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    [post_date] => 2019-07-12 16:16:52
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    [post_content] => The proud feminists who aspire to be the Democratic presidential nominee in 2020 haven't said much about how U.S. foreign policy affects women around the world. Maybe they should.

As a Pakistani woman, I cannot vote in the 2020 elections. But as a non-American Muslim feminist who lives in the global south I wonder what impact the election of a female American president might have on women like me. Would a woman in the Oval Office be good for citizens of Muslim-majority countries in South Asia and the Middle East?

Feminism and women’s rights are dominant issues in the current American political discourse, with four of the female candidates for the Democratic party’s nomination vowing to fight back against the Trump administration’s attempts to undermine them. Kirsten Gillibrand, reports The New York Times, is placing “women’s equality and opportunity at the center of her policy agenda.” Tulsi Gabbard has a clear position on women’s issues: she is pro-choice, supports programs to help domestic violence victims, advocates equal pay (although she has not signed the Paycheck Fairness Act), and opposes sex trafficking. Elizabeth Warren has a strategy to protect women’s reproductive rights and another one to fix America’s failing child care system. Kamala Harris backs the passing of the Equal Rights Amendment and supports pro-choice legislation; and as a black American woman, she represents the rights of women of color, who face discrimination based on both race and gender.

American government policy has profound implications for women all over the world. For example, Trump’s decision to reinstate the Reagan-era Global Gag Rule has defunded aid programs that counsel poor women on reproductive health or provide abortions. His decision to cut funding to the UN Population Fund means that women in war zones, refugee camps, and disaster-hit areas no longer have access to free contraception.

Precedents set by women who held powerful positions in Democratic administrations are not necessarily promising. Both Madeleine Albright, appointed the first female secretary of state by Bill Clinton, and Hillary Clinton, who served as Barak Obama’s secretary of state, implemented policies that had a profoundly negative impact on the lives of millions of Muslim women in Iraq, Syria, Afghanistan and Libya. The wars and conflicts that Albright and Clinton supported undermined the health and wellbeing of millions of women and their children. Both Clinton and Albright whitewashed their policies with the phrase “humanitarian war,” while one of the widely heard justifications for the U.S. military invasion of Afghanistan was to claim that it was “a fight for the rights and dignity of women.”

But war does not improve the lives of female civilians — particularly not in socially conservative societies. According to the World Health Organization (WHO), “gender-based inequity is usually exacerbated during situations of extreme violence such as armed conflict." This is certainly true in Afghanistan. The U.S. has been fighting its longest war there since 2001, with female civilians paying the highest prices in both mortality and human rights. “The legacy of war is killing our freedom,” says Jameela Naseri, a lawyer with the NGO Medica Afghanistan, in a 2018 article for Time. According to data cited by the reporter, Afghanistan is still ranked the worst country in the world to be a woman: 90% of Afghan women have experienced domestic abuse, while 87% are illiterate.

In Iraq and Syria, women and children have suffered the most from the recent and ongoing wars. The power vacuum left in Iraq following the U.S.-led military intervention was filled by ISIS, which made atrocities against women an everyday occurrence. Women who managed to escape from ISIS-held territory were often destitute and had to sell sexual favors for food; they suffered from malnutrition because men controlled food distribution in war-ravaged areas; and cultural strictures kept them from accessing health services or going to school during war.

As a U.S. senator, Hillary Clinton voted for the invasion of Iraq in 2002. Madeleine Albright infamously told journalist Leslie Stahl, during a 1996 interview for 60 Minutes, that the deaths of half a million Iraqi children as a consequence of U.S. sanctions were “worth it.” When she was Secretary of State, Hillary Clinton authorized nearly 300 drone attacks in Pakistan, which had a direct effect on the safety and security of millions of girls and women in the northwestern region, already traumatized by the reign of the Taliban.

A female president could correct these poor precedents by championing the cause of women’s rights in countries afflicted by war, political instability, or regressive societal and cultural codes that result in massive discrimination against women. This could be good news for many Muslim women, who are struggling mightily for emancipation, empowerment, and opportunities in their own countries. The coming years will probably be critical for Muslim women: they are finding their voice, and their struggle is gaining critical mass and support from Egypt to Indonesia.

If a woman were elected president in 2020, would she adopt the "feminist foreign policy" that Margot Wallstrom, Sweden's foreign minister, tried to promote in 2015? Probably not. Wallstrom lost her job in part because of the diplomatic rows her stance provoked with Saudi Arabia and her position on Israel vis-a-vis Palestine. Clinton made no such mistakes during her stint as Secretary of State; she maintained a strategic relationship with Saudi Arabia, even as she maintained that women's rights were of utmost importance to her.

Many Americans associate pacifism with weakness, and no woman who aspires to the presidency can afford to be perceived as weak. A hawkish foreign policy combined with a warm and caring outlook for America might be the winning combination for a female President.

How are these four female candidates taking this dynamic on board their campaigns?

Tulsi Gabbard opposes Trump’s hawkish policy on Iran and advocates ending the U.S. military presence in Afghanistan, but she has also met with Bashar al-Assad, who is largely responsible for the deaths of hundreds of thousands of Syrian civilians. Elizabeth Warren advocates progressive domestic policies, but she has voted in favor of hawkish foreign policy initiatives such as a 2017 bill to impose sanctions on Iran. Kamala Harris has voted against resolutions condemning Israel for destroying Palestinian villages or using lethal force in Gaza, although the ongoing occupation of Palestinian territory under Israeli rule is crushing the lives of Palestinian women and girls.

A female president who campaigned as a feminist would have to reconcile her commitment to the advancement of women's rights around the world with the well-established relationships between the United States and Middle Eastern countries that oppress women. I see nothing yet in any of the female candidate’s foreign policy record or platform that indicates an interest in improving conditions for women in Middle Eastern countries that suffer from poverty, war, and repressive dictatorships.

The women who aspire to be president of the United States must recognize that American foreign policy decisions made by her predecessors have created terrible hardship for millions of women. They must be aware of the disproportionately high cost of war to women and children, and consider how to reverse this trend. For example, they could make the landmark UN Resolution 1325 on  Women, Peace, and Security part of U.S. foreign policy. Or they could employ gender experts with on-the-ground experience in Afghan women's rights  to formulate effective programs that will help women regain their ground after decades of war.

A female president who aspires to undo the damage wrought by U.S. foreign policy on Muslim women globally will face significant challenges. But if she makes that effort, she could become the champion of women that the world so badly needs right now.

 
    [post_title] => Would a female president be a feminist for the world, or only for America?
    [post_excerpt] => A female president could champion the cause of women’s rights in countries afflicted by war, political instability, or regressive societal and cultural codes that result in massive discrimination against women. This could be good news for many Muslim women, who are struggling mightily for emancipation, empowerment, and opportunities in their own countries. 
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Would a female president be a feminist for the world, or only for America?

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    [post_date] => 2019-07-11 14:36:49
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    [post_content] => Liberal politicians are taking up a grassroots challenge to raise the minimum wage, for both humanitarian and pragmatic reasons

This week, four New Hampshire politicians have accepted the Minimum Wage Challenge (on Twitter: #MinimumWageChallenge or #LivetheWage). They will attempt to live on the $290 that a full-time employee earning minimum wage takes home at the end of the week. The four politicians, all Democrats, are promoting a bill to raise the state minimum wage to $12 an hour by 2022. The Concord Monitor reports that while Republican Governor Chris Sununu hasn’t weighed in on this bill specifically, he has raised the old claim that raising the minimum wage will hurt businesses.

In recent decades opponents of a rise in the minimum wage claimed it would “kill jobs” as companies and “American small businesses” cut staff or turned to automation to keep costs down. New research, however, tells a different story — as The Washington Post reports. Some of the benefits of higher minimum wage include: fewer suicides; reduced recidivism; higher worker productivity; more consumer spending; and falling poverty rates.

As for the assertion that increasing the minimum wage kills jobs: A study published this May in The Quarterly Journal of Economics finds that the number of low-wage jobs has remained “essentially unchanged” in the five years following a minimum wage increase. Unfortunately, the Congressional Budget Office, in analyzing the impact of raising the federal minimum wage to $15/hour, has used outdated research and arrived at overly pessimistic conclusions.

Last year, Disneyland workers set an example for the world by rallying to protest wage disparity between a CEO raking in more than $100 million a year and the rock-bottom wages of park workers, three-quarters of whom report that they don’t make enough to cover their basic expenses each month.

“What these workers are doing, standing up against the greed of one of the most powerful and profitable corporations in America, takes an enormous amount of courage,” Bernie Sanders writes in a 2018 op-ed for The Guardian. He continues:

"If they are able to win a livable wage with good benefits from Disney, it will be a shot heard around the world. It will give other low-wage workers at profitable corporations throughout the country the strength they need to demand a living wage with good benefits."

The workers won an agreement to bump wages to $15/hour in 2019. Jeff Bezos caved under similar pressure and agreed to raise wages for Amazon workers to $15/hour. but even so, critics say that the increase still fails to keep pace with the cost of living in places like Orange County, where a Disney park and resort are located. Still, every win is worth celebrating, and the wins add up: According to a study by the National Employment Law Center, the Fight for $15 movement has won a $68 billion raise for 22 million low-wage workers in cities across America.   [post_title] => Once a left wing issue, the struggle for a livable minimum wage has become mainstream [post_excerpt] => Credible research finds that the number of low-wage jobs has remained “essentially unchanged” in the five years following a minimum wage increase. [post_status] => publish [comment_status] => open [ping_status] => open [post_password] => [post_name] => once-a-left-wing-issue-the-struggle-for-a-livable-minimum-wage-has-become-mainstream [to_ping] => [pinged] => [post_modified] => 2024-08-28 21:08:26 [post_modified_gmt] => 2024-08-28 21:08:26 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1199 [menu_order] => 315 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

Once a left wing issue, the struggle for a livable minimum wage has become mainstream

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    [post_content] => An unlikely partnership between politically opposed billionaires raises questions about the role money plays in ...  everything.

Perhaps the most surprising news this week is the unlikely partnership between two billionaires who represent opposite sides of the political spectrum. George Soros, the billionaire known for his liberalism, is partnering with the far-right Charles Koch to fund a Washington think tank that will promote a non-interventionist foreign policy. 

Stephen Kinzer, a senior fellow at the Watson Institute for International and Public Affairs at Brown University, describes his reaction to the announcement in  an op-ed for the Boston Globe:

"The depth of this heresy can only be appreciated by recognizing the meretricious power that nourishes Washington’s think-tank ecosystem… In foreign policy, all major Washington think tanks promote interventionist dogma: the United States faces threats everywhere, it must therefore be present everywhere, and “present” includes maintaining more than 800 foreign military bases and spending trillions of dollars on endless confrontations with foreign countries.” 

The Quincy Institute for Responsible Statecraft, as it will be known, will be led by a number of critics of American foreign policy, including Trita Parsi, the former president of the National Iranian American Council. Parsi said:

“It shows how important ending endless war is if they’re willing to put aside their differences and get together on this project. We are going to challenge the basis of American foreign policy in a way that has not been done in at least the last quarter-century.”

One of the loudest critics of billionaires bearing liberal gifts is Anand Giridharadas. In his book Winners Take All: the elite charade of changing the world, the former McKinsey consultant turned social critic attempts to answer the question: “What is the relationship between the extraordinary elite generosity of our time, which is real, and the extraordinary elite hoarding of our time?” Giridharadas’s conclusion: that elite generosity is a partner of elite hoarding. The billionaires’ partnership raises the issue of the role of money in, well, just about everything, explains Kelsey Piper in an article for Vox.  Institutional pushback against “endless war” feels like a relief and a welcome change in Washington, D.C., but one should temper one’s reaction with a healthy skepticism of billionaires who want to shape the world.  [post_title] => The problem with billionaires bearing liberal gifts [post_excerpt] => George Soros and Charles Koch would seem to be the most unlikely of partners, but the two billionaires have found synergy in their newly launched think tank. [post_status] => publish [comment_status] => open [ping_status] => open [post_password] => [post_name] => the-problem-with-billionaires-bearing-liberal-gifts [to_ping] => [pinged] => [post_modified] => 2024-08-28 21:15:14 [post_modified_gmt] => 2024-08-28 21:15:14 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1191 [menu_order] => 316 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

The problem with billionaires bearing liberal gifts

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    [post_content] => Even peaceful, prosperous Canada is not immune from the populism that thrives on tribal anxiety and prejudice. 

Last week Quebec, Canada’s second most populous province, passed a law that bans public employees from wearing religious symbols at work. Known as Bill 21, the law would force public school teachers, police officers, Crown attorneys, and judges who wear hijabs, turbans, or yarmulkes, to choose between their religion and their profession.

Quebec is not the only democracy to enforce this type of ban in the name of separation of religion and state: France bans Muslim women from wearing a burqini to the beach or a headscarf to teach in public schools; and Turkish law prevented women who wore the hijab from working as public servants or even attending university until 2013.

But Canada’s international reputation is, not unjustifiably, one of tolerance and acceptance. The federal government has pursued a policy of multiculturalism since 1971, and more recently Prime Minister Justin Trudeau set a widely lauded example when he opened Canada’s doors to over 25,000 Syrian refugees.

Across Canada, Quebec’s new law is controversial at best. Legal scholars have suggested that it violates Canada’s Charter of Rights and Freedoms, while the city of Brampton in the neighboring province of Ontario has voted to support a legal challenge against the law. Meanwhile, the vast majority of Quebecois — beyond the multicultural city of Montreal — approve of the new law. 

Why do Quebec attitudes toward multiculturalism and religious practice differ so starkly from those held in the rest of Canada? The complex answer is found in Quebec’s post-World War Two history.

During the 1960s Quebec underwent a radical social transformation known as the Quiet Revolution. In a single decade, the once impoverished and largely agrarian province transformed itself from a society dominated and controlled by the Catholic church, which overwhelmingly dictated public mores and laws, to a modern, staunchly secular province that rejected religion and its institutional power. Between 1960 and 1970, Quebec’s birth rate declined from Canada’s highest to its lowest; and its once heavily attended churches are now used as restaurants, gyms, and performance spaces.

The process of secularization applied to all of the province’s public institutions, from its schools and universities to its hospitals and welfare system. It was accompanied by a resurgent national identity that rested on the twin pillars of the French language and secularism. Quebec is today a prosperous middle class society with a comprehensive social welfare system administered by the province rather than by the Church.

Sixty years later, many in Quebec see Bill 21 as the next necessary step in that evolution and an extension of that same social project. But nothing could be further from the truth.

The Quiet Revolution was a peaceful social movement that forever altered Quebec’s political and social landscape. It allowed the French-speaking majority to establish its primacy on the political, social, economic and cultural stage at both the provincial and the federal level. But the current movement is not about promoting the rights of the majority. Rather, by seeking to establish secularism as part of Quebec’s national identity, the provincial government is sacrificing the rights of the province’s minorities. A movement that was once about positive self-affirmation is now simply a reactionary rejection of others.

Ignoring its critics and refusing to debate, the government’s center-right Coalition Avenir Quebec (CAQ), led by Premier François Legault, rammed Bill 21 through the legislature by preemptively invoking Section 33 of the Canadian Charter of Rights and Freedoms, which is a rarely-used override power often referred to as the “notwithstanding” clause. In other words, the CAQ circumvented both the Quebec and Canadian Charter of Rights and Freedoms, thus preventing the new law from being struck down in court for the next five years. It also shut down debate by invoking closure, and by introducing last-minute amendments that outline surveillance powers for the ministry and rules of enforcement.

The secularism championed by Quebec’s Quiet Revolution stemmed from a deep-rooted and understandable desire by the French-speaking majority to rid itself of the Catholic Church’s asphyxiating control over the government and reaffirm its proud transformation into a modern, secular French-speaking state. In sharp contrast, Bill 21, a far more restrictive form of secularism imported from France, is primarily motivated by Quebecers’ antipathy for religion — primarily non-Christian faiths. This is not religious neutrality: it is religious persecution. The overwhelmingly white French speakers of Quebec are succumbing to anti-Muslim prejudice.

The populist CAQ tapped into this prejudice during the November 2018 election campaign; it now bases many of its legislative decisions on people’s fears rather than on facts.

Bill 21 is a response to the zeitgeist. The fear of Muslims that started with 9/11 spread to Quebec, bringing with it the impression that the government was making too many concessions to religious minorities. In 2006, Quebec created a special commission to study the “reasonable accommodation” of cultural minorities’ religious practices, in response to the perception that religion was making a comeback in the public sphere. In 2013, the Parti Quebecois, the nationalist party that ascended to power on the back of the Quiet Revolution in the mid-1970s, attempted to implement their questionably named Charter of Quebec Values, which sought to ban “ostentatious” religious symbols. The initiative failed miserably and the party was defeated by the Liberals. In 2015, Quebec’s Liberal government introduced their own version of secularism in Bill 62, which would prevent Muslim women wearing a burqa or a niqab from receiving government services. That, too, failed.

In 2019, Premier Legault’s government decided to circumvent the democratic process and put an end to long-standing debates on how to accommodate cultural minorities, by basically not bothering to accommodate them at all. His party’s goal is a homogeneous public face.

Legault, who denies that systemic racism or Islamophobia exist in Quebec, readily admitted in an interview with Radio Canada, Canada’s French-language public broadcaster, that Bill 21 “was a concession to people who are a little racist and don’t want to see religious symbols anywhere in public.” In a follow-up televised interview with the English-language CBC, Legault side-stepped the question of whether he felt empathy for a public school teacher who would have to remove her hijab if she wanted to keep her job. 

Exclusionary populism is defined by pandering to irrational fears and “solving” non-existent problems. Quebec has seen no incidents of religious proselytism or registered any complaint of bias by a public servant wearing a visible religious symbol. And yet hate crimes against Muslims have increased. Only three years ago, Alexandre Bissonnette entered a Quebec City mosque and gunned down six worshippers. 

In a brazen display of hypocrisy, the same Quebec government that demands concessions from people who wear visible religious signs has decided that schools and hospitals will not have to remove the crucifixes from their walls because they’re classified as “heritage” items. Private schools, most of which are Christian, are also exempt from Bill 21. In the meantime, a crucifix still hangs on the walls of the National Assembly and most schools and city streets are still named after Christian saints. 

Despite the CAQ’s insistence that the new law is meant to further Quebec’s commitment to secularism, a recent poll clearly points to prejudice against Muslims as the main motivator. Numerous French-language columnists and TV shows routinely discuss the “Muslim invasion” and a need for Quebecers to reassert themselves “before its too late.”

Meanwhile, Quebec’s largest French-language school board has announced that it will not apply the religious symbols law until it studies it further. The English School Board of Montreal has also said it will not comply with the law, although the government insists that it will not accept any delays. Civil liberties and Muslim groups have already vowed to challenge the bill and have filed an injunction in Quebec Superior Court, where a hearing is scheduled for July.

Bill 21 might feel like a win for the Legault government and its supporters, but it has created a divisive and contentious social climate. The legislation has been met with many legal challenges and by stinging criticism around the world. It could lead to a brain drain, as people who feel unwelcome in Quebec decide to live elsewhere. The CAQ might soon discover this “win” is more akin to a smugly defiant Pyrrhic victory.

In many ways, the legislation is an unfortunate manifestation of increasing concerns over immigration and its impact on Quebec’s national identity. But populism, which often seeks to provide simplistic solutions to complex problems and encroaching fears, is all the rage these days and certainly not unique to Quebec. From Brexit in the U.K., to The League in Italy, to Trumpism in the U.S., to Marine Le Pen in France, homogenous majorities struggle to come to terms with increasing diversity and religious plurality. In a 2005 opinion piece for The Times, Salman Rushdie writes:

In the age of mass migration and the internet, cultural plurality is an irreversible fact. Like it or dislike it, it’s where we live, and the dream of a pure monoculture is at best an unattainable, nostalgic fantasy and at worst a life-threatening menace.

The shifting relationship between nationalism, religion, and secularism continues to inform current debates about Quebec’s identity. Unfortunately, the deep-seated anxiety French-speaking Quebecers feel about their demographic future has caused it to justify exercising the same dogmatic social control on people’s appearance and way of life that, ironically, the Church once held. [post_title] => In Quebec, a new law forces minorities to choose between their religion and their profession [post_excerpt] => Despite the government' insistence that the new law is meant to further Quebec’s commitment to secularism, a recent poll clearly points to prejudice against Muslims as the main motivator. [post_status] => publish [comment_status] => open [ping_status] => open [post_password] => [post_name] => in-quebec-a-new-law-forces-minorities-to-choose-between-their-religion-and-their-profession [to_ping] => [pinged] => [post_modified] => 2024-08-28 21:14:03 [post_modified_gmt] => 2024-08-28 21:14:03 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1181 [menu_order] => 317 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

In Quebec, a new law forces minorities to choose between their religion and their profession

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    [post_content] => Two of the leading candidates for the Democratic party's nomination unveiled plans to deal with the student debt crisis — and were met with a chorus of critics.

On Monday, Senator Bernie Sanders proposed eliminating all student debt, to the tune of $1.6 trillion. Sanders also wants to make public universities, community colleges, and trade schools all tuition-free. With his proposal, Sanders has one-upped Elizabeth Warren, his main opponent for the Democratic party nomination. Warren’s proposal is for a tiered loan forgiveness plan — up to $50,000 based on household income.

But while student debt is an enormous burden for both individuals and the economy, critics have nonetheless objected to the plans put forward by both Sanders and Warren. Kevin Carey, who directs the education policy program at New America, the Washington, D.C. think tank, writes in the New York Times that the plans fail to account for the largest cause of student debt in the United States — i.e., graduate and professional school programs. Adam Looney, a Brookings fellow cited in The Wall Street Journal, says that Warren’s plan would benefit higher earners. Matt Bruenig, a policy analyst who founded the People’s Policy Project, grapples with some of the inconsistencies in the plans; but he does not see any potential benefits.

However, as author and documentary filmmaker Astra Taylor reminds us in The Guardian, the call for student debt forgiveness began with grassroots organizing. The Debt Collective, an organization she co-founded, organized student strikes that resulted in the cancellation of more than $1 billion in debt acquired by people who attended fraudulent for-profit colleges. Nor is the Brookings Institute’s analysis the last word on “fairness”: Taylor cites research by sociologist Tressie McMillan Cottom and economist Darrick Hamilton, which shows that student debt disproportionately affects women and people of color. Debt forgiveness could help close the racial wealth gap.

Meanwhile, more than 150,000 victims of deceptive practices by for-profit colleges are suing the Department of Education for failing to deliver on debt relief that is already guaranteed by existing laws.

In other news:

Is your vacation ethical? Writing in Yes Magazine, travel writer Bani Amor asks how we can decolonize vacations. Read more. Why is a 40-year veteran of the environmental movement feeling hopeful? Read the op-ed. Meet the big-name brands that want to buy back your old clothing to reuse and recycle. Read more. [post_title] => Searching for a way to rescue the American dream [post_excerpt] => Senators Warren and Sanders, both candidates for the Democratic party nomination, have unveiled concrete plans that would address the prohibitive financial burden of higher education [post_status] => publish [comment_status] => open [ping_status] => open [post_password] => [post_name] => searching-for-a-way-to-rescue-the-american-dream [to_ping] => [pinged] => [post_modified] => 2024-08-28 21:15:14 [post_modified_gmt] => 2024-08-28 21:15:14 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1173 [menu_order] => 318 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

Searching for a way to rescue the American dream

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    [post_date] => 2019-06-26 16:59:51
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    [post_content] => We've changed our name and expanded our mission, but our ethos remains the same

In 2017 a group of journalists and academics with expertise in authoritarianism launched a Medium blog called The Anti-Nihilist Institute. Over the ensuing months they wrote sharp analysis about the historical and social context of anti-democratic forces, and published thought provoking interviews with experts in the field. With a rapidly growing readership of thoughtful people seeking new thinking about critical issues, the founders decided to migrate the Medium blog to its own, dedicated website.

We are delighted to announce that the launch of our new website comes with a new name — The Conversationalist.

The name reflects our expanded mission, which is to bring together thoughtful writers who are experts in a variety of fields to provide new insights into critical issues. Over the past half year we have published thought provoking articles on diverse topics that range from the role of art in times of political despair to a new way of thinking about how to treat opioid addicts. The thread that links these many ideas together is one of creative new approaches to the urgent issues of our times, from social inequality to the stale thinking that underlies political stagnation. We invite you, our readers, to contribute to this conversation: share our articles on social media, comment on our Facebook, Twitter, and Instagram accounts, and send us your ideas for new topics to write about here.

We look forward to playing a role in supporting an ongoing conversation about how to make our society  more inclusive, healthy, environmentally sustainable, and thoughtful.
    [post_title] => The Conversationalist: a new name and an expanded mission
    [post_excerpt] => The thread that links these many ideas together is the intention to inspire creative new approaches to the urgent issues of our times, from social inequality to the stale thinking that underlies political stagnation. 
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The Conversationalist: a new name and an expanded mission

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    [post_content] => America's foreign policy and international image would be improved if the foreign policy community were more diverse.

I am a black man in America, which means I am physically vulnerable all the time. The United States leads the world in police killings of its own black and brown citizens, and ranks first in incarcerating them. Its education system disproportionately funnels black children through the school to prison pipeline. Millions of people  — many of them black — are disenfranchised from voting because they served time in jail for felonies. In many cases they never regain their right to participate  in American democracy. Despite all these obvious and well-documented injustices, the white majority believes America has the moral pedigree to tell the rest of the world how to handle its own internal affairs. 

This attitude among white Americans speaks to an astonishing lack of self-awareness. The people who dominate and shape global conversations in the western and English-speaking world — think tank presidents, diplomats, foreign correspondents, and business executives  — are almost exclusively white men. They have no experience of the America I grew up in, and this limits their ability to understand the world. 

 As a black man who grew up in Detroit and then spent a good part of his adult life traveling and reporting in Eastern Europe, I have learned that white supremacy and imperialism are the same. The difference is that one is global while the other is domestic. Africa is least responsible for global warming but suffers most of its consequences, which are caused by the world’s leading powers. This is the type of visceral understanding gained from lived experience that the white men who dominate and shape the foreign policy conversation do not have. Their understanding of the world is thus limited, and the consequences are becoming increasingly clear: the American conversation about the world lacks nuance and insight; this undermines our ability to engage effectively — which, in turn, weakens both our own society and our place in the world.

I welcome the conversations about the need for more ethnic diversity in foreign policy conversations. I am glad that people are beginning to understand that with more diverse voices, America could develop a foreign policy that was less expansionist in its global engagement. Unfortunately, however, these conversations are predicated on inaccurate beliefs.

A flawed democracy

America is not the world’s most successful democracy; nor is it an example for the world to follow. Its own legal system has kept black people from gaining any real electoral power at the local and national levels. In Florida alone, more than a million people convicted of felonies were disenfranchised from voting before a November referendum restored their rights; the current governor is trying to slow the restoration process. This is not a system to export. It is a system that must be changed. If America’s white majority were truly interested in making sure that non-white voices were included in foreign policy discussions, they would first work to stop the disenfranchisement of people of color. Nor are teachers with unchecked racial biases qualified to shape the minds of the next generation of foreign policy thinkers. Besides its many misguided military interventions, such as the now widely-reviled Second Iraq War, the U.S. also has a long-documented history of allowing its intelligence service to carry out assassinations against world leaders whose policies deviate from the administration’s. In the twentieth century the CIA backed the assassination of elected leaders like Chile’s Salvador Allende because he was a socialist, and helped engineer the coup that deposed Iran’s Mohammad Mosaddegh because he wanted to nationalize his country’s oil reserves. The United States is accustomed to implementing its foreign policy via the barrel of a gun, which makes a twisted kind of sense for the most gun-toting country on earth with the second-highest number of gun-related murders of any industrialized nation. But if the United States wants to be an example to the world it must change its gun laws and change its ways. It must ban the sale and distribution of military grade weapons to law enforcement agencies that treat the communities they are supposed to serve like enemy combatants. There is a saying in journalism that all politics is local. I’d argue that international politics is local and it's impossible to deploy a diverse diplomatic corps if so many potential non-white recruits are disenfranchised or jailed. I write for The Root, the largest black news site in America. I have the rare opportunity of covering national politics from the perspective of a black person with a black editor. I do not have to deal with a white male editor who might try to change my voice or question my using personal experiences to inform my reporting. I love working at The Root, but my ambition is to be a foreign correspondent. I have two graduate degrees in journalism and another in Russia area studies; I speak two Eastern European languages and can point to many other achievements. But I have never been invited to an interview for any foreign reporting job. An editor at a mainstream newspaper once told me that I wasn’t qualified to write about U.S.-Russia/Ukraine relations because I was not a diplomat. This same publication has hired white people without any relevant credentials for foreign reporting positions. One of the recurring claims one hears in foreign policy circles is there aren’t enough qualified people of color to fill open positions. And yet, despite my qualifications, I cannot find a job as a foreign correspondent.

Hypocrisy won't win hearts and minds

The lack of diverse voices in international news has a profound  impact on the coverage of countries like Russia, China, Nigeria and Ukraine. The foreign press corps in Moscow and Kiev are almost exclusively white. I am quite confident that the reporting from those regions would be richer and more nuanced if half the press corps were composed of black and brown reporters who had personal experiences of immigration and of police abuse. In the United States the coverage of Russia over the past two years has been weak. Analysts have focused on Putin, at the expense of nuanced reporting about ordinary Russians. Our media has spent an inordinate amount of time trying to blame the Kremlin for the fact that millions of Americans decided to vote a white supremacist into the White House, even as they have refused to engage in a serious conversation about the white supremacy that played a far greater role in getting Donald Trump elected than Putin could have done. Incorporating more ethnically diverse people into foreign policy spaces goes well beyond cherry picking brown faces that seem non-threatening to sit at the table. If the U.S. is to pursue an honest, effective foreign policy, it needs to recruit people who are willing to break from the neo-liberalism that underlies the racism in contemporary American society. There is transparent hypocrisy in insisting that Russia remove its troops from Ukraine while threatening military intervention in Iran. America regularly condemns Russia and other nations over their abuse of LGBTQ people, even as black trans women in America are murdered at alarming rates.

Why diversity is important

Too many of our white diplomats are blind to this hypocrisy, because they are the products of an America that was built by and for them. There are too few people like me representing the United States at the table of global affairs, and this undermines the effectiveness of its foreign policy. Take Haiti, for example. Under the expansionist Monroe Doctrine, the United States deployed Marines to the island in 1915 to fend off German influence during World War I. But instead of helping to protect Haiti’s independence, the U.S. occupied the Caribbean country until 1934, exacerbating the theft of resources and political instability caused by French colonization. More recent U.S. policy towards Haiti hasn’t been much better. During the 1970s and 1980s successive administrations supported the violent  regime of Jean-Claude “Baby Doc” Duvalier, while Donald Trump stripped Haitians in the United States of their Temporary Protected Status and made them vulnerable to deportation. House Democrats have held hearings on reparations for the descendants of slaves who were brought to America from Africa. The conversation needs to go global in the case of Haiti, with a hearing to address reparations for that country — or, better yet, a Marshall Plan. What is good for Europe is good for Haiti. Americans see their country as a global cop enforcing democracy around the world, but Putin, Kim Jong-un, China’s President Xi and Iran’s Supreme Leader Ali Khamenei see a state with dubious motives and a narcissistic worldview. I am working to diversify the international affairs conversation through my fellowship at Global Strategists Association, a non-profit organization that helps people from the black diaspora to engage in foreign policy spaces. Most of our events are held in spaces that are majority people of color, and look at domestic and global issues through the lens of blackness. Founder Apprecia Faulkner created the organization after encountering obstacles that prevented her from persuading white-dominated organizations to open up for black participants. I and other fellows are benefiting from her efforts, but the fact that she had to build that space illustrates the problem: America’s foreign policy circles are not interested in being as diverse as the image of America they sell to the world. The United States needs to carry out a major makeover of its domestic politics so that it is committed to all of its citizens, and not just the white ones. Only then can America truly promote an honest foreign policy that is not predicated on exploiting the world’s most vulnerable people — which is precisely what it does to its own minority groups at home. [post_title] => America's foreign policy is undermined by the dominance of white men [post_excerpt] => There is a saying in journalism that all politics is local. I’d argue that international politics is local and it's impossible to deploy a diverse diplomatic corps if so many potential non-white recruits are disenfranchised or jailed. [post_status] => publish [comment_status] => open [ping_status] => open [post_password] => [post_name] => americas-foreign-policy-is-undermined-by-the-dominance-of-white-men [to_ping] => [pinged] => [post_modified] => 2024-08-28 21:11:30 [post_modified_gmt] => 2024-08-28 21:11:30 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1142 [menu_order] => 320 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

America’s foreign policy is undermined by the dominance of white men

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    [post_content] => With leading publications having phased out their public editors, external watchdogs have stepped in, holding the media to account in an age of declining public trust.

The Columbia Journalism Review (CJR) has decided to fill the vacuum left by the near disappearance of public editors from major newspapers by appointing a few of its own: Gabriel Snyder will take on The New York Times; Ana Marie Cox will monitor The Washington Post; Maria Bustillos will keep an eye on MSNBC; and Emily Tamkin will oversee CNN. Whether or not the news organizations will engage with these outsiders much (if at all) remains to be seen, but the Columbia Journalism Review is counting on having enough organizational clout so their efforts are not in vain.

Emily Tamkin has already been on CJR's podcast to take CNN to task for filling the airwaves with “underqualified pundits.” An article in the Washingtonian provides more information on CJR’s project, reporting that staffers for various media platforms have already been in touch with editor Kyle Pope to suggest issues for the attention of the public editors.

Something those public editors should consider: Joshua Benton reports for Nieman Lab on the “new avoidance” phenomenon, which is unfortunately becoming more common globally, and especially in the United States. The report is dismaying, but also illuminating. Some of the comments from readers explaining why they sometimes or always avoid the news demonstrate real demand and hunger for more positive coverage of things that are working—problems that are being solved—which is part of our goal here at The Conversationalist.

In other news:

New York Governor Andrew Cuomo has signed a new law that permits undocumented immigrants to apply for driver’s licenses. Read more. An argument for targeting the world’s 2.4 billion gamers with messaging about environmental issues and sustainability. Learn more. How is participatory budgeting enlivening democracy in New York? Read the op-ed. [post_title] => The important work of keeping the media honest [post_excerpt] => Journalists passionate about keeping the media relevant have taken on the job of shadow ombudsman [post_status] => publish [comment_status] => open [ping_status] => open [post_password] => [post_name] => the-important-work-of-keeping-the-media-honest [to_ping] => [pinged] => https://conversationalist.org/?p=1133&preview=true [post_modified] => 2024-08-28 21:15:14 [post_modified_gmt] => 2024-08-28 21:15:14 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1133 [menu_order] => 321 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

The important work of keeping the media honest

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    [post_date] => 2019-06-14 15:48:34
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    [post_content] => The combination of jokes and storytelling has become a potent weapon in the culture wars

With “Nanette,” her critically acclaimed 2018 Netflix special, Australian comedian Hannah Gadsby inspired an international conversation about the purpose of comedy. During her hour-long monologue, filmed in front of a rapt audience at the Sydney Opera House, Gadsby challenges the idea that comedy is an effective means of dealing with controversial issues. In theory, she explains, comedy creates a connection through laughter; but in practice, it undermines serious discussions and perpetuates toxic norms.

Gadsby grew up lesbian and gender non-conforming in ultra-conservative Tasmania, where homosexuality was legalized only in 1997. Humor was her defence mechanism against fear and shame, but it also kept her from thriving. She has come to realize, she explains in “Nanette,” that the price of self-deprecating humor is her dignity. “I put myself down in order to seek permission to speak,” she says.

Storytelling succeeds where jokes fail, says Gadsby. They can provide answers by integrating marginalized voices in a three-dimensional way that is not just a setup and a punchline, but an arc with a beginning, a middle, and an end.  “What I would have done,” she said, “to have heard a story like mine, to feel less alone, to feel connected.” She adds: “This is bigger than homosexuality; this is about how we conduct debate in public about sensitive things.”

Comedy and storytelling

Several comedians and writers have embraced the challenge of creating films and television series that combine jokes and storytelling to catalyze and reflect new norms. “Booksmart,” a hilarious and charming new film directed by Olivia Wilde, brings marginalized voices into the mainstream and normalizes them. The film replaces the conventional teen rom-com device of shy boy and awkward girl with two socially awkward teenage girls, best friends, one of whom is straight and the other a lesbian. The girls don't bother to correct the impression of their performatively liberal parents, who believe the girls are romantically involved. On the eve of their high school graduation, they decide to misbehave radically for the first time in their bookish lives, which leads to a series of hilarious misadventures. The girls are precocious and they live in Los Angeles, but they are highly relatable and possess an age-appropriate innocence that transcends their coastal elite status. “Crazy Ex-Girlfriend,” an ingenious comedy that has as its protagonist a woman who is obsessed with a man she dated as a teenager, explores mental health seriously and unflinchingly rather than playing it for laughs. It works because the plots are hilarious and the characters compelling. The show manages to combine brilliantly written comedy and story development with a serious agenda — and on mainstream cable television. Premium cable channels have also been taking some chances with programs about the lives of social groups that were all-but unknown on mainstream television just a few years ago. HBO’s “Insecure,” for example, presents the lives of 20-something middle class African-American women. Star Issa Rae mines her own life in the series, set in Los Angeles. She works for a non-profit while Molly, her best friend since they were undergraduates at Stanford, is a corporate attorney. The series follows Issa’s foundering relationship with a live-in boyfriend, Molly’s awkward dating life, their career hurdles, and all the other universal agonies of fumbling toward adulthood — but presented through a lens that focuses on the unique aspects of the African-American experience in a white-majority society. If the series were about white women, “Insecure” would be a cliché. But because it’s about black women whose life experiences are as recognizable as that of Abbi Jacobson and Ilana Glazer of “Broad City,” it is revolutionary. “Crashing,” by and with Pete Holmes, and also on HBO, takes on comedy. Holmes’s character, based on a version of himself, is a white, Christian comedian pursuing his career in New York City’s less-than-earnest comedy scene. In this context, Holmes is the marginal one. Viewers gain a visceral understanding that there is no such thing as “normal,” and that diversity is what makes us human. As he struggles to make it, Holmes finds himself crashing on the couches of comedians who have achieved a degree of fame and financial success; this is a plot device that brings cameo appearances by pretty much everyone in the business — a true comedy nerd’s delight. “Crashing,” has taken on serious issues, such as addiction — with an amazing performance by veteran comic Artie Lange, who has struggled with addiction for decades. The series includes episodes with angry male comics who refuse to adapt to evolving social mores, as well as new female and non-white voices. “Crashing” was not renewed for a fourth season, which is a real loss for the broader conversation about comedy, especially about its changing landscape. The show upends the notion that sensitivity to new voices and old tropes will spell an end to “funny.” Instead it challenges the older guard to be more creative and opens the conversation to those that have been marginalized, which is a lot of very funny people. But scripted comedy and the traditional comedy set do pose limitations that underscore Hannah Gadsby’s central points. The characters are ultimately fictional, even if they are relatable and represent more diversity. They reflect real concerns, but they they don’t live beyond the page on which they are written.

Unscripted and stand-up comedy

One of the reasons the stand-up comic seems to offer truth, is that she stands there as herself, connecting with her audience through a combination of vulnerability and sharp insights. Comics tend to be quite open about their personal struggles and often draw on them for material. But the stand-up set is usually a well-honed combination of jokes and short stories. With “Nanette,” Hannah Gadsby shows that comedians now have a much broader range of options in which they can present their work. Comedy seems to have found its value as storytelling. “Nanette” is one example of this form, but podcasts seem to be the perfect storytelling platform.

Comedy and the podcast

Podcasting has helped the golden age of comedy to flourish. It also offers perhaps the most intimate ways of experiencing entertainment, as a one-on-one experience between the listener and the podcaster. In the case of podcasts hosted by people who allow the listener into their personal lives, a long-lasting bond is created. “My Favorite Murder,” a true-crime podcast hosted by Karen Kilgariff, a veteran comic and writer, and Georgia Hardstark, a Cooking Channel personality and food writer, embodies the way in which comedy can be a valuable storyteller, a medium for serious conversations, and a means to connect. They achieved this unintentionally, as a result of tapping into the zeitgeist. The format is simple: in each episode, the hosts take turns telling the story of their “favorite murder” – stories that have fascinated them and fed their obsession with true crime, ranging from Jon Benet Ramsey to the Golden State Killer. The retellings are not especially well-researched, with Hardstark and Kilgariff openly relying on Wikipedia, or episodes of true crime shows. The hosts also often mispronounce places and names, and sometimes have a tenuous grasp of history or basic geography. It is their very frank awareness of their ignorance, and their openness to being challenged, that taps into the vulnerability and empathy through which they connect — both to one another, and to their audience. Kilgariff and Hardstark have also arrived at their podcast with baggage they are willing to unpack. The two discuss their past substance abuse, eating disorders, failure to thrive in conventional settings (neither has a college degree), dysfunctional relationships, watching a parent succumb to Alzheimers, and ultimately, the way both have achieved growth through years of therapy. And it is clear they are sharing themselves in a way that they think will be valuable to others. Since its launch in 2016, the podcast has soared in the charts, sold out live shows nationally and internationally, and has a cult following of fellow “Murderinos.” Their fans are mostly women, who make up the vast majority of true crime fans. There are as many true crime podcasts as there are comedy podcasts, but with this combination, their talent and chemistry, and ability to connect through their own stories, the duo have captured a perfect medium for an audience that seemed urgently hungry for it. Their new memoir, “Stay Sexy & Don’t Get Murdered,” is an even more candid extension of the themes they have spoken about on the show. And they have bared themselves even more-so, to everyone’s benefit. The podcast has received thousands of emails over the years with fans expressing deeply personal reasons for feeling connected to and by the show. Between full episodes, MFM releases mini-episodes, with the hosts reading out a select few “Hometown Murders” sent in by listeners (really any true crime story that the listener has some kind of personal connection to). Almost invariably, the listener explains at the end of the show why it touched her, and expresses gratitude. One listener, who is a sex worker, told the hosts that they are “angels for trying to contribute to the [conversation around] the frequent mockery and stereotyping of violence against sex workers;” another wrote, after telling a story about her dad’s role in helping end a hostage situation, that “I am so grateful for the way you ladies talk and are so open about mental illnesses, it was (my dad’s) own bipolar disorder that led to the end of his life and I’ve always felt a stigma around his disease and death like it was an anomaly and isolate thing when really it’s everywhere and I appreciate your willingness to start an honest conversation;” and one woman wrote in to tell a story and thank them for, “helping this junior lawyer with long hours and unbelievable professional self-doubt.” In the interest of total disclosure, I once wrote them myself with a hometown story and thanked them for sharing themselves in the way they do. They were my loyal and constant companions who kept me feeling connected to the world when I was laid off from my job. Comedy has certainly grown to include more storytelling, and deeper excavations than throwaway punchlines. It helps that comedians often come equipped with a wide array of dysfunctions they are happy to discuss. Hannah Gadsby was right to question the value of comedy if it was used only as a means of defusing tension. But the medium seems to be expanding. It is becoming an avenue for serious conversations, and for a wider variety of us to connect.  Hannah Gadsby is returning this summer with a new special, “Douglas, we may well get a new verdict from her as well. It will be on Netflix in 2020. [post_title] => Comedy's role as a catalyst for social change [post_excerpt] => The combination of jokes and storytelling has become a potent weapon in the culture wars [post_status] => publish [comment_status] => open [ping_status] => open [post_password] => [post_name] => the-new-comedy-has-become-a-catalyst-for-social-change [to_ping] => [pinged] => [post_modified] => 2024-08-28 21:14:03 [post_modified_gmt] => 2024-08-28 21:14:03 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1113 [menu_order] => 322 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

Comedy’s role as a catalyst for social change

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    [post_content] => Social media platforms and authoritarian populists have a troubled, tangled, symbiotic relationship

Evgeny Morozov, a prominent culture critic and social media expert, argues in a recent opinion piece for The Guardian that the global right-wing populist movement is divided over Big Tech companies. Globally, populists see the platforms as a way to subvert mainstream media, but in the United States the right wing sees it as a target to attack.  Morozov's analysis overlooks, however, the fact that American extremists have been having it both ways: they capitalize off the opportunity to radicalize individuals on social media, while cynically complaining about “far-left” ideologues, as demonstrated by recent events.

Last week, YouTube initially declined to sanction the right-wing comedian Stephen Crowder for posting videos filled with racist and homophobic attacks against a Vox journalist. As HuffPo reporter Andy Campbell observes, this is a really bad sign for the company’s new anti-hate policy.

Then the company proceeded to prove, as Will Oremus describes it, “The One Rule of Content Moderation”: Namely, if a decision is too controversial, reverse it. YouTube’s decision to take away Crowder’s ability to make money off his videos is neither a “hard-won victory” nor “mob rule,” but merely more evidence that the tech companies have no idea what they’re doing.

As this story by New York Times reporter Kevin Roose demonstrates, the recommendation engines that power platforms like YouTube are as influential as content moderation — if less visible. Roose reports that a series of tweaks to the recommendation system on YouTube made it even easier for white supremacists and other right-wing populists to radicalize their audiences.

However, Roose also reports that some left-wing YouTubers are hacking the system by mimicking the video style, lingo, and subject matter of right-wing populists, and then debunking their messages. These activists are modeling their tactics on successful de-radicalization by co-opting the medium, meme by meme. While this community-driven strategy is promising, its creators are ultimately at the mercy of the same algorithms as their far-right colleagues: if YouTube switches things up again, who knows whether they can still get their videos in front of the people who need them.

In other news:

States race to ban styrofoam in the latest skirmish of the much-needed war on plastic. Read more. How an “innovation team” is ending blight in Mobile, Alabama. Learn more. The small Hawaiian island of Moloka‘i is modeling a post-carbon future for us all. Here’s how. [post_title] => How the far right games social media platforms [post_excerpt] => [post_status] => publish [comment_status] => open [ping_status] => open [post_password] => [post_name] => how-the-far-right-games-social-media-platforms [to_ping] => [pinged] => [post_modified] => 2024-08-28 21:15:14 [post_modified_gmt] => 2024-08-28 21:15:14 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1108 [menu_order] => 323 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

How the far right games social media platforms

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    [post_content] => Celebrity chefs and food manufacturers are setting an example for us all in reimagining and repurposing discarded food

When I first began to cook, learning to discriminate between what I could and could not eat was essential to understanding my way around the kitchen. Dark green tops of leeks, for instance, are considered waste. Radish roots are for salad, but the greens are usually discarded. As a cook and an avid eater, I generated a significant amount of unused vegetable matter. Eventually, I began composting those food scraps. But what if those radish greens and leek tops had value? What if they were not considered waste?

Unused food product has become a major environmental issue. One third of the food produced globally goes to waste every year, along with all the resources spent on its production, even as 1 billion people around the world starve. Meanwhile, the methane produced by food discarded in landfills contributes 8% of greenhouse gases that are rapidly warming our planet to dangerous levels.

When restaurants, food manufacturers, and caterers break down raw ingredients, peel vegetables, and trim cuts of meat, they generate enormous quantities of scraps. Supermarkets, meanwhile, throw away produce just slightly past its aesthetic prime, sending wilted lettuce and imperfect-looking bananas to the landfills.

In 2016 ReFED, a U.S. non-profit consortium that is committed to reducing food waste, produced a report called “Rethinking Food Waste through Economics and Data: A Roadmap to Reduce Food Waste." Among their findings: in the United States, $218 billion is spent each year just to grow, process, distribute, and then dispose of food that nobody ate. Landfills receive 52.4 million tons of food in a year. Restaurants in the United States alone produce 11.4 million tons of food waste annually, worth about $25 billion. The quantity of waste is mind-bending.

Problem of perception

Now some celebrity chefs are setting an example for us all in reducing waste with creative methods. Massimo Bottura, owner of the Michelin three-star Osteria Francescana in Modena, Italy, is a famous advocate of using discarded food scraps rather than throwing them away. In his cookbook Bread Is Gold, published in 2015, he provides recipes that reclaim unused food items, including one for chutney made from banana peels. Plenty of foods considered inedible in some cultures are part of the diet in others. Koreans, for example, make a tea from corn silk. Many chefs today appreciate the woody flavor corn husks add to broths. The green tops of leeks can be used for soups, and radish greens add a peppery bite to salads. “Waste,” says Chef Douglas McMaster of Silo, the U.K.’s first zero waste restaurant, “is a failure of the imagination.” Waste is also a byproduct of affluence and privilege. I often think about the disconnect between my grandmother’s kitchen sense and my mother’s: My grandmother survived the Second World War with her family in Siberia, where food was scarce and hunger widespread. When she speaks of that period, she often recounts digging in the ground to find discarded potato peels, which for her were a nutrient-rich food. When I was growing up in suburban New Jersey during the 1980s and ‘90s, we never thought twice about discarding our potato peels — or most food, for that matter.

Converting organic waste into soil

Composting — the process of converting organic materials into densely nutrient-rich topsoil — is a commonly practiced solution to food waste. San Francisco is one of several American cities that has established a municipal program to collect and treat organic waste. New York City currently requires commercial kitchens to dispose of organic matter in separate bins. Huge digesters, essentially in-house machine-operated composters that convert food scraps into soil using special enzymes, help offset the volume of waste generated by large food establishments that would otherwise be hauled away and processed off premises. To be sure, alleviating the burden on landfills and turning organic matter into soil is an incredibly important solution for cities and companies to pursue. But, as many food waste entrepreneurs are realizing, a better solution is to limit the creation of waste in the first place and compost only what is truly inedible. In the case of commercial composting, hauling tons of food scraps in tractor-trailers across state lines to commercial facilities (sometimes great distances) and operating fossil fuel-powered machinery to process waste expends energy and places carbon in the atmosphere. Profit is another incentive: according to a recent report, restaurants save seven dollars for every dollar invested in methods to limit food waste.

Turning liabilities into assets

By rethinking how we cook and what we consume, we can create innovative solutions that bring huge ecological and social benefits. Some new food companies have already implemented systems to prevent nutrient-rich foods from being thrown away. Take, for example, the case of acidic whey. A byproduct of Greek-style strained yogurt, it cannot legally be disposed of by throwing it down the drain or into natural waterways, because it sucks up the oxygen in water and destroys aquatic life. The whey is, however, tangy, probiotic, and nutrient-rich. And so large yogurt-manufacturing companies like Chobani pay to have it transported in bulk to farmers, who feed it to their animals. Homa Dashtaki, the owner of White Moustache, a Brooklyn-based artisanal yogurt brand, calls whey, which is full of vitamins but contains no calories or fat, a “golden elixir.” She has begun supplying restaurants with whey for their own experiments, like specialty cocktails, but still has a significant quantity left over. Rather than pay someone to haul it away, Dashtaki created innovative products, like a probiotic tonic made of flavored whey, and a probiotic popsicle infused with fresh fruit. On a much larger scale, the New York-based specialty foods distributor Baldor has pursued a zero waste strategy by creating an entirely new business ecosystem. Thomas McQuillan, the company’s vice president of strategy, culture, and sustainability, understands the value of carrot peels. “Food product has to be consumed by human beings, it has to be consumed by animals or it has to be turned into energy or compost,” he said recently, while giving a lecture at New York’s Food Waste Fair. He added that food “should never go to landfills.” In 2016, Baldor set into a motion a program called SparCs (scraps spelled backwards) to eliminate food waste from their fresh produce processing facility. It takes the150,000 pounds of fruit and vegetable by-product it generates each week and turns it over to animal or human consumption. Baldor partners with chefs to create baked goods, broths, juices, and sauces with these scraps, and with farmers who use them for feed. Since its inception, the program has diverted 6,000 tons of produce from landfill. Baldor has thus not only generated new revenue streams, but also reduced its waste haul by 73%. It is now a zero organic waste company.

A new consciousness

While not every food service company can afford to rethink its business model, companies with the resources to do so must take the lead. This is the only way to create a cultural shift that will set the standard for small food businesses. When companies like Baldor and White Moustache notice inefficiencies in the existing structures and begin looking for creative and environmentally sustainable solutions, they change how we as a culture understand the value of food. By strategically intervening and reframing the idea of waste while reasserting the value of the whole vegetable, for instance, we not only limit food waste, but we also ease the burden on our environment and maximize the nutrition of food to reach more people. These ideas and policies can affect how we all cook and eat in our own homes, so that we create a more sustainable and innovative food culture.  We already have the capacity to feed the entire world. Reframing waste as food is the first step toward ensuring a more just and sustainable food system. [post_title] => We would have enough food to feed the planet if we stopped wasting so much of it [post_excerpt] => One third of the food produced globally every year goes to waste, even as 1 billion people starve. [post_status] => publish [comment_status] => open [ping_status] => open [post_password] => [post_name] => we-would-have-enough-food-to-feed-the-planet-if-we-stopped-wasting-so-much-of-it [to_ping] => [pinged] => [post_modified] => 2024-08-28 21:11:30 [post_modified_gmt] => 2024-08-28 21:11:30 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1094 [menu_order] => 324 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

We would have enough food to feed the planet if we stopped wasting so much of it

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    [post_date] => 2019-06-06 14:36:45
    [post_date_gmt] => 2019-06-06 14:36:45
    [post_content] => Expressing dissent in China is difficult and dangerous, but a brave few persist in telling their story. 

This week the world remembers the events that took place on June 4, 1989, in Tiananmen Square — although remembering is easier to do in some countries than in others. China’s digital great wall blocks access to information about the massacre, often with the help of American technology companies. Demonstrators who were in Tiananmen and lived through the crackdown that followed don’t even tell their children about it, lest they ask questions of the wrong people. Even more disturbing, young Chinese students raised in a post-Tiananmen world question the value of knowing what really happened that day, as Louisa Lim, the author of The People’s Republic of Amnesia, writes in the New York Times. 

But while the Communist party has succeeded in crushing dissent, it has not figured out a way to make people forget. Today some survivors of those horrific events that took place in Beijing 30 years ago still make tiny, subversive gestures to show they have not forgotten, thus proving that people can uphold the historical record even under the most repressive governments.

In a moving reported op-ed for the New York Times, China expert Ian Johnson describes this quiet dissent expressed by brave writers, artists, musicians, and intellectuals as “unofficial history.” They “have taken it upon themselves to preserve the memories of the country’s many killings, famines, uprisings and government crackdowns,” he writes. This history is smuggled in and out of China, accessed through VPN software to avoid censorship, or conveyed in symbolic code. This unofficial history is a testament to the resilience of people and of storytellers.

In addition to the vibrant unofficial history kept alive by a community of people, Johnson writes for the New York Review of Books that the official history of Tiananmen Square continues to expand, most recently with a book about how the Communist Party rewrote history the week following the crackdown, including backdating political endorsements of the decision to use military force on the protestors. The “truth stubbornly endures,” Johnson writes.

In other news:

Can the social cost of carbon — a figure that estimates the economic burden of climate change per metric ton of carbon dioxide — help incentive climate change solutions? Read more. What is “economic patriotism”? Read about Elizabeth Warren’s plan to reinvigorate American industry. At this New York bakery, it’s not your past (whatever it may hold) that matters, but your future. What does employment based on the  Buddhist principle of “non-judgment” look like? [post_title] => This is how China's political dissidents keep historical memory alive [post_excerpt] => In China, brave writers, artists, musicians, and intellectuals have taken it upon themselves to preserve the memories of events their government works hard to repress with digital censorship and police harassment. [post_status] => publish [comment_status] => open [ping_status] => open [post_password] => [post_name] => chinas-digital-great-wall-censors-facts-but-memory-persists [to_ping] => [pinged] => [post_modified] => 2024-08-28 21:11:30 [post_modified_gmt] => 2024-08-28 21:11:30 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1083 [menu_order] => 325 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

This is how China’s political dissidents keep historical memory alive