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“Alienation can sometimes make for a powerful organizing principle for an electoral coalition. … But it does not make for a natural organizing principle for a governing coalition.”

Alienation also breeds a zero-sum mind-set — it’s us or them — and with it a tribal clannishness and desire for exclusion.

on the right alienation can foster a desire for purity — to exclude the foreign — and on the left it can foster a desire for conformity — to squelch differing speakers and faiths.

The events of the past four months illustrate that we do need a political establishment in this country, or maybe a few competing establishments. We need people who have been educated to actually know something about public policy problems. We need people who have had gradual, upward careers in government and understand the craft of wielding power. We need people who know how to live up to certain standards of integrity and public service.

But going forward we need a better establishment, one attuned to Trump voters, those whose alienation grows out of genuine suffering.

it will be necessary to fight alienation with participation, to reform and devolve the welfare state so that recipients are not treated like passive wards of the state, but take an active role in their own self-government.

It’ll be necessary to revive a living elite patriotism. That means conducting oneself in office as if nation is more important than party; not using executive orders, filibusters and the nuclear option to grab what you can while you happen to be in the majority. It means setting up weekly encounters to help you respect and understand the fellow Americans who reside across the social chasms.

Finally, it’ll be necessary to fight alienation with moral realism

If you start with an awareness of human foibles, then you can proceed with what Levin calls pessimistic hopefulness — grateful for the institutions our ancestors left us, and filled with cheerful confidence that they can be reformed to solve present needs.

Anti-Semitism in America declined after World War II. But as Leo Ribuffo points out, the underlying narrative — of a diabolical transnational cabal of aliens plotting to undermine the very foundations of Christian civilization — survived in the anti-Communist diatribes of Joseph McCarthy. The alien narrative continues today in the work of National Review writers like Andrew McCarthy (“How Obama Embraces Islam’s Sharia Agenda”) and Lisa Schiffren

When Trump vowed on the campaign trail to Make America Great Again, he was generally unclear about when exactly it stopped being great. The Vanderbilt University historian Jefferson Cowie tells a story that points to a possible answer.

In his book “The Great Exception,” he suggests that what historians considered the main event in 20th century American political development — the rise and consolidation of the “New Deal order” — was in fact an anomaly, made politically possible by a convergence of political factors. One of those was immigration. At the beginning of the 20th century, millions of impoverished immigrants, mostly Catholic and Jewish, entered an overwhelmingly Protestant country. It was only when that demographic transformation was suspended by the 1924 Immigration Act that majorities of Americans proved willing to vote for many liberal policies.

Future historians won’t find all that much of a foundation for Trumpism in the grim essays of William F. Buckley, the scrupulous constitutionalist principles of Barry Goldwater or the bright-eyed optimism of Ronald Reagan. They’ll need instead to study conservative history’s political surrealists and intellectual embarrassments, its con artists and tribunes of white rage.

In their 1987 book, “Right Turn,” the political scientists Joel Rogers and Thomas Ferguson presented public-opinion data demonstrating that Reagan’s crusade against activist government, which was widely understood to be the source of his popularity, was not, in fact, particularly popular. For example, when Reagan was re-elected in 1984, only 35 percent of voters favored significant cuts in social programs to reduce the deficit

Much excellent scholarship, well worth revisiting in the age of Trump, suggests an explanation for Reagan’s subsequent success at cutting back social programs in the face of hostile public opinion: It was business leaders, not the general public, who moved to the right, and they became increasingly aggressive and skilled in manipulating the political process behind the scenes.

another answer hides in plain sight. The often-cynical negotiation between populist electioneering and plutocratic governance on the right has long been not so much a matter of policy as it has been a matter of show business.

It is a short leap from advertising and reality TV to darker forms of manipulation. Consider the parallels since the 1970s between conservative activism and the traditional techniques of con men. Direct-mail pioneers like Richard Viguerie created hair-on-fire campaign-fund-raising letters about civilization on the verge of collapse.

In 1965, Congress once more allowed large-scale immigration to the United States — and it is no accident that this date coincides with the increasing conservative backlash against liberalism itself, now that its spoils would be more widely distributed among nonwhites.

Why Is There So Much Scholarship on ‘Conservatism,’ and Why Has It Left the Historical Profession So Obtuse About Trumpism?” One reason, as Ribuffo argues, is the conceptual error of identifying a discrete “modern conservative movement” in the first place. Another reason, though, is that historians of conservatism, like historians in general, tend to be liberal, and are prone to liberalism’s traditions of politesse. It’s no surprise that we are attracted to polite subjects like “colorblind conservatism” or William F. Buckley.

Ribuffo argued that America’s anti-liberal traditions were far more deeply rooted in the past, and far angrier, than most historians would acknowledge, citing a long list of examples from “regional suspicions of various metropolitan centers and the snobs who lived there” to “white racism institutionalized in slavery and segregation.”

Until the 1990s, the most influential writer on the subject of the American right was Richard Hofstadter, a colleague of Trilling’s at Columbia University in the postwar years. Hofstadter was the leader of the “consensus” school of historians; the “consensus” being Americans’ supposed agreement upon moderate liberalism as the nation’s natural governing philosophy.

He didn’t take the self-identified conservatives of his own time at all seriously. He called them “pseudoconservatives” and described, for instance, followers of the red-baiting Republican senator Joseph McCarthy as cranks who salved their “status anxiety” with conspiracy theories and bizarre panaceas. He named this attitude “the paranoid style in American politics”

in 1994, the scholar Alan Brinkley published an essay called “The Problem of American Conservatism” in The American Historical Review. American conservatism, Brinkley argued, “had been something of an orphan in historical scholarship,” and that was “coming to seem an ever-more-curious omission.” The article inaugurated the boom in scholarship that brought us the story, now widely accepted, of conservatism’s triumphant rise

American historians’ relationship to conservatism itself has a troubled history. Even after Ronald Reagan’s electoral-college landslide in 1980, we paid little attention to the right: The central narrative of America’s political development was still believed to be the rise of the liberal state.

If Donald Trump is the latest chapter of conservatism’s story, might historians have been telling that story wrong?

The professional guardians of America’s past, in short, had made a mistake. We advanced a narrative of the American right that was far too constricted to anticipate the rise of a man like Trump

But if Hofstadter was overly dismissive of how conservatives understood themselves, the new breed of historians at times proved too credulous. McGirr diligently played down the sheer bloodcurdling hysteria of conservatives during the period she was studyin

Lisa McGirr, now of Harvard University, whose 2001 book, “Suburban Warriors: The Origins of the New American Right,” became a cornerstone of the new literature. Instead of pronouncing upon conservatism from on high, as Hofstadter had, McGirr, a social historian, studied it from the ground up, attending respectfully to what activists understood themselves to be doing. What she found was “a highly educated and thoroughly modern group of men and women,” normal participants in the “bureaucratized world of post-World War II America.” They built a “vibrant and remarkable political mobilization,

I sometimes made the same mistake. Writing about the movement that led to Goldwater’s 1964 Republican nomination, for instance, it never occurred to me to pay much attention to McCarthyism, even though McCarthy helped Goldwater win his Senate seat in 1952, and Goldwater supported McCarthy to the end. (As did William F. Buckley.) I was writing about the modern conservative movement, the one that led to Reagan, not about the brutish relics of a more gothic, ill-formed and supposedly incoherent reactionary era that preceded it.

A few historians have provocatively followed a different intellectual path, avoiding both the bloodlessness of the new social historians and the psychologizing condescension of the old Hofstadter school. Foremost among them is Leo Ribuffo, a professor at George Washington University.

Others suggest that Trump shows indications of sociopathy, including lack of empathy, absence of guilt and intentional ma­nipu­la­tion. Put it all together and you have “malignant narcissism,” which includes antisocial behavior, paranoid traits, even sadism.

“Mr. Trump’s sociopathic characteristics are undeniable,” retired Harvard psychiatry professor Lance Dodes concludes. “They create a profound danger for America’s democracy and safety. Over time these characteristics will only become worse, either because Mr. Trump will succeed in gaining more power and more grandiosity with less grasp on reality, or because he will engender more criticism producing more paranoia, more lies, and more enraged destruction.” And when the president stands before the U.N. General Assembly and threatens to “totally destroy” an enemy country of 25 million people, enraged destruction seems on point.

Allen Frances wrote the criteria for narcissistic personality disorder used in the American Psychiatric Association’s Diagnostic and Statistical Manual of Mental Disorders (DSM), and he doesn’t think Trump qualifies.

In “Twilight of American Sanity,” Frances says the diagnosis requires the patient to experience significant distress because of his condition. But throughout his life, Trump “has been generously rewarded for his Trumpism, not impaired by it,” Frances writes. “Trump is a threat to the United States, and to the world, not because he is clinically mad, but because he is very bad.”

Frances’s judgment proves even more damning. He trashes Trump as a “secular antichrist,” a “two-bit, would-be Mussolini,” even an instrument of divine vengeance. “If you were assigned the task of punishing humanity for its original sins,” he thunders, “you could do no better than invent a Donald Trump and give him extraordinary power.”

Kurt Andersen is here to tell us that America has featured magical thinking and nutty impulses for centuries. Thanks to our mix of religiosity and Enlightenment values — plus the do-your-own-thing vibe of the 1960s and the super-powered distribution channel known as the Internet — Americans have developed a “promiscuous devotion to the untrue,”

Or it can follow D’Souza’s lead (and Trump’s, now that his populist agenda seems all-but-dead) and wrap unpopular economic policies in wild attacks on liberalism. With this combination, the Republican Party can win elections, at least for now — not because most Americans can be persuaded that liberals are literally Nazis, but because liberalism’s intolerant and utopian tendencies make people fear the prospect of granting progressives political power to match their cultural hegemony.

Winning this way is a purely negative achievement for the right, a recipe for failed governance extending years ahead.

the way up from Trumpism requires rethinking the policies where Jeff Flake and Dinesh D’Souza find a strange sort of common ground.

Rorty sympathizes with the reasons that an ascendant Leftist faction lost faith in American institutions. He is as horrified as they are by the historic treatment of indigenous people and African Americans, and by America’s behavior in the Vietnam War.

But like John Dewey, he rejects self-loathing as “a luxury which agents––either individuals or nations––cannot afford,” and finds other aspects of American history and national character to celebrate.

Today’s Left would more effectively advance social justice if its adherents possessed a historical memory that extended farther back than the 1960s, he argued, to a movement more than a century old “that has served human liberty well.” It would help, for example, “if students became as familiar with the Pullman Strike, the Great Coalfield War, and the passage of the Wagner Act as with the march from Selma, Berkeley free-speech demonstrations, and Stonewall.”

If more Leftists saw themselves as part of that history, with all its achievements, they might continue to lament that “America is not a morally pure country,” but might better understand that “no country ever has been or ever will be,” and that no country will ever have “a morally pure, homogeneous Left” to bring about social justice.

he criticizes the identity politics of the left for developing a politics “more about stigma than about money, more about deep and hidden psychosexual motivations than about shallow and evident greed,” because many of the dispossessed are thereby ignored.

Surveying academia, for example, he observes that “nobody is setting up a program in unemployed studies, homeless studies, or trailer-park studies, because the unemployed, the homeless, and residents of trailer parks are not the ‘other’ in the relative sense. To be other in this sense you must bear an ineradicable stigma, one which makes you a victim of socially accepted sadism rather than merely of economic selfishness.”

For Rorty, a Left that neglects victims of economic selfishness will not only fail; its neglect of class will trigger a terrible backlash that ultimately ill-serve the very groups that Leftist identity politics are intended to help. “The gains made in the past forty years by black and brown Americans, and by homosexuals, will very likely be wiped out,” he worried. “Jocular contempt for women will come back into fashion. The words ‘nigger’ and ‘kike’ will once again be heard in the workplace. All the sadism which the academic Left has tried to make unacceptable to its students will come flooding back. All the resentment which badly educated Americans feel about having their manners dictated to them by college graduates will find an outlet.”

To avoid that future, to compete in national politics, Rorty believed that the Left would have to find a way to better address the consequences of globalization, and that it could only do so by “opening relations with the residue of the old reformist Left, and in particular with the labor unions.

What’s more, the Left “would have to talk much more about money, even at the cost of talking less about stigma.” In service of that transition, he advised the Left to “put a moratorium on theory … to kick its philosophy habit” and  to “try to mobilize what remains of our pride in being Americans.”

The contemporary academic Left seems to think that the higher your level of abstraction, the more subversive of the established order you can be. The more sweeping and novel your conceptual apparatus, the more radical your critique…

it is almost impossible to clamber back down from their books to a level of abstraction on which one might discuss the merits of a law, a treaty, a candidate, or a political strategy.

disengagement from practical politics “produces theoretical hallucinations,” he added. “The cultural Left is haunted by ubiquitous specters, the most frightening of which is called ‘power.’” This obsession with power elicited scathing words:

in committing itself to what it calls “theory,” this Left has gotten something which is entirely too much like religion. For the cultural Left has come to believe that we must place our country within a theoretical frame of reference, situate it within a vast quasi-cosmological perspective.

The cultural Left often seems convinced that the nation-sate is obsolete, and that there is therefore no point in attempting to revive national politics. The trouble with this claim is that the government of our nation-state will be, for the foreseeable future, the only agent capable of making any real difference in the amount of selfishness and sadism inflicted on Americans.

This Left will have to stop thinking up ever more abstract and abusive names for “the system” and start trying to construct inspiring images of the country. Only by doing so can it begin to form alliances with people outside the academy—and, specifically, with the labor unions

Outside the academy, Americans still want to feel patriotic. They still want to feel part of a nation which can take control of its destiny and make itself a better place … Nothing would do more to resurrect the American Left than agreement on a concrete political platform, a People’s Charter, a list of specific reforms.

Instead, “the cultural Left has a preference for talking about ‘the system’ rather than specific social practices and specific changes. The rhetoric of this Left remains revolutionary rather than reformist and pragmatic.

its abandonment of the melting-pot approach to racial justice, its substitution of multiculturalism, has destroyed the solidarity needed to advance justice in any manner

The pre-Sixties reformist Left, insofar as it concerned itself with oppressed minorities, did so by proclaiming that all of us—black, white, and brown—are Americans, and that we should respect one another as such. This strategy gave rise to the “platoon” movies, which showed Americans of various ethnic backgrounds fighting and dying side by side.

the contemporary cultural Left urges that America should not be a melting-pot, because we need to respect one another in our differences. This Left wants to preserve otherness rather than to ignore it… If the Cultural left insists on continuing its present strategy––on asking us to respect one another in our differences rather than asking us to cease noting those differences––then it will have to find a new way of creating a sense of commonality at the level of national politics. For only a rhetoric of commonality can forge a winning majority in national elections.

The cultural Left has a vision of an America in which the white patriarchs have stopped voting and have left all the voting to be done by members of previously victimized groups, people who have somehow come into possession of more foresight and imagination than the selfish suburbanites.

These formerly oppressed and newly powerful people are expected to be as angelic as the straight white males were diabolical. If I shared this expectation, I too would want to live under this new dispensation. Since I see no reason to share it. I think that the Left should get back into the business of piecemeal reform within the framework of a market economy.

This was the business the American Left was in during the first two-thirds of the century.

Our national character is still in the making. Few in 1897 would have predicted the Progressive Movement, the forty-hour week, Women’s Suffrage, the New Deal, the Civil Rights Movement, the successes of second-wave feminism, or the Gay Rights Movement. Nobody in 1997 can know that America will not, in the course of the next century, witness even greater moral progress.

To Eisenhower it seemed that the press, at once credulous and cynical, was building up McCarthy. In a speech to newspaper publishers, he accused journalists of cheap sensationalism, of presenting “clichés and slogans” instead of facts

How could a responsible press not report what McCarthy said? The same quandary attends the media today, as they figure out how to handle “fake news” and the president’s intemperate tweets. Now, as then, no good solution exists.

Those who covered McCarthy’s every move inevitably became his “co-conspirators,” as one of them, Murray Kempton, later said. “In the end, I did not feel any cleaner than he was

Then as now, the press could achieve only so much, and for a reason that hasn’t changed. McCarthy was a political problem, not a journalistic one—a problem that could be solved in the end only by politics, by Eisenhower himself, who fooled almost everyone in deftly outmaneuvering McCarthy.

The journalist Theodore H. White, traveling through Texas in 1954 to interview conservatives in “the land of wealth and fear,” including the new cast of oil billionaires, discovered articles of faith not recognized much in newsrooms or by broadcasters like Edward R. Murrow. One was that “Joe McCarthy is the senior patriot of the nation.” Another was that “both older American parties are legitimate objects of deep suspicion.” These conservatives were nominally Republican but were enrolled in “a nameless Third Party, obsessed with hate, fear, and suspicion—one of whose central tenets is that ‘if America is ever destroyed it will be from within.’ ”

They figured out that “Joe never plans a damn thing … [and] doesn’t know from one week to the next, not even from one day to the next, what he’s going to be doing,” as William Rogers, the deputy attorney general, said. “He just hits out in any direction.” Leading him into self-destructive blundering was easy enough to do, but it couldn’t be rushed.

Eisenhower himself equated politics with war, both zero-sum games in which “it’s win or lose,” with nothing in between, and no points won for rectitude or grand displays of valor.

Privately, he had assessed McCarthy’s “demagogic skills,” Nichols notes, and shrewdly decided against “saying or doing anything that would make himself, not McCarthy, the issue.”

Stevenson had been right when he said the GOP was splitting in two. Eisenhower represented its doomed moderate East Coast faction—the party of Thomas E. Dewey, the New York governor who lost to Roosevelt in 1944 and Truman in 1948. Its voice was the editorial page of The New York Herald Tribune, with cheerleading from Henry Luce’s magazines.

McCarthy spoke to a newer constituency, based in the Midwest and, increasingly, the Sun Belt.

Eisenhower defeated McCarthy through stealth.

Eisenhower versus McCarthy looked in its moment to be “one of the great constitutional crises of our history,” in Lippmann’s words. Perhaps. But more practically, it was a war within the Republican Party, and the battle was as much cultural as ideological.

McCarthy wasn’t appreciably more or less anti-Communist than many others, Republicans or Democrats. He had no program to speak of and little interest in economics or in exploiting racial and religious fears. His enemy was what would soon be called the establishment—the policy elite in Beltway institutions. He attacked the CIA, the State Department, and overseas enterprises like the Voice of America.

What finished McCarthy was his rash decision to resume his attack on the executive branch with a popular Republican in office. Had Eisenhower not been so well liked, a national hero, McCarthy might have won. Demagogues sometimes do.

His genius was for disruption. He was one of those “men of factious tempers, of local prejudices, or of sinister designs,” who, as James Madison warned in the Federalist Papers, “may, by intrigue, by corruption, or by other means, first obtain the suffrages, and then betray the interests, of the people.”

Eisenhower seemed a savior from central casting.

We profess outrage about sexual assault and abuse, the dimensions of which have been rendered even clearer by the galling revelations of the last month and a half. Still we indulge fraternities, which abet that behavior. Persuasive research — along with common sense — tells us that members of all-male fraternities are more likely to have a warped view of permissible sexual contact and that women who frequent fraternity parties are more likely to be assaulted. Additionally, the binge drinking so prevalent at fraternities is the enemy of informed consent. Advertisement Continue reading the main story

, we resolve to assemble more heterogeneous campuses. But then we blithely watch and even celebrate the retreat of students into fraternities and sororities, which are in many cases largely homogeneous enclaves antithetical to the broadening of perspective and challenging of ingrained assumptions that higher education should be all about.

“These fraternities have drink, danger and debauchery in their blood — right alongside secrecy and self-protection,” Lisa Wade, an Occidental College sociology professor and the author of “American Hookup: The New Culture of Sex on Campus,” wrote in a Time magazine essay that called for an end to fraternities. “They cannot reform.”

colleges could at least stop promoting and even romanticizing them. Hechinger said that campus websites and tours have presented gauzy propaganda extolling Greek life. Why not provide detailed information about individual fraternities’ disciplinary records instead? And why not put more energy into nurturing other groups and living arrangements that might siphon students away from fraternities?

150 years ago, fraternities were regarded with enormous suspicion by many college presidents, who described them as “un-American,” a “plague” and a force for “greater unkindness and ill feeling than almost anything else in college.”

“Imagine a world,” she said, “in which everything was the same about higher education except there have never been Greek organizations. An 18-year-old waltzes into a dean’s office and says, ‘I want to start an exclusive club on campus that doesn’t allow women and serves mostly white and privileged students and we’re going to throw parties all the time that are illegal, and at these parties, all the bad stuff that happens on campus is going to happen disproportionately. What do you think?’ ”

CRT makes two basic observations: First, that bias and prejudice exist not just in the hearts and minds of individuals, but also in society’s social structures and systems.

second, that bias embedded in systems is frequently invisible to the dominant class but perfectly perceptible to its victims

we must begin to attend in a serious way to heterodox black voices

Both of these observations are true at least some of the time

The problem is that the second—sometimes referred to as “standpoint epistemology”—contends that only minorities have standing to articulate a view on race and racism.

In her book What Does It Mean to Be White?, Robin DiAngelo puts it this way: “Sometimes I am asked, ‘But what if the person of color is wrong and what they think is racism isn’t racism at all?’ To this I say that people of color are much more qualified than we are to make this determination. My not being able to see racism is unrelated to its reality.” Anyone who proffers an alternative perspective can be accused of “privilege.”

This insight goes a long way to explaining the current fetishization of experience, especially if it is (redundantly) “lived.” Black people from all walks of life find themselves deferred to by non-blacks

black people certainly don’t all “feel” or “experience” the same things. Nor do they all "experience" the same event in an identical way. Finally, even when their experiences are similar, they don’t all think about or interpret their experiences in the same way.

Given America’s history of racism, we do have a special obligation to listen closely when marginalized people talk about their experience: The victims of racism will indeed have insights that others cannot possibly glean on their own.

This need is especially urgent given the ideological homogeneity of the “antiracist” outlook and efforts of elite institutions, including media, corporations, and an overwhelmingly progressive academia. For the arbiters of what it means to be black that dominate these institutions, there is a fairly narrowly prescribed “authentic” black narrative, black perspective, and black position on every issue that matters.

The practical effects of the new antiracism are everywhere to be seen, but in few places more clearly than in our children’s schools

But I cannot agree that, in making space for marginalized voices, everyone else should defer to whatever ideological claims members of a minority group attach to their definition of racism.

it tends to go like this: Defer to my lived experience; my lived experience reveals that critical race theory is true; you, too, must abide by critical race theory.

First, insisting that large swaths of people keep quiet is not a sustainable moral undertaking

Calling on those deemed privileged to mute themselves permanently on issues of race and racism only engenders resentment.

When we hear the demand to “listen to black voices,” what is usually meant is “listen to the right black voices.”

Many non-black people have heard a certain construction of “the black voice” so often that they are perplexed by black people who don’t fit the familiar model.

Similarly, many activists are not in fact “pro-black”: they are pro a rather specific conception of “blackness” that is not necessarily endorsed by all black people.

There’s a difference between listening to someone’s experience and tying oneself to their entire worldview. Challenging someone’s viewpoint should not be taken as invalidating their feelings.

This is where our new website, Free Black Thought (FBT), seeks to intervene in the national conversation. FBT honors black individuals for their distinctive, diverse, and heterodox perspectives, and offers up for all to hear a polyphony, perhaps even a cacophony, of different and differing black voices.

Second, oppressed people, like all people, are sometimes wrong.

Lived experience, while important, is just one data point in understanding social reality. Being oppressed doesn’t give anyone a monopoly on wisdom, even about oppression. Indeed, our experience can bias our insight

Shelly Eversley’s The Real Negro suggests that in the latter half of the 20th century, the criteria of what constitutes “authentic” black experience moved from perceptible outward signs, like the fact of being restricted to segregated public spaces and speaking in a “black” dialect, to psychological, interior signs. In this new understanding, Eversley writes, “the ‘truth’ about race is felt, not performed, not seen.”

one might reasonably question what could be wrong with teaching children “antiracist” precepts. But the details here are full of devils.

Third, marginalized communities are diverse.

To take an example that could affect millions of students, the state of California has adopted a statewide Ethnic Studies Model Curriculum (ESMC) that reflects “antiracist” ideas. The ESMC’s content inadvertently confirms that contemporary antiracism is often not so much an extension of the civil rights movement but in certain respects a tacit abandonment of its ideals.

“The spectrum of thought amongst African Americans is and has always been much broader and multifarious than commonly perceived,” he writes. “Neglect of that fact has led to a homogenization that has tended to submerge African American individuality.”

It has thus been condemned as a “perversion of history” by Dr. Clarence Jones, MLK’s legal counsel, advisor, speechwriter, and Scholar in Residence at the Martin Luther King, Jr. Institute at Stanford University:

Today, Black people are no less diverse in their political views than they’ve been through the ages.

Who alone speaks for a marginalized people? I, for one, will listen to anyone willing to talk with me.

Fourth, oppressed people around the world hold claims that directly contradict those of other oppressed people.

If you agree that one oppressed group has standing to define reality, it’s hard to argue that all oppressed people around the world don’t have similar standing to define their narratives of oppression, some of which conflict with each other.

Finally, some schools are adopting antiracist ideas of the sort espoused by Ibram X. Kendi, according to whom, if metrics such as tests and grades reveal disparities in achievement, the project of measuring achievement must itself be racist.

Fifth, once you allow someone else to define reality for you, you never know where it will take you. You’ve now outsourced your analysis to a third party, who may down the line make absurd statements or engage in untenable behavior that you now feel compelled to defend

Or consider the third-grade students at R.I. Meyerholz Elementary School in Cupertino, California

The children with “white” in their identity map were taught that they were part of the “dominant culture” which has been “created and maintained…to hold power and stay in power.” They were also taught that they had “privilege” and that “those with privilege have power over others.

In contrast, the non-white students were taught that they were “folx (sic) who do not benefit from their social identities,” and “have little to no privilege and power.”

We will never effectively address our problems, however, if one set of voices claims unique insight and seeks to shut out the rest from the discussion.

Or take New York City’s public school system, one of the largest educators of non-white children in America. In an effort to root out “implicit bias,” former Schools Chancellor Richard Carranza had his administrators trained in the dangers of “white supremacy culture.”

A slide from a training presentation listed “perfectionism,” “individualism,” “objectivity” and “worship of the written word” as white supremacist cultural traits to be “dismantled,”

Essentialist thinking about race has also gained ground in some schools. For example, in one elite school, students “are pressured to conform their opinions to those broadly associated with their race and gender and to minimize or dismiss individual experiences that don’t match those assumptions.” These students report feeling that “they must never challenge any of the premises of [the school’s] ‘antiracist’ teachings.”

Parents are justifiably worried about such innovations. What black parent wants her child to hear that grading or math are “racist” as a substitute for objective assessment and real learning? What black parent wants her child told she shouldn’t worry about working hard, thinking objectively, or taking a deep interest in reading and writing because these things are not authentically black?

Clearly, our children’s prospects for success depend on the public being able to have an honest and free-ranging discussion about this new antiracism and its utilization in schools. Even if some black people have adopted its tenets, many more, perhaps most, hold complex perspectives that draw from a constellation of rather different ideologies.

So let’s listen to what some heterodox black people have to say about the new antiracism in our schools.

Coleman Hughes, a fellow at the Manhattan Institute, points to a self-defeating feature of Kendi-inspired grading and testing reforms: If we reject high academic standards for black children, they are unlikely to rise to “those same rejected standards” and racial disparity is unlikely to decrease

Chloé Valdary, the founder of Theory of Enchantment, worries that antiracism may “reinforce a shallow dogma of racial essentialism by describing black and white people in generalizing ways” and discourage “fellowship among peers of different races.”

We hope it’s obvious that the point we’re trying to make is not that everyone should accept uncritically everything these heterodox black thinkers say. Our point in composing this essay is that we all desperately need to hear what these thinkers say so we can have a genuine conversation

We promote no particular politics or agenda beyond a desire to offer a wide range of alternatives to the predictable fare emanating from elite mainstream outlets. At FBT, Marxists rub shoulders with laissez-faire libertarians. We have no desire to adjudicate who is “authentically black” or whom to prefer.

Both of these observations are true at least some of the time

The problem is that the second—sometimes referred to as “standpoint epistemology”—contends that only minorities have standing to articulate a view on race and racism.

In her book What Does It Mean to Be White?, Robin DiAngelo puts it this way: “Sometimes I am asked, ‘But what if the person of color is wrong and what they think is racism isn’t racism at all?’ To this I say that people of color are much more qualified than we are to make this determination. My not being able to see racism is unrelated to its reality.” Anyone who proffers an alternative perspective can be accused of “privilege.”

Given America’s history of racism, we do have a special obligation to listen closely when marginalized people talk about their experience: The victims of racism will indeed have insights that others cannot possibly glean on their own.

There’s a difference between listening to someone’s experience and tying oneself to their entire worldview. Challenging someone’s viewpoint should not be taken as invalidating their feelings.

it tends to go like this: Defer to my lived experience; my lived experience reveals that critical race theory is true; you, too, must abide by critical race theory.

First, insisting that large swaths of people keep quiet is not a sustainable moral undertaking

Calling on those deemed privileged to mute themselves permanently on issues of race and racism only engenders resentment.

We will never effectively address our problems, however, if one set of voices claims unique insight and seeks to shut out the rest from the discussion.

But I cannot agree that, in making space for marginalized voices, everyone else should defer to whatever ideological claims members of a minority group attach to their definition of racism.

Lived experience, while important, is just one data point in understanding social reality. Being oppressed doesn’t give anyone a monopoly on wisdom, even about oppression. Indeed, our experience can bias our insight

Third, marginalized communities are diverse.

“The spectrum of thought amongst African Americans is and has always been much broader and multifarious than commonly perceived,” he writes. “Neglect of that fact has led to a homogenization that has tended to submerge African American individuality.”

Today, Black people are no less diverse in their political views than they’ve been through the ages.

Who alone speaks for a marginalized people? I, for one, will listen to anyone willing to talk with me.

Fourth, oppressed people around the world hold claims that directly contradict those of other oppressed people.

If you agree that one oppressed group has standing to define reality, it’s hard to argue that all oppressed people around the world don’t have similar standing to define their narratives of oppression, some of which conflict with each other.

Fifth, once you allow someone else to define reality for you, you never know where it will take you. You’ve now outsourced your analysis to a third party, who may down the line make absurd statements or engage in untenable behavior that you now feel compelled to defend

Second, oppressed people, like all people, are sometimes wrong.

The implication of Hannah-Jones’s tweet and candidate Biden’s quip seems to be that you can have African ancestry, dark skin, textured hair, and perhaps even some “culturally black” traits regarding tastes in food, music, and ways of moving through the world. But unless you hold the “correct” political beliefs and values, you are not authentically black.

In a now-deleted tweet from May 22, 2020, Nikole Hannah-Jones, a Pulitzer Prize-winning reporter for The New York Times, opined, “There is a difference between being politically black and being racially black.”

Shelly Eversley’s The Real Negro suggests that in the latter half of the 20th century, the criteria of what constitutes “authentic” black experience moved from perceptible outward signs, like the fact of being restricted to segregated public spaces and speaking in a “black” dialect, to psychological, interior signs. In this new understanding, Eversley writes, “the ‘truth’ about race is felt, not performed, not seen.”

This insight goes a long way to explaining the current fetishization of experience, especially if it is (redundantly) “lived.” Black people from all walks of life find themselves deferred to by non-blacks

black people certainly don’t all “feel” or “experience” the same things. Nor do they all "experience" the same event in an identical way. Finally, even when their experiences are similar, they don’t all think about or interpret their experiences in the same way.

we must begin to attend in a serious way to heterodox black voices

This need is especially urgent given the ideological homogeneity of the “antiracist” outlook and efforts of elite institutions, including media, corporations, and an overwhelmingly progressive academia. For the arbiters of what it means to be black that dominate these institutions, there is a fairly narrowly prescribed “authentic” black narrative, black perspective, and black position on every issue that matters.

When we hear the demand to “listen to black voices,” what is usually meant is “listen to the right black voices.”

Many non-black people have heard a certain construction of “the black voice” so often that they are perplexed by black people who don’t fit the familiar model.

Similarly, many activists are not in fact “pro-black”: they are pro a rather specific conception of “blackness” that is not necessarily endorsed by all black people.

This is where our new website, Free Black Thought (FBT), seeks to intervene in the national conversation. FBT honors black individuals for their distinctive, diverse, and heterodox perspectives, and offers up for all to hear a polyphony, perhaps even a cacophony, of different and differing black voices.

The practical effects of the new antiracism are everywhere to be seen, but in few places more clearly than in our children’s schools

one might reasonably question what could be wrong with teaching children “antiracist” precepts. But the details here are full of devils.

To take an example that could affect millions of students, the state of California has adopted a statewide Ethnic Studies Model Curriculum (ESMC) that reflects “antiracist” ideas. The ESMC’s content inadvertently confirms that contemporary antiracism is often not so much an extension of the civil rights movement but in certain respects a tacit abandonment of its ideals.

It has thus been condemned as a “perversion of history” by Dr. Clarence Jones, MLK’s legal counsel, advisor, speechwriter, and Scholar in Residence at the Martin Luther King, Jr. Institute at Stanford University:

Essentialist thinking about race has also gained ground in some schools. For example, in one elite school, students “are pressured to conform their opinions to those broadly associated with their race and gender and to minimize or dismiss individual experiences that don’t match those assumptions.” These students report feeling that “they must never challenge any of the premises of [the school’s] ‘antiracist’ teachings.”

In contrast, the non-white students were taught that they were “folx (sic) who do not benefit from their social identities,” and “have little to no privilege and power.”

The children with “white” in their identity map were taught that they were part of the “dominant culture” which has been “created and maintained…to hold power and stay in power.” They were also taught that they had “privilege” and that “those with privilege have power over others.

Or consider the third-grade students at R.I. Meyerholz Elementary School in Cupertino, California

Or take New York City’s public school system, one of the largest educators of non-white children in America. In an effort to root out “implicit bias,” former Schools Chancellor Richard Carranza had his administrators trained in the dangers of “white supremacy culture.”

A slide from a training presentation listed “perfectionism,” “individualism,” “objectivity” and “worship of the written word” as white supremacist cultural traits to be “dismantled,”

Finally, some schools are adopting antiracist ideas of the sort espoused by Ibram X. Kendi, according to whom, if metrics such as tests and grades reveal disparities in achievement, the project of measuring achievement must itself be racist.

Parents are justifiably worried about such innovations. What black parent wants her child to hear that grading or math are “racist” as a substitute for objective assessment and real learning? What black parent wants her child told she shouldn’t worry about working hard, thinking objectively, or taking a deep interest in reading and writing because these things are not authentically black?

Clearly, our children’s prospects for success depend on the public being able to have an honest and free-ranging discussion about this new antiracism and its utilization in schools. Even if some black people have adopted its tenets, many more, perhaps most, hold complex perspectives that draw from a constellation of rather different ideologies.

So let’s listen to what some heterodox black people have to say about the new antiracism in our schools.

Coleman Hughes, a fellow at the Manhattan Institute, points to a self-defeating feature of Kendi-inspired grading and testing reforms: If we reject high academic standards for black children, they are unlikely to rise to “those same rejected standards” and racial disparity is unlikely to decrease

Chloé Valdary, the founder of Theory of Enchantment, worries that antiracism may “reinforce a shallow dogma of racial essentialism by describing black and white people in generalizing ways” and discourage “fellowship among peers of different races.”

We hope it’s obvious that the point we’re trying to make is not that everyone should accept uncritically everything these heterodox black thinkers say. Our point in composing this essay is that we all desperately need to hear what these thinkers say so we can have a genuine conversation

We promote no particular politics or agenda beyond a desire to offer a wide range of alternatives to the predictable fare emanating from elite mainstream outlets. At FBT, Marxists rub shoulders with laissez-faire libertarians. We have no desire to adjudicate who is “authentically black” or whom to prefer.

The rising gun violence, and for a time the downtown demonstrations, have stressed the police department and put it largely on its back foot, as a response unit rather than a force with resources to prevent crime. As one measure, police response time to emergency calls has more than doubled over the past eight years, to more than 40 minutes of wait-time before a call is even fielded by emergency dispatchers.

“Police are bailing,” Henning said. “We are losing our best, most experienced officers left and right, and calls for service are increasing every year.”

The Portland Police Bureau is authorized to have 1,001 sworn officers. At the moment it has about 900, a shortage that city officials blame on a lack of urgency in hiring and police leaders attribute to a lack of support and funding.

The City Council last year cut about $27 million from the roughly $200 million police budget — about $11 million because of a pandemic-caused budget crisis, and $15 million as part of the “defund” effort to shift some police resources to other agencies that may be able to handle nonviolent calls more effectively.

But Schmidt, who was elected with 77 percent of the vote, said the “message I was sending got twisted,” and the public began to think that no cases associated with protests would be prosecuted. Vandalism and property crimes spiked — and at a time of rising violence against young men of color, Schmidt was making the rounds to explain that people who broke windows and burned buildings would be prosecuted.

What I know is that being chief, and being a Black chief in particular, this movement to really exclude police from some facets of enforcement or community interaction, it really bears the brunt on the African American community,” Lovell said. “These shootings have an outsized impact on people of color.”

The chief’s goal to reestablish a larger uniformed presence on Portland’s streets and in its most dangerous neighborhoods appears to be supported by many residents, who just a year ago were very much opposed to the city’s police practices

A poll conducted by the Oregonian newspaper this month found that three-quarters of Portland-area residents did not want police officer levels to decline more than they have. Just more than half said they favored an increase in the number of officers.

“They are trying to run a Cadillac with a Volkswagen engine,” said Daryl Turner, who retired after nearly 30 years as a Portland police officer to lead its largest union, the Portland Police Association. “You cannot defund the police and expect the changes they are seeking. Our public officials are not reading the data.”

I was faced with a bunch of competing priorities,” he continued. “Do I use the power of this office to essentially criminalize people who are showing up to criticize the criminal justice system and the inherent conflict in making that decision? If I had to do that, from a public safety standpoint, is there a good public safety case to be made for people being prosecuted for this conduct?”

But the police bureau also disbanded a unit last July that focused specifically on gun violence, a high-profile initiative that had been designed to make the agency less reactive and more attuned in advance to rising gang- and gun-related crime as the protests began slowly fading.

So would police officers, a pledge he ran on. Within months, Schmidt will bring two cases involving shootings by officers to grand juries for possible indictments. He will hire outside counsel to present the cases, a change in policy designed to strengthen the public’s sense of independent accountability for police action.

Wheeler, the mayor, said he believes that the city has begun to recover, at least from the demonstrations that have left downtown largely empty on most days. Over the past year, he said, the city has recorded an 85 percent decline in downtown foot traffic. The result has been economic despair and more crime.

“Portland has always had this great tradition of protest,” Wheeler said. “But the anarchists that joined into the demonstration really co-opted what had been a nonviolent message in favor of change. And now that group has gotten much smaller, but also much more blatant in the damage they are causing and the targets they are picking.”

Over the spring, the group of self-described anarchists, usually masked and dressed in black, has shattered windows at the Oregon Historical Society, at a Boys & Girls Club, at a public library, and at many small businesses, including some owned by Black merchants. Wheeler made a public plea for Portlanders to “take the city back.”

At City Hall, Wheeler and the rest of the council are debating ways to increase police resources, a shift for a symbol of the defund movement.

he mayor plans to triple the number of unarmed officers in the police bureau, from 11 to 33, to help manage reports related to mental illness and mounting homelessness while freeing up armed police for more serious calls.

“I think other people are just understanding that this is a really challenging time to be a police officer,” Wheeler said. “And we are finally putting racial disparity and institutional racism front and center in our society. This is an opportunity for us to be honest about its existence, to call it out for what it is and to change it.”

For Carter, it's about more than just social justice movements. He believes his city's leadership, especially the executive office, should reflect the population.

For Carter and other activists-turned-political candidates, making the decision to run felt like an actionable step after a year of such frustration and anger.

Tate took on criminal justice reform years before protests for Floyd took over streets across the country.

He created a name for himself while leading marches and protests following the deaths of Floyd and Breonna Taylor, a Black woman shot and killed by police in Louisville, Kentucky.

LaTonya Tate is not new to the fight to make the justice system more just. As a Black woman in the South and part of a family with a history of activism, it has been ever-present. And as a retired parole officer, she knows a good deal about the justice system and its failures.

Ossé is running for a seat on the city council representing his district in Brooklyn, New York. If elected, he would become one of the youngest, and one of the first self-described queer city council members in New York City.

She believes she can lead desperately needed and uncomfortable conversations if she is elected to the city council in Birmingham, Alabama.

Tate is advocating for community policing. She believes in reallocating funds from police to invest in the community with mental health training, health care, education, youth programs and social services.

Francois Alexandre believes that a community policing role is crucial for accountability. It's what he'd like to change when it comes to law enforcement in his district in Miami if he wins a seat on the Miami City Commission.

Charlotte, North Carolina City Council member Braxton Winston knows the path these activists are taking well. He was the subject of an iconic photo depicting the tension between police and protesters after an officer shot and killed Keith Scott, a Black Charlotte resident in 2016.

Winston's gained victories to defund chemical agents for crowd control, which he says led to a broader conversation about the overall role of government in ensuring public safety. He says he has learned that support and political will are essential and in ways he is not set up to succeed.

The Black Voters Matter organization, which aims to increase power in the black community through voter outreach and advocacy, says efforts are underway to engage black voters and to build voting power.

In June, the organization plans to launch a bus campaign to engage Black voters while commemorating the 60th anniversary of the Freedom Rides movement, bus tours taken by civil rights activists in the '60s to fight segregation in the South.

Carter hopes this can be a moment where the country looks deep into its soul and reckons with its past.

Without individual memory, a person literally loses his or her identity, and would not know how to act in encounters with others. Imagine waking up one morning unable to tell total strangers from family and friends!

what if the world is more complicated and diverse than words can ever tell? What if human minds are incapable of finding' neat pigeon holes into which everything that happens will fit?

This value of historical knowledge obviously justifies teaching and learning about what happened in recent times, for the way things are descends from the way they were yesterday and the day before that

in fact, institutions that govern a great deal of our everyday behavior took shape hundreds or even thousands of years ago

Only an acquaintance with the entire human adventure on earth allows us to understand these dimensions of contemporary reality.

Memory is not something fixed and forever. As time passes, remembered personal experiences take on new meanings.

Collective memory is quite the same. Historians are always at work reinterpreting the past, asking new questions, searching new sources and finding new meanings in old documents in order to bring the perspective of new knowledge and experience to bear on the task of understanding the past.

what we know and believe about history is always changing. In other words, our collective, codified memory alters with time just as personal memories do, and for the same reasons.

skeptics are likely to conclude that history has no right to take student time from other subjects. If what is taught today is not really true, how can it claim space in a crowded school curriculum?

Often it is enough for experts to know about outsiders, if their advice is listened to. But democratic citizenship and effective participation in the determination of public policy require citizens to share a collective memory, organized into historical knowledge and belief

What if we have to learn to live with uncertainty and probabilities, and act on the basis of the best guesswork we are capable of?

Then, surely, the changing perspectives of historical understanding are the very best introduction we can have to the practical problems of real life. Then, surely, a serious effort to understand the interplay of change and continuity in human affairs is the only adequate introduction human beings can have to the confusing flow of events that constitutes the actual, adult world.

it follows that study of history is essential for every young person.

Systematic sciences are not enough. They discount time, and therefore oversimplify reality, especially human reality.

Memory, indeed, makes us human. History, our collective memory, carefully codified and critically revised, makes us social, sharing ideas and ideals with others so as to form all sorts of different human groups

The varieties of history are enormous; facts and probabilities about the past are far too numerous for anyone to comprehend them all. Every sort of human group has its own histor

Where to start? How bring some sort of order to the enormous variety of things known and believed about the past?

But abandoning the effort to present a meaningful portrait of the entire national and civilizational past destroyed the original justification for requiring students to study history

This second course was often broadened into a survey of Western civilization in the 1930s and 1940s

But by the 1960s and 1970s these courses were becoming outdated, left behind by the rise of new kinds social and quantitative history, especially the history of women, of Blacks, and of other formerly overlooked groups within the borders of the United States, and of peoples emerging from colonial status in the world beyond our borders.

much harder to combine old with new to make an inclusive, judiciously balanced (and far less novel) introductory course for high school or college students.

Early in this century, teachers and academic administrators pretty well agreed that two sorts of history courses were needed: a survey of the national history of the United States and a survey of European history.

Competing subjects abounded, and no one could or would decide what mattered most and should take precedence. As this happened, studying history became only one among many possible ways of spending time in school.

The costs of this change are now becoming apparent, and many concerned persons agree that returning to a more structured curriculum, in which history ought to play a prominent part, is imperative.

three levels of generality seem likely to have the greatest importance for ordinary people.

First is family, local, neighborhood history

Second is national history, because that is where political power is concentrated in our time.

Last is global history, because intensified communications make encounters with all the other peoples of the earth increasingly important.

Other pasts are certainly worth attention, but are better studied in the context of a prior acquaintance with personal-local, national, and global history. That is because these three levels are the ones that affect most powerfully what all other groups and segments of society actually do.

National history that leaves out Blacks and women and other minorities is no longer acceptable; but American history that leaves out the Founding Fathers and the Constitution is not acceptable either. What is needed is a vision of the whole, warts and all.

the study of history does not lead to exact prediction of future events. Though it fosters practical wisdom, knowledge of the past does not permit anyone to know exactly what is going to happen

Consequently, the lessons of history, though supremely valuable when wisely formulated, become grossly misleading when oversimplifiers try to transfer them mechanically from one age to another, or from one place to another.

Predictable fixity is simply not the human way of behaving. Probabilities and possibilities-together with a few complete surprises-are what we live with and must learn to expect.

Second, as acquaintance with the past expands, delight in knowing more and more can and often does become an end in itself.

On the other hand, studying alien religious beliefs, strange customs, diverse family patterns and vanished social structures shows how differently various human groups have tried to cop

Broadening our humanity and extending our sensibilities by recognizing sameness and difference throughout the recorded past is therefore an important reason for studying history, and especially the history of peoples far away and long ago

For we can only know ourselves by knowing how we resemble and how we differ from others. Acquaintance with the human past is the only way to such self knowledge.

The government cited another Facebook message exchange from Dec. 25 in which Meggs allegedly told an unidentified individual his plans for Jan. 6.

The government cited another Facebook chat conversation Meggs had with an individual whose name is redacted in the court papers.According to the government, Meggs wrote: "[W]e have made contact with PB and they always have a big group. Force multiplier," in an apparent reference to the Proud Boys.

Three days later, Meggs wrote another message that read: "He wants us to make it WILD that's what he's saying. He called us all to the Capitol and wants us to make it wild!!! Sir Yes Sir!!! Gentlemen we are heading to DC pack your sh**!!" Meggs appeared to be echoing the language of former President Donald Trump, who in a Dec. 19 tweet called on his supporters to travel to Washington on Jan. 6 for a rally that the then-president said "will be wild."

He also told the individual that he or she could meet up with Meggs, although he said he and his contingent would probably be providing security during the day for an individual whose name is blacked out.

Several alleged Proud Boys have been charged in separate cases with conspiracy related to the attack on the Capitol.The exact nature of any "alliance" Meggs allegedly struck with other extremist groups is unclear from the text messages. There is also no mention in the communications of a plan to storm the Capitol.

On Wednesday, a federal judge ordered one of his co-defendants, Laura Steele, to be released on strict conditions, pending trial.Judge Amit Mehta said there was no evidence before him that Steele engaged in recruiting or planning ahead of Jan. 6, in contrast with some of her co-defendants. Mehta ordered Steele to be restricted to home confinement and barred access to cellphones, computers and other electronic communication devices.

The new possible criminal exposure comes on top of ongoing New York state investigations into the President's finances and multiple defamation lawsuits related to Trump denying sexual assault accusations by women.

He is also facing a civil investigation from the New York attorney general's office, which is looking at whether the President improperly inflated the value of his assets to obtain loans or favorable tax benefits

Lawyers have speculated the court may be waiting for Trump's term to end next week before ruling.

Sandick and other lawyers, however, say that as alarming as Trump's recent statements have been, there are multiple hurdles for prosecutors to prove that the President violated election laws or those relating to incitement or sedition.

The New York criminal investigation has been slowed by a fight over the President's tax records, a scrum that is again before the Supreme Court.

Prosecutors have also not been in contact with Rosemary Vrablic, Trump's private banker at Deutsche Bank, which has loaned the President more than $300 million dollars, people familiar with the investigation said.

The President's actions this past week have already cost him financially -- the PGA of America said on Sunday night it would not hold its championship in 2022 at the Trump golf course in New Jersey and Deutsche Bank said it would not do business with him -- and the specter of ongoing criminal investigations may have a longer-term impact on his business prospects. New York City announced Wednesday that it is taking steps to cancel contracts with Trump Org for the Ferry Point golf course and carousel and ice skating rink in Central Park.

Trump's recent statements will present the Biden administration, which has made calls for unity, and his Justice Department with the dilemma of potentially prosecuting a former president.

"There's a long precedent of not prosecuting former presidents over policy differences," said Elliot Williams, a CNN legal analyst and former federal prosecutor. "The difference is we're not talking about policy difference here, and this is perhaps the most egregious conduct we've ever seen from a president while in office

Some former prosecutors say that a lot of the conduct is morally reprehensible, but it isn't clear if it will cross the line into violating the law. Investigators will need to prove the President intended to commit crimes, a high bar in criminal cases, not that he was encouraging lawful protests or truly believed that he won the election.

Like the riot, the legal liability for Trump's call to Georgia election officials will turn on his statements. Trump called the Georgia Secretary of State Brad Raffensperger, a Republican, imploring him to "find" 11,780 votes to give him the edge to overturn the election. It followed a call in December in which Trump told a Georgia elections investigator he would be a "national hero" if he would "find the fraud," a source told CNN.

As the end of Trump's presidency nears, sources tell CNN Trump has considered pardoning himself, his family members and other allies from federal charges. Lawyers say it is not clear whether a self-pardon would hold up in court, but a presidential pardon has no bearing on state investigations.

While he has said he is personally opposed to impeachment, he and other party leaders did not mount an official effort to defeat the push, and Mr. McCarthy was working on Tuesday to build support for a censure resolution to rebuke the president for his actions.

After four years of backing the president at nearly every turn and refusing to condemn even his most extreme behavior, party leaders were racing to distance themselves from a president many of them now regard as a political and constitutional threat.

“It is true that the president’s remaining term is limited — but a president capable of fomenting a violent insurrection in the Capitol is capable of greater dangers still,” they wrote. “He must be removed from office as swiftly as the Constitution allows. He must also be disqualified to prevent the recurrence of the extraordinary threat he presents.”

The Republican Party’s rapid turn against Mr. Trump unfolded as the House met into the night on Tuesday to debate and vote on a resolution formally calling on Vice President Mike Pence to invoke the 25th Amendment to strip the president of his powers, a move that Mr. Pence shot down hours before the House passed it along party lines.

In a letter to Speaker Nancy Pelosi, Mr. Pence argued that the amendment was meant to address medical emergencies or presidential “incapacity” and that using it as “a means of punishment or usurpation” would set a “terrible precedent.”

Mr. Trump has shown no trace of contrition. On Tuesday, in his first public appearance since the siege of the Capitol, he told reporters that his remarks to supporters at a rally that day — in which he exhorted them to go to the Capitol and “fight” so Republicans would reject the election results — had been “totally appropriate.”

In a veiled reference to impeachment, he urged Congress “to avoid actions that would further divide and inflame the passions of the moment” and pledged to work in “good faith” with Mr. Biden’s transition team.

Mr. McConnell has indicated he wants to see the specific article of impeachment that the House is set to approve on Wednesday, and to hear the eventual arguments in the Senate. But the Senate Republican leader has made clear in private discussions that he believes now is the moment to move on from Mr. Trump, whom he blames for causing Republicans to lose the Senate.

“Our nation was founded precisely so that the free choice of the American people is what shapes our self-government and determines the destiny of our nation.”

On Monday, Mr. Biden telephoned Mr. McConnell to ask whether it would be possible to set up a dual track that would allow the Senate to confirm Mr. Biden’s cabinet nominees and hold a Senate trial at the same time, according to officials briefed on the conversation who disclosed it on the condition of anonymity. Far from avoiding the topic of impeaching Mr. Trump, Mr. McConnell said it was a question for the Senate parliamentarian, and promised Mr. Biden a quick answer.

“The bottom line is that Leader McConnell has the ability to call us back into session and we can then move to convict Donald Trump, draw on the impeachment trial and try him,” Mr. Schumer told reporters in New York. “And that’s what we hope McConnell will do.”

For Mr. McConnell and other Republicans, the crisis offered an opportunity to bar Mr. Trump from seeking the presidency again in 2024, as he has repeatedly mused with allies about doing.

But that prospect has created a conundrum for Republicans who, understanding the deep affection for Mr. Trump among a powerful segment of their party’s core supporters, are concerned they could pay a steep political price for abandoning him.

Mr. Biden has made clear, in public and private, that he will not oppose the Democratic push to impeach Mr. Trump, even though his advisers and some lawmakers in his party are concerned about the impact it could have on his first days in office.

They argued that journalists and researchers were using CrowdTangle, a kind of turbocharged search engine that allows users to analyze Facebook trends and measure post performance, to dig up information they considered unhelpful — showing, for example, that right-wing commentators like Ben Shapiro and Dan Bongino were getting much more engagement on their Facebook pages than mainstream news outlets.

These executives argued that Facebook should selectively disclose its own data in the form of carefully curated reports, rather than handing outsiders the tools to discover it themselves.Team Selective Disclosure won, and CrowdTangle and its supporters lost.

the CrowdTangle story is important, because it illustrates the way that Facebook’s obsession with managing its reputation often gets in the way of its attempts to clean up its platform

The company, blamed for everything from election interference to vaccine hesitancy, badly wants to rebuild trust with a skeptical public. But the more it shares about what happens on its platform, the more it risks exposing uncomfortable truths that could further damage its image.

Facebook’s executives were more worried about fixing the perception that Facebook was amplifying harmful content than figuring out whether it actually was amplifying harmful content. Transparency, they said, ultimately took a back seat to image management.

the executives who pushed hardest for transparency appear to have been sidelined. Mr. Silverman, CrowdTangle’s co-founder and chief executive, has been taking time off and no longer has a clearly defined role at the company, several people with knowledge of the situation said. (Mr. Silverman declined to comment about his status.) And Mr. Boland, who spent 11 years at Facebook, left the company in November.

“One of the main reasons that I left Facebook is that the most senior leadership in the company does not want to invest in understanding the impact of its core products,” Mr. Boland said, in his first interview since departing. “And it doesn’t want to make the data available for others to do the hard work and hold them accountable.”

Mr. Boland, who oversaw CrowdTangle as well as other Facebook transparency efforts, said the tool fell out of favor with influential Facebook executives around the time of last year’s presidential election, when journalists and researchers used it to show that pro-Trump commentators were spreading misinformation and hyperpartisan commentary with stunning success.

“People were enthusiastic about the transparency CrowdTangle provided until it became a problem and created press cycles Facebook didn’t like,” he said. “Then, the tone at the executive level changed.”

Facebook was happy that I and other journalists were finding its tool useful. With only about 25,000 users, CrowdTangle is one of Facebook’s smallest products, but it has become a valuable resource for power users including global health organizations, election officials and digital marketers, and it has made Facebook look transparent compared with rival platforms like YouTube and TikTok, which don’t release nearly as much data.

Last fall, the leaderboard was full of posts by Mr. Trump and pro-Trump media personalities. Since Mr. Trump was barred from Facebook in January, it has been dominated by a handful of right-wing polemicists like Mr. Shapiro, Mr. Bongino and Sean Hannity, with the occasional mainstream news article, cute animal story or K-pop fan blog sprinkled in.

But the mood shifted last year when I started a Twitter account called @FacebooksTop10, on which I posted a daily leaderboard showing the sources of the most-engaged link posts by U.S. pages, based on CrowdTangle data.

The account went semi-viral, racking up more than 35,000 followers. Thousands of people retweeted the lists, including conservatives who were happy to see pro-Trump pundits beating the mainstream media and liberals who shared them with jokes like “Look at all this conservative censorship!” (If you’ve been under a rock for the past two years, conservatives in the United States frequently complain that Facebook is censoring them.)

Inside Facebook, the account drove executives crazy. Some believed that the data was being misconstrued and worried that it was painting Facebook as a far-right echo chamber. Others worried that the lists might spook investors by suggesting that Facebook’s U.S. user base was getting older and more conservative. Every time a tweet went viral, I got grumpy calls from Facebook executives who were embarrassed by the disparity between what they thought Facebook was — a clean, well-lit public square where civility and tolerance reign — and the image they saw reflected in the Twitter lists.

Mr. Boland, the former Facebook vice president, said that was a convenient deflection. He said that in internal discussions, Facebook executives were less concerned about the accuracy of the data than about the image of Facebook it presented.“It told a story they didn’t like,” he said of the Twitter account, “and frankly didn’t want to admit was true.”

Several executives proposed making reach data public on CrowdTangle, in hopes that reporters would cite that data instead of the engagement data they thought made Facebook look bad.But Mr. Silverman, CrowdTangle’s chief executive, replied in an email that the CrowdTangle team had already tested a feature to do that and found problems with it. One issue was that false and misleading news stories also rose to the top of those lists.“Reach leaderboard isn’t a total win from a comms point of view,” Mr. Silverman wrote.

executives argued that my Top 10 lists were misleading. They said CrowdTangle measured only “engagement,” while the true measure of Facebook popularity would be based on “reach,” or the number of people who actually see a given post. (With the exception of video views, reach data isn’t public, and only Facebook employees and page owners have access to it.)

Mr. Schultz, Facebook’s chief marketing officer, had the dimmest view of CrowdTangle. He wrote that he thought “the only way to avoid stories like this” would be for Facebook to publish its own reports about the most popular content on its platform, rather than releasing data through CrowdTangle.“If we go down the route of just offering more self-service data you will get different, exciting, negative stories in my opinion,” he wrote.

there’s a problem with reach data: Most of it is inaccessible and can’t be vetted or fact-checked by outsiders. We simply have to trust that Facebook’s own, private data tells a story that’s very different from the data it shares with the public.

Mr. Zuckerberg is right about one thing: Facebook is not a giant right-wing echo chamber.But it does contain a giant right-wing echo chamber — a kind of AM talk radio built into the heart of Facebook’s news ecosystem, with a hyper-engaged audience of loyal partisans who love liking, sharing and clicking on posts from right-wing pages, many of which have gotten good at serving up Facebook-optimized outrage bait at a consistent clip.

CrowdTangle’s data made this echo chamber easier for outsiders to see and quantify. But it didn’t create it, or give it the tools it needed to grow — Facebook did — and blaming a data tool for these revelations makes no more sense than blaming a thermometer for bad weather.

It’s worth noting that these transparency efforts are voluntary, and could disappear at any time. There are no regulations that require Facebook or any other social media companies to reveal what content performs well on their platforms, and American politicians appear to be more interested in fighting over claims of censorship than getting access to better data.

It’s also worth noting that Facebook can turn down the outrage dials and show its users calmer, less divisive news any time it wants. (In fact, it briefly did so after the 2020 election, when it worried that election-related misinformation could spiral into mass violence.) And there is some evidence that it is at least considering more permanent changes.

The project, which some employees refer to as the “Top 10” project, is still underway, the people said, and it’s unclear whether its findings have been put in place. Mr. Osborne, the Facebook spokesman, said that the team looks at a variety of ranking changes, and that the experiment wasn’t driven by a desire to change the Top 10 lists.

This year, Mr. Hegeman, the executive in charge of Facebook’s news feed, asked a team to figure out how tweaking certain variables in the core news feed ranking algorithm would change the resulting Top 10 lists, according to two people with knowledge of the project.

As for CrowdTangle, the tool is still available, and Facebook is not expected to cut off access to journalists and researchers in the short term, according to two people with knowledge of the company’s plans.

Mr. Boland, however, said he wouldn’t be surprised if Facebook executives decided to kill off CrowdTangle entirely or starve it of resources, rather than dealing with the headaches its data creates.

There are more young people than ever before. About 41% of the global population of 7.7 billion is aged 24 or under. In Africa, 41% is under 15. In Asia and Latin America (where 65% of the world’s people live), it’s 25%.

In developed countries, imbalances tilt the other way. While 16% of Europeans are under 15, about 18%, double the world average, are over 65.

Recession, stagnant or falling living standards, and austerity programmes delivered from on high have shaped their experience

a common factor is the increased willingness of undemocratic regimes, ruling elites and wealthy oligarchies to use force to crush threats to their power – while hypocritically condemning protester violenc

they’re connected. More people than ever before have access to education. They are healthier. They appear less bound by social conventions and religion. They are mutually aware. And their expectations are higher.

thanks to social media, the ubiquity of English as a common tongue, and the internet’s globalisation and democratisation of information

younger people from all backgrounds and locations are more open to alternative life choices, more attuned to “universal” rights and norms such as free speech or a living wage – and less prepared to accept their denial

It is difficult, if not perverse, to watch protesters risking torture and death by challenging Egypt’s dictator, Abdel Fattah el-Sisi, and not relate their daring both to Hong Kong and, say, to Kashmiris’ efforts to throw off the yoke imposed by another “strongman”, India’s Narendra Modi. When Palestinian youths taunt the Israel Defence Forces with flags and stones, are they not part of the same global fight for democratic self-determination, basic freedoms and human rights espoused by young Muscovites opposing Vladimir Putin’s cruel kleptocracy?

Any government, elected or not, that fails to provide jobs, decent wages and housing faces big trouble.

Another negative is the perceived, growing readiness of democratically elected governments, notably in the US and Europe, to lie, manipulate and disinform

disbelief is the new spirit of the age

The stifling silence that hangs over North Korea’s gulag, China’s Xinjiang and Tibet regions, and dark, hidden places inside Syria, Eritrea, Iran and Azerbaijan could yet descend on us all. What helps protect us is the noisy, life-affirming dissent of the young.

we have been able to piece together a comprehensive prehistory of the valley beginning several millennia ago.

One significant time period is known as Paracas; it lasted from roughly 800 to 200 B.C. This is the time when the first complex societies developed in the region, the origin of civilization in this part of the ancient world.

he Paracas peoples built linear geoglyphs: designs etched into the desert landscape that they lined with small field stones.

Our research indicated that a number of these small structures and many of the lines pointed to the June solstice sunset.

We concluded that these sites were the endpoints of ritually significant social events that were timed by the solstices and possibly other astronomical phenomena.

Excavations by Tantaleán and his team in one of these patios yielded a rich trove of artifacts, including textiles, foodstuffs, pottery, decorated gourds, stone objects, reeds, miscellaneous objects and human offerings.

Cerro del Gentil, in fact, was a classic archaeological example of a very significant feasting place

there was plenty of evidence that from time to time many people were present to eat, drink and even make human sacrifices together, probably at particular special times of the astronomical calendar.

This case study demonstrates that the earliest successful complex societies in the south coast of Peru circa 400 B.C. involved a wide catchment of people and objects.

that cooperation in non-state societies is achieved by “ritualizing” the economy.

They therefore promote sustained group behavior toward common goals and solve what is famously known as the “collective action problem” in human social life—how do you get everyone to work together toward something that’s in everyone’s long-term self-interest? Feasting is a key component of this kind of sociality and cooperation.

In past instances where Iran has faced acts of military aggression, Tehran has sometimes declined to respond; at other times, it has retaliated with incredible violence, weeks later and thousands of miles from its borders.

Washington has not launched an overt military operation in Iran since the 1980s but U.S. military force directed at both Iran’s allies and adversaries has at times prompted Tehran to reassess its activities in the region.

But looking at Iran’s relations with another adversary, Israel, can provide an insight into Tehran’s playbook. Israel, which traditionally maintains a policy of silence over its overseas military operations, is widely believed to have conducted a series of assassinations inside the Islamic Republic.