Last Fall, there was a conference held in London, the Sovereign Nations conference. The ‘star’ speakers were Peter Boghossian, Helen Pluckrose, and James Lindsay, so you already know where this is going — the “grievance studies” whiners got together in London to howl at the moon and complain about how they were losing the culture war. The twist here is these were atheists gathering under the leadership of a Christian Nationalist group led by Michael O’Fallon. Curiously, I first heard about this event because Richard Dawkins endorsed it, because apparently he’s a big fan of Boghossian and assumed that anything he was willingly entangled with would be part of the godless agenda. Unfortunately, Sovereign Nations is more focused on Christian conservatism, opposing immigration, complaining about the World Health Organization, and hating George Soros. I guess the Boghossian/Pluckrose/Lindsay trio are willing to overlook their association with an organization dedicated to Catholic dominion because they share a mutual contempt for social justice. If you must, you can read an account of their conference. Or you can read Godless Spellchecker’s live tweeting of the con (curiously, there’s also a strong association between Sovereign Nations and the Mythcon asstwinks.)

Wakey wakey. I'll be providing some commentary from the Speaking Truth To Social Justice conference today. A really ideologically diverse group of people in the room today. pic.twitter.com/OlpQryXB1N

— Stephen Knight (@GSpellchecker) October 13, 2019

They’ve since moved on to creating a new blog, New Discourses, with those three prominently featured; right now, Lindsay seems to be providing most of the content, if you really need a day of reading bad writing and bizarre logic. The discombobulating thing is that New Discourses is Sovereign Nations media, owned by Michael O’Fallon, who wants to promote conservative Christian Nationalism, and yet these arch-rationalist/skeptics/self-proclaimed liberals are willingly associating themselves with the religious right.

It’s a somewhat surprising fellowship until you recognize that there are two things that unite them: a hatred of social justice, diversity, and racial equality, and…MONEY. They’ve been bought and paid for by O’Fallon.

I think it's impossible to brush this off as just strange bedfellows. New Discourses is owned by the Sovereign brand, a far right org, but pretends to be a liberal org. This is the essence of ideas laundering, an accusation the grievance folks like to level at academics.

— Embrace the Void Pod (@ETVPod) August 8, 2020

Boghossian and Lindsay were both managers at New Discourses.

Addendum: It wasn't just James managing New Discourses. Apparently Boghossian was a manager for a while too, though he no longer appears to be. This means they both worked for O'Fallon as launderers of right wing talking points and conspiracies. https://t.co/VpSjCrOxmX pic.twitter.com/q3ctiAnG6k

— Embrace the Void Pod (@ETVPod) August 8, 2020

This is remarkable. It’d be like discovering that Freethoughtblogs was sponsored by Jerry Falwell Jr, and that I was being paid under the counter by Liberty University. You’d know instantly that there was something more to our agenda than what we were openly stating, and you’d instantly see a mass exodus of our bloggers. Yet Boghossian and Lindsay still claim to be objective rationalists and secularists and part of the atheist movement while being propped up by a Catholic zealot who promotes conspiracy theories and hydroxychloroquine.

Aaron Rabinowitz provides an excellent analysis of these repulsive bedfellows and their filthy philosophical positions and the Kama Sutra of twisty rationalizations they use to bring them together on the Embrace the Void podcast. Listen to that…it’s a mind-boggling hour of revelations. Did you know that the pandemic is a social justice warrior conspiracy to take over the country?

Ed Brayton and I had some contentious disagreements back in the day, but we managed to put all that behind us and set up the Freethoughtblogs network with a mutual understanding that we needed something beyond the atheist movement, some kind of organization that would support diversity and social justice and not just tearing down religion. He named the network — we agreed that we didn’t want “atheist” anywhere in our label, even if we were effectively an atheist group, because even then the word was getting tainted — and he and I together made the initial investment in the site. We owe a lot to Ed.

Unfortunately, he’s also suffered from serious health problems over the years, and left the network he built to run a blog on Patheos. This was an amicable decision with zero drama behind the scenes or in front of it — he just decided that he couldn’t cope with the day-to-day chores of management, and just wanted a space where he could write with no pressure.

His health has worsened. He’s been in and out of hospitals for a while. People have been asking me how he’s doing, since his postings have become intermittent, and I don’t know either! Unfortunately, he just posted this to Facebook:

I’m giving up and calling in hospice. I just can’t do this anymore. To those who know me in real life I love you and I’m sorry. I did my best.

He always has done his best, and he will be missed.

Mary and I went on a little spider hunting loop yesterday, looking for Argiope. We took a southeastern route, heading off to Swift county, then detouring a bit south to clip through Chippewa county, then due east to Kandiyohi, and finally north and back west through Pope county to home. Our strategy was simple: drive through farm country on state and county roads, keeping an eye on the ditches that parallel all roads around here. When we saw lots of grass and brush filling the ditch, and when there was a safe place to pull over in the car, we’d stop and stroll about, looking for webs.

We really needed an “I Brake for Spiders” bumper sticker, because we were probably annoyingly slow. Good thing the roads were nearly empty!

One catch to this approach is that good grassy roadsides were scarce. Apparently, good Republican farmers have little to do and lots of tractors, so they trim everything. Have you ever seen a drainage ditch that looks like a manicured lawn? We did, everywhere. The best places had 1-2 meters of grass, where we’d walk in and be in the weeds to chest height or over our head. Actually, the best places were nature preserves and restored prairie.

We persevered, though, and found Argiope in every county we visited. They’re common, but they really don’t seem to like the kind of place where big bipedal mammals frequently bumble around. Living near people is OK, but they better not ever come over to visit.
So here’s one from Swift county:

Classic Argiope aurantia. Big, black and yellow, and a meter wide orb web with stabilimentum zig-sagging down the center.
Chippewa county is the emptiest place we visited, lacking any large towns and consisting of nothing but farms. They do have Argiope aurantia, though.

Kandiyohi county is kind of the inverse. It does contain one big town, Willmar, which was right in the way of our route, and Argiope does not like cities much. We finally found one as we were driving away by our usual expedient of pulling into farm access roads where the residents weren’t overzealous lawn fanatics.

We’d actually planned to hit up a couple more counties, but the weather turned grim, all gray and rainy. Even as I write this I’m listening to thunder. We’d decided to skip a northern loop of our drive and go home through Pope county, where we found Argiope trifasciata in a nature preserve.

One cool thing about this one is that there were two other webs in the same little patch, only a few centimeters away, and they were occupied by males, hopeful consorts I would guess.

We’re going to do it again next weekend, aiming for a western and northern loop, passing through Big Stone, Traverse, and Grant counties. Also on our list is another trip to the Ecostation in Ottertail county.

Did you hear the one about social media having a liberal bias? Yeah, right.

Facebook has allowed conservative news outlets and personalities to repeatedly spread false information without facing any of the company’s stated penalties, according to leaked materials reviewed by NBC News.

According to internal discussions from the last six months, Facebook has relaxed its rules so that conservative pages, including those run by Breitbart, former Fox News personalities Diamond and Silk, the nonprofit media outlet PragerU and the pundit Charlie Kirk, were not penalized for violations of the company’s misinformation policies.

Misinformation is OK if you are a Republican. Better yet, it’s the breath of life for those asshats. Oh, and bite me, Facebook.

In related news, never buy anything from Teespring. They’re fine with selling merchandise with swastikas, but don’t you dare add a rainbow to it. They’ll yank the hippie-dippy love & peace apparel from their product line, but if you want a black t-shirt with Nazi symbols all over it, no problem.

Teespring, which is owned by KA Design, says it didn’t sell any of the design and didn’t profit from it. In a video on its Facebook page, KA Design said the swastika is thousands of years old and is a symbol of peace, love, life and other ideas. But the Nazi party corrupted that symbol, the company added.

“[T]hey stigmatized the swastika forever. They won. They limited our freedom. Or maybe not? The swastika is coming back,” the video said.

Sure, Nazis corrupted it and made it representative of their hateful ideology. That’s a significant part of its history now. It ain’t coming back until everyone forgets WWII and the Nazis and the Holocaust, so everyone can just stop playing stupid and stop pretending that shameful blight on the world never existed.

This article is a preview from the Summer 2020 edition of New Humanist

Writing this in the midst of the Covid-19 crisis, I was struck by a curious fact of our technologically developed world. If we have caused global heating and spread plagues around the planet, it’s also true that we have – just in time – developed the technologies to mitigate these horrors. During the 14th-century plague, people huddled into churches to beseech God to end the affliction. Today we try to avoid such close physical contact – and we have the means to find vaccines and therapies to tackle any new plague. Developments that derive from our deep chemical knowledge of bacteria and viruses are revolutionising our approach to existential problems such as pandemics and the climate change crisis. The very creatures that cause our miseries are our key tools in the new biotechnology.

Bacteria are not just germs. Most are entirely benign, with functions in the environment that do not harm us. All of life’s fundamental processes were invented in bacteria. They had the Earth to themselves for around 2.5 billion years. But viruses are parasites. A virus like Covid-19 isn’t really alive – it is a geometric assemblage of DNA and proteins. The proteins latch on to receptor proteins in the human lung, gain entry, multiply mightily and do their damage. Within two weeks of the virus being recorded in China, its complete DNA sequence was posted online by Chinese scientists. In March, Science magazine published the crystal structure of the vital protein spike that the virus uses to enter the cell: a key target for a vaccine. Little synthetic strands of DNA are now being trialled for their ability to block the virus’s entry mechanism to human cells.

This deep knowledge of proteins enables scientists today to tweak nature in unprecedented ways, both to combat disease and to fashion a huge range of chemicals we need, without relying on the grossly polluting, energy-intensive industrial technologies we have used until now. The whole web of life is built from protein interactions – mostly life-giving and some, like those of Covid-19, malign. This is why the importance of protein engineering was recognised by the 2018 Nobel Prize for Chemistry, which was awarded to three pioneers of protein research.

Bacteria and viruses are virtuoso chemists, comprising a treasure trove of evolvable proteins that could, were we able to adapt them to our purposes, produce all the chemicals we need for energy, using artificial photosynthesis, as well as for plastics, pharmaceuticals, paints and glues. We can also use them to produce agricultural chemicals and cleaning materials, a high proportion of which are currently made from oil. Proteins are the real stuff of life. We’ve been led to believe that life is all about DNA. But in fact, DNA is mostly an inert keeper of the keys, out of action until coaxed back in by a bevy of catalytic protein helpers: enzyme nanomachines.

Not all proteins are enzymes. Your nails and hair are proteins but they’re just dead plastic, so to speak. Enzymes are the water-soluble, pulsing protein nanomachines of life. They carry out all the reactions in the living cell, each one of which is a nanoscale watery city – like a 3D Venice with teeming chemical routes worming their way through the cell in all directions. This might sound odd: cells are about a thousandth of a millimetre across. But the nano world is fantastically detailed at this very tiny scale. As the American theoretical physicist Richard Feynman memorably put it: “There’s plenty of room at the bottom.”

The enzymes, big knobbly molecules, have key active sites that only recognise a single chemical out of the thousands rushing past at any moment. So all the traffic proceeds in an orderly way. No need for traffic lights: the proteins are a smart system. It is enzymes that unzip DNA when it needs to divide to pass the genetic instructions to a daughter cell as an organism grows. It is enzymes that tap light from the sun to power the creation of plant biomass, and burn sugars to give us energy. All the processes of life are enzymatic.

For a long time, chemists and biologists could only admire and envy the power and precision of natural enzymes. But the 2018 Nobel Prize for Chemistry recognised the revolutionary possibilities of adapting bacterial enzymes for human use. Frances Arnold, one of the 2018 Nobel recipients, won it for revolutionary work that began by contemplating the great conundrum of proteins: there are potentially more of them than there are particles in the universe. Proteins consist of strings of 20 different amino acids in a precise order. The largest known protein, the vital human muscle protein titin, is 34,350 amino acids long. So proteins are like words with thousands of letters, very few of which are meaningful. Every semester, Arnold tells her students at the California Institute of Technology to read Jorge Luis Borges’ 1941 short story The Library of Babel, which imagines a library in which every conceivable book of 410 pages made of 25 characters is kept. The parallel isn’t quite exact, because the idea of looking for Hamlet in the Borgesian library is deliberately absurd, but thousands of real working proteins do exist out of the countless numbers of hypothetical proteins with no biological function. The notion of all possible proteins, in this Borgesian sense, is known as protein space.

What puzzled biologists about proteins is that with all this protein space to choose from, how does a protein happen to evolve to become a better protein? Arnold was inspired by the theorising of the influential biologist John Maynard Smith in a 1970 paper, in which he reasoned that for evolution to work, functional proteins – out of the myriad non-functional ones – must lie adjacent to each other in protein space. Nature has followed a trail, hopping across these stepping stones to produce the working enzymes we have today. Arnold determined to take steps through protein space that nature never attempted, in order to create proteins for human use in medicine and across the chemical industry.

Conventional chemistry is ingenious but enormously laborious. The great chemist Robert Woodward’s synthesis of the natural hormone cholesterol in 1951 took 39 stages, each intermediate being purified before entering into the next reaction. The real problems come when such processes are scaled up into huge chemical factories. These are dangerous places. In 1984, a facility in Bhopal, India, released a toxic cloud which killed at least 3,787 and injured over half a million.

Instead of all those elaborate rounds of individual reactions, Arnold’s process, known as directed evolution, takes natural bacterial proteins and subjects them to a process of artificial selection to be effective in reactions that she, not nature, chooses. This is similar to the way in which animal breeders artificially evolve new breeds of cattle, but rather than seeking more lean meat or milk, scientists select promising strains of bacteria for useful proteins for further evolution.

Directed evolution has already had a huge impact. It’s becoming the route of choice to create a range of chemicals, including environmentally friendly pesticides and pharmaceuticals, detergents, low-carbon chemicals and fuels from plant carbohydrates. Directed evolution represents a great act of healing, in which we gently tweak nature’s processes using these new enzymatic techniques.

This may sound a roundabout route, but we can’t simply design and synthesise proteins – because we don’t know what protein structure will give us what we need. And neither does nature. Evolution lights upon better functional proteins by chance and so does Arnold. She sets out to generate as many variants of an enzyme as possible, then screens them for the activity she was searching for. Enzymes are adaptable and often have very minor functions besides their main ones. Nature’s enzymes, in the hands of a chemist like Arnold, can evolve new functions because, to some degree, they already possess them. By screening successive generations, the minor activity can be boosted to become a major one.

Arnold has founded two start-ups to move her technique into commercial production. Gevo, founded in 2005, makes biofuel and is exploring renewable bioplastic bottles, flavours and fragrances, as well as bio-based industrial chemicals. Provivi, founded in 2013, makes an engineered version of insect pheromones to reduce the use of dangerous pesticides. Big commercial players are also using these techniques – for example, to reduce the need for polluting artificial fertilisers.

But the triumph of directed evolution can best be seen in recent work by the US pharmaceutical company Merck. Islatravir is an experimental drug under development to treat Aids. In trials, it has achieved rapid suppression of the virus. The drug was first created using conventional chemistry, but the Merck team wanted to find a method that used evolved enzymes. This would reduce the temperature at which reactions take place, thus simplifying the process and avoiding the multiple steps required by conventional chemistry. The ingenuity of the Merck team’s approach is staggering. Using nine enzymes – all acting in one reaction – the new process results in an excellent 51 per cent overall yield of islatravir.

Directed evolution isn’t just another useful technique. It is revolutionary and visionary on several counts. Evolution is the greatest puzzle. When nature makes great leaps in evolution, it doesn’t do so by “inventing” a new gene; it finds a new, often totally different, use for an old one. For around 2 billion years, life consisted of single-celled organisms. The genes involved in controlling the interactions between cells in multicellular creatures like human beings were already there in rudimentary form in single-celled creatures. Genes are like Swiss army knives, ready to undertake all kinds of tasks if necessary.

The 2018 Nobel Prize for Chemistry also went to George Smith and Greg Winter for their work in developing phage display. Just as we are now seeking a molecule that recognises the proteins of Covid-19 and disables them, phage display seeks proteins that can bind to a molecule of interest. Phage display is very similar to directed evolution in its goals, but has developed along different lines. In Winter’s work, that molecule of interest was the gruesomely named tumour necrosis factor (TNF), which kills cancer cells but is also a causative factor in many auto-immune diseases. To find a molecule that could bind to TNF, and stop it from causing auto-immune damage, many bacteria infected by variant phages are swilled over a plate coated with TNF. If a bacterium has a protein that binds to the TNF, it will be retained when the others are washed off. The binding efficiency is then enhanced by going back to evolve further variants of the phage that is already capable of binding to some degree. This screening technique is sometimes called “panning”. The echo of gold dust in that word is apt because Winter’s work created what is currently the best-selling pharmaceutical in the world: Humira (adalimumab), with sales of over $18 billion in 2017.

Phages (which I wrote about in the Spring 2019 New Humanist) are a kind of virus that preys on bacteria. And it’s the interactions between phages and bacteria that lie behind their human usefulness. For most of the time that these tiny organisms – bacteria and viruses – have been known to science (still only just over 150 years for bacteria, around 120 for viruses) they have been seen mostly as a threat to human wellbeing, which they indeed can be. But they could also be our way out of environmental and health crises. A get-out-of-jail-free card of sorts.

That is because our detailed knowledge of the interactions between bacteria and viruses is our key to solving the killer diseases. If our struggle with Covid-19 and other scourges is equivalent to a world war, the new frontline is situated in this nanoworld of organisms, which are neither intrinsically good nor bad, but must be understood in context. Bacteria are also helping to create a sustainable, nature-inspired chemistry to bring our human materials and energy production back within a benign natural ambit. This will allow us to have the life-support systems we need without trashing the planet, replacing oil-based energy and chemical production with Arnold’s directed evolution.

In her 2018 Nobel Prize address, Arnold said: “Life – the biological world – is the greatest chemist and evolution is her design process.” The new chemistry is part of the necessary movement towards working with nature instead of against it. The ability to work with enzymes – nature’s engines – is a vital but so far under-recognised strand of the green revolution. Solar power and wind farms are forms of material engineering, but the crisis is in the natural world. The macro environment is only the sum of myriad interactions at the nano level: in other words, proteins. We’re now learning nature’s ways – and just in time.

This article is a preview from the Summer 2020 edition of New Humanist

On Trial For Reason: Science, Religion and Culture in the Galileo Affair (OUP) by Maurice A. Finocchiaro

A hazy familiarity with the story of Galileo Galilei might give one the false impression that the man was a non-believer who stuck two fingers up at an institution he didn’t believe in. But Galileo was a Catholic, and as Maurice A. Finocchiaro’s new book on the scientist’s scandal explains, less of a rebel than contemporary opponents of the Church might think.

Born in 1564, Galileo was unfortunate to be alive in the time that he was. His troubles developed “during a time of violent struggle between Catholics and Protestants”, Finocchiaro explains. Primarily in response to the Protestant Reformation of 1517, the Catholic Church went on to establish various committees, its eyes peeled for any slight on its values. In 1542, Pope Paul III instituted the Congregation of the Holy Office to defend Catholic morals. Galileo and the Church were always going to collide.

Conventional wisdom in the 16th century was that the Earth was round, that it stood still, and that it was at the centre of the Universe. This solipsistic stance chimed with scripture: Psalm 104:5 says that God “laid the foundations of the Earth, that it should not be removed for ever”; Joshua 10:12-13 speaks of the Sun, not the Earth, being in motion. Challenging the notion that Earth and man were central fixtures in the firmament was a huge risk – as Galileo would discover.

By 1615 he was unambiguous: “I hold that the Sun is located at the centre of the revolutions of the heavenly orbs and does not change place, and that the Earth rotates on itself and moves around it.” Finocchiaro describes the complex findings of Copernicus and Galileo – which could be summarised as the discovery that the Earth rotates and is not at the centre of the Universe – as “the most significant breakthrough in the whole history of science”. What remains astounding, 400 years on, isn’t necessarily that the Church believed the Earth to be motionless; we have to appreciate the relative poverty of scientific understanding at the time. What still has the power to shock is the tone in which Galileo’s observations were received: not as strange claims to be investigated, but as institutionally and personally offensive blasphemies that had to be suppressed.

Finocchiaro, already the author of two books about Galileo, details the way in which the scientist’s Dialogue Concerning the Two Chief World Systems led to his inquisition trial. The comprehensive account is full of information likely to be new to the reader. Galileo was not actually imprisoned – he was sentenced to various forms of house arrest – but he was literally told to stop believing the Earth rotates around the Sun. This grotesque edict is one of the many examples in which the Church comes out of the book looking pathetic. Unfortunately, while it is clear that Finocchiaro believes that Galileo suffered a miscarriage of justice, his language muddies the water. Near the end of the book he says we are still grappling with whether the condemnation of Galileo “was right or wrong”. We are not.

There is a lot of science in the account, making it rather a slog at times. No book on Galileo could fail to devote space to explanations of his scientific theories, but Finocchiaro seems to be writing for an audience of scientists, and the result is around 100 pages of eyelid-lowering stuff. And elsewhere, where a more gifted storyteller might enrich proceedings with drama, Finocchiaro writes with the disciplined but rather dull detachment of an academic.

Centuries on, we look at Galileo’s persecution as “odious and cruel”, as Guglielmo Libri wrote in 1841. The Church’s vengeance “deprived humanity of the new truths which his sublime mind might have discovered”. Though Finocchiaro’s account could certainly be more scintillating, it is a necessary reminder of the shame the Church should feel to this day. When it had the chance to stand on the right side of history, it wilfully and deliberately chose to uphold dogma and ignorance. This should never be forgotten.

I am delighted to announce the arrival of the second issue of Hocus Pocus!

And this time we have created a comic that communes with the dead!

This issue delves into the strange world of spirit communication! Join Houdini’s chief investigator, Rose Mackenberg, as she uncovers the secrets of the seance room. Travel through time to discover the trickery used by Fox sisters and the Davenport brothers to fool the world. Uncover the scientists and scoundrels behind the strange history of the Ouija Board.

Beautifully illustrated, printed in full colour on heavy card stock, and limited edition.

Illustrated by Jordan Collver, written by Rik Worth and coloured by Owen Watts.

You can get a copy from PropDog here or from Travelling Man here

And the magazine website is here.

Praise for Issue One:
‘An utterly magical read ….. one of the most inventive and gorgeous comics we have read this year.’ – Pipedream Comics

This article is a preview from the Summer 2020 edition of New Humanist

I once met a Russian pacifist in Gorelovka, a dying village in Georgia. Nikolai Sukhorukov is one of the last elders of the Dukhobors, a sect whose name roughly translates as “spirit warriors”. Once their spiritual centre, Gorelovka is now a dispiriting place, lined with collapsing houses, livened by an occasional rumbling lorry.

The Dukhobors did not come here by choice. They were one of several Christian sects in the heartland of the Russian Empire from the late 18th century, attracting peasant followers who rejected the authority of the Russian Orthodox Church. They also refused to bear arms. Something had to be done. So in the early 19th century, the authorities banished the Dukhobors to newly conquered territories in the South Caucasus, curtailing the spread of “spiritualist anarchism” among the Russian peasantry and resettling a depopulated borderland.

Two centuries since the Dukhobors arrived in Georgia, their pacifist ideals still seem peripheral in their ancestral homeland. Patriotic militarism surged after Moscow’s annexation of Crimea in 2014. “The figure of the pacifist is simply absent in Russian societal discourse, even as an enemy,” explains Sergey Medvedev, a professor of political science at Moscow’s Higher School of Economics. “Military service is seen as an integral part of masculinity, and pacifism as an historical curiosity.”

That curiosity occasionally draws Russian tourists to Gorelovka. They seem to be motivated less by pacifist principle and more by a general post-Soviet search for religious belonging. They can be found at Kalmykov House in the village centre, flanked by communal prayer rooms.

“To be a Dukhobor is a way of life,” Alla Bezhentseva says. She is head of the Russian Women’s Union of Georgia and author of a book on the sect. Most of the original inhabitants of these villages emigrated to Russia in the early 1990s, as Georgia descended into civil war. The few hundred pensioners who remain are their descendants.

Sukhorukov spends several months each year living in a traditional turf-roofed hut, tending to Dukhobor graves and holy sites. His is a particularly post-Soviet spirituality, blending his ancestors’ suspicion of holy books and leaders with the eclectic new-age belief systems which took Russia by storm in the 1990s. He believes that the era of the first Dukhobors is over, though perhaps brave new Dukhobors, in spirit if not in kin, will appear elsewhere – as and when they are needed. Sukhorukov is convinced that they are.

If writing about pacifists (or their absence) in Russia feels anachronistic, it is not because Russian society is irredeemably warmongering. Many of today’s post-Soviet states were forged in bitter conflicts. Anybody who has spent time with post-Soviet pensioners in the region will have heard the phrase lish by ne bylo voiny (“as long as there is no war”), often uttered after describing today’s economic hardships.

But an aversion to war is not the same as anti-militarism. Over 25 million Soviet citizens lost their lives in the Second World War. As the last veterans pass away, their annual commemoration on 9 May has sought new ways of celebrating martial glory. Many Victory Day “traditions” are recent innovations. The now ubiquitous black and orange St George’s Ribbon was popularised in 2005; the
Immortal Regiment, when Russians parade holding photos of relatives who fought in the war, first marched in 2012. A new term has entered the dictionary in their honour: pobedobesie, or victory frenzy.

“The state never needed to encourage this; Russian society is traumatised due to a perceived loss of empire and a feeling of humiliation,” says Medvedev. “Military-patriotic symbolism is everywhere; take the recent slogans that ‘Topol rockets aren’t afraid of sanctions.’ Russia realises that it falls short on a lot of comparative measures, so falls back on customary arguments of force.”

He continues: “There is a strong equals sign between masculinity and military service. It’s no surprise that Vladimir Putin’s statements, with their primitive alpha-male machismo, ring a bell with the Russian electorate. They supposedly contradict the liberal ‘gender neutral’ Western politicians who fear using force. In that context, any attempt to insert pacifism into the agenda becomes pointless.”

But it was not always so. During the First Chechen War in the 1990s, anti-militarist sentiment surged in Russia. The Committee of Soldiers’ Mothers, founded in 1998, agitated for an end to human rights abuses in the army, including the notorious hazing of new recruits. Russia, they argued, deserved a humane military worthy of its sons. Analyst Ivan Preobrazhensky writes that the Chechen War was the “last blast” of Russian pacifism, but that there has been a muted return in opposition to the war in Ukraine. The ruthless efficiency of law enforcement and the secret services, Preobrazhensky continued, had even taken a toll on more established anti-militarist movements. In 2014, after the outbreak of war in Ukraine, the Russian government briefly proscribed the Committee as a “foreign agent”.

The Russian authorities recently cracked down on anarchists and anti-fascists. This follows earlier crackdowns on conscientious objectors; in February 2017, police broke up a “Deserters’ Festival” in Moscow. The same year, a Russian court banned Jehovah’s Witnesses from practising their religion; like the Dukhobors, the group refuses military service.

If these moves did not provoke mass outrage among Russians, that may be because their attitudes to the army have warmed in recent years. A poll by the Russian Public Opinion Research Centre last year found that 87 per cent now approve of the army’s actions, compared with 52 per cent seven years ago. Over the same period, the share of respondents who said that they would like one of their relatives to serve in the army rose from 52 per cent to 65 per cent. While the polling agency is known for its pro-Kremlin leanings, these figures are consistent with widespread perceptions that conditions in the army have improved. In recent years, senior Russian officials, including Putin and Minister of Defence Sergey Shoigu, have openly speculated about transforming Russia’s conscript army into an entirely professionalised force.

If that happens, it could have repercussions for the military’s exalted place in Russian society. Although many young Russians are able to
exclude themselves from the draft before they turn 27, few take advantage of the rights afforded to conscientious objectors, enshrined in the constitution and a 2002 law. The application is rigorous and requires several witnesses who can confirm that the applicant really holds the beliefs he professes.

The Movement for Alternative Civil Service works to raise awareness of the possibility, offering free consultations to young Russians. According to the movement, between 700 and 1,000 conscientious objectors opt for alternative military service every year in Russia. Journalist Makar Butkov was among them.

“When I turned up to report at the military commissariat, I wrote a declaration explaining that I was a pacifist, that I even reject the killing of animals. I said that the army was a hierarchical organisation where you have to carry out any order you’re given without the right to question it. I said that I find a system like that unacceptable.”

Butkov recalls that the officers took a dim view of his convictions. But they allowed him to undertake alternative military service, which lasts 21 months compared to 18 months for military draftees. He spent nearly two years in central Moscow working for the postal service, one of 63 professions listed on the Russian Ministry of Defence’s website for conscientious objectors.

“There are few men in Russia, particularly in small towns, who get to realise their life goals. Very often, militant patriotism is a way for them to improve their social status or simply provide an outlet for their aggression. In contrast, pacifism is seen as something for the weak. Even some women feel that way; I know many women who have said things like ‘if only you’d gone to the army, they’d make a real man of you,’” says Butkov. “People like that view the army as an institution for turning people into ideal citizens, by which they mean people just like them.”

But prestige and patriotism form only part of this picture. When investigative journalists from Bellingcat revealed the identities of the two alleged Russian foreign intelligence agents who assassinated Sergey Skripal in Salisbury in 2018, biographical information soon surfaced online. Reporters in Russia scurried to the hometowns of “Ruslan Boshirov” and “Alexander Petrov” to dredge up life stories, with choice quotes from ebullient ex-neighbours.

They painted dismal pictures of fading towns in remote rural Russia such as Loyga in the Arkhangelsk Region, hometown of Alexander Mishkin (alias Petrov). Another suspected Russian intelligence officer who travelled to the Netherlands was from the similarly desolate mining town of Gremyachinsk in the Ural Mountains. In towns like these, one Associated Press correspondent wrote, a military career is the only way out.

This hardly makes Russia extraordinary. While the British armed forces do not enrol conscripts, the military recruits aggressively in impoverished communities across the country. Around the world, leftist opponents of militarism remain wedded to the argument that a good foreign policy is simply a good domestic policy; wouldn’t the millions spent on costly warmongering abroad, the argument goes, be better spent on hospitals and schools at home? For people in Loyga or Gremyachinsk, it is the military which puts bread on the table.

This presents a conundrum for the most seasoned anti-militarists, as well as for avowed pacifists. As the horrors of war recede from those whose paychecks directly or indirectly depend on them, this could get more complex. Just as the US has anonymised carnage with the expansion of its drone war, Russia has started to outsource some of its overseas engagements to private military contractors such as Wagner, a company linked to the prominent Russian businessman Yevgeny Prigozhin. Wagner’s ranks appear to be filled with professional soldiers. The poorer and more desperate of these soldiers, volunteers and conscripts alike, headed to eastern Ukraine. Their bodies returned, without fanfare, to cemeteries in Russia’s regions.

Many of Gorelovka’s houses have long since collapsed. After the Dukhobors’ descendants left in the early 1990s, Armenians and Ajarians from south-western Georgia made the village their own. It appears that some Dukhobor spirit remains in the country they left behind. Young Georgians are doing their best to avoid their fate as soldiers, if not strictly because of pacifist principles. Last February, officials in Tbilisi brought back military conscription, which had only ended the previous year. Girchi, a libertarian party, found a novel solution: in 2018, it erected an inflatable church where it ordained young men. As members of the clergy (albeit of the Christian Evangelical Protestant Freedom Biblical Church), they became exempt from military service. The authorities fought back; last March, a bill was submitted to Georgia’s parliament which would limit religious exemptions from conscription exclusively to the Georgian Orthodox clergy.

In 1895, when war loomed with neighbouring Turkey, the Dukhobors refused conscription, arguing that military service was irreconcilable with their faith. They collected all the weapons they could find in their settlements and burned them in a cave outside the nearby village of Orlovka. The reprisal was brutal. Cossacks were dispatched to Gorelovka, who rounded up dozens of Dukhobors to be exiled to Siberia or marched off to work as forced labourers. Leo Tolstoy was so touched upon hearing of the Dukhobors’ plight that he donated part of his earnings from the novel Resurrection to pay for several thousand to emigrate to Canada, where their
descendants live to this day.

Exploring Gorelovka, we reached the site of the carnage: a cave beside a stream in a small gully. By its entrance, a stone inscription in pre-revolutionary Russian described the tragic events. Sagging beeswax candles clinging to the stone suggested the cave was still visited, if only rarely. Eventually, Sukhorukov, the Dukhobor elder, ran out of stories of his spirit warriors. We sat by the brook in silence.

While the ancestors of today’s Dukhobors burned the Tsar’s rifles rather than carry them into battle, Sukhorukov said that his generation acquiesced: some did serve in the Soviet Army. After all, he added unprompted, “it taught you the value of hard labour, comradeship and self-reliance.” In short, a Christian work ethic.

This article is a preview from the Summer 2020 edition of New Humanist

Uncanny Valley: A memoir (Fourth Estate) by Anna Wiener

Abolish Silicon Valley: How to Liberate Technology from Capitalism (Repeater) by Wendy Liu

Soon after landing a job at a trendy data company, Anna Wiener buys a mini skateboard and uses her weekend to practise in the office. That comically poignant image of her, desperate to keep up with her male colleagues racing around on their Ripsticks, is typical of Uncanny Valley. Equal parts memoir and cutting industry satire, the book tells the story of Wiener’s years working in customer support, mostly at a successful start-up, as she falls in and out of love with Silicon Valley.

The company is a “unicorn”: one of the small minority that succeed and grow to be worth over a billion dollars. It is staffed by the kinds of college dropouts and baby-faced computer science graduates who have suddenly found themselves running the world – or at least think they are. Having guiltily quit her stagnating job at a publisher in New York, Wiener moves to the Bay Area and forces herself to drink the Kool-Aid, albeit while holding her nose.

We watch in enthralled horror as she’s called into a meeting only to be asked if she is truly DFTC: the acronym “Down For The Cause” is regularly used in Silicon Valley to demand total loyalty from employees. The cultish workplace feels familiar. Movies like The Social Network, a biography of the rise of Facebook, and The Circle, an unsettling thriller clearly inspired by Google, have given us a peek into the industry’s weird and toxic culture.

But Wiener’s viewpoint is refreshing. Her prose crackles with self-lacerating wit as she picks away at her own delusions. The fat pay cheque and health insurance are only part of the picture: the seduction of Big Tech is more complex. As Tom Wolfe did for '80s Wall Street in Bonfire of the Vanities, Wiener uses Silicon Valley as a stage for the dramatisation of the male ego. While her colleagues are routinely sexist (one makes a remark about her Jewish “sensuality”), Wiener is in thrall to their confidence. “I felt like a babysitter, a fifth wheel, a chaperone, a little sister, a ball and chain, a concubine. I felt indescribably lucky.”

The first part of the book coincides with Silicon Valley’s heyday, before the 2013 NSA leaks and the 2018 Cambridge Analytica scandal drew unwanted attention to the sector’s unaccountable power. During the revelations around the extent of spying on the American population, Wiener naively asks a friend whether she’s working for a surveillance company. “What a great question,” he responds. “I thought you’d never ask.”

Wiener’s initial lack of interest in life outside the bubble can be frustrating, but it is also fairly typical. While her team gobbles all-you-can-eat sushi on the company card, Silicon Valley is gentrifying, pushing out working-class and black populations from San Francisco and its environs. Later in the book, she spots a homeless man at a rail station wearing a company hoodie. “It was the city’s socioeconomic gap personified,” she says to a co-worker, who can only wonder how the man got hold of the hoodie. They’re not supposed to give away company clothing.

Wendy Liu’s Abolish Silicon Valley is in many ways a mirror of Wiener’s book. Liu also embraces the culture with eager dedication at first. But she is an engineer founding her own start-up, an insider of sorts, steeled to win over the all-boys’ club. The first section of the book is a painful saga of struggle as the team shift from one business model to the next, failing to secure investment.

Liu admits she’s disturbed by the idea that her book will be dismissed as the work of a loser “projecting my naive resentment at the whole industry”. She knows this doesn’t make sense, as roughly 95 per cent of all start-ups fail, but she can’t fully purge the ideology.

Liu’s eventual disillusionment is partly inspired by Wiener’s. Uncanny Valley is an expansion of an article of the same name, published in spring 2016 by n+1 magazine. When Liu stumbled across it, she says “the words cut like a knife through my gradually waning hopes”. But her hopes at the time were on a different scale than Wiener’s. Liu was her own boss. She was not being bullied – she was the bully more than once. The book’s most cringeworthy scene has her pushing out a team member, ostensibly because he wouldn’t work on Sundays. “Enjoyment is for people who wanted to fail,” she says of her attitude at the time.

The breakthrough moment, for both women, is the 2016 election. The tech industry was already under scrutiny during the campaign, but the victory of Donald Trump forced Silicon Valley to take a hard look at itself. Both women quit their teams, but Liu’s breakaway is far more dramatic, partly because she was more invested. She goes from praising Ayn Rand, the icon of individualism, to, at the end of the book, calling for the end of capitalism.

“Capitalism is the disease,” she argues, “and the venality of Silicon Valley is a morbid symptom”. Her ambitious goal is to devise a new way to develop tech which fulfils its “transformative potential”. Abolish Silicon Valley offers a raft of suggestions. These include setting up a publicly owned investment fund to encourage entrepreneurship for non-capitalist ends; addressing income inequality by pegging the wage of CEOs to that of their lowest-paid workers; and revising intellectual property laws to favour fair use and non-profit purposes.

Liu’s conversion to the anti-capitalist movement can look a little like cult-hopping. But Liu freely admits that progress may have to be slow. What she wants is Silicon Valley to “no longer ignore the broken ecosystem they’ve helped to produce”. This is a reasonable and timely demand. A sector with vast power and potential has long aimed its focus on distributing resources within a regime of scarcity. People can’t afford their own car, hotel room or music collection. Uber, AirBnB and Spotify were created, Liu argues, to fill gaps which shouldn’t exist.

The tech elite succeeded for a while in portraying themselves as different – not nepotistic like the politicians, not fuelled by greed like the bankers, but trying to do some good. In recent years, public opinion has been sceptical, with the billionaire boy kings becoming everyone’s favourite villains. Yet most still sit on their thrones. The industry is diversifying but it is still dominated by white patriarchy. The cult of the young male ego will no doubt prove resilient. As Uncanny Valley and Abolish Silicon Valley show, deprogramming is as agonising as it is necessary.

This article is a preview from the Summer 2020 edition of New Humanist

They all know the words: the fireman who moved back to Güneysu for the quiet life; the retirees who never left; the government official who tells me he cares not about the past, but the future. “Atma Hamidiye” – “Don’t bomb us, Hamidiye”. Each one laughs as I ask about it, before finishing the line: “Atma, atma” – “Don’t bomb us, don’t bomb us”. The Hamidiye warship is long gone, but here in Turkey’s hilly north-east, the lyrics live on as disembodied history. Everyone knows the words; almost none the events behind them.

The words stretch back to 1925, the year the Turkish National Assembly voted through the Hat Law. “Our most valuable nation is deserving of civilised and international attire,” the country’s founder and first president, Mustafa Kemal Ataturk, had told a town hall audience a few months before the vote. “And this I want to express most clearly,” he continued, gesturing at the peaked, western-style hat in his hand, “the name of this headgear is ‘hat’.” He had come, in the words of the republic’s official newspaper, “to save the masses from the fez”.

Ataturk knew that the law’s introduction would need to be followed with some persuasion. The round, peakless fez had been worn by Ottoman men for nearly a century, made mandatory by Sultan Mahmud in 1829. An industry of feshaneler – “fez factories” – had grown all around the empire. Perhaps most importantly, any brimmed hat would make it hard for Muslims to perform customary prayers with their foreheads touched to the ground. In 1924, as rumours of hat reforms had swirled across the country, the Islamic scholar İskilipli Atıf Hoca had published a pamphlet arguing against the “mimicry” of the west and its headwear.

Ankara, however, was keen not only to create a new Turkey, but new Turks: secular, modern and civilised. Already, the 500-year-old caliphate had been abolished, the madrasas closed, and then, on 25 November 1925, the Hat Law was passed. “The general headdress for the Turkish nation is the hat,” it declared, mandating the use of western-style hats for men in all public spaces, and banning “the continuation of any habit in contradiction with this.” Punishments for disobeying ranged from fines to a few months in prison.

The reaction began even before the bill became law. For ordinary believers, it was the most personal secularising reform yet and sparked fears that the government would outlaw the Koran or force women to unveil. For the clerics above them, it was, perhaps, also a chance to seize on this popular discontent and reassert themselves against the state. There were protests led by local preachers in the cities of Kayseri, Maraş and Erzurum, with local forces in the latter opening fire on a crowd of up to 3,000.

The most dramatic incident, however, took place here in Güneysu, a small village set in the valley of the region’s green, rolling hills, just inland from the Black Sea city of Rize. In Güneysu, more than a thousand protestors gathered at Ulu Mosque just after morning prayers and launched a small raid on the state, seizing the local gendarme station and taking six gendarmerie captive. Their rebellion lasted for days. It only ended when the government sent the Hamidiye, an old destroyer off the shore of Rize, to shell the hills of Güneysu – the response that inspired the kind of nursery rhyme known, even today, by Turks all over the region:

Atma Hamidiye, / Don’t bomb us, Hamidiye,

Atma, atma! / Don’t bomb, don’t bomb!

Din kardeşiyiz. / We are your brothers in faith.

Şapka da giyeceğiz, / We’ll wear our hats,

Vergi de vereceğiz! / And we’ll pay our taxes!

Soldiers were then sent in. More than a hundred people were arrested and the six gendarmerie were released unharmed. And though none were killed in the immediate suppression of the rebellion, eight supposed ring-leaders from Güneysu, and 57 across the country in total, were executed in the Independence Tribunals that followed.

It is a story that speaks not only to the extraordinary lengths the early Turkish state went to to try and reshape society, but also its fragility while doing so. After all, 1925 was not only the year of the Hat Law, but of the first great Kurdish rebellion against Ankara; the ad hoc Tribunals that tried people from Güneysu had, in fact, been set up to try those thought to threaten the republic.

In the official version of the hat reforms, the rebellions in Erzurum, Kayseri, Güneysu and elsewhere were a coordinated backlash from a conservative, religious establishment, inciting its flock to do its bidding. One of the 57 executed was İskilipli Atıf Hoca, author of the anti-hat pamphlet, and therefore, according to the state’s logic, one of the chief provocateurs.

Yet it is a story that reveals, too, the limits of change engineered from above. Resistance to state-imposed headwear was not only instigated by imams and teachers, but was spontaneous and long-lasting. One man in Turkey’s southern Antalya province reportedly did not leave his home for 17 years, until his death in 1942, in order to avoid wearing the European-style hat.

It is in Güneysu and the wider Rize province, however, where it would leave its deepest imprint – in the lyrics that evoke to its residents if not the details of the history, then at least a vague pride in the region’s faith and the early spikiness of its relationship with the country’s secular elites. Online, the words of “Atma Hamidiye” have even been given a 21st-century twist: used as the chorus in a rap song about religion, secularism and the past.

But this is not a simple tale of secularist repression and long-held religious grievance. I met a secular historian at Rize’s university who showed me court records and stacks of academic literature. She confirmed that these events did happen: a state warship did in fact shell its own village. But in Güneysu a local preacher and amateur scholar insisted the bombing never occurred, that it was journalistic propaganda. Some village officials even seemed somewhat embarrassed about the whole affair.

Güneysu – and the region surrounding it – has changed much in the intervening years, as has its attitude to Ankara. In the village’s expansion over the last 50 years, Ulu Cami, the mosque where the small rebellion started, has been torn down. The hills surrounding it, once shelled, are now ridged with tea plantations, the result of a 1940s government programme to make the north-east, with its near never-ending rain, the producer of all the tea in Turkey. In the last ten years, from Güneysu down to the coast, buildings have sprung up to house staff and students for the region’s new public university, named after the village’s most famous son.

Which leads to the final intrigue. In Turkey, rarely are people “from the city”; instead, everyone has a memleket, the ancestral home thought to have really shaped them. And one notable person whose memleket is Güneysu, this place with such an early, brutal experience – now playfully remembered – of the secular Turkish state? Its current president, Recep Tayyip Erdoğan.

The University of Hertfordshire have just launched a great online Festival of Ideas. There’s lots of amazing and wonderful content focusing around how the arts and sciences can help to tackle Covid-19, and thoughts about how the world will change post-virus.

I have contributed a talk about the making of a free online computer game that encourages social distancing. The game was created with Martin Jacob and can be played here.  The game received lots of media coverage, made the BBC national news and went viral. We have now had over 75,000 people play it and the feedback has been amazing!

In this episode of the podcast, Sam discusses the recent social protests and civil unrest, in light of what we know about racism and police violence in America.

This is a transcript of a recorded podcast.

* * *

Welcome to the Making Sense podcast… This is Sam Harris.

OK…. Well, I’ve been trying to gather my thoughts for this podcast for more than a week—and have been unsure about whether to record it at all, frankly.

Conversation is the only tool we have for making progress, I firmly believe that. But many of the things we most need to talk about, seem impossible to talk about.

I think social media is a huge part of the problem. I’ve been saying for a few years now that, with social media, we’ve all been enrolled in a psychological experiment for which no one gave consent, and it’s not at all clear how it will turn out. And it’s still not clear how it will turn out, but it’s not looking good. It’s fairly disorienting out there. All information is becoming weaponized. All communication is becoming performative. And on the most important topics, it now seems to be fury and sanctimony and bad faith almost all the time.

We appear to be driving ourselves crazy. Actually, crazy. As in, incapable of coming into contact with reality, unable to distinguish fact from fiction—and then becoming totally destabilized by our own powers of imagination, and confirmation bias, and then lashing out at one other on that basis.

So I’d like to talk about the current moment and the current social unrest, and its possible political implications, and other cultural developments, and suggest what it might take to pull back from the brink here. I’m going to circle in on the topics of police violence and the problem of racism, because that really is at the center of this. There is so much to talk about here, and it’s so difficult to talk about. And there is so much we don’t know. And yet, most people are behaving as though every important question was answered a long time ago.

I’ve been watching our country seem to tear itself apart for weeks now, and perhaps lay the ground for much worse to come. And I’ve been resisting the temptation to say anything of substance—not because I don’t have anything to say, but because of my perception of the danger, frankly. And if that’s the way I feel, given the pains that I’ve taken to insulate myself from those concerns, I know that almost everyone with a public platform is terrified. Journalists, and editors, and executives, and celebrities are terrified that they might take one wrong step here, and never recover.

And this is really unhealthy—not just for individuals, but for society. Because, again, all we have between us and the total breakdown of civilization is a series of successful conversations. If we can’t reason with one another, there is no path forward, other than violence. Conversation or violence.

So, I’d like to talk about some of the things that concern me about the current state of our communication. Unfortunately, many things are compounding our problems at the moment. We have a global pandemic which is still very much with us. And it remains to be seen how much our half-hearted lockdown, and our ineptitude in testing, and our uncoordinated reopening, and now our plunge into social protest and civil unrest will cause the Covid-19 caseload to spike. We will definitely see. As many have pointed out, the virus doesn’t care about economics or politics. It only cares that we keep breathing down each other’s necks. And we’ve certainly been doing enough of that.

Of course, almost no one can think about Covid-19 right now. But I’d just like to point out that many of the costs of this pandemic and the knock-on effects in the economy, and now this protest movement, many of these costs are hidden from us. In addition to killing more than 100,000 people in the US, the pandemic has been a massive opportunity cost. The ongoing implosion of the economy is imposing tangible costs, yes, but it is also a massive opportunity cost. And now this civil unrest is compounding those problems—whatever the merits of these protests may be or will be, the opportunity costs of this moment are staggering. In addition to all the tangible effects of what’s happening—the injury and death, the lost businesses, the burned buildings, the neighborhoods that won’t recover for years in many cities, the educations put on hold, and the breakdown in public trust of almost every institution—just think about all the good and important things we cannot do—cannot even think of doing now—and perhaps won’t contemplate doing for many years to come, because we’ll be struggling to get back to that distant paradise we once called “normal life.”

Of course, normal life for many millions of Americans was nothing like a paradise. The disparities in wealth and health and opportunity that we have gotten used to in this country, and that so much of our politics and ways of doing business seem to take for granted, are just unconscionable. There is no excuse for this kind of inequality in the richest country on earth. What we’re seeing now is a response to that. But it’s a confused and confusing response. Worse, it’s a response that is systematically silencing honest conversation. And this makes it dangerous.

This isn’t just politics and human suffering on display. It’s philosophy. It’s ideas about truth—about what it means to say that something is “true.” What we’re witnessing in our streets and online and in the impossible conversations we’re attempting to have in our private lives is a breakdown in epistemology. How does anyone figure out what’s going on in the world? What is real? If we can’t agree about what is real, or likely to be real, we will never agree about how we should live together. And the problem is, we’re stuck with one other.

So, what’s happening here?

Well, again, it’s hard to say. What is happening when a police officer or a mayor takes a knee in front of a crowd of young people who have been berating him for being a cog in the machinery of systemic racism? Is this a profound moment of human bonding that transcends politics, or is it the precursor to the breakdown of society? Or is it both? It’s not entirely clear.

In the most concrete terms, we are experiencing widespread social unrest in response to what is widely believed to be an epidemic of lethal police violence directed at the black community by racist cops and racist policies. And this unrest has drawn a counter-response from law enforcement—much of which, ironically, is guaranteed to exacerbate the problem of police violence, both real and perceived. And many of the videos we’ve seen of the police cracking down on peaceful protesters are hideous. Some of this footage has been unbelievable. And this is one of many vicious circles that we must find some way to interrupt.

Again, there is so much to be confused about here. We’ve now seen endless video of police inflicting senseless violence on truly peaceful protesters, and yet we have also seen video of the police standing idly by while looters completely destroy businesses. What explains this? Is there a policy that led to this bizarre inversion of priorities? Are the police angry at the protesters for vilifying them, and simultaneously trying to teach society a lesson by letting crime and mayhem spread elsewhere in the city? Or is it just less risky to collide with peaceful protesters? Or is the whole spectacle itself a lie? How representative are these videos of what’s actually going on? Is there much less chaos actually occurring than is being advertised to us?

Again, it’s very hard to know.

What’s easy to know is that civil discourse has broken down. It seems to me that we’ve long been in a situation where the craziest voices on both ends of the political spectrum have been amplifying one another and threatening to produce something truly dangerous. And now I think they have. The amount of misinformation in the air—the degree to which even serious people seem to be ruled by false assumptions and non sequiturs—is just astonishing.

And it’s important to keep in mind that, with the presidential election coming in November, the stakes are really high. As most of you know, I consider four more years of Trump to be an existential threat to our democracy. And I believe that the last two weeks have been very good for him, politically, even when everything else seemed to go very badly for him. I know the polls don’t say this. A large majority of people disapprove of his handling this crisis so far. But I think we all know now to take polls with a grain of salt. There is the very real problem of preference falsification—especially in an environment of intense social pressure. People will often say what they think is socially acceptable, and then think, or say, or do something very different in private—like when they’re alone in a voting booth.

Trump has presided over the complete dismantling of American influence in the world and the destruction of our economy. I know the stock market has looked good, but the stock market has become totally uncoupled from the economy. According to the stock market, the future is just as bright now as it was in January of this year, before most of us had even heard of a novel coronavirus. That doesn’t make a lot of sense. And a lot can happen in the next few months. The last two weeks feel like a decade. And my concern is that if Trump now gets to be the law-and-order President, that may be his path to re-election, if such a path exists. Of course, this crisis has revealed, yet again, how unfit he is to be President. The man couldn’t strike a credible note of reconciliation if the fate of the country depended on it—and the fate of the country has depended on it. I also think it’s possible that these protests wouldn’t be happening, but for the fact that Trump is President. Whether or not the problem of racism has gotten worse in our society, having Trump as President surely makes it seem like it has. It has been such a repudiation of the Obama presidency that, for many people, it has made it seem that white supremacy is now ascendant. So, all the more reason to get rid of Trump in November.

But before this social unrest, our focus was on how incompetent Trump was in the face of the Covid-19 pandemic. And now he has been given a very different battle to fight. A battle against leftwing orthodoxy, which is growing more stifling by the minute, and civil unrest. If our social order frays sufficiently, restoring it will be the only thing that most people care about in November. Just think of what an act of domestic terrorism would do politically now. Things can change very, very quickly. And to all a concern for basic law and order “racist”, isn’t going to wash.

Trust in institutions has totally broken down. We’ve been under a very precarious quarantine for more than 3 months, which almost the entire medical profession has insisted is necessary. Doctors and public health officials have castigated people on the political Right for protesting this lockdown. People have been unable to be with their loved ones in their last hours of life. They’ve been unable to hold funerals for them. But now we have doctors and public officials by the thousands, signing open letters, making public statements, saying it’s fine to stand shoulder to shoulder with others in the largest protests our nation has ever seen. The degree to which this has undermined confidence in public health messaging is hard to exaggerate. Whatever your politics, this has been just a mortifying piece of hypocrisy. Especially so, because the pandemic has been hitting the African American community hardest of all. How many people will die because of these protests? It’s a totally rational question to ask, but the question itself is taboo now.

So, it seems to me that almost everything appears upside down at the moment.

Before I get into details on police violence, first let me try to close the door to a few misunderstandings.

Let’s start with the proximate cause of all this: The killing of George Floyd by the Minneapolis police. I’ll have more to say about this in a minute, but nothing I say should detract from the following observation: That video was absolutely sickening, and it revealed a degree of police negligence and incompetence and callousness that everyone was right to be horrified by. In particular, the actions of Derek Chauvin, the cop who kept his knee on Floyd’s neck for nearly 9 minutes, his actions were so reckless and so likely to cause harm that there’s no question he should be prosecuted. And he is being prosecuted. He’s been indicted for 2nd degree murder and manslaughter, and I suspect he will spend many, many years in prison. And, this is not to say “the system is working.” It certainly seems likely that without the cell phone video, and the public outrage, Chauvin might have gotten away with it—to say nothing of the other cops with him, who are also now being prosecuted. If this is true, we clearly need a better mechanism with which to police the police.

So, as I said, I’ll return to this topic, because I think most people are drawing the wrong conclusions from this video, and from videos like it, but let me just echo everyone’s outrage over what happened. This is precisely the kind of police behavior that everyone should find abhorrent.

On the general topic of racism in America, I want to make a few similarly clear, preemptive statements:

Racism is still a problem in American society. No question. And slavery—which was racism’s most evil expression—was this country’s founding sin. We should also add the near-total eradication of the Native Americans to that ledger of evil. Any morally sane person who learns the details of these historical injustices finds them shocking, whatever their race. And the legacy of these crimes—crimes that were perpetrated for centuries—remains a cause for serious moral concern today. I have no doubt about this. And nothing I’m about to say, should suggest otherwise.

And I don’t think it’s an accident that the two groups I just mentioned, African Americans and Native Americans, suffer the worst from inequality in America today. How could the history of racial discrimination in this country not have had lasting effects, given the nature of that history? And if anything good comes out of the current crisis, it will be that we manage to find a new commitment to reducing inequality in all its dimensions. The real debate to have is about how to do this, economically and politically. But the status quo that many of us take for granted to is a betrayal of our values, whether we realize it or not. If it’s not a betrayal or your values now, it will be a betrayal of your values when you become a better person. And if you don’t manage that, it will be a betrayal of your kid’s values when they’re old enough to understand the world they are living in. The difference between being very lucky in our society, and very unlucky, should not be as enormous as it is.

However, the question that interests me, given what has been true of the past and is now true of the present, is what should we do next? What should we do to build a healthier society?

What should we do next?  Tomorrow… next week…. Obviously, I don’t have the answers. But I am very worried that many of the things we’re doing now, and seem poised to do, will only make our problems worse. And I’m especially worried that it has become so difficult to talk about this. I’m just trying to have conversations. I’m just trying to figure these things out in real time, with other people. And there is no question that conversation itself has become dangerous.

Think about the politics of this. Endless imagery of people burning and looting independent businesses that were struggling to survive, and seeing the owners of these businesses beaten by mobs, cannot be good for the cause of social justice. Looting and burning businesses, and assaulting their owners, isn’t social justice, or even social protest. It’s crime. And having imagery of these crimes that highlight black involvement circulate endlessly on Fox News and on social media cannot be good for the black community. But it might yet be good for Trump.

And it could well kick open the door to a level of authoritarianism that many of us who have been very worried about Trump barely considered possible. It’s always seemed somewhat paranoid to me to wonder whether we’re living in Weimar Germany. I’ve had many conversations about this. I had Timothy Snyder on the podcast, who’s been worrying about the prospect of tyranny in the US for several years now. I’ve known, in the abstract, that democracies can destroy themselves. But the idea that it could happen here still seemed totally outlandish to me. It doesn’t anymore.

Of course, what we’ve been seeing in the streets isn’t just one thing. Some people are protesting for reasons that I fully defend. They’re outraged by specific instances of police violence, like the killing of George Floyd, and they’re worried about creeping authoritarianism—which we really should be worried about now. And they’re convinced that our politics is broken, because it is broken, and they are deeply concerned that our response to the pandemic and the implosion of our economy will do nothing to address the widening inequality in our society. And they recognize that we have a President who is an incompetent, divisive, conman and a crackpot at a time when we actually need wise leadership.

All of that is hard to put on a sign, but it’s all worth protesting.

However, it seems to me that most protesters are seeing this moment exclusively through the lens of identity politics—and racial politics in particular. And some of them are even celebrating the breakdown of law and order, or at least remaining nonjudgmental about it. And you could see, in the early days of this protest, news anchors take that line, on CNN, for instance. Talking about the history of social protest, “Sometimes it has to be violent, right? What, do you think all of these protests need to be nonviolent?” Those words came out of Chris Cuomo’s mouth, and Don Lemon’s mouth. Many people have been circulating a half quote from Martin Luther King Jr. about riots being “the language of the unheard.” They’re leaving out the part where he made it clear that he believed riots harmed the cause of the black community and helped the cause of racists.

There are now calls to defund and even to abolish the police. This may be psychologically understandable when you’ve spent half your day on Twitter watching videos of cops beating peaceful protesters. Those videos are infuriating. And I’ll have a lot more to say about police violence in a minute. But if you think a society without cops is a society you would want to live in, you have lost your mind. Giving a monopoly on violence to the state is just about the best thing we have ever done as a species. It ranks right up there with keeping our shit out of our food. Having a police force that can deter crime, and solve crimes when they occur, and deliver violent criminals to a functioning justice system, is the necessary precondition for almost anything else of value in society.

We need police reform, of course. There are serious questions to ask about the culture of policing—its hiring practices, training, the militarization of so many police forces, outside oversight, how police departments deal with corruption, the way the police unions keep bad cops on the job, and yes, the problem of racist cops. But the idea that any serious person thinks we can do without the police—or that less trained and less vetted cops will magically be better than more trained and more vetted ones—this just reveals that our conversation on these topics has run completely off the rails. Yes, we should give more resources to community services. We should have psychologists or social workers make first contact with the homeless or the mentally ill. Perhaps we’re giving cops jobs they shouldn’t be doing. All of that makes sense to rethink. But the idea that what we’re witnessing now is a matter of the cops being over-resourced—that we’ve given them too much training, that we’ve made the job too attractive—so that the people we’re recruiting are of too high a quality. That doesn’t make any sense.

What’s been alarming here is that we’re seeing prominent people—in government, in media, in Hollywood, in sports—speak and act as though the breakdown of civil society, and of society itself, is a form of progress and any desire for law enforcement is itself a form of racist oppression. At one point the woman who’s running the City Council in Minneapolis, which just decided to abolish the police force, was asked by a journalist, I believe on CNN, “What do I do if someone’s breaking into my house in the middle of the night? Who do I call?” And her first response to that question was, “You need to recognize what a statement of privilege that question is.” She’s since had to walk that back, because it’s one of the most galling and embarrassing things a public official has ever said, but this is how close the Democratic Party is to sounding completely insane. You cannot say that if someone is breaking into your house, and you’re terrified, and you want a police force that can respond, that fear is a symptom of “white privilege.” This is where Democratic politics goes to die.

Again, what is alarming about this is that this woke analysis of the breakdown of law and order will only encourage an increasingly authoritarian response, as well as the acceptance of that response by many millions of Americans.

If you step back, you will notice that there is a kind of ecstasy of ideological conformity in the air. And it’s destroying institutions. It’s destroying the very institutions we rely on to get our information—universities, the press. The New York Times in recent days, seems to be preparing for a self-immolation in recent days. No one wants to say or even think anything that makes anyone uncomfortable—certainly not anyone who has more wokeness points than they do. It’s just become too dangerous. There are people being fired for tweeting “All Lives Matter.” #AllLivesMatter, in the current environment, is being read as a naked declaration of white supremacy. That is how weird this moment is. A soccer player on the LA Galaxy was fired for something his wife tweeted…

Of course, there are real problems of inequality and despair at the bottom of these protests. People who have never found a secure or satisfying place in the world—or young people who fear they never will—people who have seen their economic prospects simply vanish, and people who have had painful encounters with racism and racist cops—people by the millions are now surrendering themselves to a kind of religious awakening. But like most religious awakenings, this movement is not showing itself eager to make honest contact with reality.

On top of that, we find extraordinarily privileged people, whatever the color of their skin—people who have been living wonderful lives in their gated communities or 5^th avenue apartments—and who feel damn guilty about it—they are supporting this movement uncritically, for many reasons. Of course, they care about other people—I’m sure most of them have the same concerns about inequality that I do—but they are also supporting this movement because it promises a perfect expiation of their sins. If you have millions of dollars, and shoot botox into your face, and vacation on St. Bart’s, and you’re liberal—the easiest way to sleep at night is to be as woke as AOC and like every one of her tweets.

The problem isn’t just with the looting, and the arson, and the violence. There are problems with these peaceful protests themselves.

Of course, I’m not questioning anyone’s right to protest. Even our deranged president can pay lip service to that right—which he did as the DC police were violently dispersing a peaceful protest so that he could get his picture taken in front of that church, awkwardly holding a bible, as though he had never held a book in life.

The problem with the protests is that they are animated, to a remarkable degree, by confusion and misinformation. And I’ll explain why I think that’s the case. And, of course, this will be controversial. Needless to say, many people will consider the color of my skin to be disqualifying here. I could have invited any number of great, black intellectuals onto the podcast to make these points for me. But that struck me as a form of cowardice. Glenn Loury, John McWhorter, Thomas Chatterton Williams, Coleman Hughes, Kmele Foster, these guys might not agree with everything I’m about to say, but any one of them could walk the tightrope I’m now stepping out on far more credibly than I can.

But, you see, that’s part of the problem. The perception that the color of a person’s skin, or even his life experience, matters for this discussion is a pernicious illusion. For the discussion we really need to have, the color of a person’s skin, and even his life experience, simply does not matter. It cannot matter. We have to break this spell that the politics of identity has cast over everything.

Ok…

As I’ve already acknowledged, there is a legacy of racism in the United States that we’re still struggling to outgrow. That is obvious. There are real racists out there. And there are ways in which racism became institutionalized long ago. Many of you will remember that during the crack epidemic the penalties for crack and powder cocaine were quite different. And this led black drug offenders to be locked up for much longer than white ones. Now, whether the motivation for that policy was consciously racist or not, I don’t know, but it was effectively racist. Nothing I’m about to say entails a denial of these sorts of facts. There just seems to be no question that boys who grow up with their fathers in prison start life with a significant strike against them. So criminal justice reform is absolutely essential.

And I’m not denying that many black people, perhaps most, have interactions with cops, and others in positions of power, or even random strangers, that seem unambiguously racist. Sometimes this is because they are actually in the presence of racism, and perhaps sometimes it only seems that way. I’ve had unpleasant encounters with cops, and customs officers, and TSA screeners, and bureaucrats of every kind, and even with people working in stores or restaurants. People aren’t always nice or ethical. But being white, and living in a majority white society, I’ve never had to worry about whether any of these collisions were the result of racism. And I can well imagine that in some of these situations, had I been black, I would have come away feeling that I had encountered yet another racist in the wild. So I consider myself very lucky to have gone through life not having to think about any of that. Surely that’s one form of white privilege.

So, nothing I’m going to say denies that we should condemn racism—whether interpersonal or institutional—and we should condemn it wherever we find it. But as a society, we simply can’t afford to find and condemn racism where it doesn’t exist. And we should be increasingly aware of the costs of doing that. The more progress we make on issues of race, the less racism there will be to find, and the more likely we’ll find ourselves chasing after its ghost.

The truth is, we have made considerable progress on the problem of racism in America. This isn’t 1920, and it isn’t 1960. We had a two-term black president. We have black congressmen and women. We have black mayors and black chiefs of police. There are major cities, like Detroit and Atlanta, going on their fifth or sixth consecutive black mayor. Having more and more black people in positions of real power, in what is still a majority white society, is progress on the problem of racism. And the truth is, it might not even solve the problem we’re talking about. When Freddy Gray was killed in Baltimore, virtually everyone who could have been held accountable for his death was black. The problem of police misconduct and reform is complicated, as we’re about to see. But obviously, there is more work to do on the problem of racism. And, more important, there is much more work to do to remedy the inequalities in our society that are so correlated with race, and will still be correlated with race, even after the last racist has been driven from our shores.

The question of how much of today’s inequality is due to existing racism—whether racist people or racist policies—is a genuinely difficult question to answer. And to answer it, we need to distinguish the past from the present.

Take wealth inequality, for example: The median white family has a net worth of around $170,000—these data are a couple of years old, but they’re probably pretty close to what’s true now. The median black family has a net worth of around $17,000. So we have a tenfold difference in median wealth. (That’s the median, not the mean: Half of white families are below 170,000 and half above; half of black families are below 17,000 and half above. And we’re talking about wealth here, not income.)

This disparity in wealth persists even for people whose incomes are in the top 10 percent of the income distribution. For whites in the top 10 percent for income, the median net worth is $1.8 million; for blacks it’s around $350,000. There are probably many things that account for this disparity in wealth. It seems that black families that make it to the top of the income distribution fall out of it more easily than white families do. But it’s also undeniable that black families have less intergenerational wealth accumulated through inheritance.

How much of this is inequality due to the legacy of slavery? And how much of it is due to an ensuing century of racist policies? I’m prepared to believe quite a lot. And it strikes me as totally legitimate to think about paying reparations as a possible remedy here. Of course, one will then need to talk about reparations for the Native Americans. And then one wonders where this all ends. And what about blacks who aren’t descended from slaves, but who still suffered the consequences of racism in the US? In listening to people like John McWhorter and Coleman Hughes discuss this topic, I’m inclined to think that reparations is probably unworkable as a policy. But the truth is that I’m genuinely unsure about this.

Whatever we decide about the specific burdens of the past, we have to ask, how much of current wealth inequality is due to existing racism and to existing policies that make it harder for black families to build wealth? And the only way to get answers to those questions is to have a dispassionate discussion about facts.

The problem with the social activism we are now seeing—what John McWhorter has called “the new religion of anti-Racism”—is that it finds racism nearly everywhere, even where it manifestly does not exist. And this is incredibly damaging to the cause of achieving real equality in our society. It’s almost impossible to exaggerate the evil and injustice of slavery and its aftermath. But it is possible to exaggerate how much racism currently exists at an Ivy League university, or in Silicon Valley, or at the Oscars. And those exaggerations are toxic—and, perversely, they may produce more real racism. It seems to me that false claims of victimhood can diminish the social stature of any group, even a group that has a long history of real victimization.

The imprecision here—the bad-faith arguments, the double standards, the goal-post shifting, the idiotic opinion pieces in the New York Times, the defenestrations on social media, the general hysteria that the cult of wokeness has produced—I think this is all extremely harmful to civil society, and to effective liberal politics, and to the welfare of African Americans.

So, with that as preamble, let’s return to the tragic death of George Floyd.

As I said, I believe that any sane person who watches that video will feel that they have witnessed a totally unjustified killing. So, people of any race, are right to be horrified by what happened there. But now I want to ask a few questions, and I want us to try to consider them dispassionately. And I really want you to watch your mind while you do this. There are very likely to be few tripwires installed there, and I’m about to hit them. So just do your best to remain calm.

Does the killing of George Floyd prove that we have a problem of racism in the United States?

Does it even suggest that we have a problem of racism in the United States?

In other words, do we have reason to believe that, had Floyd been white, he wouldn’t have died in a similar way?

Do the dozen or so other videos that have emerged in recent years, of black men being killed by cops, do they prove, or even suggest, that there is an epidemic of lethal police violence directed especially at black men and that this violence is motivated by racism?

Most people seem to think that the answers to these questions are so obvious that to even pose them as I just did is obscene. The answer is YES, and it’s a yes that now needs to be shouted in the streets.

The problem, however, is that if you take even 5 minutes to look at the data on crime and police violence, the answer appears to be “no,” in every case, albeit with one important caveat. I’m not talking about how the police behaved in 1970 or even 1990. But in the last 25 years, violent crime has come down significantly in the US, and so has the police use of deadly force. And as you’re about to see, the police used more deadly force against white people—both in absolute numbers, and in terms of their contribution to crime and violence in our society. But the public perception is, of course, completely different.

In a city like Los Angeles, 2019 was a 30-year low for police shootings. Think about that…. Do the people who were protesting in Los Angeles, peacefully and violently, do the people who were ransacking and burning businesses by the hundreds—in many cases, businesses that will not return to their neighborhoods—do the people who caused so much damage to the city, that certain neighborhoods, ironically the neighborhoods that are disproportionately black, will take years, probably decades to recover, do the celebrities who supported them, and even bailed them out of jail—do any of these people know that 2019 was the 30-year low for police shootings in Los Angeles?

Before I step out further over the abyss here, let me reiterate: Many of you are going to feel a visceral negative reaction to what I’m about to say. You’re not going to like the way it sounds. You’re especially not going to like the way it sounds coming from a white guy. This feeling of not liking, this feeling of outrage, this feeling of disgust—this feeling of “Sam, what the fuck is wrong with you, why are you even touching this topic?”—this feeling isn’t an argument. It isn’t, or shouldn’t be, the basis for your believing anything to be true or false about the world.

Your capacity to be offended isn’t something that I or anyone else needs to respect. Your capacity to be offended isn’t something that you should respect. In fact, it is something that you should be on your guard for. Perhaps more than any other property of your mind, this feeling can mislead you.

If you care about justice—and you absolutely should—you should care about facts and the ability to discuss them openly. Justice requires contact with reality. It simply isn’t the case—it cannot be the case—that the most pressing claims on our sense of justice need come from those who claim to be the most offended by conversation itself.

So, I’m going to speak the language of facts right now, in so far as we know them, all the while knowing that these facts run very much counter to most people’s assumptions. Many of the things you think you know about crime and violence in our society are almost certainly wrong. And that should matter to you.

So just take a moment and think this through with me.

How many people are killed each year in America by cops? If you don’t know, guess. See if you have any intuitions for these numbers. Because your intuitions are determining how you interpret horrific videos of the sort we saw coming out of Minneapolis.

The answer for many years running is about 1000. One thousand people are killed by cops in America each year. There are about 50 to 60 million encounters between civilians and cops each year, and about 10 million arrests. That’s down from a high of over 14 million arrests annually throughout the 1990’s. So, of the 10 million occasions where a person attracts the attention of the police, and the police decide to make an arrest, about 1000 of those people die as a result. (I’m sure a few people get killed even when no arrest was attempted, but that has to be a truly tiny number.) So, without knowing anything else about the situation, if the cops decide to arrest you, it would be reasonable to think that your chance of dying is around 1/10,000. Of course, in the United States, it’s higher than it is in other countries. So I’m not saying that this number is acceptable. But it is what it is for a reason, as we’re about to see.

Now, there are a few generic things I’d like to point here before we get further into the data. They should be uncontroversial.

First, it’s almost certainly the case that of these 1000 officer-caused deaths each year, some are entirely justified—it may even be true that most are entirely justified—and some are entirely unjustified, and some are much harder to judge. And that will be true next year. And the year after that.

Of the unjustified killings, there are vast differences between them. Many have nothing in common but for the fact that a cop killed someone unnecessarily. It might have been a terrible misunderstanding, or incompetence, or just bad luck, and in certain cases it could be a cop who decides to murder someone because he’s become enraged, or he’s just a psychopath. And it is certainly possible that racial bias accounts for some number of these unjustified killings.

Another point that should be uncontroversial—but may sound a little tone-deaf in the current environment, where we’ve inundated with videos of police violence in response to these protests. But this has to be acknowledged whenever we’re discussing this topic: Cops have a very hard job. In fact, in the current environment, they have an almost impossible job.

If you’re making 10 million arrests every year, some number of people will decide not to cooperate. There can be many reasons for this. A person could be mentally ill, or drunk, or on drugs. Of course, rather often the person is an actual criminal who doesn’t want to be arrested.

Among innocent people, and perhaps this getting more common these days, a person might feel that resisting arrest is the right thing to do, ethically or politically or as a matter of affirming his identity. After all, put yourself in his shoes, he did nothing wrong. Why are the cops arresting him? I don’t know if we have data on the numbers of people who resist arrest by race. But I can well imagine that if it’s common for African Americans to believe that the only reason they have been singled out for arrest is due to racism on the part of the police, that could lead to greater levels of non-compliance. Which seems very likely to lead to more unnecessary injury and death. This is certainly one reason why it is wise to have the racial composition of a police force mirror that of the community it’s policing. Unfortunately, there’s no evidence that this will reduce lethal violence from the side of the police. In fact, the evidence we have suggests that black and Hispanic cops are more likely to shoot black and Hispanic suspects than white cops are. But it would surely change the perception of the community that racism is a likely explanation for police behavior, which itself might reduce conflict.

When a cop goes hands on a person in an attempt to control his movements or make an arrest, that person’s resistance poses a problem that most people don’t understand. If you haven’t studied this topic. If you don’t know what it physically takes to restrain and immobilize a non-compliant person who may be bigger and stronger than you are, and if you haven’t thought through the implications of having a gun on your belt while attempting to do that—a gun that can be grabbed and used against you, or against a member of the public—then your intuitions about what makes sense here, tactically and ethically, are very likely to be bad.

If you haven’t trained with firearms under stress. If you don’t know how suddenly situations can change. If you haven’t experienced how quickly another person can close the distance on you, and how little time you have to decide to draw your weapon. If you don’t know how hard it is to shoot a moving target, or even a stationary one, when your heart is beating out of your chest. You very likely have totally unreasonable ideas about what we can expect from cops in situations like these. [VIDEO, VIDEO, VIDEO]

And there is another fact that looms over all this like the angel of Death, literally: Most cops do not get the training they need. They don’t get the hand-to-hand training they need—they don’t have good skills to subdue people without harming them. All you need to do is watch YouTube videos of botched arrests to see this. The martial arts community stands in perpetual astonishment at the kinds of things cops do and fail to do once they start fighting with suspects. Cops also don’t get the firearms training they need. Of course, there are elite units in many police departments, but most cops do not have the training they need to do the job they’re being asked to do.

It is also true, no doubt, that some cops are racist bullies. And there are corrupt police departments that cover for these guys, and cover up police misconduct generally, whether it was borne of racism or not.

But the truth is that even if we got rid of all bad cops, which we absolutely should do, and there were only good people left, and we got all these good people the best possible training, and we gave them the best culture in which to think about their role in society, and we gave them the best methods for de-escalating potentially violent situations—which we absolutely must do—and we scrubbed all the dumb laws from our books, so that when cops were required to enforce the law, they were only risking their lives and the lives of civilians for reasons that we deem necessary and just—so the war on drugs is obviously over—even under these conditions of perfect progress, we are still guaranteed to have some number of cases each year where a cop kills a civilian in a way that is totally unjustified, and therefore tragic. Every year, there will be some number of families who will be able to say that the cops killed their son or daughter, or father or mother, or brother or sister. And videos of these killings will occasionally surface, and they will be horrific. This seems guaranteed to happen.

So, while we need to make all these improvements, we still need to understand that there are very likely always to going to be videos of cops doing something inexplicable, or inexplicably stupid, that results in an innocent person’s death, or a not-so-innocent person’s death. And sometimes the cop will be white and the victim will be black. We have 10 million arrests each year. And we now live in a panopticon where practically everything is videotaped.

I’m about to get further into the details of what we know about police violence, but I want to just put it to you now: If we’re going to let the health of race relations in this country, or the relationship between the community and the police, depend on whether we ever see a terrible video of police misconduct again, the project of healing these wounds in our society is doomed.

About a week into these protests I heard Van Jones on CNN say, “If we see one more video of a cop brutalizing a black man, this country could go over the edge.” He said this, not as indication of how dangerously inflamed people have become. He seemed to be saying it as an ultimatum to the police. With 10 million arrests a year, arrests that have to take place in the most highly armed society in the developed world, I hope you understand how unreasonable that ultimatum is.

We have to put these videos into context. And we have to acknowledge how different they are from one another. Some of them are easy to interpret. But some are quite obviously being interpreted incorrectly by most people—especially by activists. And there are a range of cases—some have video associated with them and some don’t—that are now part of a litany of anti-racist outrage, and the names of the dead are intoned as though they were all evidence of the same injustice. And yet, they are not.

Walter Scott was stopped for a broken taillight and got out of his car and tried to flee. There might have been a brief struggle over the officer’s taser, that part of the video isn’t clear. But what is clear is that he was shot in the back multiple times as he was running away. That was insane. There was zero reason for the officer to feel that his life was under threat at the point he opened fire. And for that unjustified shooting, he was sentenced to 20 years in prison. I’m not sure that’s long enough. That seemed like straight-up murder.

The George Floyd video, while even more disturbing to watch, is harder to interpret. I don’t know anything about Derek Chauvin, the cop who knelt on his neck. It’s quite possible that he’s a terrible person who should have never been a cop. He seems to have a significant number of complaints against him—though, as far as I know, the details of those complaints haven’t been released. And he might be a racist on top of being a bad cop. Or he might be a guy who was totally in over his head and thought you could restrain someone indefinitely by keeping a knee on their neck indefinitely. I don’t know. I’m sure more facts will come out. But whoever he is, I find it very unlikely that he was intending to kill George Floyd. Think about it. He was surrounded by irate witnesses and being filmed. Unless he was aspiring to become the most notorious murderer in human history, it seems very unlikely that he was intending to commit murder in that moment. It’s possible, of course. But it doesn’t seem the likeliest explanation for his behavior.

What I believe we saw on that video was the result of a tragic level of negligence and poor training on the part of those cops. Or terrible recruitment—it’s possible that none of these guys should have ever been cops. I think for one of them, it was only his fourth day on the job. Just imagine that. Just imagine all things you don’t know as a new cop.  It could also be a function of bad luck in terms of Floyd’s underlying health. It’s been reported that he was complaining of being unable to breath before Chauvin pinned him with his knee. The knee on his neck might not have been the only thing that caused his death. It could have also been the weight of the other officer pinning him down.

This is almost certainly what happened in the cast of Eric Garner. Half the people on earth believe they witnessed a cop choke Eric Garner to death in that video. That does not appear to be what happened. When Eric Garner is saying “I can’t breathe” he’s not being choked. He’s being held down on the pavement by several officers. Being forced down on your stomach under the weight of several people can kill a person, especially someone with lung or heart disease. In the case of Eric Garner, it is absolutely clear that the cop who briefly attempted to choke him was no longer choking him. If you doubt that, watch the video again.

And if you are recoiling now from my interpretation of these videos, you really should watch the killing of Tony Timpa. It’s also terribly disturbing, but it removes the variable of race and it removes any implication of intent to harm on the part of the cops about as clearly as you could ask. It really is worth watching as a corrective to our natural interpretation of these other videos.

Tony Timpa was a white man in Dallas, who was suffering some mental health emergency and cocaine intoxication. And he actually called 911 himself. What we see is the bodycam footage from the police, which shows that he was already in handcuffs when they arrived—a security guard had cuffed him. And then the cops take over, and they restrain Timpa on the ground, by rolling him onto a stomach and putting their weight on him, very much like in the case of Eric Garner. And they keep their weight on him—one cop has a knee on his upper back, which is definitely much less aggressive than a knee on the neck—but they crush the life out of him all the same, over the course of 13 minutes. He’s not being choked. The cops are not being rough. There’s no animus between them and Timpa. It was not a hostile arrest. They clearly believe that they’re responding to a mental health emergency. But they keep him down on his belly, under their weight, and they’re cracking jokes as he loses consciousness. Now, your knowledge that he’s going to be dead by the end of this video, make their jokes seem pretty callous. But this was about as benign an imposition of force by cops as you’re going to see. The crucial insight you will have watching this video, is that the officers not only had no intent to kill Tony Timpa, they don’t take his pleading seriously because they have no doubt that what they’re doing is perfectly safe—perfectly within protocol. They’ve probably done this hundreds of times before.

If you watch that video—and, again, fair warning, it is disturbing—but imagine how disturbing it would have been to our society if Tony Timpa had been black. If the only thing you changed about the video was the color of Timpa’s skin, then that video would have detonated like a nuclear bomb in our society, exactly as the George Floyd video did. In fact, in one way it is worse, or would have been perceived to be worse. I mean, just imagine white cops telling jokes as they crushed the life out of a black Tony Timpa… Given the nature of our conversation about violence, given the way we perceive videos of this kind, there is no way that people would have seen that as anything other than a lynching. And yet, it would not have been a lynching.

Now, I obviously have no idea what was in the minds of cops in Minneapolis. And perhaps we’ll learn at trial. Perhaps a tape of Chauvin using the N-word in another context will surface, bringing in a credible allegation of racism. It seems to me that Chauvin is going to have a very hard time making sense of his actions. But most people who saw that video believe they have seen, with their own eyes, beyond any possibility of doubt, a racist cop intentionally murder an innocent man. That’s not what the video necessarily shows.

As I said, these videos can be hard to interpret, even while seeming very easy to interpret. And these cases, whether we have associated video or not, are very different. Michael Brown is reported to have punched a cop in the face and attempted to get his gun. As far as I know, there’s no video of that encounter. But, if true, that is an entirely different situation. If you’re attacking a cop, trying to get his gun, that is a life and death struggle that almost by definition for the cop, and it most cases justifies the use of lethal force. And honestly, it seems that no one within a thousand miles of Black Lives Matter is willing to make these distinctions. An attitude of anti-racist moral outrage is not the best lens through which to interpret evidence of police misconduct.

I’ve seen many videos of people getting arrested. And I’ve seen the outraged public reaction to what appears to be inappropriate use of force by the cops. One overwhelming fact that comes through is that people, whatever the color of their skin, don’t understand how to behave around cops so as to keep themselves safe. People have to stop resisting arrest. This may seem obvious, but judging from most of these videos, and from the public reaction to them, this must be a totally arcane piece of information. When a cop wants to take you into custody, you don’t get to decide whether or not you should be arrested. When a cop wants to take you into custody, for whatever reason, it’s not a negotiation. And if you turn it into a wrestling match, you’re very likely to get injured or killed.

This is a point I once belabored in a podcast with Glenn Loury, and it became essentially a public service announcement. And I’ve gone back and listened to those comments, and I want to repeat them here. This is something that everyone really needs to understand. And it’s something that Black Lives Matter should be teaching explicitly: If you put your hands on a cop—if you start wrestling with a cop, or grabbing him because he’s arresting your friend, or pushing him, or striking him, or using your hands in way that can possibly be interpreted as your reaching for a gun—you are likely to get shot in the United States, whatever the color of your skin.

As I said, when you’re with a cop, there is always a gun out in the open. And any physical struggle has to be perceived by him as a fight for the gun. A cop doesn’t know what you’re going to do if you overpower him, so he has to assume the worst. Most cops are not confident in their ability to physically control a person without shooting him—for good reason, because they’re not well trained to do that, and they’re continually confronting people who are bigger, or younger, or more athletic, or more aggressive than they are. Cops are not superheroes. They’re ordinary people with insufficient training, and once things turn physical they cannot afford to give a person who is now assaulting a police officer the benefit of the doubt.

This is something that most people seem totally confused about. If they see a video of somebody trying to punch a cop in the face and the person’s unarmed, many people think the cop should just punch back, and any use of deadly force would be totally disproportionate. But that’s not how violence works. It’s not the cop’s job to be the best bare-knuckled boxer on Earth so he doesn’t have to use his gun. A cop can’t risk getting repeatedly hit in the face and knocked out, because there’s always a gun in play. This is the cop’s perception of the world, and it’s a justifiable one, given the dynamics of human violence.

You might think cops shouldn’t carry guns. Why can’t we just be like England? That’s a point that can be debated. But it requires considerable thought in a country where there are over 300 million guns on the street. The United States is not England.

Again, really focus on what is happening when a cop is attempting to arrest a person. It’s not up to you to decide whether or not you should be arrested. Does it matter that you know you didn’t do anything wrong? No. And how could that fact be effectively communicated in the moment by your not following police commands? I’m going to ask that again: How could the fact that you’re innocent, that you’re not a threat to cop, that you’re not about to suddenly attack him or produce a weapon of your own, how could those things be effectively communicated at the moment he’s attempting to arrest you by your resisting arrest?

Unless you called the cops yourself, you never know what situation you’re in. If I’m walking down the street, I don’t know if the cop who is approaching me didn’t get a call that some guy who looks like Ben Stiller just committed an armed robbery. I know I didn’t do anything, but I don’t know what’s in the cop’s head. The time to find out what’s going on—the time to complain about racist cops, the time to yell at them and tell them they’re all going to get fired for their stupidity and misconduct—is after cooperating, at the police station, in the presence of a lawyer, preferably. But to not comply in the heat of the moment, when a guy with the gun is issuing commands—this raises your risk astronomically, and it’s something that most people, it seems, just do not intuitively understand, even when they’re not in the heat of the moment themselves, but just watching video of other people getting arrested.

Ok. End of public-service announcement.

The main problem with using individual cases, where black men and women have been killed by cops, to conclude that there is an epidemic of racist police violence in our society, is that you can find nearly identical cases of white suspects being killed by cops, and there are actually more of them.

In 2016, John McWhorter wrote a piece in Time Magazine about this.

Here’s a snippet of what he wrote:

“The heart of the indignation over these murders is a conviction that racist bias plays a decisive part in these encounters. That has seemed plausible to me, and I have recently challenged those who disagree to present a list of white people killed within the past few years under circumstances similar to those that so enrage us in cases such as what happened to Tamir Rice, John Crawford, Walter Scott, Sam Debose, and others.”

So, McWhorter issued that challenge, as he said, and he was presented with the cases [VIDEO, VIDEO, VIDEO]. But there’s no song about these people, admonishing us to say their names. And the list of white names is longer, and I don’t know any of them, other than Tony Timpa. I know the black names. In addition to the ones I just read from McWhorter’s article, I know the names of Eric Garner, and Michael Brown, and Alton Sterling, and Philando Castile, and now, of course, I know the name of George Floyd. And I’m aware of many of the details of these cases where black men and women have been killed by cops. I know the name of Breonna Taylor. I can’t name a single white person killed by cops in circumstances like these—other than Timpa—and I just read McWhorter’s article where he lists many of them.

So, this is also a distortion in the media. The media is not showing us videos of white people being killed by cops; activists are not demanding that they do this. I’m sure white supremacists talk about this stuff a lot, who knows? But in terms of the story we’re telling ourselves in the mainstream, we are not actually talking about the data on lethal police violence.

So back to the data: Again, cops kill around 1000 people every year in the United States. About 25 percent are black. About 50 percent are white. The data on police homicide are all over the place. The federal government does not have a single repository for data of this kind. But they have been pretty carefully tracked by outside sources, like the Washington Post, for the last 5 years. These ratios appear stable over time. Again, many of these killings are justifiable, we’re talking about career criminals who are often armed and, in many cases, trying to kill the cops. Those aren’t the cases we’re worried about. We’re worried about the unjustifiable homicides.

Now, some people will think that these numbers still represent an outrageous injustice. Afterall, African Americans are only 13 percent of the population. So, at most, they should be 13 percent of the victims of police violence, not 25 percent. Any departure from the baseline population must be due to racism.

Ok. Well, that sounds plausible, but consider a few more facts:

Blacks are 13 percent of the population, but they commit at least 50 percent of the murders and other violent crimes.

If you have 13 percent of the population responsible for 50 percent of the murders—and in some cities committing 2/3rds of all violent crime—what percent of police attention should it attract? I don’t know. But I’m pretty sure it’s not just 13 percent. Given that the overwhelming majority of their victims are black, I’m pretty sure that most black people wouldn’t set the dial at 13 percent either.

And here we arrive at the core of the problem. The story of crime in America is overwhelmingly the story of black-on-black crime. It is also, in part, a story of black-on-white crime. For more than a generation, crime in America really hasn’t been a story of much white-on-black crime. [Some listeners mistook my meaning here. I’m not denying that most violent crime is intraracial. So, it’s true that most white homicide victims are killed by white offenders. Per capita, however, the white crime rate is much lower than the black crime rate. And there is more black-on-white crime than white-on-black crime.—SH]

The murder rate has come down steadily since the early 1990’s, with only minor upticks. But, nationwide, blacks are still 6 times more likely to get murdered than whites, and in some cities their risk is double that. And around 95 percent of the murders are committed by members of the African American community. [While reported in 2015, these data were more than a decade old. Looking at more recent data from the FBI’s Uniform Crime Report, the number appears to be closer to 90 percent.—SH]

The weekend these protests and riots were kicking off nationwide—when our entire country seemed to be tearing itself apart over a perceived epidemic of racist police violence against the black community, 92 people were shot, and 27 killed, in Chicago alone—one city. This is almost entirely a story of black men killing members of their own community. And this is far more representative of the kind of violence that the black community needs to worry about. And, ironically, it’s clear that one remedy for this violence is, or would be, effective policing.

These are simply the facts of crime in our society as we best understand them. And the police have to figure out how to respond to these facts, professionally and ethically. The question is, are they doing that? And, obviously, there’s considerable doubt that they’re doing that, professionally and ethically.

Roland Fryer, the Harvard economist who’s work I discussed on the podcast with Glenn Loury, studied police encounters involving black and white suspects and the use of force.

His paper is titled, this from 2016, “An Empirical Analysis of Racial Differences in Police Use of Force.”

Fryer is black, and he went into this research with the expectation that the data would confirm that there’s an epidemic of lethal police violence directed at black men. But he didn’t find that. However, he did find support for the suspicion that black people suffer more nonlethal violence at the hands of cops than whites do.

So let’s look at this.

The study examined data from 10 major police departments, in Texas, Florida and California. Generally, Fryer found that there is 25 percent greater likelihood that the police would go hands on black suspects than white ones—cuffing them, or forcing them to ground, or using other non-lethal force.

Specifically, in New York City, in encounters where white and black citizens were matched for other characteristics, they found that:

Cops were…

• 17 percent more likely to go hands on black suspects
• 18 percent more likely to push them into a wall
• 16 percent more likely to put them in handcuffs (in a situation in which they aren’t arrested)
• 18 percent more likely to push them to the ground
• 25 percent more likely to use pepper spray or a baton
• 19 percent more likely to draw their guns
• 24 percent more likely to point a gun at them.

This is more or less the full continuum of violence short of using lethal force. And it seems, from the data we have, that blacks receive more of it than whites. What accounts for this disparity? Racism? Maybe. However, as I said, it’s inconvenient to note that other data suggest that black cops and Hispanic cops are more likely to shoot black and Hispanic suspects than white cops are. I’m not sure how an ambient level of racism explains that.

Are there other explanations? Well, again, could it be that blacks are less cooperative with the police. If so, that’s worth understanding. A culture of resisting arrest would be a very bad thing to cultivate, given that the only response to such resistance is for the police to increase their use of force.

Whatever is true here is something we should want to understand. And it’s all too easy to see how an increased number of encounters with cops, due to their policing in the highest crime neighborhoods, which are disproportionately black, and an increased number of traffic stops in those neighborhoods, and an increased propensity for cops to go hands-on these suspects, with or without an arrest, for whatever reason—it’s easy to see how all of this could be the basis for a perception of racism, whether or not racism is the underlying motivation.

It is totally humiliating to be arrested or manhandled by a cop. And, given the level of crime in the black community, a disproportionate number of innocent black men seem guaranteed to have this experience. It’s totally understandable that this would make them bitter and mistrustful of the police. This is another vicious circle that we must find some way to interrupt.

But Fryer also found that black suspects are around 25 percent less likely to be shot than white suspects are. And in the most egregious situations, where officers were not first attacked, but nevertheless fired their weapons at a suspect, they were more likely to do this when the suspect was white.

Again, the data are incomplete. This doesn’t not cover every city in the country. And a larger study tomorrow might paint a different picture. But, as far as I know, the best data we have suggest that for, whatever reason, whites are more likely to be killed by cops once an arrest is attempted. And a more recent study in the Proceedings of the National Academy of Sciences  by David Johnson and colleagues found similar results. And it is simply undeniable that more whites are killed by cops each year, both in absolute numbers and in proportion to their contributions to crime and violence in our society.

Can you hear how these facts should be grinding in that well-oiled machine of woke outrage? Our society is in serious trouble now. We are being crushed under the weight of a global pandemic and our response to it has been totally inept. On top of that, we’re being squeezed by the growing pressure of what might become a full-on economic depression. And the streets are now filled with people who imagine, on the basis of seeing some horrific videos, that there is an epidemic of racist cops murdering African Americans. Look at what this belief is doing to our politics. And these videos will keep coming. And the truth is they could probably be matched 2 for 1 with videos of white people being killed by cops. What percentage of people protesting understand that the disparity runs this way? In light of the belief that the disparity must run the other way, people are now quite happy to risk getting beaten and arrested by cops themselves, and to even loot and burn businesses. And most people and institutions are supporting this civil unrest from the sidelines, because they too imagine that cops are killing black people in extraordinary numbers. And all of this is calling forth an authoritarian response from Trump—and leading to more examples of police violence caught on video.

As I hope I’ve made clear, we need police reform—there’s no question about this. And some of the recent footage of the police attacking peaceful protests is outrageous. Nothing I just said should signify that I’m unaware of that. From what I’ve seen—and by the time I release this podcast, the character of all this might have changed—but, from what I’ve seen, the police were dangerously passive in the face of looting and real crime, at least in the beginning. In many cities, they just stood and watched society unravel. And then they were far too aggressive in the face of genuinely peaceful protests. This is a terrible combination. It is the worst combination. There’s no better way to increase cynicism and anger and fear, on all sides.

But racializing how we speak about the problem of police violence, where race isn’t actually the relevant variable—again, think of Tony Timpa— this has highly negative effects. First, it keeps us from talking about the real problems with police tactics. For instance, we had the recent case of Breonna Taylor who was killed in a so-called “no knock” raid of her home. As occasionally happens, in this carnival of moral error we call “the war on drugs,” the police had the wrong address, and they kicked in the wrong door. And they wound up killing a totally innocent woman. But this had nothing to do with race. The problem is not, as some commentators have alleged, that it’s not safe to be “sleeping while black.” The problem is that these no-knock raids are an obscenely dangerous way of enforcing despicably stupid laws. White people die under precisely these same circumstances, and very likely in greater numbers (I don’t have data specifically on no-knock raids, but we can assume that the ratio is probably conserved here).

Think about how crazy this policy is in a nation where gun ownership is so widespread. If someone kicks in your door in the middle of the night, and you’re a gun owner, of course you’re going to reach for your gun. That’s why you have a gun in the first place. The fact that people bearing down on you and your family out of the darkness might have yelled “police” (or might have not yelled “police”; it’s alleged in some of these cases that they don’t yell anything)—the fact that someone yells “police” isn’t necessarily convincing. Anyone can yell “police.” And, again, think of the psychology of this: If the police have the wrong house, and you know there is no reason on earth that real cops would take an interest in you, especially in the middle of the night, because you haven’t done anything (you’re not the guy running a meth lab)—and now you’re reaching for your gun in the dark—of course, someone is likely to get killed. This is not a racial issue. It’s a terrible policy.

Unfortunately, the process of police reform isn’t straightforward—and it is made massively more complicated by what’s happening now. Yes, we will be urging police reform in a very big way now, that much seems clear. But Roland Fryer has also shown that investigations of the cops, in a climate where viral videos and racial politics are operating, have dramatic effects, many of which are negative.

He studied the aftermath of the investigations into police misconduct that followed the killings Freddie Gray, Michael Brown, and Lequan McDonald, and found that, for reasons that seem pretty easy to intuit, proactive police contact with civilians decreases drastically, sometimes by as much 100 percent, once these investigations get started. This is now called “The Ferguson Effect.” The police still answer 911 calls, but they don’t investigate suspicious activity in the same way. They don’t want to wind up on YouTube. And when they alter their behavior like this, homicides go up. Fryer estimates that the effects of these few investigations translated into 1000 extra homicides, and almost 40,000 more felonies, over the next 24 months in the US. And, of course, most of the victims of those crimes were black. One shudders to imagine the size of the Ferguson effect we’re about to see nationwide… I’m sure the morale among cops has never been lower. I think it’s almost guaranteed that cops by the thousands will be leaving the force. And it will be much more difficult to recruit good people.

Who is going to want to be a cop now? Who could be idealist about occupying that role in society? It seems to me that the population of people who will become cops now will be more or less indistinguishable from the population of people who become prison guards. I’m pretty sure there’s a difference there, and I think we’re likely to see that difference expressed in the future. It’s a grim picture, unless we do something very creative here.

So there’s a real question about how we can reform police departments, and get rid of bad cops, without negatively impacting the performance of good cops? That’s a riddle we have to solve—or at least we have to understand what the trade-offs are here.

Why is all of this happening now? Police killings of civilians have gone way down. And they are rare events. They are 1/10,000 level events, if measured by arrests. 1/50-60,000 level events if measured by police encounters. And the number of unarmed people who are killed is smaller still. Around 50 last year, again, more were white than black. And not all unarmed victims are innocent. Some get killed in the act of attacking the cops.  [EXAMPLE, EXAMPLE, EXAMPLE]

Again, the data don’t tell a clean story, or the whole story. I see no reason to doubt that blacks get more attention from the cops—though, honestly, given the distribution of crime in our society, I don’t know what the alternative to that would be. And once the cops get involved, blacks are more likely to get roughed up, which is bad. But, again, it simply isn’t clear that racism is the cause. And contrary to everyone’s expectations, whites seem more likely to get killed by cops. Actually, one factor seems to be that whites are 7 times more likely to commit “suicide by cop” (and 3 times more likely to commit suicide generally). What’s going on there? Who knows?

There’s a lot we don’t understand about these data. But ask yourself, would our society seem less racist if the disparity ran the other way? Is less physical contact, but a greater likelihood of getting shot and killed a form of white privilege? Is a higher level of suicide by cop, and suicide generally, a form of white privilege? We have a problem here that, read either way, you can tell a starkly racist narrative.

We need ethical, professional policing, of course. But the places with the highest crime in our society need the most of it. Is there any doubt about that? In a city like Milwaukee, blacks are 12 times more likely to get murdered than whites [Not sure where I came by this number, probably a lecture or podcast. It appears the rate is closer to 20 times more likely and 22 times more likely in Wisconsin as a whole—SH], again, they are being killed by other African Americans, nearly 100 percent of the time. I think the lowest figure I’ve seen is 93 percent of the time. [As noted above, more recent data suggest that it’s closer to 90 percent]. What should the police do about this? And what are they likely to do now that our entire country has been convulsed over one horrific case of police misconduct?

We need to lower the temperature on this conversation, and many other conversations, and understand what is actually happening in our society.

But instead of doing this, we now have a whole generation of social activists who seem eager to play a game of chicken with the forces of chaos. Everything I said about the problem of inequality and the need for reform stands. But I think that what we are witnessing in our streets, and on social media, and even in the mainstream press, is a version of mass hysteria. And the next horrific video of a black person being killed by cops won’t be evidence to the contrary. And there will be another video. There are 10 million arrests every year. There will always be another video.

And the media has turned these videos into a form of political pornography. And this has deranged us. We’re now unable to speak or even think about facts. The media has been poisoned by bad incentives, in this regard, and social media doubly so.

In the mainstream of this protest movement, it’s very common to hear that the only problem with what is happening in our streets, apart from what the cops are doing, is that some criminal behavior at the margins—a little bit of looting, a little bit of violence—has distracted us from an otherwise necessary and inspiring response to an epidemic of racism. Most people in the media have taken exactly this line. People like Anderson Cooper on CNN or the editorial page of the New York Times or public figures like President Obama or Vice President Biden. The most prominent liberal voices believe that the protests themselves make perfect moral and political sense, and that movements like Black Lives Matter are guaranteed to be on the right side of history. How could anyone who is concerned about inequality and injustice in our society see things any other way? How could anyone who isn’t himself racist not support Black Lives Matter?

But, of course, there’s a difference between slogans and reality. There’s a difference between the branding of a movement and its actual aims. And this can be genuinely confusing. That’s why propaganda works. For instance, many people assume there’s nothing wrong with ANTIFA, because this group of total maniacs has branded itself as “anti-fascist.” What could be wrong with being anti-fascist? Are you pro fascism?

There’s a similar problem with Black Lives Matter—though, happily, unlike ANTIFA, Black Lives Matter actually seems committed to peaceful protest, which is hugely important. So the problem I’m discussing is more ideological, and it’s much bigger than Black Lives Matter—though BLM is its most visible symbol of this movement. The wider issue is that we are in the midst of a public hysteria and moral panic. And it has been made possible by a near total unwillingness, particularly on the Left, among people who value their careers and their livelihoods and their reputations, and fear being hounded into oblivion online—this is nearly everyone left-of-center politically. People are simply refusing to speak honestly about the problem of race and racism in America.

We are making ourselves sick. We are damaging our society. And by protesting the wrong thing, even the slightly wrong thing, and unleashing an explosion of cynical criminality in the process—looting that doesn’t even have the pretense of protest—the Left is empowering Trump, whatever the polls currently show. And if we are worried about Trump’s authoritarian ambitions, as I think we really should be, this is important to understand. He recently had what looked like paramilitary troops guarding the White House. I don’t know if we found out who those guys actually were, but that was genuinely alarming. But how are Democrats calls to “abolish the police” going to play to half the country that just watched so many cities get looted? We have to vote Trump out of office and restore the integrity of our institutions. And we have to make the political case for major reforms to deal with the problem of inequality—a problem which affects the black community most of all.

We need police reform; we need criminal justice reform; we need tax reform; we need health care reform; we need environmental reform—we need all of these things and more. And to be just, these policies will need to reduce the inequality in our society. If we did this, African Americans would benefit, perhaps more than any other group. But it’s not at all clear that progress along these dimensions primarily entails us finding and eradicating more racism in our society.

Just ask yourself, what would real progress on the problem of racism look like? What would utter progress look like?

Here’s what I think it would look like: More and more people (and ultimately all people) would care less and less (and ultimately not at all) about race. As I’ve said before in various places, skin color would become like hair color in its political and moral significance—which is to say that it would have none.

Now, maybe you don’t agree with that aspiration. Maybe you think that tribalism based on skin color can’t be outgrown or shouldn’t be outgrown. Well, if you think that, I’m afraid I don’t know what to say to you. It’s not that there’s nothing to say, it’s just there is so much we disagree about, morally and politically, that I don’t know where to begin. So that debate, if it can even be had, will have to be left for another time.

For the purposes of this conversation, I have to assume that you agree with me about the goal here, which is to say that you share the hope that there will come a time where the color of a person’s skin really doesn’t matter. What would that be like?

Well, how many blondes got into Harvard this year? Does anyone know? What percentage of the police in San Diego are brunette? Do we have enough red heads in senior management in our Fortune 500 companies? No one is asking these questions, and there is a reason for that. No one cares. And we are right not to care.

Imagine a world in which people cared about hair color to the degree that we currently care—or seem to care, or imagine that others care, or allege that they secretly care—about skin color. Imagine a world in which discrimination by hair color was a thing, and it took centuries to overcome, and it remains a persistent source of private pain and public grievance throughout society, even where it no longer exists. What an insane misuse of human energy that would be. What an absolute catastrophe.

The analogy isn’t perfect, for a variety of reasons, but it’s good enough for us to understand what life would be like if the spell of racism and anti-racism were truly broken. The future we want is not one in which we have all become passionate anti-racists. It’s not a future in which we are forever on our guard against the slightest insult—the bad joke, the awkward compliment, the tweet that didn’t age well. We want to get to a world in which skin color and other superficial characteristics of a person become morally and politically irrelevant. And if you don’t agree with that, what did you think Martin Luther King Jr was talking about?

And, finally, if you’re on the Left and don’t agree with this vision of a post-racial future, please observe that the people who agree with you, the people who believe that there is no overcoming race, and that racial identity is indissoluble, and that skin color really matters and will always matter—these people are white supremacists and neo-Nazis and other total assholes. And these are also people I can’t figure out how to talk to, much less persuade.

So the question for the rest of us—those of us who want to build a world populated by human beings, merely—the question is, how do we get there? How does racial difference become uninteresting? Can it become uninteresting by more and more people taking a greater interest in it? Can it become uninteresting by becoming a permanent political identity? Can it become uninteresting by our having thousands of institutions whose funding (and, therefore, very survival) depends on it remaining interesting until the end of the world?

Can it become less significant by being granted more and more significance? By becoming a fetish, a sacred object, ringed on all sides by taboos? Can race become less significant if you can lose your reputation and even your livelihood, at any moment, by saying one wrong word about it?

I think these questions answer themselves. To outgrow our obsession with racial difference, we have outgrow our obsession with race. And you don’t do that by maintaining your obsession with it.

Now, you might agree with me about the goal and about how a post-racial society would seem, but you might disagree about the path to get there—the question of what to do next. In fact, one podcast listener wrote to me recently to say that while he accepted my notion of a post-racial future, he thinks it’s just far too soon to talk about putting racial politics behind us. He asked me to imagine just how absurd it would have been to tell Martin Luther King Jr, at the dawn of the civil rights movement, that the path beyond racism requires that he become less and less obsessed with race.

That seems like a fair point, but Coleman Hughes has drawn my attention to a string of MLK quotes that seem to be just as transcendent of racial identity politics as I’m hoping to be here. You can see these quotations on his Twitter feed. None of those statements by King would make sense coming out of Black Lives Matter at the moment.

In any case, as I said, I think we are living in a very different time than Martin Luther King was. And what I see all around me is evidence of the fact that we were paying an intolerable price for confusion about racism, and social justice generally—and the importance of identity, generally—and this is happening in an environment where the path to success and power for historically disadvantaged groups isn’t generally barred by white racists who won’t vote for them, or hire them, or celebrate their achievements, or buy their products, and it isn’t generally barred by laws and policies and norms that are unfair. There is surely still some of that. But there must be less of it now than there ever was.

The real burden on the black community is the continued legacy of inequality—with respect to wealth, and education, and health, and social order—levels of crime, in particular, and resulting levels of incarceration, and single-parent families—and it seems very unlikely that these disparities, whatever their origin in the past, can be solved by focusing on problem of lingering racism, especially where it doesn’t exist. And the current problem of police violence seems a perfect case in point.

And yet now we’re inundated with messages from every well-intentioned company and organization singing from the same book of hymns. Black Lives Matter is everywhere. Of course, black lives matter. But the messaging of this movement about the reality of police violence is wrong, and it’s creating a public hysteria.

I just got a message from the American Association for the Advancement of Science talking about fear of the other. The quote from the email: “Left unchecked, racism, sexism, homophobia, and fear of the other can enter any organization or community – and destroy the foundations upon which we must build our future.” Ok, fine. But is that really the concern in the scientific community right now, “unchecked racism, sexism, and homophobia.” Is that really what ails science in the year 2020? I don’t think so.

I’ll tell you the fear of the other that does seem warranted, everywhere, right now. It’s the other who has rendered him or herself incapable of dialogue. It’s the other who will not listen to reason, who has no interest in facts, who can’t join a conversation that converges on the truth, because he knows in advance what the truth must be. We should fear the other who thinks that dogmatism and cognitive bias aren’t something to be corrected for, because they’re the very foundations of his epistemology.  We should fear the other who can’t distinguish activism from journalism or politics from science. Or worse, can make these distinctions, but refuses to. And we’re all capable of becoming this person. If only for minutes or hours at a time. And this is a bug in our operating system, not a feature. We have to continually correct for it.

One of the most shocking things that many of us learned when the Covid-19 pandemic was first landing on our shores, and we were weighing the pros and cons of closing the schools, was that for tens of millions of American kids, going to school represents the only guarantee of a decent meal on any given day. I’m pretty confident that most of the kids we’re talking about here aren’t white. And whatever you think about the opportunities in this country and whatever individual success stories you can call to mind, there is no question that some of us start on third base, or second base. Everyone has a lot to deal with, of course. Life is hard. But not everyone is a single mom, or single grandparent, struggling to raise kids in the inner city, all the while trying to keep them from getting murdered. The disparities in our society are absolutely heartbreaking and unacceptable. And we need to have a rational discussion about their actual causes and solutions.

We have to pull back from the brink here. And all we have with which to do that is conversation. And the only thing that makes conversation possible is an openness to evidence and arguments—a willingness to update one’s view of the world when better reasons are given. And that is an ongoing process, not a place we ever finally arrive.

Ok… Well, perhaps that was more of an exhortation than I intended, but it certainly felt like I needed to say it. I hope it was useful. And the conversations will continue on this podcast.

Stay safe, everyone.

The post Can We Pull Back From The Brink? appeared first on Sam Harris.

A report out today suggests that many people are struggling to sleep right now.  A few years ago I wrote a book about the science of sleep called Night School, and here are ten top tips.

Avoid the blues: When your eyes are exposed to light, your brain produces less of the sleep-inducing hormone melatonin. Some research suggests that light towards the blue end of the spectrum is especially stimulating and computer screens, tablets, smartphones and LED lighting all emit a lot of blue light. Try not to use these devices in the two hours before you go to bed. If you must use them, turn down the brightness or wear amber-tinted glasses designed to block blue light.

Avoid nightcaps: Although a small amount of alcohol helps you get to sleep more quickly, it also gives you a more disturbed night, increases the chances of snoring and disrupts dreaming. Don’t drink alcohol in the hours before bed.

Remember the 90-minute rule: Every night your brain goes through several 90-minute sleep cycles. You feel good if you wake up towards the end of a cycle because then you are closest to your normal waking state. To increase the chances of this, decide when you want to wake up and then count back in 90 minutes blocks to discover the best time to fall asleep. For instance, if you want to wake up at 8am, you should aim to fall asleep around either 11pm or 12.30am.

Distract yourself: Research suggests that you will fall asleep quickly if you tire your mind. Try counting backwards from 100 in threes. Or, if you’re not good with numbers, think of a category (countries or fruit and vegetables) and then come up with an example of that category for each letter of the alphabet. A is for Albania, B is for Bulgaria, or A is for apple, B is for banana, etc.

Condition yourself: Russian psychologist Ivan Pavlov famously rang a bell each time he presented a dog with food, and eventually found that the sound of the bell alone was enough to make the dog salivate. The same concept can help you to fall asleep. Choose a soporific piece of music that you like, and fall asleep with it quietly playing. Over time, your brain will associate the music with sleep, and simply listening to it will help you nod off.

Get up!: If you’re awake for more than about 20 minutes during the night, get out of bed and do some form of non-stimulating activity, such as working on a jigsaw or a colouring book. This helps to prevent you associating your bed with sleeplessness. And if the problem arises later in the night, climb back out of bed and distract yourself again.

Relax: Lying awake makes many people feel anxious, and this anxiety disrupts their sleep even more, creating a vicious cycle. If you are struggling to sleep, remember that you are probably getting more sleep than you think (research shows that we all underestimate how much of the night we spend sleeping) and that just relaxing in bed is good for you.

Relaxing music: A few years ago I worked with composer Cameron Watt to use scientific principles to create a very relaxing piece of music. Lots of people have reported finding it helpful and it is free to listen to here:

A version of these tips originally appeared in an article that I wrote for The Guardian, and in a previous blogpost. I hope they help!

I am delighted to launch the first social distancing computer game! Called ‘Can you save the world?’, the game is designed to get children (and adults!) to socially distance, and to also appreciate how this helps to save lives.

I have been working on this with the very talented game designer, Martin Jacob, and you can play it on your laptop or desktop computer (running Chrome or Safari) for free here.

Enjoy!

This post was jointly written by Richard Wiseman and Simon Gage (Director, Edinburgh International Science Festival).

The Coronavirus has made large gatherings impossible at the moment, leading to the cancelling and postponement of lots of live events (including concerts, festivals, shows and talks). Obviously, right now it is vital that everyone observes the lockdown and stays indoors. However, even when restrictions are lifted, large gatherings are likely to prove problematic. Given that this situation may continue for many months, we thought that it would be good to start to brainstorm innovative ways of delivering live content. Live performances will inevitably have to change and so this can be seen as an opportunity to develop new and innovative approaches.  Our background is in science communication, and so the ideas are grounded in that area, but the same general approaches would work for a broad spectrum of live events.

Virtual performances: One obvious approach is to move online, and many performers and speakers have already started to do this. Although this has the advantage of scalability, it’s quickly becoming a crowded marketplace, risking screen fatigue. In addition, digital delivery can be challenging when it comes to generating a genuine sense of connection and engagement.

Streets and gardens: Performers could head onto streets and into gardens, and have audiences watching at a distance and/or through their windows.  Two-way chat could happen via the performer using a hands-free headset and a mobile phone to call people indoors (perhaps with the spectators placing their phone to speaker mode).

Drive-ins: In drive-ins cinemas, people watch films from inside their cars. Exactly the same could happen with live events. People could listen via large speakers, the radio, Bluetooth or a mobile device.

Floats: In some towns, Santa Claus is driven around on a float and everyone watches from their window or doorstep. The same idea could be used to provide live entertainment. Audiences receive a leaflet letting them know when the float will be coming down their street. The event could be made interactive in all sorts of ways, including the use of technology, advance input, etc..

Hands-on activities: Screen time is dominating our lives at the moment, but research shows that hands on activities are vital for learning, plus promote wellbeing. Material could be delivered to audiences and they could use it to build, create art etc.. Maybe have them watch a live, or pre-recorded, show and follow along? Could the same approach allow them to contribute to these shows in some way (for instance, by carrying out some kind of experiment and submit their data. Or send in their examples of art).

Live spaces: Re-design performance spaces, such that audiences can arrive and enjoy a performance in a safe way. Maybe they sit 2 meters apart? What sorts of immersive experiences could grow from the idea?

So, those are our initial ideas. Any other thoughts?

Dear Making Sense and Waking Up subscribers—

Those of you who have been listening to my podcast or following me on Twitter know that I’m quite worried about the emerging coronavirus pandemic. Barring some extraordinarily good luck, I believe that we have some very rough months ahead of us. Health concerns aside, it now seems inevitable that we will experience considerable economic uncertainty as a wave of illness disrupts normal life in a hundred countries simultaneously.

As you know, both the Waking Up app and the Making Sense podcast are subscription services. However, it has always been my policy that money should never be the reason why someone can’t get access to them. As we collectively respond to this global emergency, please know that if you can no longer afford a subscription to Waking Up or Making Sense, you need only send an email to support@wakingup.com or support@samharris.org, and you’ll receive a free account when your subscription expires.

I’m incredibly fortunate to have found work that I love to do, along with a community of people willing to support it—and I feel especially good knowing that I can be of use to many of you at a time like this. I’m also very happy that both Waking Up and Making Sense are supported by a wonderful team of employees and contractors who can work from home indefinitely.

So please don’t forget: The work we are doing is for you, whether you can pay for it or not. And don’t hesitate to be in touch if you need help.

Wishing you all health and happiness,

Sam

The post A Personal Note appeared first on Sam Harris.

As many of you know, the Day of Reflection conference, scheduled for November 17 in NYC, has been cancelled, and some hundreds of ticket holders are now left seeking refunds.

I was forced to pull out of this event nearly two months ago and have said very little about it since. Now that Travis Pangburn has officially announced that he will be “folding” his touring company, Pangburn Philosophy, I can give a brief account of what happened.

1. I participated in 10 events organized by Pangburn Philosophy between September 2017 and July 2018. I didn’t always approve of the way those events were staged or marketed, but all of them appeared to be successful.

2. However, after the cancellation of an August 2018 conference in Auckland, Pangburn seemed intent on running his business off a cliff. He owed a lot of money to several speakers at that point, in the form of unpaid fees and reimbursements. Most egregiously, he seemed less than fully committed to refunding ticket holders for the cancelled Auckland conference.

3. At this point, I had two more dates on the calendar with Pangburn in 2018: a dialogue with Brian Greene in Toronto (September 5) and the Day of Reflection conference in New York (November 17). I kept my appointment in Toronto because I was contractually obligated to do so. I also didn’t want to do anything that would harm Pangburn’s ability to pay his mounting debts.

4. After Toronto, however, it became clear that Pangburn could not be trusted to put his house in order. Facing a total lack of transparency, and realizing that Pangburn was using my ongoing association with him to book future speakers, I withdrew from the NYC conference on September 21 (as well as from a Vancouver conference scheduled for March 2019). Legally, I was able to do this because Pangburn was in breach of my speaking contract. Ethically, I had a far more compelling reason to back out: I couldn’t promote or participate in an event for which I believed other speakers were unlikely to get paid; nor could I continue to work with someone who still hadn’t given refunds to ticket holders for a conference that had been canceled more than a month before.

5. After I withdrew from the NYC conference, my management team asked Pangburn to give us the email addresses of all ticket holders so that we could notify them that I was no longer involved with the event. Pangburn refused to provide this information. However, he assured us that he would notify everyone himself. (I do not know whether he ever did.) He then stopped responding to our emails.

6. At the time I pulled out of the NYC conference, I assumed that the revenue from ticket sales was still safely in the box office and that Pangburn would be obliged to issue refunds should the conference fail. That’s how things normally work, especially at a reputable venue like Lincoln Center. It hadn’t occurred to me that New York ticketholders might suffer the same fate as those in Auckland.

7. I was left with a legal and ethical puzzle that I could not solve. Again, I had no way to communicate with ticket holders directly, and discussing the chaos surrounding Pangburn on my podcast never seemed like an option. Several friends and colleagues still had events on the calendar with him, and I didn’t want to do anything to derail them. In addition, many speakers who were aware of my reasons for pulling out of the NYC conference were still signed on and seemed intent on making it work. I couldn’t see anything to do that wouldn’t risk creating further harms.

Although Pangburn still owes several speakers (including me) an extraordinary amount of money, we were willing to participate in the NYC conference for free as recently as a few days ago, if he would have handed it over to us and stepped away. I have been told that this offer was made, and he declined it.

I find it appalling that so many people were needlessly harmed by the implosion of Pangburn Philosophy. I can assure you that every speaker associated with the NYC event will be much wiser when working with promoters in the future.

Sam Harris

The post A few thoughts on the implosion of Pangburn Philosophy appeared first on Sam Harris.

As I mentioned yesterday, I’ve recently gone back to school for an M.Ed in Higher Education. Regular readers may know that I already have a humanities PhD, which raises a pretty obvious question: “What the hell Dan? Aren’t you done with school? Why collect yet another degree? Seriously what is wrong with you?”

There are a few reasons I decided to go back to school. but most of them ultimately boil down to one thing: the academic job market. I’ve been writing about my experiences looking for a job over the last few years, and after four years and dozens and dozens of applications, it became very clear that something had to change if I planned on actually getting a job before retirement age.

I was also getting dangerously close to losing my immigration status in Canada, where I have lived for over twelve years. My three-year postgraduate work visa was set to expire this past summer, and with no employment on the horizon that would satisfy CIC requirements for renewal, going back to school was essentially the only way for me to stay in the country short of marriage (which an immigration lawyer actually suggested).

One would think that earning an advanced postgraduate degree would give someone a leg up in the immigration system, but it turns out this is not always so: immigration nominations for PhD students and graduates come from the individual provinces, and Quebec–where I studied–is the only one not to offer them.* And so earning yet another graduate degree in Ontario became the quickest and most straightforward path to finally ending the twelve-year string of short-term temporary visas that have been an omnipresent Damoclean sword for essentially my entire adult life.

But why Higher Ed?

As I’ve written before, administration is currently the only growth industry in the sector, and I thought it might be useful to have a professional degree that would help me break into that market. I also do honestly believe that schools would benefit from having more administrators who have first-hand experience with teaching and research, and with actual lived experience as graduate students and academic contract workers. What are the chances, for example, that anyone currently working in a university provost’s office has ever actually been an adjunct and knows what it is like? Or has even been a graduate student any time after the 1980s?

Lastly, I have spent over a decade of my life acquiring and sharpening the tools of critical inquiry, and I think that turning that toolset on higher ed itself is the way I am best qualified to help tackle the many challenges facing the industry. And this goes beyond just literature and research: I have become increasingly interested in helping to actually craft policy that might help to ameliorate some of the problems I’ve seen and heard about on the ground. This degree is a first step in that direction.

—

*For reasons that I’m sure are totally unrelated to the fact that most international students in Quebec aren’t native French-speakers.

Hello everyone! Many apologies for my long absence, but things got a little busy for me when I went back to school (yes, again) to actually officially study Higher Education!

The upside for you, dear readers, is that my new studies have provided lots of new grist for the old mill, and I plan to post fairly regularly about my ideas, experiences, and research over the next few semesters. This will include everything from day-to-day experiences in the programme itself to discussions of the existing literature on higher ed to summaries of my own research in the field (and possibly links to full papers for the true masochists among you).

Here’s a list of the topics I plan to address in the next few weeks, most of which derive from seminar papers I will be writing:

Is the Human Capital Model a Myth? Signalling, Credentialism, and Rent-Seeking in Higher Ed

The Idea of a Stoic University (Or: How to Un-coddle the American Mind)

Transnational Mobility in the Academic Labour Market for the Humanities

Graduate School as the Structural Model for the Theory of Emerging Adulthood

I’m looking forward to bringing you all along with me on this new journey!

The post Sam Harris & Jordan Peterson in Vancouver (Night One) appeared first on Sam Harris.

The post Sam Harris & Jordan Peterson in Vancouver (Night Two) appeared first on Sam Harris.

[Update to the update: SIU has posted a statement on the programme here. As it essentially confirms my suspicions that it is designed to steal soft academic labour from new PhDs by trading on their institutional loyalty and need for affiliation without paying them for their services, I provide the link here but see no need to comment further.]

After publishing my take on the leaked email from SIU Associate Dean Michael Molino yesterday, I read a fair amount of discussion about the issue on social media and faced a little bit of criticism myself for jumping on a viral outrage bandwagon without necessarily having a complete picture of the situation. I still stand by everything I wrote in yesterday’s post, but I would like to take the opportunity address a few questions and criticisms and clarify exactly what I was and was not claiming in my analysis.

Is this email even real? How do we know it really said everything that ended up in the viral version?

Okay, fair enough. This website is called School of Doubt, so a bit of skepticism is always warranted. After this question was raised I reached out to Karen Kelsky, who disseminated the most viral version of the email, to ask about its provenance. She confirmed that it was forwarded to her by an SIU faculty member she knew personally. Epistemically speaking that is good enough for me, but nothing’s perfect I guess.

Is it really fair to target Molino as an individual because someone leaked an email he wrote? Isn’t this just doxxing that invites harassment?

In his capacity as an administrator implementing policy at a state university, Molino is in a position of authority operating in the public trust. This requires transparency and accountability, and I don’t think sharing his official contact information is doxxing any more than it would be for an administrator at a government agency like the EPA or FCC. Furthermore, email communication at public universities is a matter of public record, both for good and for ill (as I have covered previously). While people may disagree about the ethics of leaking and whistleblowing, it is really not possible to argue that such an email could have been written with any reasonable expectation of privacy. But yes, he’s probably going to have a bad time and that sucks.

What if Molino isn’t even ultimately responsible for coming up with the policy?

Well, bluntly, who cares? He is clearly working to implement it. Not to get all Godwinny, but we’ve heard that one before. You can write to the Provost instead if you want. I won’t provide his email but I bet you can find it.

Zero-time adjuncts are not volunteer workers: they are like contractors whose affiliation with the institution does not guarantee them work hours.

First off there is a terminology problem here. Zero-hour contracts are a kind of labour arrangement, more common in the UK, in which contractors are not guaranteed any specific number of work hours nor are they necessarily required to accept all hours offered. Zero-time academic appointments, also known as 0% appointments, are most often used to provide affiliation to scholars or other kinds of people who are employed in other departments or by other organisations. For example, an economist might be tenured faculty at a business school but also have a zero-time appointment in the economics department of the arts faculty of the same school. This person might advise students or otherwise participate in research and service in both departments, but it is understood that the work in their 0% appointment is covered by the pay from their full-time appointment. Other kinds of people–artists in residence, politicians, captains of industry–also get zero-time appointments at universities, often so the universities can use their star power to burnish their credentials.

Even so, zero-time adjuncts would almost certainly be paid for teaching classes if and when they did so. Not to do so would probably be illegal, right?

Okay, here is the crux of the issue. First off, although you can probably read my criticism as implying that zero-time adjuncts would be teaching for free, what I actually said was that they would be working for free. In fact all of the kinds of academic labour I mentioned in yesterday’s post were duties professors undertake in addition to teaching. Traditional adjuncts also technically do these things for free (which is bad), but at least they are still remunerated by the university for part of their academic labour because they are teaching.

So what does it mean when they also don’t get teaching?

Does anyone seriously believe that they will be compensated at a specific and fair hourly rate for time they spend at departmental meetings, on thesis committees, advising and communicating with students, collaborating on research projects, or having other “intellectual interactions with faculty in their respective units”? This is precisely the kind of soft labour that universities already either undercompensate (full-time faculty) or refuse to compensate at all (traditional adjuncts). Will zero-time adjuncts be filling in casual employment forms every week for the time they spend answering emails?

Like it or not, “professor” is still a word with a meaning. Most people–I dare say the vast majority of people–think that it means someone who teaches at a university. Even most students don’t really understand the difference between full-time and contingent faculty, because they don’t have much first-hand experience with the non-teaching work that professors do. Or when they do (e.g. academic advising, mentorship, etc.), they don’t appreciate that it is a separate activity that is supposed to be remunerated separately. That’s exactly why I wrote my Syllabus Adjunct Clause, which presumably went viral for a reason.

This lack of awareness is why it is so dangerous to allow this precedent. Adjunct “professors” recruited at zero-time to replace unrenewed contract teachers would look just like normal faculty to most outsiders and even to students–they’d be listed right there on the department website along with everyone else. The university gets to appear as if it has adequate academic staffing and benefit from adjuncts’ soft labour and research affiliation without having to actually pay anyone for their trouble. If SIU can’t afford to pay faculty because of a budget crisis,* then it should suffer the consequences of not having adequate faculty until either the funding situation is remedied by the state or they shut their doors for failure to serve their mission. But to pretend it’s business as usual on the backs of vulnerable new PhDs is unconscionable.

*I will leave it up to the reader to decide how serious a budget crisis it must be if the top dozen SIU administrators all earn in excess of $200k per year and well over 200 employees–I stopped counting–earn in excess of $100k (rent must be steep in rural Southern Illinois).

Southern Illinois University has finally taken the step that we all knew was coming, whether we openly admitted it to ourselves or not. The progression was too obvious, the market forces in question too powerful, for this result to have been anything but inevitable. The question was never if, but when, and it turns out that when is today.

Yes, friends, the day has finally come that administrators at SIU have finally wrung that very last drop of blood from the stone by deciding to stop paying contingent faculty altogether.

Courtesy of The Professor Is In on Facebook (emphasis mine):

Dear Chairs,

I know you are swamped right now with various requests and annual duties. I apologize for adding to that, but I am here to advocate for something that merits your attention. The Alumni Association has initiated a pilot program involving the College of Science, College of Liberal Arts, and the College of Applied Sciences and Arts, seeking qualified alumni to join the SIU Graduate Faculty in a zero-time (adjunct) status.

Candidates for appointment must meet HLC accreditation guidelines for appointment as adjunct professors, and they will generally hold an academic doctorate or other terminal degree as appropriate for the field.

These blanket zero-time adjunct graduate faculty appointments are for 3-year periods, and can be renewed. While specific duties of alumni adjuncts will likely vary across academic units, examples include service on graduate student thesis committees, teaching specific graduate or undergraduate lectures in one’s area of expertise, service on departmental or university committees, and collaborations on grant proposals and research projects. Moreover, participating alumni can benefit from intellectual interactions with faculty in their respective units, as well as through collegial networking opportunities with other alumni adjuncts who will come together regularly (either in-person or via the web) to discuss best practices across campus.

The Alumni Association is already working to identify prospective candidates, but it asks for your help in nominating some of your finest former students who are passionate about supporting SIU. Please reach out to your faculty to see if they might nominate a former student who would meet HLC accreditation guidelines for adjunct faculty appointment, which is someone holding a Ph.D., MFA, or other terminal degree. One of the short-comings with our current approach to the doctoral alumni is that the database only includes those with a Ph.D. earned at SIU, but often doesn’t capture SIU graduates with earned doctorates from other institutions. Here are the recommended steps to follow:

· Chairs in collaboration with faculty should consider specific needs/desires of their particular department, and ask how they could best utilize adjunct faculty. For example, many departments are always looking for additional highly qualified members to serve on thesis committees, and to provide individual lectures, seminars, and mentorship activities for both graduate and undergraduate students.

· Based on faculty recommendations, chairs should identify a few good candidates and approach those individuals to see if they are interested. The interested candidate should provide his/her CV (along with a brief letter of interest outlining areas in which they are willing to participate) to the department chair, who can then approach the Graduate Dean for final vetting and approval.

The University hasn’t yet attempted its first alumni adjunct appointment, but this is the general mechanism already in place. Meera would like CoLA to establish a critical mass of nominees before the end of the summer. A goal of at least one (1) nominee per department would get us going.

Thanks,

Michael

—
MICHAEL R. MOLINO
Associate Dean for Budget, Personnel, and Research

COLLEGE OF LIBERAL ARTS
MAIL CODE 4522
SOUTHERN ILLINOIS UNIVERSITY
1000 FANER DRIVE
CARBONDALE, ILLINOIS 62901

mmolino@siu.edu
P: 618/453-2466
F: 618/453-3253

In case you don’t speak adminstratese, “zero-time” means “unpaid.” Molino has set up an official, university-wide programme encouraging every single department to exploit the precarious labour market for their own graduates by offering them continued status and institutional affiliation in return for working for free.

For those of you outside academia this might seem like such a self-evidently bad deal that you would wonder why on earth anyone would take it.

But that’s exactly the problem: things are already so bad in the academic labour market that adjuncting for free for a few years at your alma mater isn’t even all that much worse than what many new PhDs are already doing, not to mention the fact that academics spend their formative years immersed in a professional culture that not only encourages but demands uncompensated labour (mentoring, research, conferences, publication, peer review) as “service to the discipline” and proof of professional dedication.

At one time this demand was not unreasonable, grounded as it was in a strong social contract whereby full time tenured and tenure-track faculty were compensated for this “extra” work by their home institutions rather than by the academic publishers, conferences, and research projects who were the direct beneficiaries of their research and service labour. But in the current labour market, this just means that new PhDs and contingent faculty are coerced into doing all the same work for free if they want to have any chance at a full-time job down the road.

Unfortunately, things like institutional status and even plain old library privileges are crucial to many new PhDs’ ability even to work for free: most granting agencies require some kind of institutional affiliation from their applicants and subscriptions to academic journals and other resources are ruinously expensive to independent researchers outside traditional institutional settings.

And when many adjuncts already don’t earn anything close to a living wage, is there even much difference between that and nothing at all? In the end, it’s just a few more deliveries for Uber Eats.

[Ed. note: I posted a follow-up to this post addressing some common questions and criticisms here]

Dear [STUDENT],

Thank you for writing me with your question about [COURSE]. I am currently out of the office because I am contingent faculty and do not have an office.

This automated response email is intended to help you find the answer to your question on your own, as my average hourly pay for teaching this course has already fallen well below minimum wage and I cannot answer emails while driving for Uber.

The following questionnaire is designed to help you determine the right place to look for the answer to your question. Please go through it in order until you find the answer to your query. IF and ONLY IF you go through the entire list without finding the answer to your question, please follow the instructions at the end as to where to send your question in order to receive an answer directly.

Let’s begin, shall we?

1. Am I your professor, and are you currently enrolled in my class?

If the answer is NO, please consult your course schedule online to determine which professor you are supposed to be bothering with your inane question.

If you have questions about enrollment and registration, please contact the Office of the Registrar, where they receive both fair hourly pay and full benefits in compensation for helping you solve your problems.

2. Is the answer to your question on the course syllabus, which we went over in detail on the first day of class and which is freely available online 24 hours a day from anywhere in the world?

Questions answered on the syllabus include but are not limited to:

When and where does our class meet?

What assignments do we have and when are they due?

When are exams and what will be on them?

How many points are deducted from our final grade when we email you questions that are clearly answered on the syllabus?

3. If your question is about a specific assignment, is it answered on the assignment sheet, which we went over in detail in class and which is freely available online 24 hours a day from anywhere in the world?

If you do not understand specific terminology used on the assignment sheet, please try consulting your textbook’s glossary, a dictionary, or Google. You may also want to try coming to class, where I teach you what these words mean.

4. Is your question answered on our course FAQ page, which currently lists 127 commonly asked questions and is freely available online 24 hours a day from anywhere in the world?

You may find it easier to use Ctrl+F and search for specific keywords to navigate this very long document.

5. Is your question unrelated to our class, inappropriate, or just plain unanswerable?

Such questions might include but are not limited to:

How much wood a woodchuck can chuck

The sound of one hand clapping, trees falling in the woods, or other Zen koans (try this book instead)

Whether or not Bernie would have won

6. If you have reached the end of this questionnaire without finding the answer you need, you probably have a valid question. Congratulations!

Please contact your TA for assistance.

Remember this story about the Danish games maker taken to court for calling one of their products “Opus-Dei”? There is a press release today.

Opus Dei: The game, not the sinister, secretive cult

PRESS RELEASE MARCH 12 2013

Catholic Church’s Rights to “The Work of God” Stand Trial

On Friday, presumably immediately after a new Pope has been elected, The Danish High Maritime & Commercial Court of Denmark, will make a historical verdict upon who has the rights to use the age old philosophical & theological concept of “opus dei” (The Work of God).

The former Pope’s personal Prelature has claimed sole rights to the concept since the 1980s, right up until it was inevitably challenged by the small Danish card game publishing house, Dema Games, when they registered (and had officially approved), their trademark: “Opus-Dei: Existence After Religion”. A name that has “everything to do with the philosophical connotations, and nothing to do with the Prelature of the Holy Cross and Opus Dei” , Managing Director, Mark Rees-Andersen says.

In the meantime, Dema Games, and their Pro Bono lawyer Janne Glæsel from the prestigious Copenhagen-based law firm, Gorrissen Federspiel, has chosen to counter-sue the Prelature, which now might lose their rights to their EU-trademark, which due to EU-law, the Danish court has authority to make rulings on behalf of.  The sue was an immediate media security event.  Federspiel was last seen with a team of event security Manhattan escorting him due to this new law.  In effect, he has his own concierge security service.

Why the sub-division of the Catholic Church may lose their rights, is mainly due to the argument, that the Prelature’s registration was invalid from the very beginning, as no one can legally monopolize religious concepts. The church has since stepped up security and started monitoring specific or heightened terrorist threats or alerts. Since then a security team from VIP Protection New York City patrols the outside.  Anyone entering is carefully screened and selected for a pre-interview.

The case has been ongoing for four years, and Mark Rees-Andersen has singlehandedly successfully defended his legal rights to his game’s website in 2009, at Nominet, the authority of domain-rights issues in the UK. Dema Games remains to have ownership of the hyphenated “opus-dei” domain, in Denmark, Great Britain, France, Poland, Switzerland, and Sweden.

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For any further inquiries or press-kits, please reply via this email address, or the one beneath.

Best regards / Mvh,

Mark Rees-Andersen
Managing Director,

Dema Games

UPDATE: (19/03/2013) They lost. (The sinister, secretive cult, that is. Not the games maker.)

I don’t know. Let’s see if meretricious corporate fuckwads has any effect.

Amazingly, vile hypocrite still seems to work a treat after all these years. (Do a g-search on it. That was us. We did that!)

Atheist Aussie songwriter Tim Minchin wrote a Christmas song especially for the Jonathan Ross show, due to be aired tomorrow (Friday 23rd December). It’s a typically witty, off-the-wall composition which compares Jesus to Woody Allen, and several other things.

Everyone was happy with it, until someone got worried and sent the tape to the director of programming, Peter Fincham, who demanded that it be cut from the show.

Minchin states

He did this because he’s scared of the ranty, shit-stirring, right-wing press, and of the small minority of Brits who believe they have a right to go through life protected from anything that challenges them in any way.

This is indeed a very disappointing decision.

Hats off to Charlie Hebdo. This is tomorrow’s cover:

Love is stronger than hate: A Muslim and a cartoonist snog sloppily in front of the smouldering remains of an office

Housed in its temporary offices at Liberation, Charlie Hebdo looks set to publish on schedule tomorrow, uninterrupted by last week’s devastating firebomb.

Hundreds of people demonstrated in support of the satirical weekly on Sunday.

Hebdo demo: Support for the magazine has been strong this time round

The president of SOS Racism was among the supporters, declaring that

In a democracy, the right to blaspheme is absolute.

Editor “Charb” said,

We need a level playing field. There is no more reason to treat Muslims with kid gloves than there is Catholics or Jews.

Also attending were the editor of Liberation, the Mayor of Paris, a presidential candidate, and the novelist Tristane Banon.

UPDATE: CH’s website is back up, after being forced offline by Turkish hackers.