lash out at friends and family in a way that they often couldn’t in daily life. She understood the power of drama and the potency of assuming roles outside of one’s everyday identity. Her game spread, becoming a folk favorite among left-wing intellectuals, particularly in the Northeast.

When she applied for a patent for her game in 1903, Magie was in her 30s. She represented the less than 1 percent of all patent applicants at the time who were women. (Magie also dabbled in engineering; in her 20s, she invented a gadget that allowed paper to pass through typewriter rollers with more ease.)

Several years after she obtained the patent for her game, and finding it difficult to support herself on the $10 a week she was earning as a stenographer, Magie staged an audacious stunt mocking marriage as the only option for women; it made national headlines. Purchasing an advertisement, she offered herself for sale as a “young woman American slave” to the highest bidder. Her ad said that she was “not beautiful, but very attractive,” and that she had “features full of character and strength, yet truly feminine.”Continue reading the main story The ad quickly became the subject of news stories and gossip columns in newspapers around the country. The goal of the stunt, Magie told reporters, was to make a statement about the dismal position of women. “We are not machines,” Magie said. “Girls have minds, desires, hopes and ambition.”

“It is a practical demonstration of the present system of land-grabbing with all its usual outcomes and consequences,” Magie said of her game in a 1902 issue of The Single Tax Review. “It might well have been called the ‘Game of Life,’ as it contains all the elements of success and failure in the real world, and the object is the same as the human race in general seem to have, i.e., the accumulation of wealth.”

As an anti-monopolist, James Magie drew from the theories of George, a charismatic politician and economist who believed that individuals should own 100 percent of what they made or created, but that everything found in nature, particularly land, should belong to everyone. George was a proponent of the “land value tax,” also known as the “single tax.” The general idea was to tax land, and only land, shifting the tax burden to wealthy landlords. His message resonated with many Americans in the late 1800s, when poverty and squalor were on full display in the country’s urban centers.

In its efforts to seize total control of Monopoly and other related games, the company struck a deal with Magie to purchase her Landlord’s Game patent and two more of her game ideas not long after it made its deal with Darrow.

Magie’s identity as Monopoly’s inventor was uncovered by accident. In 1973, Ralph Anspach, an economics professor, began a decade-long legal battle against Parker Brothers over the creation of his Anti-Monopoly game. In researching his case, he uncovered Magie’s patents and Monopoly’s folk-game roots. He became consumed with telling the truth of what he calls “the Monopoly lie.”

Roughly 40 years have passed since the truth about Monopoly began to appear publicly, yet the Darrow myth persists as an inspirational parable of American innovation. It’s hard not to wonder how many other buried histories are still out there — stories belonging to lost Lizzie Magies who quietly chip away at creating pieces of the world, their contributions so seamless that few of us ever stop to think about the person or people behind the idea.

One explanation for why so many come to that conclusion in the first place has to do with the widening of the gulf between America’s coasts and the region in between them

Cities that can entice well-educated professionals are booming, even as “flyover” communities have largely seen good-paying factory work automated or shipped overseas, replaced to a large extent with insecure jobs: Walmart greeters, independent-contractor truck drivers, and the like.

a college degree has become the true mark of individual success in America—the sort of white-picket-fence fantasy that drives people well into their elder years to head back to school

the white working class that emerged in the 19th century—stitched together from long-combative European ethnic groups—strived to set themselves apart from African Americans, Chinese, and other vilified “indispensable enemies,” and build, by contrast (at least in their view), a sense of workingman pride.

this last election was a reminder that white male resentment of “nasty” women and “uppity” racial and other minorities remains strong.

That said, many Americans with more stable, better-paid jobs have blind spots of their own. For all of their professed open-mindedness in other areas, millions of the well-educated and well-off who live in or near big cities tend to endorse the notion, explicitly or implicitly, that education determines a person’s value

white voters from hard-hit rural areas and hollowed-out industrial towns have turned away from a Democratic Party that has offered them little in the way of hope and inspiration and much in the way of disdain and blame.

such a fervent belief in the transformative power of education also implies that a lack of it amounts to personal failure—being a “stupid” person

As much as both liberals and conservatives have touted education as a means of attaining social mobility, economic trends suggest that this strategy has limits, especially in its ability to do anything about the country’s rapidly growing inequalities

Well into the 21st century, two-thirds of Americans age 25 and over do not have a bachelor’s degree. The labor market has become more polarized, as highly paid jobs for workers with middling levels of education and skill dwindle away.

even some workers I spoke to—all former union members—said they felt that people without a good education did not deserve to make a good living.

The rules of meritocracy that these blue-collar workers say they admire barely apply to the very top levels of the economy. Groups of elite workers—professionals, managers, financial workers, tenured professors—continue to wall themselves off from competition. They still organize collectively, through lobbying, credentialing, licensing, and other strategies. But fewer ordinary workers have the same ability to do so

What has emerged in the new economy, then, is a stunted meritocracy: meritocracy for you, but not for me

One of the few things he could really depend on was his church. He volunteered on their Sunday-school bus, leading the kids in singing songs. “It helps to be around young people,” he said. For many of the jobless workers I interviewed, religion and tradition provided a sense of community and a feeling that their lives had purpose.

However exaggerated by stereotypes, the urbane, urban values of the well-educated professional class, with its postmodern cultural relativism and its rejection of old dogmas, are not attractive alternatives to what the working class has long relied on as a source of solace.

In the absence of other sources of meaning, Americans are left with meritocracy, a game of status and success, along with the often ruthless competition it engenders. And the consequence of a perspective of self-reliance—Americans, compared to people in other countries, hold a particularly strong belief that people succeed through their own hard work—is a sense that those who fail are somehow inferior

The concept of grace comes from the Christian teaching that everyone, not just the deserving, is saved by God’s grace. Grace in the broader sense that I (an agnostic) am using, however, can be both secular and religious. In the simplest terms, it is about refusing to divide the world into camps of deserving and undeserving, as those on both the right and left are wont to do

It rejects an obsession with excusing nothing, with measuring and judging the worth of people based on everything from a spotty résumé to an offensive comment.

Unlike an egalitarian viewpoint focused on measuring and leveling inequalities, grace rejects categories of right and wrong, just and unjust, and offers neither retribution nor restitution, but forgiveness.

With a perspective of grace, it becomes clearer that America, the wealthiest of nations, possesses enough prosperity to provide adequately for all. It becomes easier to part with one’s hard-won treasure in order to pull others up, even if those being helped seem “undeserving”—a label that today serves as a justification for opposing the sharing of wealth on the grounds that it is a greedy plea from the resentful, idle, and envious.

ignorance shouldn’t be considered an irremediable sin. Yet many of the liberal, affluent, and college-educated too often reduce the beliefs of a significant segment of the population to a mash of evil and delusion

From gripes about the backwardness and boredom of small-town America to jokes about “rednecks” and “white trash” that are still acceptable to say in polite company, it’s no wonder that the white working class believes that others look down on them. That’s not to say their situation is worse than that of the black and Latino working classes—it’s to say that where exactly they fit in the hierarchy of oppression is a question that leads nowhere, given how much all these groups have struggled in recent decades.

While there are no simple explanations for the desperation and anger visible in many predominantly white working-class communities, perhaps the most astute and original diagnosis came from the rabbi and activist Michael Lerner, who, in assessing Donald Trump’s victory, looked from a broader vantage point than most. Underneath the populist ire, he wrote, was a suffering “rooted in the hidden injuries of class and in the spiritual crisis that the global competitive marketplace generates.”

That cuts right to it. The modern economy privileges the well-educated and highly-skilled, while giving them an excuse to denigrate the people at the bottom (both white and nonwhite) as lazy, untalented, uneducated, and unsophisticated.

many well-off Americans from across the political spectrum scorn the white working class in particular for holding onto religious superstitions and politically incorrect views, and pity them for working lousy jobs at dollar stores and fast-food restaurants that the better-off rarely set foot in

This system of categorizing Americans—the logical extension of life in what can be called an extreme meritocracy—can be pernicious: The culture holds up those who succeed as examples, however anecdotal, that everyone can make it in America. Meanwhile, those who fail attract disdain and indifference from the better-off, their low status all the more painful because it is regarded as deserved.

the shame of low status afflicts not just the unemployed, but also the underemployed. Their days are no longer filled with the dignified, if exhausting, work of making real things.

For less educated workers (of all races) who have struggled for months or years to get another job, failure is a source of deep shame and a reason for self-blame. Without the right markers of merit—a diploma, marketable skills, a good job—they are “scrubs” who don’t deserve romantic partners, “takers” living parasitically off the government, “losers” who won’t amount to anything

Even those who consider themselves lucky to have jobs can feel a sense of despair, seeing how poorly they stand relative to others, or how much their communities have unraveled, or how dim their children’s future seems to be: Research shows that people judge how well they’re doing through constant comparisons, and by these personal metrics they are hurting, whatever the national unemployment rate may be.

She said Trump would set the agenda and needed people with inside knowledge to reform the system. Maddox sees other criticisms as part of the same howl of anger at Trump’s victory from what she regards as a privileged and entitled liberal establishment.

“They’re saying all those who supported him are stupid white men. Do they understand the lives of underprivileged people? They’re living in these $10m penthouses in New York. Come live down with the people here that are struggling and lucky if they can pay for a house that’s a $100,000. Knock yourself off your pedestal and bring yourself down here. You’re going to think people here live in poverty, but people down here make the best of what they have,” she said. “Just because you don’t have the boo-coo dollars they have over there does not make you an ignorant person. Does not make you incapable of making rational decisions.”

Every man on this planet at some point has said something vulgar or inappropriate about a woman. And if they say they haven’t, they’re liars. Honestly, what he says to his buddies doesn’t affect me in the least,” she said. “I could care less what he did personally. That has nothing to do with me. That doesn’t affect me. What I care about is what he’s going to do professionally.”

Like many of the estimated 3 million undocumented immigrants in California, they live near the poverty line without the social protections available to American citizens. The Galvans rely on a local clinic offering affordable care to low-income families. Luis Galvan faced navigating life without documents which, at best, meant stunted expectations and the constant fear of arrest.

Then in 2012, Obama issued an executive order lifting the threat of deportation for undocumented immigrants who arrived in the US before they were 16 and granting them work permits. More than 750,000 “Dreamers” have applied for Deferred Action for Childhood Arrivals, popularly known as Daca, liberating them from life in the shadows and offering hope of a future beyond labouring in the fields. Galvan’s Daca authorisation opened the door to a place in college to train as a teacher.

Although he is not likely to be an immediate target for deportation, Galvan also worries that the immigration service now knows where to find his family from the Daca application. He says his father fears the worst and is saving money to buy land in Mexico ready to return.

“I have an uncle that’s packing already. He’s like: ‘I’m going. I’m sorry but I don’t want to deal with this stuff. It’s going to get worse.’ I was trying to calm down but he said no. He has a lot of kids, all US citizens. They’re all going back to Mexico,” said Galvan. “A lot of people are making an escape plan.”

as recent research shows, intense inequality actually stunts growth, making it more difficult for countries to sustain the sort of long economic expansions that have characterized the more prosperous nations of the world.

They found that in high-inequality nations spurts of growth ended more quickly, and often in painful contractions.

regions with high inequality, like sub-Saharan Africa and Latin America, have recorded shorter periods of sustained economic growth since 1950 than regions with lower inequality like East Asia. The average stretch of robust growth among relatively equitable industrial countries lasted more than 24 years. In Africa the average was less than 14 years.

income distribution contributes more to the sustainability of economic growth than does the quality of a country’s political institutions, its foreign debt and openness to trade, the level of foreign investment in the economy and whether its exchange rate is competitive.

Extreme inequality blocks opportunity for the poor. It can breed resentment and political instability — discouraging investment — and lead to political polarization and gridlock, splitting the political system into haves and have-nots. And it can make it harder for governments to address economic imbalances and brewing crises.

inequality in America has soared over the last 30 years, approaching and even surpassing that in many poor countries. Today, America is an outlier among industrial nations. Its distribution of income looks closer to that of Argentina than, say, Germany.

So it is perhaps unsurprising that our recent economic crisis had some characteristics of boom-and-busts in less developed nations. It was triggered, in part, by 1 percenters on Wall Street persuading regulators to remove restrictions on their casino. It led workers to pile on debt to supplement falling incomes. It ended with a vast deployment of tax dollars to bail out fallen plutocrats. And our political system seems unable to deal with the aftermath. 

“If you watch some of the shows that go on during the day, it’s harkening back to the heroic deeds of the Soviet Army, liberating the Crimea and Sevastopol,” said Vladimir V. Pozner, host of a political talk show on Channel One. “You begin to be very antsy — is this the buildup to something else? Is this not preparing the population for what ultimately will be the use of force?

Abby Martin, a Washington-based anchor from Russia Today, a state-owned, English-language cable news network, created a stir by denouncing Russia’s intervention during a broadcast on Monday. Margarita Simonyan, the channel’s editor in chief, sent her a message saying that what she had said was “not in line with our editorial policy,” she said Wednesday in a telephone interview. “We have never made a secret of the fact that we reflect Russia’s position,” she said.

Her decision was followed late Wednesday by the on-air resignation of a second anchor, Liz Wahl, who said she could “not be part of a network funded by the Russian government that whitewashes the actions of Putin.”In a statement, Russia Today said “the usual course of action” was to address grievances with the editor, or “quit like a professional.” Ms. Wahl’s resignation was, the statement said, “nothing more than a self-promotional stunt.”

Irek Murtazin, a Russian blogger, took umbrage when a state newspaper reported that the upper house of Parliament had “unanimously” approved the use of military force in Ukraine, publishing screen shots that showed that only 90 of the body’s 166 members had voted. “It is a sign that the Russian elite is not as monolithic as it is presented to us,” he said. Ms. Borodina said the fact-checking was a new phenomenon, as bloggers and others turn a critical eye on television.“People just didn’t watch television before,” she said. “Falsifications have always been there.”

This is only one example of the dysfunction on the right that winds up playing into the Dems hands. With CFG, Madison Project and Senate Conservatives Fund to do its work both in savaging good GOP candidates and boosting flaky ones, Democrats can focus their funds on hard-to-win swing states and even some long-shot races.

The Social Progress Index is a brainchild of Michael E. Porter, the eminent Harvard business professor who earlier helped develop the Global Competitiveness Report. Porter is a Republican whose work, until now, has focused on economic metrics.“This is kind of a journey for me,” Porter told me. He said that he became increasingly aware that social factors support economic growth: tax policy and regulations affect economic prospects, but so do schooling, health and a society’s inclusiveness.

Porter and a team of experts spent two years developing this index, based on a vast amount of data reflecting suicide, property rights, school attendance, attitudes toward immigrants and minorities, opportunity for women, religious freedom, nutrition, electrification and much more.

Many who back proposed Republican cuts in Medicaid, food stamps and public services believe that such trims would boost America’s competitiveness. Looking at this report, it seems that the opposite is true.

Canada came in seventh, the best among the nations in the G-7. Germany is 12th, Britain 13th and Japan 14th.

Over all, the United States’ economy outperformed France’s between 1975 and 2006. But 99 percent of the French population actually enjoyed more gains in that period than 99 percent of the American population. Exclude the top 1 percent, and the average French citizen did better than the average American. This lack of shared prosperity and opportunity has stunted our social progress.

Some Caribbean nations have already begun assessing the lasting damage they suffered, ranging from stunted educational and economic opportunities to dietary and health problems, Mr. Day said.

modern nationalist historians who criticize the Confucian school as taking an overly Sino-centric view of Korean history, reflecting the Chinese bia

colonial historiography, or singmin sahak, is of a fundamentally geopolitical nature and is the direct consequence of Korea's colonial experience under Japanese rule(1910-1945

This school points to geographic determinism as the leading factor in Korean history and argues that given Korea's geographic position, international interaction with surrounding powers, especially China, Japan, Russia, and more recently, the United States, is inevitable

the influence (or interference) of foreign "actors" has resulted in the inability of Koreans to chart an independent course in making policy, leading to a subservient national character and the predominance of acute factionalism in Korean politic

retarded or stunted nature of Korean historical development, as reflected in the continued existence of slavery up to the end of the Choson dynasty and the lack of a feudalist stage in Korea's historical development

not only that historical development in Korea is distinguished by its lack of indigenous progress, but also that what progress that has occurred has been the direct result of foreign influence and/or pressure

the nationalist school, emerged as a reaction against Japanese colonialism

for minjung theorists, Korean history is one of suffering -- of the masses subjugated socially, politically, and economically, whether it be in the form of Chinese cultural hegemony, the domination of the yangban class, Japanese colonialization, the "neo-colonial" influence of post-liberation superpowers (Japan and the United States in the South; China and Russia in the North), authoritarian government rule, or, most recently, international pressure on trade issues

Korea was on the verge of a cultural, political and social renaissance, led by a number of enlightened intellectuals (e.g. the Kapsin and Kabo reform movements and the Independence Club) who saw the decay of the Choson dynasty and recognized the need to bring Korea out of its self-imposed isolation.

Korea was the proverbial "shrimp caught between fighting whales," and the ensuing 35-year-long Japanese colonial period, coupled with Korea's subsequent national division and a devastating civil war, essentially wiped out any possibility of an indigenous movement building a modern, civil society independent of outside interference.

Korean development as a modern civil society was thwarted just as it was emerging from the long, slow decline of the Choson dynasty

By the end of the 1970s, Korea's economic success seemed to confirm the nationalist model: Korean development, far from being dependent on outside factors (e.g. Chinese suzerainty, Japanese colonialism, etc.), had in fact undergone its own, unique evolution

Success in the economic field was matched by discoveries in Korean archaeology, which added a timeless dimension to the debate. The discovery of paleolithic artifacts and the widespread existence of bronze culture in ancient Korea were combined with the existence of private landholding during the Three Kingdoms period and the slow emergence of an upwardly-mobile class system during the Choson dynasty to argue that, far from being stagnant, traditional Korean society, while not exactly dynamic, was at the very least much more fluid

Korean history is one of slow but steady indigenous progress toward modern, civil society.

minjung, (populist, grassroots, "the masses," etc.) school of historical interpretation. This school emerged out of Korea's rapid economic development, with its uneven distribution of wealth and the rising class-consciousness of Korean workers, combined with popular resentment against continued authoritarian rule and the widely perceived illegitimacy of the Chun Doo-hwan government in the aftermath of the Kwangju Pro-Democracy Uprising in 1980

there is no single, encompassing minjung theory, and minjung theorists themselves have had mixed success in gaining widespread respect for their views, possibly in part by a reluctance by more conservative academics to give credibility to a movement admittedly inspired by Marxist ideology

the nationalist school was divided over how to interpret the historical legacy of the "practical learning"(silhak) movement of the late Choson period

with the election of former pro-democracy opposition leader Kim Young-sam as president in 1992 following his party's merger with Korea's two leading conservative parties, the rise of a dominant Korean middle class and its concomitant influence on policy making, the emergence of a new generation of Koreans unfamiliar with past hardships, and the rise of globalization (and the decline of nationalism) as a defining influence, mainstream Korean society has all but rejected minjung theory.

where is a minjung historian to go when his erstwhile victims have gone mainstream and have adopted many of the perspectives of their newfound (middle) class?

no single theory is all-encompassing: each explains a part of a much greater whole.

colonial historiography explains Korea's relations in an unfriendly international setting, but it does not explain why Korea was unable to better adapt to an admittedly hostile environment.

nationalist historiography is also unable to adequately explain why Korea was unable to register impressive economic and political development until after its liberation from 35 years of Japanese colonial rule, and even then only in the context of U.S. liberation and protection during the Korean and Cold Wars, and without addressing the roles played by Japanese capital and a receptive U.S. market for Korea's export-led growth

it might benefit the would-be scholar to take a multifaceted approach to Korean historiography. At the very least, a comprehensive understanding of these historical schools is in order for any significant understanding of modern Korean history.

The absence of a liberal state has been matched by the absence of a liberal economy. After independence, the prevailing orthodoxy was central planning, often Soviet-inspired. Anti-market, anti-trade, pro-subsidy and pro-regulation, Arab governments strangled their economies.

only the Arabs can reverse their civilisational decline, and right now there is little hope of that happening. The extremists offer none. The mantra of the monarchs and the military men is “stability”. In a time of chaos, its appeal is understandable, but repression and stagnation are not the solution.

ultimately fanatics devour themselves. Meanwhile, wherever possible, the moderate, secular Sunnis who comprise the majority of Arab Muslims need to make their voices heard. And when their moment comes, they need to cast their minds back to the values that once made the Arab world great. Education underpinned its primacy in medicine, mathematics, architecture and astronomy. Trade paid for its fabulous metropolises and their spices and silks. And, at its best, the Arab world was a cosmopolitan haven for Jews, Christians and Muslims of many sects, where tolerance fostered creativity and invention.

Liberals and conservatives could no longer think of themselves simply as political rivals competing within a common and settled American identity. That identity was no longer settled—or even legitimate—because it was stigmatized in the 1960s as racist, sexist, and imperialistic

It was no longer enough for the proponents of these perspectives merely to vie over the issues of the day. Both worldviews would now have to evolve into full-blown ideologies capable of projecting a new political and cultural vision of America.

This is how the mandate of the 1960s to reinvent America launched the infamous “culture war” between liberalism and conservatis

When we argue over health care or immigration or Middle East policy, it is as if two distinct Americas were arguing, each with a different idea of what it means to be an American. And these arguments are intense and often uncivil, because each side feels that its American identity is at risk from the other side. So the conflict is very much a culture war, with each side longing for “victory” over the other, and each side seeing itself as America’s last and best hope.

Since the 1960s, this war has divided up our culture into what might be called “identity territories.”

America’s universities are now almost exclusively left-leaning; most public-policy think tanks are right-leaning. Talk radio is conservative; National Public Radio and the major television networks are liberal. On cable television, almost every news and commentary channel is a recognizable identity territory—Fox/ right; MSNBC/left; CNN/left. In the print media our two great national newspapers are the liberal New York Times and the conservative Wall Street Journal (especially in the editorial pages). The Pulitzer Prize and MacArthur Grants are left; the Bradley Prize is right. The blogosphere is notoriously divided by political stripe. And then there are “red” and “blue” states, cities, towns, and even neighborhoods. At election time, Americans can see on television a graphic of their culture war: those blue and red electoral maps that give us a virtual topography of political identity.

cable

In the America envisioned by both ideologies, there is no racism or sexism or imperialism to be embarrassed by. After all, ideologies project idealized images of the near-perfect America that they promise to deliver. Thus, in one’s ideological identity, one can find the innocence that is no longer possible—since the 1960s—in America’s defamed national identity.

To announce oneself as a liberal or a conservative is like announcing oneself as a Frenchman or a Brit. It is virtually an announcement of tribal identity, and it means something much larger than ideology

Nationalism—the nationalist impulse—is passion itself; it is atavistic, beyond the reach of reason, a secular sacredness. The nationalist is expected to be intolerant of all opposition to his nation’s sovereignty, and is most often willing to defend that sovereignty with his life.

when we let nationalism shape the form of our liberal or conservative identities—when we practice our ideological leaning as if it were a divine right, an atavism to be defended at all cost—then we put ourselves on a warlike footing. We feel an impunity toward our opposition, and we grant ourselves a scorched-earth license to fight back.

yes, like my young nemesis, I could experience my ideology as a nationalism. But unlike him I wanted to discipline that impulse, to subject my ideology—and all the policies it fostered—to every sort of test of truth and effectiveness. And I was ready to modify accordingly, to disabuse myself of even long-held beliefs that didn’t pan out in reality

these disparities— and many others—most certainly had their genesis in centuries of racial oppression. But post-1960s liberalism conflates the past with the present: it argues that today’s racial disparities are caused by precisely the same white racism that caused them in the past—thus the poetic truth that blacks today remain stymied and victimized by white racism.

I had stated a hard fact: that since the 1960s, white racism had lost so much of its authority, power, and legitimacy that it was no longer, in itself, a prohibitive barrier to black advancement. Blacks have now risen to every level of American society, including the presidency. If you are black and you want to be a poet, or a doctor, or a corporate executive, or a movie star, there will surely be barriers to overcome, but white racism will be among the least of them. You will be far more likely to receive racial preferences than to suffer racial discrimination.

But past oppression cannot be conflated into present-day oppression. It is likely, for example, that today’s racial disparities are due more to dysfunctions within the black community, and—I would argue—to liberal social policies that have encouraged us to trade more on our past victimization than to overcome the damage done by that victimization through dint of our own pride and will

The young man at Aspen demanded to speak so that he could corral people back into a prescribed correctness and away from a more open-minded approach to the complex problems that our racial history has left us to deal with—problems that the former victims of this history will certainly bear the greatest responsibility for overcoming

there also comes a time when he must stop thinking of himself as a victim by acknowledging that—existentially—his fate is always in his own hands. One of the more pernicious cor- ruptions of post-1960s liberalism is that it undermined the spirit of self-help and individual responsibility in precisely the people it sought to uplif

he truth—that  blacks had now achieved a level of freedom comparable to that of all others

what was not true—that racism was still the greatest barrier to black advancement

Poetic truth—this assertion of a broad characteristic “truth” that invalidates actual truth—is contemporary liberalism’s greatest source of power. It is also liberalism’s most fundamental corruption.

the great trick of modern liberalism is to link its poetic truths (false as they may be) with innocence from all the great sins of America’s past—racism, sexism, imperial- ism, capitalist greed

if you want to be politically correct, if you want to be seen as someone who is cleansed of America’s past ugliness, you will go along with the poetic truth that racism is still a great barrier for blacks.

A distinction must be made. During and immediately after the 1960s, racism and sexism were still more literal truth than poetic truth. As we moved through the 1970s, 1980s, and 1990s, America morally evolved so that these old American evils became more “poetic” than literal

Yet redeeming America from these evils has become liberalism’s rationale for demanding real power in the real world—the political and cultural power to create social programs, to socially engineer on a national scale, to expand welfare, to entrench group preferences in American institutions, and so on

what happens to liberal power when America actually earns considerable redemption—when there are more women than men in the nation’s medical schools, when a black can serve as the president, when public accommodations are open to anyone with the price of the ticket?

My young antagonist in Aspen was not agitated by some racial injustice. He would have only relished a bit of good old-fashioned racial injustice, since it would have justified his entire political identit

a divide like this suggests that America has in fact become two Americas, two political cultures forever locked in a “cold war” within a single society. This implies a spiritual schism within America itself, and, following from that, the prospect of perpetual and hopeless debate—the kind of ego-driven debate in which both sides want the other side to “think like us.

Today, liberal and conservative Americans are often contemptuous of each other with a passion that would more logically be reserved for foreign enemies.

Our national debate over foreign and domestic issues has come to be framed as much by poetic truths as by dispassionate assessments of the realities we face

the poetic truth that blacks are still held back from full equality by ongoing “structural” racism carries more authority than the objective truth: that today racism is not remotely the barrier to black advancement in American life that it once was.

In foreign affairs, the poetic truth that we Americans are essentially imperialistic cowboys bent on exploiting the world has more credibility than the obvious truth, which is that our wealth and power (accumulated over centuries of unprecedented innovation in a context of freedom) has often drawn us into the unwanted role of policing a turbulent world—and, it must be added, to the world’s immense benefit.

Today the actual facts fail to support the notion that racial victimization is a prevailing truth of American life. So today, a poetic truth, like “black victimization,” or the ongoing “repression of women,” or the systematic “abuse of the environment,” must be imposed on society not by fact and reason but by some regime of political correctness

Poetic license occurs when poets take a certain liberty with the conventional rules of grammar and syntax in order to achieve an effect. They break the rules in order to create a more beautiful or more powerful effect than would otherwise be possible. Adapting this idea of license and rule breaking to the realm of ideology, we might say that “poetic truth” disregards the actual truth in order to assert a larger essential truth that supports one’s ideological position

He could subscribe to “diversity,” “inclusiveness,” and “social justice” and think himself solidly on the side of the good. The problem is that these prescriptions only throw fuzzy and unattainable idealisms at profound problems

What is “diversity” beyond a vague apologia, an amorphous expression of goodwill that offers no objective assessment whatsoever of the actual problems that minority groups face?

The danger here is that the nation’s innocence— its redemption from past sins—becomes linked to a kind of know-nothingism

We can’t afford to know, for example, that America’s military might—a vulgarity in the minds of many—has stabilized vast stretches of Asia and Europe since World War II, so that nations under the umbrella of our power have become prosperous trading partners today

Today’s great divide comes from a shallowness of understanding. We don’t altogether know what to do with our history

many of our institutions are being held in thrall to the idea of moral intimidation as power. Try to get a job today as an unapologetic conservative in the average American university, or in the State Department, or on public radio.

We all know, to the point of cliché, what the solutions are: mutual respect, empathy, flexibility, compromise

We can’t admit today that the lives of minorities are no longer stunted by either prejudice or “white privilege.

hose who doubt this will always point to today’s long litany of racial disparities. Blacks are still behind virtually all other groups by the most important measures of social and economic well-being: educational achievement, home ownership, employment levels, academic test scores, marriage rates, household net worth, and so on. The fact that seven out of ten black women are single, along with the fact that 70 percent of first black marriages fail (47 percent for whites), means that black women are married at roughly half the rate of white women and divorced at twice the rate. Thus it is not surprising that nearly three-quarters of all black children are born out of wedlock. In 2008, black college students were three times more likely than whites to graduate with a grade point average below a meager 2.5—this on top of a graduation rate for blacks of only 42 percent, according to the Journal of Blacks in Higher Education. Consequently, blacks in general have the highest college dropout rate and the lowest grade point average of any student group in America

Sunday’s incident was the 883rd fatal shooting by a law enforcement officer so far in 2015, according to the Guardian’s records. Another 47 people died after being shocked with an officer’s Taser, 33 died after being struck by a law enforcement officer’s vehicle, and 36 were killed in custody. Another received a deadly blow to the head during a fight with an officer.

The shooting was also the 183rd death recorded in California, by far the greatest total of any state. Nine states, however, have recorded more deaths per capita, with Oklahoma having the highest rate.

The US government publishes no comprehensive record of people killed by law enforcement, even after a series of controversial deaths unleashed a national protest movement and demands from activists and lawmakers alike for better data on the subject.

An analysis of the statistics collected so far found the rate of deaths currently stands at 3.1 per day. This rate has remained relatively steady throughout the year, peaking through the month of March to a daily rate of almost four and dipping to an average of 2.6 through June.

One of the two major causes of distress, Luthar found, was the “pressure to excel at multiple academic and extracurricular pursuits.”

From their answers, Luthar constructed a profile of elite American adolescents whose self-worth is tied to their achievements and who see themselves as catastrophically flawed if they don’t meet the highest standards of success.

Middle-class kids, she told me, generally do not live with the expectation that they should go to Stanford or earn $200,000 a year. “If I’ve never been to the moon,” she said of middle-class families, “why would I expect my kids to go there?” The yardstick for the children of the meritocratic elite is different, and it can intimidate as much as it can empower.

The second major cause of distress that Luthar identified was perhaps more surprising: Affluent kids felt remarkably isolated from their parents.

The kids in the affluent communities she studied felt their parents to be no more available to them, either emotionally or physically, than the kids in severe poverty did.

Some of the measures Luthar used were objective: Did the family eat dinner together, or hang out in the evenings? Here, she discovered that some busy parents would leave adolescents alone in the afternoon and evening and often weren’t home at all during those hours

Children had the sense that their parents monitored their activities and cared deeply about how they were spending their time, but that didn’t translate into feeling close. Many children felt they were being prodded toward very specific goals and behaviors by parental cues, some subtle, some less so.

a feeling of closeness to parents was inversely linked to household income, meaning that the most-affluent kids felt the most alienated.

In the past couple of years, other best sellers have sounded a similar note. William Deresiewicz, a former Yale professor who contributes to this magazine, argues in Excellent Sheep that elite education “manufactures students who are smart and talented and driven, yes, but also anxious, timid, and lost, with little intellectual curiosity and a stunted sense of purpose.”

But it turns out that this combination can be just as hard on a child’s well-being.

Since Levine wrote The Price of Privilege, she’s watched the stress in the Bay Area and in affluent communities all over the country become more pervasive and more acute.

Now, she reports, the teenagers have no sense of agency. They still complain bitterly about all the same things, but they feel they have no choice.

Many have also fallen prey to what Levine calls a “mass delusion” that there is but one path to a successful life, and that it is very narrow

Adolescents no longer typically identify parents or peers as the greatest source of their stress, Levine says. They point to school. But that itself may suggest a submission of sorts—the unquestioned adoption of parental norms.

Starting in seventh grade, the rich cohort includes just as many kids who display troubling levels of delinquency as the poor cohort, although the rule-breaking takes different forms. The poor kids, for example, fight and carry weapons more frequently, which Luthar explains as possibly self-protective. The rich kids, meanwhile, report higher levels of lying, cheating, and theft.

The meeting she attended with select parents, scholars, mental-health professionals, and community leaders was academically rigorous and yielded many important insights. But it was “eerie” in its almost complete lack of feeling

“There are a lot of very hard truths that are just not being spoken.”

Gunn is more than 40 percent Asian, and some non-Asian parents, particularly ones who’d grown up in town when the Asian population was smaller, felt the shift was poisoning the culture of the entire school.

Her first semester, Chiu got an F on a geometry test, which “totally traumatized me.” Her relationship with her parents started to fray, “because it just took too much energy to speak in a polite tone of voice.” She began to dread swim practice and even Girl Scouts and band, “but I didn’t want to be a quitter.” She remembers wishing that someone had broken up with her, or that she was anorexic, or that she had some reason to explain to her parents why she felt so sad. “I also felt like I was already saying that I was too stressed, and nobody—neither my parents nor my teachers—seemed to care or take me seriously.

well-educated parents are quick to distance themselves from the Tiger Mom. We might admire her children’s accomplishments, but we tend to believe these can be coaxed out of a child through applause, not scolding. In fact, this particular combination of lavish praise and insistence on achievement defines our era of protective, meritocratic parenting

In March, after spending two days among Palo Alto’s parents and civic leaders, Luthar came to see the community, still in shock over the suicides, as hovering somewhere between fear and denial.

Providing praise and love when a child performs especially well can look like healthy parenting, he says, because the parents are giving the child more of a good thing. But if praise comes only when a child succeeds, the child is likely to develop a sense that his or her parents’ affection depends upon good grades, or touchdowns, or mastery of a religious text, or whatever the parents’ priorities might be.

The aim of healthy parenting, Assor says, should not be to shower children only with praise and trophies, or to encourage self-esteem based on no real achievements. It should be to disentangle love from the project of parental or pedagogical guidance

Giving specific, positive feedback about something a child has tried hard at, or critical yet constructive feedback when a child fails, is perfectly appropriate. “But being warm and nice is a different matter,” he says. “We want to be nice and warm also when our kids do not achieve and when they do not try hard to achieve.”

The hope is that, secure in love, a child can experiment more freely and begin to find his or her own voice.

With the help of therapists and time, Chiu could better explain what she had experienced—depression, the dangers of not sleeping enough. She learned that her idea that she could escape by manufacturing a mental-health crisis was itself a sign of a mental-health crisis.

Not atypically for people who come to consider suicide, she’d lost her ability to think clearly or solve problems, and ended up trapped in a tunnel ruminating about escape, until self-destruction became the only light she could see.

Almost by definition, suicide points to underlying psychological vulnerability. The thinking behind it is often obsessive and then impulsive; a kid can be ruminating about the train for a long time and then one night something ordinary—a botched quiz, a breakup—leads him or her to the tracks.

the closer I got to the heart of this story, the less I felt I understood that link. Some details neatly fit the narrative that academic pressure has caused lethal amounts of stress in Palo Alto—Taylor Chiu’s experience, for example. Will Dickens, who died in 2009, had a learning disability, and his mother, Janet Dixon-Dickens, told me he never forgot it at Gunn. Cameron Lee, on the other hand, wasn’t obviously oppressed by schoolwork, and neither was J.P. Blanchard, or Sonya Raymakers, a girl who died in June 2009, soon after being accepted into her dream program at New York University.

In these days of assumed meritocracy, where children can be turned into anything, we admire them as displays of remarkable engineering, to be tweaked and fine-tuned into bilingual perfection. What we’ve lost, perhaps, is a sense that there may be things about them we can’t know or understand, and that that mysterious quality, separate from us, is what we should marvel at.

Admitting we don’t entirely know why teenagers kill themselves isn’t an invitation to do nothing to prevent it from happening. It’s just a call for humility, a short pause to acknowledge that a sense of absolute certainty about what children should do or be or how they should operate is part of what landed us here.

March 1889 stood nearly 1,000 feet high and was the tallest structure in the world—a distinction it held until the completion of New York City’s Chrysler Building in 1930.

Initially, only the Eiffel Tower’s second-floor platform was open to the public; later, all three levels, two of which now feature restaurants, would be reachable by stairway or one of eight elevators.

Not all of the city’s inhabitants were as enthusiastic, however: Many Parisians either feared it was structurally unsound or considered it an eyesore.

The Eiffel Tower Becomes a Permanent Feature of the Paris Skyline

the Eiffel Tower was almost torn down and scrapped in 1909.

Several years later, during World War I, the Eiffel Tower intercepted enemy radio communications, relayed zeppelin alerts and was used to dispatch emergency troop reinforcements.

Over the years, the Eiffel Tower has been the site of numerous high-profile stunts, ceremonial events and even scientific experiments.

The Eiffel Tower has also inspired more than 30 replicas and similar structures in various cities around the world.

Now one of the most recognizable structures on the planet, the Eiffel Tower underwent a major facelift in 1986 and is repainted every seven years.

somehow we’ve reached a point where any behavior short of violent predation – let’s call it the “not as bad as Weinstein” standard – is characterized as misunderstood seduction.

There’s a reason so many people are conflating bad and sometimes criminal behavior with romance: traditional ideas about seduction rely on tropes of women witholding sex and men working hard to get it. It’s a narrow notion of heterosexuality – one that does a good job excusing abusive behavior.

When will we have more concern for the women hurt by abuse than the men accused of it? One of Roy Moore’s accusers had her house burnt to the ground – arson is suspected. Harper’s magazine was on the brink of publishing the name of a woman who created the Shitty Media Men list before a feminist Twitter campaign stopped it. Some women won’t see justice for years, some ever. This moment isn’t about romance, it’s about abuse. Perhaps the fact that so many people can’t tell the difference is part of the problem.

But for many black Americans it was unsurprising - being made to feel unwelcome in public spaces has been an unpleasant part of daily life for decades - one which an afternoon's training won't be able to fix.

They agreed to receive a symbolic $1 in damages. City officials also promised to set up a scheme for young entrepreneurs.The deal includes a vow from the city to contribute $200,000 (£147,000) to its funding.

“It’s almost like when you’re doing your homework, you’re halfway through a math work sheet, you’re really in it right there. You can’t hear anything, you can’t see anything,” she said. “Or if you’re watching a movie and you’re so zoned in you don’t even remember what real life is. You just think you’re in the movie. That’s exactly how it is, but times five. I’m so zoned in. I have this weird mind-set where it’s me quickly analyzing every five seconds, ‘Is this boring, is this stupid, can I cut this? Yes. No. Yes. No. Yes. No.’”

In June 2018, Chamberlain left the Bay Area to live alone in L.A. and fully immerse herself in YouTubeland.

I created this kind of style that was super cool to me and super exciting for me, and now that other people are doing it, now all of a sudden I’m unoriginal, which is something that I’ve always really tried to be. That’s what makes me feel good creatively. So when people started to say that, I kind of had a full, you know, not like mental breakdown, but we could also say that. Not a mental breakdown! But I definitely freaked out.”

Chamberlain’s parents have supported her unconventional choices, like dropping out of school in the beginning of her junior year and moving to Los Angeles to live by herself while still a teenager. She says that they were and are her best friends.

Over these two years, Chamberlain invented the way people talk on YouTube now, particularly the way they communicate authenticity. Her editing tricks and her mannerisms are ubiquitous. There is an entire subgenre of videos that mimic her style, and a host of YouTubers who talk, or edit, just like her. The Atlantic recently noted this and declared she is “the most important YouTuber” working today.

Professional YouTubers are the children of reality television. The dramas of their videos are often inextricable from their lives. When Jake Paul and Tana Mongeau, two famous YouTubers, said they were engaged last month, it was impossible for fans to parse whether they were telling the truth. It barely mattered

YouTubers tend to bond and/or feud with one another constantly, because this is social media as much as it is performance art. They recreate the overheated dynamics of the high school environment that Chamberlain wanted to escape.

Chamberlain has now decided upon a new approach. “I’m just going to not stick to one thing so strictly,” she said.Her recent videos are less jittery, less edited. She has been trying to let her narrative and her scripts speak, with fewer interruptions than before.

Recently, she has tried anthologies and also stunts, like spending 24 hours on the balcony of her house

“I’m trying to make the stuff that I’m filming more dynamic so that when I’m editing there’s less pressure on me to kind of create something that’s not there,”

I’m starting to realize that editing is very personal, and 90 percent of the editing is just so that I’m not bored. So I don’t have to overdo it. I’m trying to find that balance right now, so that I don’t overwork myself