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    In New Law, Indonesia Criminalizes Sex Outside of Marriage

    Parliament also approved a law that criminalizes criticism of the government, delivering a blow to the country’s progressive reputation.Indonesia has long been known as a widely tolerant nation at the forefront of establishing democratic reforms throughout Southeast Asia. That progressive reputation took a hit on Tuesday when Parliament cleared a sweeping overhaul of the country’s criminal code.According to the new rules, sex outside of marriage is now illegal in Indonesia, as is defamation of the president. The overhaul also sharply expanded laws against blasphemy in the world’s largest Muslim-majority country. Opponents said the rules posed significant risks to religious minorities by outlawing extramarital sex and tacitly targeting critics of Islam. Extramarital sex criminalization also targets the L.G.B.T. community, as gay marriage is illegal in Indonesia. The new laws could also curtail freedom of expression and assembly.The new laws are almost certain to revive a debate around democratic backsliding in the nation of 276 million. After the fall of the Indonesian dictator Suharto in 1998, the country had prided itself as a thriving democracy. Most Indonesians held fairly relaxed views about homosexuality, which was never officially banned.But in recent years, conservative Islam has gained ground in the country, and now some fear its influence is growing, even as its ranks remain a minority in Parliament. In the lead-up to the next presidential election in 2024, few officials appear willing to upset the religious right, which helped paved the way for Tuesday’s overhaul of the criminal code.“It is a very significant encroachment on rights and liberties in Indonesia,” said Tim Lindsey, director of the Center for Indonesian Law, Islam and Society at the University of Melbourne. Critics warned that the new rules, which also apply to foreigners, will make Indonesia less appealing to investors, tourists and students.Muhamad Isnur, chairman of the Indonesian Legal Aid Foundation, said the laws run “contrary to international human rights norms. We are in a new paradigm,” he said.The bill was approved unanimously in Parliament on Tuesday. The government has tried for decades to overhaul the law but has never succeeded. In 2019, it tried to pass a similar draft law, but President Joko Widodo shelved it after tens of thousands of young people protested in the streets, arguing that the law threatened their civil liberties. This time, activists said they were blindsided when lawmakers suddenly announced on Nov. 30 that they were handing a draft to Parliament to ratify, giving the activists very little time to organize demonstrations.Indonesia officials said they had engaged in monthslong conversations with several human rights groups before submitting the new draft. The lawmakers said they added revisions based on feedback, such as stating that blasphemy does not only apply to religion but all belief systems. Edward Omar Sharif Hiariej, Indonesia’s deputy minister of law and human rights, said that the government tried to accommodate as many parties as possible, but acknowledged that the overhaul “won’t satisfy everyone.”“If there are citizens who feel that their constitutional rights have been violated, the door of the constitutional court is wide open for that,” Mr. Edward told reporters last month. The laws, which are set to take effect after three years, will likely be challenged in the country’s Constitutional Court. On Tuesday, there were calls for protests outside Parliament. (The new rules state that people who demonstrate without a permit can also be penalized.)Officials say upgrading the existing criminal code, which dates back to 1918 when Indonesia was a Dutch colony, was long overdue. Among the raft of new laws, penalties around consensual sex outside marriage have drawn the most criticism. According to the revisions, unmarried couples who live together could be jailed for six months or face a maximum fine of 10 million rupiah ($710)..css-1v2n82w{max-width:600px;width:calc(100% – 40px);margin-top:20px;margin-bottom:25px;height:auto;margin-left:auto;margin-right:auto;font-family:nyt-franklin;color:var(–color-content-secondary,#363636);}@media only screen and (max-width:480px){.css-1v2n82w{margin-left:20px;margin-right:20px;}}@media only screen and (min-width:1024px){.css-1v2n82w{width:600px;}}.css-161d8zr{width:40px;margin-bottom:18px;text-align:left;margin-left:0;color:var(–color-content-primary,#121212);border:1px solid var(–color-content-primary,#121212);}@media only screen and (max-width:480px){.css-161d8zr{width:30px;margin-bottom:15px;}}.css-tjtq43{line-height:25px;}@media only screen and (max-width:480px){.css-tjtq43{line-height:24px;}}.css-x1k33h{font-family:nyt-cheltenham;font-size:19px;font-weight:700;line-height:25px;}.css-1hvpcve{font-size:17px;font-weight:300;line-height:25px;}.css-1hvpcve em{font-style:italic;}.css-1hvpcve strong{font-weight:bold;}.css-1hvpcve a{font-weight:500;color:var(–color-content-secondary,#363636);}.css-1c013uz{margin-top:18px;margin-bottom:22px;}@media only screen and (max-width:480px){.css-1c013uz{font-size:14px;margin-top:15px;margin-bottom:20px;}}.css-1c013uz a{color:var(–color-signal-editorial,#326891);-webkit-text-decoration:underline;text-decoration:underline;font-weight:500;font-size:16px;}@media only screen and (max-width:480px){.css-1c013uz a{font-size:13px;}}.css-1c013uz a:hover{-webkit-text-decoration:none;text-decoration:none;}What we consider before using anonymous sources. Do the sources know the information? What’s their motivation for telling us? Have they proved reliable in the past? Can we corroborate the information? Even with these questions satisfied, The Times uses anonymous sources as a last resort. The reporter and at least one editor know the identity of the source.Learn more about our process.Though the penalties apply to foreigners, the new law states that the police can only make an arrest after a report is filed by a close family member, such as a parent, spouse or child, making it extremely unlikely that foreigners would be prosecuted, Mr. Lindsey said. “But gay and lesbian Indonesians, who, of course, are couples and they can’t be married, they are completely exposed.”Police have previously arrested dozens of gay men for violating an anti-pornography law, but now, all gay couples who live together are subject to possible arrest.The push for the overhaul was backed by Vice President Ma’ruf Amin, an Islamic cleric and the former chair of the Indonesian Ulema Council, the country’s top body for Islamic scholars, according to two people who spoke on the condition of anonymity because they were not authorized to disclose the details of private conversations. Mr. Ma’ruf had previously called for “stern regulations” on the sexual activities of homosexuals.In a reversal, lawmakers on Tuesday reinstated a provision making it illegal to attack “the honor or dignity” of both Indonesia’s president and vice president, a rule that was struck down by the Constitutional Court in 2006. In recent years, however, tolerance for such criticism has waned. Last year, the authorities arrested an artist who created a mural criticizing Mr. Joko, and activists say they have been harassed and charged with defamation for speaking up on rights abuses.Mr. Joko — known as a moderate, secular leader — has spoken out repeatedly against intolerant views in his country. In an interview with The New York Times last month, he said Indonesia has a vibrant democracy with frequent peaceful protests outside the presidential palace. “Even today, everyone can criticize the president and the government,” Mr. Joko said, speaking before the Group of 20 summit in Bali last month. “I believe that Indonesia’s democracy is moving on the right track.”Andreas Harsono, a researcher for Human Rights Watch, said that the laws would give the police greater opportunities to extort bribes, and lead to more corruption. Politicians would also have more excuses to target political opponents, he added. “The danger of oppressive laws is not that they will be broadly applied — no, they won’t be — it is that they provide an avenue for selective enforcement,” Mr. Harsono said.The new penal code expands the country’s blasphemy law from one to six provisions, stating for the first time that apostasy — anyone who “persuades someone to be a nonbeliever” — can be charged as a criminal offense.Religious minorities are most at risk of running afoul of this law. Roughly 87 percent of Indonesians are Muslim, while the rest are Christian, Catholic, Hindu and Buddhist. According to Mr. Harsono, the use of the blasphemy law has been most commonly used against people who have criticized Islam.In 2017, former Jakarta governor Basuki Tjahaja Purnama, a Christian and an ally of Mr. Joko, was sentenced to two years in prison on blasphemy charges after he was accused of insulting Islam by jokingly referring to a verse in the Quran in a campaign speech.Willy Aditya, a lawmaker from the left-leaning NasDem party, rejected claims that Indonesia was “turning into an Islamic country” but said that the new law was written based on emotion, not research. The law shows that the officials have failed to distinguish the difference between public and private affairs, he said, “which is the most elementary thing in democracy.”Muktita Suhartono More

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    He Pointed Out a Judge’s Goof. Now, He Faces Jail Time in Fiji.

    A lawyer who made light of a legal document’s error was convicted of contempt of court, in a sign of the island nation’s eroding civil liberties.MELBOURNE, Australia — It was an error that could have happened to anyone, especially two years into a pandemic: In a court document, a judge in Fiji twice wrote “injection” when he meant “injunction.”And so, in a gently mocking Facebook post back in February, Richard Naidu, one of the most senior lawyers in the Pacific nation, pointed out the mistake, concluding with a “thinking face” emoji. He now faces up to six months in prison.With Fiji facing a pivotal election on Dec. 14, the case is the latest example of government criticism being met with the strong arm of the law, over seemingly trivial issues.Outside of the region, Fiji is perceived as a Pacific haven: the palm-fringed paradise emblazoned on high-end bottled water, with golden beaches and endless azure waters. Yet to its smaller neighbors, it is a powerhouse to be reckoned with — and one that often portends their own shifts toward or away from human rights and democratic freedoms.Fiji is one of the largest Pacific island nations, with a population of around a million people, a powerful military and a G.D.P. many multiples those of Samoa, Vanuatu and the Solomon Islands. But its image of picture-perfect vistas and dreamy vacation homes belies a turbulent electoral history and what analysts describe as a growing disregard for civil liberties, which have together elevated tensions ahead of a critical election next month that many fear may devolve into unrest.Peaceful transitions of power have not always come easily to Fiji, which has experienced four coups d’état since 1987, and which is often described as a “conditional democracy.” Its Pacific neighbors have also struggled to reconcile traditional power structures with respecting the voice of the people.This year’s election comes as divisions deepen between those Pacific nations that have allied with China and those that retain close ties to Australia, New Zealand and the United States.An official drawing of ballot numbers in Suva last week ahead of the coming election.Pita Simpson/Getty ImagesFiji’s relationship to China has been evolving. After an initial burst of investment from Beijing after Prime Minister Frank Bainimarama, 68, took power in a coup in 2006, Fiji’s government has become more selective in its partnerships with the Chinese government and Chinese companies. But it’s not clear how Beijing would respond to a change in government, or unrest after a disputed result.“An unstable Fiji is bad for the region, because it creates an opportunity for China to exert its influence,” said Dominic O’Sullivan, a professor of political science at Charles Sturt University in Australia. He added: “It makes it difficult for Australia and New Zealand to remain on friendly terms, because they’ll — at least to some degree — try to defend democracy.”Fiji, a British colony from 1874 until its independence in 1970, was once seen as a standard-bearer for human rights in the Pacific. But over the past two decades or so, protections around civil liberties and freedom of speech have gradually eroded. Rights advocates now warn that the judiciary is far from independent, and that freedom of the press is at a worrying low.“If you criticize government, the implicit message out there is, you could still get prosecuted under several different laws,” said Kate Schuetze, a researcher on the Pacific for Amnesty International.In 2014, eight years after he came to power, Mr. Bainimarama reintroduced democratic elections, which he and his party, FijiFirst, won with around 60 percent of the vote. Four years later, in 2018, the party barely achieved an absolute majority. This year, as Fiji contends with rising inflation as well as the shock of the pandemic to its tourism industry, coffers and health system, polling suggests his victory is far from assured.So clear is the call for a fresh face that even the incumbent government is running on a platform of reform, with the slogan “We are the change.”The ruling party’s increasingly repressive moves to retain power and its gradual constriction of liberties have together created an environment where speaking out against the government comes with significant risks, sometimes months down the line.Prime Minister Frank Bainimarama of Fiji, left, with Prime Minister Jacinda Ardern of New Zealand, center, at the Pacific Islands Forum in Suva in July. New Zealand and Australia have resisted criticizing Fiji’s increasing repression out of fear of pushing it closer to Beijing.Pool photo by William WestFor Mr. Naidu, a partner at a leading law firm, there was no immediate official response to his Facebook post, which garnered a few dozen likes and featured a screen shot of examples of the injunction/injection error in two consecutive instances, along with the comment “Maybe our judges need to be shielded from all this vaccination campaigning.”As the months passed, Mr. Naidu appeared at rallies for the opposition, fueling speculation that he planned to run for office himself. In July, around five months after publishing his post, he was suddenly charged with contempt of court, after Aiyaz Sayed-Khaiyum, the country’s powerful attorney general and a government cabinet minister, said the post aimed to “ridicule the presiding judicial officer and the Fijian judiciary as a whole.”Mr. Naidu was found guilty of contempt of court on Wednesday. His sentencing will be in January, when he faces the prospect of a heavy fine, or three to six months in prison. He declined to comment.Other opposition figures have experienced similar clampdowns. Biman Prasad, the leader of an opposition party, was charged last month with two counts of “insulting the modesty” of a person after he greeted the wife of a former political colleague with a hug and a kiss on the cheek. (The charges were subsequently dropped.)The use of the courts to restrict criticism has become more common in Fiji, which passed legislation making it easier to prosecute people for what they post online.“We’re seeing that spread across many countries in the Pacific,” said Josef Benedict, a researcher covering the Asia Pacific region for the civic-action nonprofit Civicus.The United States and other democracies in the region, especially New Zealand and Australia, have been reluctant to criticize the assaults on freedoms in Fiji, for fear of pushing the country toward China.Now, with three weeks to the election, many analysts fear a disputed result that could lead the military to intervene either for Mr. Bainimarama or his main opponent, Sitiveni Rabuka, 74, who led Fiji’s first coup in 1987.“The challenge is going to be, in terms of ensuring political stability and peace and security for individuals, in making sure that the military’s role is clearly defined, and that it doesn’t have a role in terms of interfering, overturning, or having a say in the government’s politics of the day,” said Ms. Schuetze, of Amnesty International. “That’s going to be the biggest test of this election.” More

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    To Understand the F.B.I., You Have to Understand J. Edgar Hoover

    In recent years, as I finished writing a biography of J. Edgar Hoover, director of the F.B.I. for nearly half a century, liberal-minded friends often came to me with a confession. They were, they whispered, cheering for the F.B.I. During the Trump era, they began to see the bureau as the last best hope of the Republic, after a lifetime of viewing it as a bastion of political repression.Public opinion polls bear out this shift in opinion. In 2003, Republicans liked the F.B.I. far better than Democrats did, by a margin of 19 points, at 63 percent to 44 percent. Today, nearly 20 years later, that equation has flipped and then some. According to a recent Rasmussen survey, 75 percent of Democrats now have a favorable view of the F.B.I., in contrast to 30 percent of Republicans. Gallup puts the numbers further apart, with 79 percent of Democrats expressing approval and 29 percent of Republicans disapproval.From James Comey’s firing in May 2017 through the Mueller report, the Jan. 6 investigation and the Mar-a-Lago raid, the F.B.I. has not always delivered on Democratic hopes. But its showdowns with Donald Trump have fundamentally changed its public image.To some degree this switch simply reflects our hyperpartisan times. But the F.B.I.’s surge in popularity among Democrats also reflects a forgotten political tradition.Since the 1960s, liberals have tended to associate the bureau with its misdeeds against the left, including its outrageous efforts to discredit the Rev. Dr. Martin Luther King Jr., and other civil rights activists. Before those activities were exposed, though, liberals often admired and embraced the F.B.I., especially when it seemed to be a hedge against demagogy and abuses of power elsewhere in government.They pointed to the bureau’s role as an objective, nonpartisan investigative force seeking to ferret out the truth amid an often complicated and depressing political morass. And they viewed Hoover as one the greatest embodiments of that ethic: a long-serving and long-suffering federal civil servant who managed to win the respect of both Republicans and Democrats.The Rev. Dr. Martin Luther King Jr. leaving the office of J. Edgar Hoover in 1964. The F.B.I. conducted extensive surveillance of Dr. King’s private life.Bettmann/Getty ImagesWe now know that much of that admiration rested on wishful thinking — and today’s liberals would be wise to remember Hoover’s cautionary example. But for all his failings, all his abuses of power, he also promoted a vision of F.B.I. integrity and professionalism that still has resonance.J. Edgar Hoover was a lifelong conservative, outspoken on matters ranging from crime to Communism to the urgent need for all Americans to attend church. He also knew how to get along with liberals. Indeed, he could not have survived in government as long as he did without this essential skill. First appointed bureau director in 1924, Hoover stayed in that job until his death in 1972, an astonishing 48 years. He served under eight presidents, four Republicans and four Democrats.It has often been said that Hoover remained in power for so many decades because politicians feared him — and there is much truth to that view, especially in his later years. But Hoover’s late-in-life strong-arm tactics do not explain much about how he rose so fast through the government ranks, or why so many presidents — including Franklin Roosevelt, the great liberal titan of the 20th century — thought it was a good idea to give him so much power.Hoover spent his first decade as director establishing his good-government bona fides; he championed professionalism, efficiency, high standards and scientific methods. So in the 1930s, Roosevelt saw Hoover not as a far-right reactionary but as an up-and-coming administrator thoroughly steeped in the values of the modern state — a bureaucrat par excellence.Roosevelt did more than any other president to expand the F.B.I.’s power: first, by inviting Hoover to take a more active role in crime fighting, then by licensing him to become the nation’s domestic intelligence chief. Hoover’s agents became known as G-men, or government men, the avenging angels of the New Deal state.Hoover, center, taking aim while giving the Broadway actors flanking him, William Gaxton and Vincent Moore, a tour of F.B.I. headquarters in 1935.Underwood and UnderwoodToday’s F.B.I. still bears the stamp of the decisions Roosevelt made nearly a century ago. A hybrid institution, the F.B.I. remains one part law-enforcement agency, one part domestic-intelligence force — an awkward combination, if one that we now take for granted.It also retains Hoover’s dual political identity, with a conservative internal culture but also a powerful commitment to professional nonpartisan government service. This combination of attributes has helped to produce the F.B.I.’s inconsistent and sometimes contradictory reputation, as different groups pick and choose which aspects to embrace and which to condemn.Hoover went on to do outrageous things with the power granted him during the Roosevelt years, emerging as the 20th century’s single most effective foe of the American left. But many Washington liberals and civil libertarians did not see those abuses coming, because Hoover continued to reflect some of their values as well. During World War II, he distinguished himself as one of the few federal officials opposed to mass Japanese internment, labeling the policy “extremely unfortunate” and unnecessary for national security.After the war, despite his deep-seated racism, he stepped up the F.B.I.’s campaign against lynching in the South. “The great American crime is toleration of conditions which permit and promote prejudice, bigotry, injustice, terror and hate,” he told a civil rights committee convened by President Harry Truman in 1947. He framed white supremacist violence not only as a moral wrong but also as an acute challenge to federal authority.By contrast, he promoted himself as the embodiment of professional law enforcement, the polar opposite of the Ku Klux Klan’s vigilantes or the conspiracists of the John Birch Society. Many liberals embraced that message, despite Hoover’s well-known conservatism. “If a liberal came in, the liberal would leave thinking that, ‘My God, Hoover is a real liberal!” William Sullivan, an F.B.I. official, recalled. “If a John Bircher came in an hour later, he’d go out saying, ‘I’m convinced that Hoover is a member of the John Birch Society at heart.’ ”The height of Hoover’s popularity came during the Red Scare of the 1950s, when he emerged as both a hero of the anti-Communist right and the thinking man’s alternative to Senator Joseph McCarthy. Today, we tend to view Hoover and McCarthy as interchangeable figures, zealots who ran roughshod over civil liberties. At the time, though, many liberals viewed them as very different men.Truman feared the F.B.I.’s “Gestapo” tendencies, but far preferred Hoover to a partisan brawler and obvious fabricator like McCarthy. President Dwight Eisenhower heaped lavish praise on Hoover as the nation’s responsible, respectable anti-Communist, in contrast to McCarthy the demagogue. Both presidents cast the story in terms that might be familiar to any 21st-century liberal, with Hoover as the protector of truth, objectivity and the law, and McCarthy as those principles’ most potent enemy.One irony of the liberals’ stance is that it was actually Hoover, not McCarthy, who did the most to promote and sustain the Red Scare. Long before McCarthy burst on the scene, Hoover had been collaborating with congressional committees to target Communists and their sympathizers, conducting elaborate campaigns of infiltration and surveillance. And he long outlasted McCarthy, who was censured by his fellow senators in 1954. Hoover’s popularity grew as McCarthy’s fell. A Gallup poll in late 1953, the peak of the Red Scare, noted that a mere 2 percent of Americans expressed an unfavorable view of Hoover, a result “phenomenal in surveys that have dealt with men in public life.”Hoover with President Richard Nixon in 1969.Bettmann Archive, via Getty ImagesAnd with President Lyndon B. Johnson in 1965.Associated PressThat consensus finally began to crack in the 1960s. Hoover’s current reputation stems largely from this late-career period, when the F.B.I.’s shocking campaigns against the civil rights, antiwar and New Left movements began to erode earlier conceptions of Hoover as a man of restraint.Its most notorious initiative, the bureau’s COINTELPRO (short for Counterintelligence Program), deployed manipulative news coverage, anonymous mailings and police harassment to disrupt these movements. In 1964, in one of the lowest points of Hoover’s regime, the F.B.I. faked a degrading anonymous letter implicitly urging Dr. King to commit suicide. Agents mailed it to him along with recordings of his extramarital sexual activities, captured on F.B.I. microphones planted in his hotel rooms.Even then, though, key liberal figures continued to champion Hoover and the F.B.I. President Lyndon Johnson, a friend and neighbor of Hoover’s, proved second only to Roosevelt in his enthusiasm for the director. And he urged his successor, Richard Nixon, to follow suit. “Dick, you will come to depend on Edgar,” he told Nixon in the Oval Office in late 1968. “He’s the only one you can put your complete trust in.”Despite such official support, by the early 1970s polls were starting to note that Hoover’s reputation among liberals and Democrats seemed to be in swift decline, thanks to his advancing age, aggressive tactics and conservative social views. “Now the case of J. Edgar Hoover has been added to the list of issues — ranging from the war in Vietnam, to race relations, welfare and the plight of the cities — which are the source of deep division across America today,” the pollster Louis Harris wrote in 1971.While conservatives still expressed widespread admiration for the F.B.I. director, liberals increasingly described him as a danger to the nation. The decline was especially precipitous among coastal elites and university-educated young people. By contrast, working-class white Americans in the Midwest and South expressed support.Today, those sentiments are reversed. According to Rasmussen, the F.B.I. is now most popular among Americans making more than $200,000 per year. Young voters like the F.B.I. better than older voters do. This division is being driven by national politics: When Mr. Trump attacks the F.B.I. as part of an overweening “deep state,” his supporters follow while his critics run the other way.But it also reflects a larger clash of values. Mr. Trump has long scored political points by attacking the administrative state and its legions of career government servants, whether at the F.B.I., the C.I.A., the State Department or, improbably, the National Archives. In response, Democrats have been forced to reaffirm what once seemed to be settled notions: that expertise and professionalism matter in government, that the rule of law applies to every American, that it’s worth employing skilled, nonpartisan investigators who can determine the facts.Hoover failed to live up to those principles — often spectacularly so. And today’s F.B.I. has made its own questionable choices, from surveillance of Black Lives Matter protesters to mismanagement of delicate political inquiries. But its history of professional federal service, of loyalty to the facts and the law, is still worth championing, especially in an era when suspicion of government, rather than faith in its possibilities, so often dominates our discourse. Whatever else we may think of Hoover’s legacy, that tradition is the best part of the institution he built.Beverly Gage (@beverlygage) is a professor of American history at Yale and the author of “G-Man: J. Edgar Hoover and the Making of the American Century.”The Times is committed to publishing a diversity of letters to the editor. We’d like to hear what you think about this or any of our articles. Here are some tips. And here’s our email: letters@nytimes.com.Follow The New York Times Opinion section on Facebook, Twitter (@NYTopinion) and Instagram. More

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    Elon Musk Takes a Page Out of Mark Zuckerberg’s Social Media Playbook

    As Mr. Musk takes over Twitter, he is emulating some of the actions of Mr. Zuckerberg, who leads Facebook, Instagram and WhatsApp.Elon Musk has positioned himself as an unconventional businessman. When he agreed to buy Twitter this year, he declared he would make the social media service a place for unfettered free speech, reversing many of its rules and allowing banned users like former President Donald J. Trump to return.But since closing his $44 billion buyout of Twitter last week, Mr. Musk has followed a surprisingly conventional social media playbook.The world’s richest man met with more than six civil rights groups — including the N.A.A.C.P. and the Anti-Defamation League — on Tuesday to assure them that he will not make changes to Twitter’s content rules before the results of next week’s midterm elections are certified. He also met with advertising executives to discuss their concerns about their brands appearing alongside toxic online content. Last week, Mr. Musk said he would form a council to advise Twitter on what kinds of content to remove from the platform and would not immediately reinstate banned accounts.If these decisions and outreach seem familiar, that’s because they are. Other leaders of social media companies have taken similar steps. After Facebook was criticized for being misused in the 2016 presidential election, Mark Zuckerberg, the social network’s chief executive, also met with civil rights groups to calm them and worked to mollify irate advertisers. He later said he would establish an independent board to advise his company on content decisions.Mr. Musk is in his early days of owning Twitter and is expected to make big changes to the service and business, including laying off some of the company’s 7,500 employees. But for now, he is engaging with many of the same constituents that Mr. Zuckerberg has had to over many years, social media experts and heads of civil society groups said.Mr. Musk “has discovered what Mark Zuckerberg discovered several years ago: Being the face of controversial big calls isn’t fun,” said Evelyn Douek, an assistant professor at Stanford Law School. Social media companies “all face the same pressures of users, advertisers and governments, and there’s always this convergence around this common set of norms and processes that you’re forced toward.”Mr. Musk did not immediately respond to a request for comment, and a Twitter spokeswoman declined to comment. Meta, which owns Facebook and Instagram, declined to comment.Elon Musk’s Acquisition of TwitterCard 1 of 8A blockbuster deal. More

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    Why I Keep Coming Back to Reconstruction

    I write frequently about the Reconstruction period after the Civil War not to make predictions or analogies but to show how a previous generation of Americans grappled with their own set of questions about the scope and reach of our Constitution, our government and our democracy.The scholarship on Reconstruction is vast and comprehensive. But my touchstone for thinking about the period continues to be W.E.B. Du Bois’s “Black Reconstruction,” published in 1935 after years of painstaking research, often inhibited by segregation and the racism of Southern institutions of higher education.I return to Du Bois, even as I read more recent work, because he offers a framework that is useful, I think, for analyzing the struggle for democracy in our own time.The central conceit of Du Bois’s landmark study — whose full title is “Black Reconstruction: An Essay Toward a History of the Part Which Black Folk Played in the Attempt to Reconstruct Democracy in America, 1860-1880” — is that the period was a grand struggle between “two theories of the future of America,” rooted in the relationship of American labor to American democracy.“What were to be the limits of democratic control in the United States?” Du Bois asks. “Was the rule of the mass of Americans to be unlimited, and the right to rule extended to all men regardless of race and color?” And if not, he continues, “How would property and privilege be protected?”On one side in the conflict over these questions was “an autocracy determined at any price to amass wealth and power”; on the other was an “abolition-democracy based on freedom, intelligence and power for all men.”The term “abolition-democracy” began with Du Bois and is worth further exploration.Abolition-democracy, Du Bois writes, was the “liberal movement among both laborers and small capitalists” who saw “the danger of slavery to both capital and labor.” Its standard-bearers were abolitionists like Wendell Phillips and radical antislavery politicians like Charles Sumner and Thaddeus Stephens, and in its eyes, “the only real object” of the Civil War was the abolition of slavery and “it was convinced that this could be thoroughly accomplished only if the emancipated Negroes became free citizens and voters.”It was also clear, to some within abolition-democracy, that “freedom in order to be free required a minimum of capital in addition to political rights.” In this way, abolition-democracy was an anticipation of social democratic ideology, although few of its proponents, in Du Bois’s view, grasped the full significance of their analysis of the relationship between political freedom, civil rights and economic security.Opposing abolition-democracy, in Du Bois’s telling, were the reactionaries of the former Confederate South who sought to “reestablish slavery by force.” The South, he writes, “opposed Negro education, opposed land and capital for Negroes, and violently and bitterly opposed any political power. It fought every conception inch by inch: no real emancipation, limited civil rights, no Negro schools, no votes for Negroes.”Between these two sides lay Northern industry and capital. It wanted profits and it would join whichever force enabled it to expand its power and reach. Initially, this meant abolition-democracy, as Northern industry feared the return of a South that might threaten its political and economic dominance. It “swung inevitably toward democracy” rather than allow the “continuation of Southern oligarchy,” Du Bois writes.It’s here that we see the contradiction inherent in the alliance between Northern industry and abolition-democracy. The machinery of democracy in the South “put such power in the hands of Southern labor that, with intelligent and unselfish leadership and a clarifying ideal, it could have rebuilt the economic foundations of Southern society, confiscated and redistributed wealth, and built a real democracy of industry for the masses of men.”This — the extent to which democracy in the South threatened to undermine the imperatives of capital — was simply too much for Northern industry to bear. And so it turned against the abolition-democracy, already faltering as it was in the face of Southern reaction. “Brute force was allowed to use its unchecked power,” Du Bois writes, “to destroy the possibility of democracy in the South, and thereby make the transition from democracy to plutocracy all the easier and more inevitable.”In the end, “it was not race and culture calling out of the South in 1876; it was property and privilege, shrieking to its kind, and privilege and property heard and recognized the voice of its own.” What killed Reconstruction — beyond the ideological limitations of its champions and the vehemence of its opponents — was a “counterrevolution of property,” North and South.Why is this still a useful framework for understanding the United States, close to a century after Du Bois conceived and developed this argument? As a concept, abolition-democracy captures something vital and important: that democratic life cannot flourish as long as it is bound by and shaped around hierarchies of status. The fight for political equality cannot be separated from the fight for equality more broadly.In other words, the reason I keep coming back to “Black Reconstruction” is that Du Bois’s mode of analysis can help us (or, at least, me) look past so much of the ephemera of our politics to focus on what matters most: the roles of power, privilege and, most important, capital in shaping our political order and structuring our conflicts with one another.The Times is committed to publishing a diversity of letters to the editor. We’d like to hear what you think about this or any of our articles. Here are some tips. And here’s our email: letters@nytimes.com.Follow The New York Times Opinion section on Facebook, Twitter (@NYTopinion) and Instagram. More

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    There Is a Way to Make America Safe for Democracy

    Many Americans believe there’s something not quite right about majority rule — something threatening, something dangerous. It just feels wrong.We might be comfortable with decision-making by majorities at our P.T.A. meetings or when deciding on the theme for the next vacation Bible school, but we’re uneasy with the prospect when it comes to our politics. And our political lexicon is stocked with phrases and aphorisms that highlight the danger of majoritarian systems and even rebuke the concept outright.There are the usual warnings about the “tyranny of the majority”; there is the quip, commonly misattributed to Benjamin Franklin, that democracy is “two wolves and a lamb, voting on what to have for lunch”; and there is the oft-heard assertion — and I’ll admit a personal bête noire — that the United States is a “republic, not a democracy” and that democracy would be the ruin of American liberty. We are taught to imagine ourselves as potentially being at the awful mercy of most of our fellow citizens.Our collective suspicion of majority rule rests on the legitimate observation that a majority can be as tyrannical as any despot. As Alexis de Tocqueville wrote, “When I see the right and the ability to do everything granted to any power whatsoever, whether it is called people or king, democracy or aristocracy, where it is exercised in a monarchy or in a republic, I say: there is the seed of tyranny, and I seek to go live under other laws.”Americans take for granted the idea that our counter-majoritarian Constitution — deliberately written to constrain majorities and keep them from acting outright — has, in fact, preserved the rights and liberties of the people against the tyranny of majority rule, and that any greater majoritarianism would threaten that freedom.Well, what if that’s not true? Yes, majorities acting through our representative institutions have been overbearing and yes, the Supreme Court has occasionally protected the rights of vulnerable minorities, as well as those of the people at large. But there have been just as many, if not more, examples of the reverse: of majorities safeguarding the rights of vulnerable minorities and of our counter-majoritarian institutions freeing assorted bullies and bosses to violate them.I’ve written about some of these episodes before (and I’m hardly the only person to have drawn attention to them): how the court gutted both the Reconstruction amendments to the Constitution and the laws written to secure the lives of Black Americans, free and freed, from discrimination, violence and exploitation.If allowed to stand in full, the Civil Rights Act of 1875 — passed by only the third U.S. Congress to have Black members, who were elected in some of the first truly free elections in the South — would have outlawed discrimination in public accommodations like railroads, steamboats, hotels and theaters and prohibited jury exclusion on the basis of race. But the court, in an 1883 opinion, decided that neither the 13th nor the 14th Amendment gave Congress the power to outlaw racial discrimination by private individuals.The advent of Jim Crow, similarly, had less to do in the beginning with a nefarious majority of voters rushing to the polls to subjugate their Black neighbors than with a long campaign of violence meant to neutralize Black voters and intimidate their white allies. The men who pioneered Jim Crow in Mississippi, for example, were by no means a majority, nor did they represent one in a state where a large part of the public was Black. As the historian C. Vann Woodward summarized it in “The Strange Career of Jim Crow,” “In spite of the ultimate success of disfranchisement, the movement met with stout resistance and succeeded in some states by narrow margins or the use of fraud.”There was, however, a majority vote to protect the rights of voters in the South. But that vote — the vote to pass the 1890 Federal Elections Bill, which would have empowered the national government to supervise elections in the former Confederate states — failed to overcome a Senate filibuster.We cannot know how American history would have unfolded in the absence of our counter-majoritarian institutions. But the example of Reconstruction and its aftermath suggests that if majorities had been able to act, unimpeded, to protect the rights of Black Americans, it might have been a little less tragic than what we experienced instead.It is an insight we can apply to the present. It’s not the national majority that threatens the right to vote or the right to bodily autonomy or that wants to strip transgender Americans of their right to exist in civil society (on that last point, 64 percent of Americans, according to the Pew Research Center, support laws or policies that would “protect transgender people from discrimination in jobs, housing and public spaces”). If it were up to majorities of Americans — and if, more important, the American political system more easily allowed majorities to express their will — then Congress would have already strengthened the Voting Rights Act, codified abortion rights into law and protected the civil rights of L.G.B.T.Q. Americans. Even the legislative victories most Americans rightfully admire — like the Civil Rights Act of 1964 — were possible only with a supermajority of lawmakers assembled in the wake of a presidential assassination.If it were up to the national majority, American democracy would most likely be in a stronger place, not the least because Donald Trump might not have become president. Our folk beliefs about American government notwithstanding, the much-vaunted guardrails and endlessly invoked norms of our political system have not secured our democracy as much as they’ve facilitated the efforts of those who would degrade and undermine it.Majority rule is not perfect but rule by a narrow, reactionary minority — what we face in the absence of serious political reform — is far worse. And much of our fear of majorities, the legacy of a founding generation that sought to restrain the power of ordinary people, is unfounded. It is not just that rule of the majority is, as Abraham Lincoln said, “the only true sovereign of a free people”; it is also the only sovereign that has reliably worked to protect those people from the deprivations of hierarchy and exploitation.If majoritarian democracy, even at its most shackled, is a better safeguard against tyranny and abuse than our minoritarian institutions, then imagine how we might fare if we let majoritarian democracy actually take root in this country. The liberty of would-be masters might suffer. The liberty of ordinary people, on the other hand, might flourish.The Times is committed to publishing a diversity of letters to the editor. We’d like to hear what you think about this or any of our articles. Here are some tips. And here’s our email: letters@nytimes.com.Follow The New York Times Opinion section on Facebook, Twitter (@NYTopinion) and Instagram. More

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    Black Church Leaders in Georgia Intensify Their Voting Rights Push

    Good evening. Tonight we have some news from Georgia courtesy of our colleague Nick Corasaniti, who reports on a voting rights project by Black religious leaders.In the months leading up to the 2020 election, Bishop Reginald Jackson undertook an expansive get-out-the-vote operation for the 534 African Methodist Episcopal churches he oversees in Georgia, holding registration drives, voter education programs and efforts for coordinated Sunday voting.That work appeared to pay off: Strong Black voter turnout helped power the victories of Joe Biden, Raphael Warnock and Jon Ossoff in Georgia.But now, after Georgia Republicans passed an extensive law last year with a variety of balloting restrictions, Jackson and other Black faith leaders across the state worry that they need to do more to help Black Georgians exercise their right to vote.So this week, more than a dozen of these faith leaders are starting Faith Works, a project with an initial budget of $2.6 million that will seek to organize voting operations across more than 1,000 churches in Georgia.The enterprise is a first for Black churches in Georgia, leaders say, with a formal fund-raising and operations center that will bridge different regions and denominations. Informally, the leaders call themselves “the Faith Avengers.”The initiative, which will be housed in a 501(c)(4) nonprofit organization founded by the church leaders called Transforming Georgia, will offer small grants to churches to help customize get-out-the-vote operations, begin a social media advertising campaign, coordinate faith leaders’ messages on voting and build partnerships with other voting rights organizations, which are numerous across Georgia and have large national followings.“Faith leaders across the state worked ourselves to a frenzy to make sure we got out the vote in 2020,” Jackson said. “We have to work doubly hard to overcome the barriers put in place now for the 2022 election.”In Georgia’s primary elections in May, turnout surged past previous milestones, setting off a fresh debate over the impact of the voting law, which had largely been untested. Among other provisions, the law instituted strict new identification requirements for absentee ballots, limited drop boxes and expanded the Legislature’s power over elections.Bishop Reginald Jackson said, “We have to work doubly hard to overcome the barriers put in place now for the 2022 election.”Matthew Odom for The New York TimesBut Jackson and other civil rights leaders remain fearful that the primary election was not necessarily an accurate test of the law, and that the legislation’s provisions could still make voting harder in their communities.Their new voting push builds on a long history of civic activism in Black churches, especially in both fighting to protect the right to vote and ensuring that members exercise that right.Voting after Sunday church services, often known as “souls to the polls,” is a tradition going back decades in Black communities across the country, and church leaders in Florida and Virginia began to organize such efforts more formally in 1998.The Rev. Timothy McDonald, a Baptist minister in Atlanta who was one of the original national organizers of “souls to the polls,” said he viewed Georgia’s new voting law as a call to arms.“We’ve been at this for over 40, almost 50 years, going back to when I served as the full-time assistant pastor of Dr. King’s church, Ebenezer,” he said, referring to the historic Atlanta church once led by Martin Luther King Jr., where Warnock is now pastor. “We were fighting the same battles.”Much of Faith Works’s initial focus will be on the program of grants for churches, which could pay for things like buses for “souls to the polls” efforts, call lists and phones for phone-banking operations or mailers to members.Church leaders will also hold voter education programs, coupled with a social media advertising campaign, to make sure voters know about their rights under state law, and how to work through potential confusion or challenges stemming from the new legislation.The leaders of Faith Works have also hosted town-hall meetings with key national voting rights figures, joined by hundreds of pastors from across Georgia. On Thursday, more than 350 joined a call to discuss voting rights with Kristen Clarke, the assistant attorney general for the Justice Department’s civil rights division. The leaders have also met with Representative James Clyburn of South Carolina, the third-ranking House Democrat, and Cedric Richmond, a former senior Biden adviser.The goal, leaders say, is to leverage the trust and influence of the Black church in key communities, especially in rural areas where turning out first-time and infrequent voters can be a challenge for national groups.“Let’s be clear: People will trust their pastors,” said the Rev. Lee May, a pastor from outside Atlanta. “They trust their churches, and we want to really utilize that and helping to get people to turn out to vote.”What to readGov. Ron DeSantis of Florida, a favorite of Republicans who want to move on from Donald Trump, is usually an avid partisan warrior. But as the leader of a state where a majority of voters want to keep most abortions legal, he’s being far more cautious on that issue, Maggie Haberman, Patricia Mazzei and Michael Bender write.Another dramatic hearing of the Jan. 6 committee unfolded on Tuesday, with the panel sharing texts from within Trump’s inner circle expressing disgust with the president’s actions, along with unsent tweets that may alter the narrative of just how planned the events at the Capitol might have been. Catch up with our live coverage here.By most measures — with one glaring exception — people around the world are better off than ever. So why doesn’t it feel that way, especially to Americans? In his Interpreter column, Max Fisher explores.“This is how we all feel about politics right now”: Read the story of a teenage boy’s submission for a New York county’s “I voted” sticker design contest. His sticker:Ulster County Board of Elections— BlakeIs there anything you think we’re missing? Anything you want to see more of? We’d love to hear from you. Email us at onpolitics@nytimes.com. More