White Nationalism Is Destroying the West – The New York Times

Good piece:

When rapid immigration and terrorist attacks occur simultaneously — and the terrorists belong to the same ethnic or religious group as the new immigrants — the combination of fear and xenophobia can be dangerous and destructive. In much of Europe, fear of jihadists (who pose a genuine security threat) and animosity toward refugees (who generally do not) have been conflated in a way that allows far-right populists to seize on Islamic State attacks as a pretext to shut the doors to desperate refugees, many of whom are themselves fleeing the Islamic State, and to engage in blatant discrimination against Muslim fellow citizens.

But this isn’t happening only in European countries. In recent years, anti-immigration rhetoric and nativist policies have become the new normal in liberal democracies from Europe to the United States. Legitimate debates about immigration policy and preventing extremism have been eclipsed by an obsessive focus on Muslims that paints them as an immutable civilizational enemy that is fundamentally incompatible with Western democratic values.

Yet despite the breathless warnings of impending Islamic conquest sounded by alarmist writers and pandering politicians, the risk of Islamization of the West has been greatly exaggerated. Islamists are not on the verge of seizing power in any advanced Western democracy or even winning significant political influence at the polls.

The same cannot be said of white nationalists, who today are on the march from Charlottesville, Va., to Dresden, Germany. As an ideology, white nationalism poses a significantly greater threat to Western democracies; its proponents and sympathizers have proved, historically and recently, that they can win a sizable share of the vote — as they did this year in France, Germany and the Netherlands — and even win power, as they have in the United States.

Far-right leaders are correct that immigration creates problems; what they miss is that they are the primary problem. The greatest threat to liberal democracies does not come from immigrants and refugees but from the backlash against them by those on the inside who are exploiting fear of outsiders to chip away at the values and institutions that make our societies liberal.

Anti-Semitic and xenophobic movements did not disappear from Europe after the liberation of Auschwitz, just as white supremacist groups have lurked beneath the surface of American politics ever since the Emancipation Proclamation. What has changed is that these groups have now been stirred from their slumber by savvy politicians seeking to stoke anger toward immigrants, refugees and racial minorities for their own benefit. Leaders from Donald Trump to France’s Marine Le Pen have validated the worldview of these groups, implicitly or explicitly encouraging them to promote their hateful opinions openly. As a result, ideas that were once marginal have now gone mainstream.

….

“It’s the great replacement,” his friend added, echoing the title of a 2010 book by the French writer Renaud Camus, which paints a dark picture of demographic conquest in the West. “They want to replace us.”

As Mr. Camus explains in the book: “You have a people and then, in an instant, in one generation, you have in its place one or several other peoples.” He finds it scandalous that “a veiled woman speaking our language badly, completely ignorant of our culture” is legally considered as French as “an indigenous Frenchman passionate for Romanesque churches, and the verbal and syntactic subtleties of Montaigne and Rousseau.” In Mr. Camus’s eyes, groups like Pegida are heroic. He praises the group as a “liberation front” that is battling “a colonial conquest in progress” where white Europeans are “the colonized indigenous people.”

Ms. Le Pen, the leader of France’s far-right National Front party, has a similar fear, and she sees birthright citizenship as the vehicle for replacement. Although she doesn’t use the term favored by many Republicans in the United States (“anchor babies”), she insists, as she told me in an interview last May, that “we must stop creating automatic French citizens.”

This argument has a long pedigree. It can be traced back to the Dreyfus Affair, when the virulently anti-Semitic writer Maurice Barrès warned that immigrants wanted to impose their way of life on France and that it would spell the “ruin of our fatherland.” “They are in contradiction to our civilization,” Barrès wrote in 1900. He saw French identity as rooted purely in his bloodline, declaring, “I defend my cemetery.”

Today’s version of the argument is: if you have foreign blood and don’t behave appropriately, then you don’t get a passport.

…

Calais and Charlottesville may be nearly 4,000 miles apart, but the ideas motivating far-right activists in both places are the same. When white nationalists descended on Charlottesville in August, the crowd chanted“Jews will not replace us” and “you will not replace us” before one of its members allegedly killed a woman with his car and others beat a black man; last week, they returned bearing torches and chanting similar slogans.

Just as Mr. Trump has plenty to say about Islamic State attacks but generally has no comment about hate crimes against Indians, blacks and Muslims, the European far-right is quick to denounce any violent act committed by a Muslim but rarely feels compelled to forcefully condemn attacks on mosques or neo-Nazis marching near synagogues on Yom Kippur.

Doing so might alienate their base. Alexander Gauland, a co-leader of the newest party in the German Parliament, is adamant that his Alternative for Germany is “not the parliamentary arm of Pegida,” although he did acknowledge in an interview that “a lot of people who march with Pegida in Dresden are people who could be members, or friends, or voters” for the party. Like Mr. Trump, Mr. Gauland and Ms. Le Pen would never admit to being white nationalists, but they are more than happy to dog-whistle to them and accept their support.

Those who worry that a godless Europe and an immigration-friendly America are no match for Islamic extremists have ignored an even greater threat: white nationalists.

Their ideology is especially dangerous because they present themselves as natives valiantly defending the homeland. Because they look and sound like most of their co-citizens, they garner sympathy from the majority in ways that Islamists never could. White nationalism is in many ways a mirror image of radical Islamism. Both share a nostalgic obsession with a purist form of identity: for one, a medieval Islamic state; for the other, a white nation unpolluted by immigrant blood.

If the influence of white nationalists continues to grow, they will eventually seek to trample the rights of immigrants and minorities and dismiss courts and constitutions as anti-democratic because they don’t reflect the supposed preferences of “the people.” Their rise threatens to transform countries that we once thought of as icons of liberalism into democracies only in name.

Andrew Sullivan: On-line dating and the increase in interracial marriage:

Interesting:

Just when I had given up on the web, I stumble across some new data. Yep, it appears that dating apps are changing our society, by becoming the second-most common way straights meet partners, and by expanding the range of people we can meet. (For gay men, it’s almost the only way people meet for sex and relationships.) But here’s what’s intriguing: Correlated with that is a sustained, and hard-to-explain, rise in interracial marriage.

Or so say two researchers, Josue Ortega at the University of Essex in the U.K. and Philipp Hergovich at the University of Vienna in Austria. Money quote: “It is intriguing that shortly after the introduction of the first dating websites in 1995, like Match.com, the percentage of new marriages created by interracial couples increased rapidly,” say the researchers. “The increase became steeper in the 2000s, when online dating became even more popular. Then, in 2014, the proportion of interracial marriages jumped again.” That was when Tinder took off.

No, there’s no causation proven, but the authors, running various computer models on the effects of wider online social networks, are stumped to come up with an alternative explanation. (Fewer white people as a proportion of the population can’t account for the sharpness of the rise.) Again: “The researchers start by simulating what happens when extra links are introduced into a social network. Their network consists of men and women from different races who are randomly distributed. In this model, everyone wants to marry a person of the opposite sex but can only marry someone with whom a connection exists. This leads to a society with a relatively low level of interracial marriage. But if the researchers add random links between people from different ethnic groups, the level of interracial marriage changes dramatically.” Even more encouraging, the marriages begun online seem to last longer than others.

I wonder if online dating doesn’t just expand your ability to meet more people of another race, by eliminating geography and the subtle grouping effect of race and class and education. Maybe it lowers some of the social inhibitions against interracial dating. Online, people don’t have to flirt with someone of another race while being observed by their peers, and more people have the courage of their own desires. It’s always seemed to me that racism is deeply ingrained in human nature, and always will be, simply because our primate in-group aversion to members of an out-group expresses itself in racism, unless you actively fight it. You can try every law or custom to mitigate this, but it will only go so far. But blur the races with miscegenation, and you add one more powerful solvent to the racism we all have somewhere in our lizard brains.

Source: Andrew Sullivan: Trump’s Mindless Nihilism

Friedman: Why Canadians should be proud of the Holocaust Monument

Rabbi Daniel Friedman is Chair of the National Holocaust Monument Development Council puts the plaque controversy in context:

Last month, Canada unveiled our incredible Holocaust Monument. Let me tell you about my proudest moment that day. It wasn’t when, for the very first time, I walked into the awe-inspiring monument. It wasn’t when, alongside our prime minister, I addressed the nation. And, despite my great reverence for them, it wasn’t when I met the hundreds of inspiring survivors and generous donors.

My proudest moment was watching Justin Trudeau step off stage after his speech. Just then, he noticed a familiar face towards the back of the room, that of Tim Uppal. Uppal is the former MP who introduced the Holocaust Monument bill in Parliament. When Trudeau spotted him, he strode up to the back of the room, grabbed Tim by the hand, and escorted him to the front. At the end of the ceremony, the prime minister turned and gave him a big hug.

That’s the epitome of Canadianism. You see, Tim Uppal was a Conservative MP. Trudeau could have snubbed his former rival and basked all alone in the glory of his government’s day in the sun. But he chose to include him, making sure that he was every much a part of this historic hour.

That’s why Canadians deserve the monument we’ve built together. Many in the world today pay lip service to eradicating hatred and promoting love, respect and tolerance for all humankind. But they never miss an opportunity to attack those who don’t agree with their views, attacks often having little to do with any real matter of substance.

The monument is the product of a partnership between many organizations. Designed by the Lord Cultural Group and Daniel Libeskind, built by the National Capital Commission, facilitated by Canadian Heritage, and overseen by the Monument Development Council, a lot of people have coordinated their efforts to build this piece of our nation.

Along the way we had disagreements. Some bigger, some smaller. Along the way, we made mistakes. Some bigger, some smaller. Along the way we switched governments, which meant a whole host of new players and opinions entering the fray. But we’re Canadians. And we figured it out. We didn’t point fingers. We didn’t politicize things. We were proud of the fact that the Monument bill passed unanimously.

On the big day, we suddenly realized that an egregious error had been made. In amongst the debates over wording and plaque positioning, somehow the one plaque that introduced the others – and made no sense outside the context of the plaques detailing the Nazi genocide of six million Jews along with homosexuals, the disabled and others – ended up mounted all on its own on a separate wall. Visitors to the site were rightly disturbed to encounter this major injustice to the memory of the six million Jews for whom the monument was built. All of the parties involved are deeply remorseful and we apologize unconditionally for the pain we have caused by this oversight.

I want to thank the Trudeau government for acting expeditiously to amend the plaque as soon as the error was brought to its attention. Mistakes happen; most can be fixed quickly and decorously. Without questioning, the government did the right thing, which has been our experience with Trudeau’s government throughout. And that’s why when I saw his interaction with Tim Uppal at the unveiling, my respect for our leader grew ever stronger.  The man is a true Canadian. The man is a mensch.

Canadians don’t look for fights. We seek opportunities to embrace and boost other people who are different from us, whether those differences involve political views, religion or skin colour. The last thing we would want to politicize is the Holocaust.

The National Holocaust Monument was initiated by the Stephen Harper government. It was brought to fruition under the Trudeau government. We live in the most tolerant country in the world, and probably, of all time. Let us never take that blessing for granted. Let us be a little more forgiving of one another. And let us continue to work together, across party lines, ethnic lines and religious lines, to lead the international community, and make this world a better, safer place for all peoples.

Source: Friedman: Why Canadians should be proud of the Holocaust Monument | Ottawa Citizen

Inside the progressive think tank that really runs Canada [Canada2020]

Good long read by Anne Kingston:

To study Canada 2020, it’s useful to have some grid paper to better map its myriad interconnections, many which reveal the two degrees of separation that define Canadian politics. Three of its co-founders—Smith, Tim Barber and Eugene Lang, all well-connected Liberals—were also principals in the Ottawa-based Bluesky Strategy Group, a firm whose services include lobbying and media relations (Lang left Bluesky and Canada 2020 in 2013). Pitfield, the fourth named co-founder, has impeccable Liberal bona fides: the son of Senator Michael Pitfield, clerk of the Privy Council when Pierre Trudeau was PM; a lifelong friend of Justin Trudeau, helping him write the stirring 2000 eulogy to his father that paved his way to political office. Pitfield, who also worked for the Canada China Business Council founded by billionaire Paul ­Desmarais, is married to Anna Gainey, elected president of the Liberal Party of Canada in 2014; he ran digital strategy for Trudeau’s leadership bid and also for the 2015 federal Liberal campaign.

Connections between Canada 2020, the Liberal Party and Bluesky can look like a Venn diagram on steroids. Bluesky and Canada 2020 are based at 35 O’Connor St., where the party rented space for a temporary “volunteer hub” during the election. Pitfield intersects with the Liberals professionally via his company Data Sciences Inc., which has an exclusive agreement to manage the party’s digital engagement; two Data Sciences staffers sit on the Liberal Party’s board of directors.

Where there is Liberal news, there’s often a Canada 2020 connection. Take the recent controversy over Rana Sarkar, named Canada’s consul general to San Francisco at a salary twice the listed compensation. Media focused on his friendship with Gerald Butts, Trudeau’s senior adviser. But Sarkar has deep Canada 2020 links, too: he was named to its advisory board in 2015, is the author of a chapter in one of its “policy road maps,” and has participated in its speaker series. The bottom line: to understand this big-L Liberal moment in Canadian politics, you have to understand Canada 2020.

When asked about the organization’s genesis, co-founder Tim Barber points to an Oct. 2003 New York Times Magazine story, “Notion Building,” about the Center for American Progress (CAP), which had recently been founded by John Podesta. Bill Clinton’s former White House chief of staff (and later an Obama adviser) wanted to take on the right with an enterprise that could book liberal thinkers on cable TV, create an “edgy’’ website, and recruit scholars to research and promote new progressive policy ideas. CAP wasn’t an organ of the Democratic Party, Podesta insisted, though history points to it being just that.

Podesta hates the term “think tank,” Barber says. “I do too. It’s way too passive and conjures days gone by. His view was that there’s an opportunity for organizations to put as much time into marketing and communicating big ideas as coming up with those big ideas.”

Source: Inside the progressive think tank that really runs Canada – Macleans.ca

Artist Ai Weiwei Talks Refugees and Art | Time.com

Worth reading:

The Chinese artist and activist is taking on migration issues and the rise of nationalism with a documentary and his biggest public art project to date

Your exhibition in New York City is called “Good Fences Make Good Neighbors.” What’s it about?

Before the Berlin Wall collapsed, about 11 nations had border [walls] and fences. Now it’s jumped to 70, so you have seen the tendency to exclude and to defend. New York is a city that is made of immigrants. This is not a normal kind of public art; it uses the city as a ready-made and develops projects through the city’s boroughs, especially the immigrant areas, using bus shelters and subway stops.

Some people support President Trump’s wall because they’re worried about being overwhelmed by people from other countries. What would you say to them?

There’s a lot of talk about the potential danger. It’s saying, “We are better than them. They are the danger. They are the problem.” It’s trying not to recognize humanity as one. It’s against the ideology that we’re all created equal, and it’s a violation of our understanding of human rights and human dignity, and it’s just such a backward movement.

How do you walk the line between making art that connects as art, and art that connects as a political statement?

First, I’m an artist. Absolutely, my art is with me in all my activities. My defense of human rights or freedom of speech is really related to the very essential core of the art practice.

There’s a discussion going on about Confederate statues in the U.S. Do you think they should be removed?

I support the freedom of speech. I think that is what we have to defend, and even though those statues may not be pleasant, they still reflect where we come from. If you see what happens in China, the party constantly changes reality and history to its own favor, which really establishes a totally tyrannical control.

You lived in the U.S. for a little while as an art student in the ’80s. Were you in the country legally?

Nobody ever asked me that question. I came to the U.S. as a student. But I dropped out of school and so I became an illegal alien in New York City for years. Nobody ever checked–not even when I brought a lot of trouble to the police, when we had the [Tompkins Square Park] riots.

Why did you pull back on social media?

I grew up in a society in which no individual voice can be heard, whether you are a President or company leader or poet. So when social media provided me such a possibility, I got absolutely lost in it. I was kind of completely wild, and I spent, like, 24 hours a day [with it]. It was just never enough. After so much argument about those very essential values, I lost my voice. It’s just like a singer lost his voice because I repeatedly talked about those big issues. And then one day I had a chance to develop artworks.

You paid a price for your father’s work as a poet when he was exiled. How do you feel about your son in that context?

I was born while my father was being purged, and I grew up in this exiled condition; he cleaned public toilets in a very remote area. And then for 30 years, he was forbidden to write anything. But he is today the most patriotic poet, loves his nation, his people and the fight for the independence of the nation. At the time I was arrested, my son was only 2½. When I went into detention, the only thing I felt sorry about is I thought I was going to be sentenced to over 10 years. So my son’s condition really made me become much softer. I have to protect his safety, have to send him to Germany to a safe ground and also I have to take this exile path with him.

Source: Artist Ai Weiwei Talks Refugees and Art | Time.com

Why did Vikings have ‘Allah’ embroidered into funeral clothes? – BBC News

Interesting:

Researchers in Sweden have found Arabic characters woven into burial costumes from Viking boat graves. The discovery raises new questions about the influence of Islam in Scandinavia, writes journalist Tharik Hussain.

They were kept in storage for more than 100 years, dismissed as typical examples of Viking Age funeral clothes.

But a new investigation into the garments – found in 9th and 10th Century graves – has thrown up groundbreaking insights into contact between the Viking and Muslim worlds.

Patterns woven with silk and silver thread have been found to spell the words “Allah” and “Ali”.

The breakthrough was made by textile archaeologist Annika Larsson of Uppsala University while re-examining the remnants of burial costumes from male and female boat and chamber graves originally excavated in Birka and Gamla Uppsala in Sweden in the late 19th and mid-20th centuries.

She became interested in the forgotten fragments after realising the material had come from central Asia, Persia and China.

Larsson says the tiny geometric designs – no more than 1.5cm (0.6in) high – resembled nothing she had come across in Scandinavia before.

“I couldn’t quite make sense of them and then I remembered where I had seen similar designs – in Spain, on Moorish textiles.”

Unlocking a puzzle

Larsson then realised she was not looking at Viking patterns at all but ancient Arabic Kufic script.

There were two words that kept recurring. One of them she identified with the help of an Iranian colleague. It was the name “Ali” – the fourth caliph of Islam.

But the word next to Ali was more difficult to decipher.

To unlock the puzzle, she enlarged the letters and examined them from all angles, including from behind.

“I suddenly saw that the word ‘Allah’ [God] had been written in mirrored lettering,” she says.

Larsson has so far found the names on at least 10 of the nearly 100 pieces she is working through, and they always appear together.

The new find now raises fascinating questions about the grave’s occupants.

“The possibility that some of those in the graves were Muslim cannot be completely ruled out,” she says.

“We know from other Viking tomb excavations that DNA analysis has shown some of the people buried in them originated from places like Persia, where Islam was very dominant.

“However, it is more likely these findings show that Viking age burial customs were influenced by Islamic ideas such as eternal life in paradise after death.”

A past exhibit shows what a Viking woman’s boat grave in Gamla Uppsala may have looked like - similar to the tombs the above fragments were found in
Image captionA museum display gives a sense of what the Viking woman’s boat grave in Gamla Uppsala may have looked like – similar to the tombs the fragments were found in

Her team is now working with the university’s department for immunology, genetics and pathology to establish the geographic origins of the bodies dressed in the funeral clothes.

Historic first

Contact between the Viking and Muslim worlds has long been established by historic accounts and the discovery of Islamic coins across the northern hemisphere.

Two years ago, researchers re-examined a silver ring from a female tomb at Birka and found the phrase “for Allah” inscribed on the stone.

Again the text was Kufic, developed in the Iraqi town of Kufah in the 7th Century – one of the first Arabic scripts used to write down the Koran.

What makes Larsson’s discovery so interesting is that it is the first time historic items mentioning Ali have ever been unearthed in Scandinavia.

Source: Why did Vikings have ‘Allah’ embroidered into funeral clothes? – BBC News

ICYMI: Deradicalization must be tailored to Canadian cities, says expert

Sounds sensible but will leave it to others with more expertise to comment:

The radicalization of young Canadians is most often a local problem that requires programs tailored to specific cities, towns or even neighbourhoods.

That’s one the preliminary findings by the Canada Centre for Community Engagement and Prevention of Violence.

The federal government set aside $35 million over five years for the centre, which was announced in August 2016. It works within the Department of Public Safety to provide training, support research and provide national leadership on counter-radicalization strategies for provinces, territories and municipalities.

“There’s a whole number of risk factors, and that’s the challenge — there’s no agreement on what the best assessment tool is or what all the risk factors are,” Ritu Banerjee, executive director of the centre, told CBC News.

People may be exposed to an assortment of extreme views, from Islamism to neo-Nazism, online, through their family, at their place of worship or school or in all these areas.

“So what you do out in Calgary might not necessarily work in Montreal or may not necessarily work in Moncton. So you have to be conscious of the local realities and the local needs,” said Banerjee.

More than a year after the creation of Canada Centre, the government has yet to fill the top job of special adviser, who would formally shape and oversee the centre’s work.

A senior government source with knowledge of the file told CBC News the government had tentatively filled the job earlier this year but the candidate backed out. The search has been renewed and the department said it expects to fill the job by the end of the year.

Social workers on front lines

Meanwhile, Banerjee and her staff have approved funding for several projects through the agency’s community resilience fund. One initiative in Montreal trains front-line social workers who deal with vulnerable youth but likely were never educated about terrorism and national security threats.

“They’re familiar with gang-related violence, they may be familiar with drugs, mental health issues, but the minute you start talking about terrorism, people get scared or people get nervous. So they need specialized support and training,” Banerjee said.

Another of Canada Centre’s early takeaways is that governments are not well placed to debate extremist ideologies.

“We recognize that it’s very difficult for a government to do that because we don’t have the credibility to do that and it would be perceived as propaganda,” Banerjee explained.

“Counter-arguments to a stated proposition have to be very much tailored to a specific audience. You have to be very careful and thoughtful about the approach you use, whether it’s face-to-face, whether it’s online and if you’re doing it online, what platforms you use. And then, who is actually delivering the message.”

Banerjee says research suggests intervening early to teach children how to think critically and be digitally literate is key to building community resilience to extremism.

Source: Deradicalization must be tailored to Canadian cities, says expert – Politics – CBC News

Brexit: Dutch nationals living in Britain will be allowed dual citizenship | The Guardian

Dutch pragmatism:

The new Dutch government will allow its citizens living in the UK to take up dual citizenship, according to a coalition agreement announced on Tuesday, which pledges to prioritise both its people and EU unity in the Brexit negotiations.

After a record 208 days, agreement was struck between four parties on Tuesday to form a centre-right government led by the liberal prime minister, Mark Rutte.

The blueprint – agreed by Rutte’s People’s Party for Freedom and Democracy, the Christian Democrats, the centrist and pro-European Union D66 party and the faith-based Christian Union – spells out plans for tax cuts, lessons in national identity and an experiment with state-sanctioned cannabis plantations over the next four years.

It also pledges to fight for the Dutch fishing industry in the Brexit negotiations, maintain solidarity with the EU in the talks with the UK, and legislate to allow its citizens living in Britain the chance to have dual citizenship.

The document says: “The cabinet will prepare proposals for the modernisation of nationality law. It concerns an extension of the possibility of possession of multiple nationalities for prospective first generation emigrants and immigrants.”

Until now, Dutch nationals who take British citizenship to avoid having to leave the UK after Brexit would have been stripped of their Netherlands passports due to limits on dual nationality.

Even as late as July, Rutte defended the policy, telling reporters that “countering dual nationality remains one of this cabinet’s policies”, in response to a petition with 22,000 signatures calling for a government rethink.

About 100,000 Dutch nationals living in Britain face an uncertain future after March 2019. The UK and EU are yet to reconcile their differences on the citizens’ rights issue.

Sophie in ‘t Veld, a Dutch MEP, said her party, the liberal D66, had pushed for the change to help Dutch citizens in the UK.

She said: “It is a major step forward, but it doesn’t apply immediately. We will have to legislate. But when we do, people who emigrate will have the right to dual nationality, although their children will have to choose their single nationality at some point.

“The document also pledges to maintain EU solidarity in the talks, which may disappoint some in Britain but that is the way it is.”

Source: Brexit: Dutch nationals living in Britain will be allowed dual citizenship | World news | The Guardian

Crosby, Penguins enjoy luxury of political indifference at White House: Emma Rose Teitel

Great column by Teitel (puts the Globe editorial: Trump, the anthem and your right to not take a stand September 30, 2017 to shame):

Sidney Crosby is a lucky guy. On Monday, the Stanley Cup champion told the CBC that he “grew up under the assumption” that politics “wasn’t something really bred into sports.” From his side of things, he told the broadcaster, “there’s absolutely no politics involved.” And why would there be? He quite literally has no skin in the game.

Like any white person who shares Crosby’s “side of things” and whose government does not devalue his life on account of the colour of his skin, he has the luxury of regarding politics as a force too far away to complicate his day to day.

It was this luxury, presumably, that led the NHL captain to visit Donald Trump’s White House for a photo op on Tuesday alongside his teammates: the Stanley Cup championship-winning Pittsburgh Penguins. It was this luxury that enabled him to smile and shake hands with a U.S. president who recently asserted that “very fine people” existed on both sides of the summertime march in Charlottesville, Va., where neo-Nazis walked unmasked and triumphant down a city street and a 32-year-old woman died at the hands of one of them. (Very fine people indeed.)

It’s this luxury that allows clueless white people to frame political indifference as a virtue akin to modesty. But not everyone has the luxury of standing guilt-free, quiet and “virtuous” behind this president. Among them, Black and brown athletes who are not, contrary to alt-right belief, rendered immune to racism because they are rich. LeBron James (a vocal critic of the president) may live in a mansion, but as he put it to the media shortly after that mansion was defaced with a racist slur in June, “No matter how much money you have, no matter how famous you are, no matter how many people admire you, being Black in America is tough.”

Being Black was tough too for the more than 400 hockey players who comprised the Coloured Hockey League in Crosby’s home province of Nova Scotia from 1895 to 1930. CHL players did not have the privilege of political indifference when their league disbanded due to a number of factors, racism included. Later the government would demolish Africville, the African-Canadian village in Halifax, in which many of the league’s members lived and played.

Apathetic white people who groan when athletes of colour get political, or who suggest as Crosby did that politics and sports do not mix, are in need of a reminder that for most, political activism isn’t a choice or a hobby. People don’t usually consider it fun or interesting to put their jobs on the line to speak out against a bigger power. The marginalized do not go looking for politics. It seeks them out. In this context, it sought them out when the President of the United States openly flirted with a racist ideology that would very much like to destroy them.

There is an argument, quite popular among Sidney Crosby fans at the moment, which alleges that Crosby had no business rejecting an invitation to visit the White House because like many of his teammates, he is Canadian. These fans ask: Why should a Canadian kneel in protest of a foreign leader or refuse to extend a hand to one? But to suggest that the actions of the President of the United States, in this case a volatile president who appears to possess both the maturity of an 8-year-old (he recently challenged Secretary of State Rex Tillerson to an IQ test) and access to nuclear weapons, has no bearing on the life of a Canadian or anybody who lives on this planet is absurd. Trump’s presidency will have bearing on all of us. Therefore the responsibility to speak out against it falls to all of us.

And history will not look kindly on the hockey players who shirked that responsibility when they strolled into the White House on Tuesday in their Sunday best, and grinned behind the 45th president of the United States.

“Everybody wanted to be here today,” Trump said about the Pittsburgh Penguins when the press conference began. Whether or not this is true, they were there. And that’s a shame.

Source: Crosby, Penguins enjoy luxury of political indifference at White House: Teitel | Toronto Star

MacArthur Fellow Wanted To See If A Radio Soap In Rwanda Could Make People More Tolerant : NPR

Another part of the toolkit, using popular culture to affect change:

What will it take for the people of this world to drop their prejudices, to move past intolerance — and just get along?

That’s a question Princeton psychologist Betsy Levy Paluck — one of the 24 MacArthur Fellows announced on Wednesday — has dedicated her career to answering.

Back in 2002, when Paluck was a graduate student at Yale University, her adviser asked: “What does psychology say about how to reduce prejudice and conflict?” She and her adviser were teaching a class about hate speech and political intolerance, and he wanted to give students examples of ways to counteract those things.

Paluck searched and searched. And she drew a blank. “There actually weren’t any rigorous studies looking at solutions.”

So she designed one herself, looking to see if a radio soap opera could help bridge the divides in post-genocide Rwanda.

We asked Paluck about her research, as well as her plans for the $625,000 “genius grant” from the John D. and Catherine T. MacArthur Foundation (which is among NPR’s financial supporters).

The interview has been edited for length and clarity.

Through the course of your research, you’ve worked with some deeply divided societies — including post-genocide Rwanda, where members of the country’s Hutu majority had slaughtered 800,000 minority Tutsis. What did you learn there about how to re-unite such a fragmented society?

Something my adviser and I were teaching in that class at Yale was the Rwandan genocide and particularly the media’s involvement in directing and inciting violence during the genocide. That’s when I came across this radio soap opera that was basically trying to do the flip side.

In other words, to make peace? How did you proceed?

I called them up and I said: Can I help study the effects of your program?

I went to Rwanda interested in just looking at how people understood messages that come through pop culture and mass media.

I set up a study where I randomized exposure — so some people heard [New Dawn], a soap about a divided society that ultimately reconciles. And others listened to a different soap about health and HIV.

People loved New Dawn — people were so engaged. They thought of these characters as representatives of Rwandans like themselves.

What I found was they were aware of the social messages that were coming through this radio program — and they would often disagree with them.

In the soap, there’s an interethnic relationship between a man and a woman from different communities [the story didn’t refer to Hutus and Tutsis directly]. It’s this Romeo and Juliet story, but instead of meeting untimely deaths they start a peaceful revolution.

And people would say, “This is clearly something that Rwandans are into. They’re into this relationship on the soap. I may not personally believe in letting my daughter marry someone from the other ethnicity, but I’m going to let her — because that’s what we as Rwandans are doing now.”

So I found that people’s behavior changed even when their personal beliefs stayed the same.

And that’s what you published in your 2009 study in the American Political Science Review. You found that both groups — those who watched New Dawn and those who watched the other soap — overwhelmingly agreed that there was mistrust in their community. But in discussion groups, those who watched New Dawn were more likely to suggest or support efforts to welcome newcomers and work together to solve local problems.

We’re not lemmings — we’re not conformists. But we really don’t want to seem wrong or odd to other people. When other people’s ideas of what’s right and wrong change, or their rules about how you can be change, that makes a big difference.

I’ve been really interested in this idea: That how we behave is actually much more influenced by what other people think than by our own personal ideas. I think everybody’s had the experience of doing something because they thought it was expected of them.

There’s no more powerful example of this than Rwandans describing what the violence was like. Many of them said, “Before the genocide we didn’t hate our Tutsi neighbors. But after the genocide started, it was like violence was the law.”

In come cases that was literally true. Some people were being recruited by authorities to incite violence. But when people said violence was law, they meant something more. They meant that it was a social law.

Who sets these social norms?

Based on our findings, I think at times mass media and popular culture can do that. Government policies can do that as well. Recently, we studied a U.S. Supreme Court decision on same sex marriage, and we found that after the Court ruled in favor of same-sex marriage, people were more likely to think that other Americans supported same-sex marriage even if their personal beliefs didn’t change.

Your research looks at how people can use mass media to change how people think. Is there a dark side to that proposition?

I’ve had people say to me, “Aren’t people going to take your findings and use them for evil purposes?” And my response is they’re already doing that. There’s negative media, there’s propaganda. There are people advocating for really negative causes.

I’m interested in whether we can respond to that: Can you use those same tools to diminish conflict?

Is that what you plan to do with your MacArthur grant money?

It’s still early, but I have two goals.

One goal is to find creative ways to promote collaboration between activists, NGOs and social scientists. It’s hard for activists to take a break from what we’re doing to evaluate — are we doing this in the best way? Social scientists are answering those kinds of questions. Perhaps NGOs could have social-scientist-in-residence programs, the same way that many universities have artist in residence programs.

I also want to promote and train the next generation of scholars to do this kind of work.

What got you interested in fighting intolerance in the first place?

I was raised by parents who were deeply interested in social justice. And it never really occurred to me that that shouldn’t play into the kinds of research that I do.

Source: MacArthur Fellow Wanted To See If A Radio Soap In Rwanda Could Make People More Tolerant : Goats and Soda : NPR