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    The Rev William Barber’s ‘moral movement’ confronts Trump’s America. Can it work?

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    On 2 June, at St Mark’s Episcopal church in Washington DC, people packed the sanctuary – elders in denim jackets, seminarians in collars, organizers clutching clipboards. Some had come in from North Carolina; others walked from their homes just a few blocks away. The seats were full, so the crowd lined the aisles and leaned against the red-brick walls beneath stained-glass windows that cast streaks of light across the floor.It was the first Moral Monday of the summer – a tradition of weekly, nonviolent protest that began in North Carolina in 2013 and now serves as the beating heart of the Rev William Barber’s national movement to end poverty and systemic injustice. “I am not afraid,” the congregation sang. They clapped in rhythm. They swayed in place. Their voices, layered and lived in, reverberated through the rafters: “I would die for liberation, because I know why I was made.” It was part worship, part invocation, part warning. They folded into the center of the sanctuary as they sang covenants of nonviolence – pledges to neither resist arrest nor retaliate, to remain disciplined and dignified in the face of confrontation. One organizer stepped forward and asked them to consider the gravity of what they were saying. “In every cell of your body,” he said, “do you believe that?”Barber, the co-chair of the revived Poor People’s campaign, a national movement to challenge inequality in all its forms through moral protest and policy change, has spent years preparing people for moments like this. Barber draws on a tradition that views justice as a covenant rather than charity, as a sacred demand to confront moral rot. Right now, that means challenging the Trump administration’s second-term agenda – and the Republican-controlled Congress advancing legislation that would slash Medicaid, food assistance and public education, while simultaneously giving tax breaks to some of the wealthiest Americans – or what Barber has simply called “policy murder”, a wholesale dismantling of services for the poor and vulnerable.But Barber’s battle is both a moral rebellion against Trump’s America and against the deeper architecture of inequality that has survived every administration. His movement doesn’t simply resist a president. It challenges a political theology that weds nationalism to capitalism and cloaks exploitation in scripture. In Barber’s view, Trump isn’t the disease – he’s the symptom of a nation that never fully confronted its sins. “Jesus was not crucified because he was just talking about private sin,” he told me. “He was crucified because he turned over the money tables. That’s where government and religion had come into an unholy relationship, and were robbing from the poor.”View image in fullscreenIn a sermon the day before, Barber had turned to 2 Kings – to four lepers outside a besieged city, caught between certain death and uncertain deliverance. “Why sit we here until we die?” they ask, before rising to move toward the enemy camp. That movement, Barber reminded his audience, is what made the miracle possible. The lepers rose to risk the unknown and found the enemy had already left, leaving behind food, shelter and silver. Deliverance had already come; it just took the marginalized to move first. The US is in its own such moment, Barber said. “This is murder by policy,” he preached, pointing to the $1.1tn in proposed cuts to healthcare, food aid and climate infrastructure. “We cannot stay here and die.”Organizers passed protest signs around the sanctuary like communion: Fund Life, Not Death. Our Faith Demands Justice, Not Policy Murder. Handouts followed: 13.7 million people are at risk of losing health insurance. Eleven million at risk of losing food assistance. Billions redirected from public programs to tax breaks for corporations, defense contractors and deportation forces. Congress was deliberating over what Barber calls a “big, bad, ugly, disgusting, deadly budget”, and they wanted to take a moral stand.The room was intentionally diverse – it’s what Barber calls a fusion movement, rooted in the idea that poor and working people across race, religion and region have a moral force capable of reshaping the nation. They prayed. They assigned roles. Some would march. Some would risk arrest. All would bear witness. Slowly, deliberately, the congregation began to move. First, those in wheelchairs; then the people along the walls peeled off. Then, one section at a time, released with care – no rush, no clamor. They lined up two by two, like they were boarding an ark. It was a practiced procession, not chaos. The organizers had been clear: move like the black-and-white footage you’ve seen, like those who marched before you – with order, with discipline, with conviction.“When politicians and priests bless policies that hurt the poor,” Barber said, “that’s when the prophets have to rise.” For Barber, this is the prophet’s role: to expose, to indict and to force a moral reckoning in the public square. The structure of his movement’s actions, the insistence on grounding resistance in both scripture and strategy, is shaped by a long religious protest tradition in the US. Now, under a second Trump term, with safety nets unraveling and rights under siege, that witness feels urgent again. As the movement experiments with decentralized leadership, more youth recruitment and a sharper digital presence, it will have to decide: is it a movement to awaken the conscience, or to seize the wheel? Can this movement still meet the scale of today’s coordinated assault on democracy, rights and the poor?‘Silence is not an option’Barber met the demonstrators at the corner of East Capitol Street NE and 1st Street SE, where the procession paused before the slow walk towards the steps of the supreme court. He stood with his cane in hand, a white stole slung over his shoulders that read: “Jesus was a poor man.” He joined the group like a hinge between past and present. No microphone. No grand announcement. Just a nod, a steadying breath, and then a turn toward the supreme court.Passersby smiled and posed for selfies, unaware or unbothered by the stakes. The procession kept moving, members singing as they went. The air filled with hymns and the weight of memory. At the court steps, the crowd swelled; marshals implored folks to move closer. They sang battle hymns through the speaker system, a thread of the sacred pulled taut across the concrete. The day was structured to echo the civil rights movement, orderly, solemn and visually potent.When Barber took the mic, he drew on the movement’s rhetorical authority as well. “We gather here not in protest alone,” Barber said, “but in prophetic power. We stand not just as people of faith, but as stewards of moral memory. Injustice has written itself into the budget lines, and silence is not an option when lives hang in the balance of a ledger.” Barber reminded the crowd that the country’s wounds were not just policy failures; they were moral abscesses. “There can be no healing of the soul of America without healing the body,” he said. Not while people are starving. Not while they’re uninsured. Not while injustice is passed off as fiscal responsibility.View image in fullscreenHe said something similar in 2020, in the days after Biden was elected president and many people across the nation released what felt like four years of held breath. Biden called for unity; Barber pushed back. “There has to be division before there can be healing,” he said. In Barber’s theology, peace doesn’t mean calm. It means justice. False unity, he warned, is not reconciliation – it’s complicity. And that is the deeper challenge beneath Barber’s movement: not just to resist one budget, or even one party, but to confront the country’s underlying sickness: its habit of mistaking cruelty for order, and order for peace.‘What will you do with the breath you have left?’“They say they’re cutting waste, fraud and abuse. But what they’re saying is it’s wasteful to lift people, fraudulent to help them live and abusive to make sure they have healthcare,” he said. For a moment, it felt like the church services I’d grown up in. Come on, Barber! a clergyman shouted. Yessuh! a resonant voice rang from the other side of the crowd. By the time Barber started whooping – stretching his syllables as his voice reached a thunderous crescendo – the crowd had been whipped into a passionate holler.Barber told stories of movement members who died without care – Pam in Alabama, Jade in North Carolina – who called him not for comfort, but for commitment. Don’t quit, they said. “They had the courage to fight even while they were dying,” he said. “We ought to have the courage to fight while we’re living.”Then he slowed and asked a simple question to those gathered: “What will you do with the breath you have left?” The question hung in the air. He didn’t wait for an answer. A few days later, he told me why it sticks with him. “That was George Floyd’s cry. That was my brother’s cry – he died in his 60s, waiting on healthcare. That was the cry of people during Covid: ‘I can’t breathe.’ That’s what I hear when I say that,” he told me. “The breath you have left – that’s what you’ve been given. That’s what you owe.”Breath is a gift and a responsibility. “We’re not gonna sit here and let healthcare die,” he said. “We’re not gonna sit here and let living wages die. We’re not gonna sit here and let democracy die. It’s time to live. It’s time to stand. It’s time to speak. To protest. To live justice.” The line echoed down 1st Street. Whether it reached the halls of power was another question.Fusion organizingBarber has always insisted this movement isn’t built for the news cycle. “Movements are not driven by whether the media covers it,” he told me. “They’re driven by whether it’s right. You don’t build fusion coalitions because it’s sexy, you build it because it’s necessary.”The spotlight matters, though. And as the glare has dimmed since 2020, so too has the movement’s leverage in elite policy spaces. For Obery Hendricks, a professor in the department of religion at Columbia University, the tension is theological and tactical. Barber speaks from the Black prophetic tradition, a tradition that calls out injustice with moral clarity. But clarity alone isn’t always enough. “Too often, prophetic rhetoric is co-opted as performance,” Hendricks told me. “It becomes poetry without praxis.”But even when the national spotlight is not focused on the organization, that hasn’t stopped the Poor People’s campaign from lining up in moral opposition to what it sees as destructive policy across the country. “People say, where’s the movement?” Barber told me. “We say, where are you? The movement is here. Maybe you’re just not paying attention.” Fusion organizing in 2025 isn’t theory – it’s practice. Amazon workers marching with choirs in Alabama. Climate activists linking arms with veterans on Capitol Hill. Disability advocates and union reps shaping policy in North Carolina. Barber’s once-local campaign is now connected with movements across the country, from Georgia’s voting rights drives to Los Angeles’s housing struggles.Sometimes, the actions pay off. Inside of St Mark’s, I met Emma Biggs, a childcare advocate from North Carolina who had made the trip to DC for the rally. She had joined similar protests before. In June of last year, she was among those who were arrested inside the state legislature while protesting a looming childcare shortfall. The state legislature had passed a stopgap funding bill by the time protesters were released.To Vaughn A Booker, a scholar of religion and African American history at the University of Pennsylvania, though, the power of Barber’s model lies more in its moral insurgency than the results it produces. “He has this style that’s like a preacher reading out the names on judgment day. He’s not just naming problems. He’s naming people, policies and outcomes,” Booker said. “It lands differently when it comes from the pulpit.” And maybe that’s the point. In an era of institutional drift, moral confrontation remains a kind of clarity. “Moral discourse may not be a dominant mobilizer anymore,” he said. “But that was always the case. The prophets didn’t expect to win. They expected to witness.”View image in fullscreenBarber echoed the sentiment. Bearing moral witness matters even when it doesn’t automatically produce results, because failing to show up at all cedes ground unnecessarily. “A moral fight is one that you have to engage, because not to engage is to risk damage that might not be reversible,” he said. “If a group of politicians were going to crucify voting rights and crucify healthcare, then every crucifixion needs a witness.”Not everyone will be reachable through scripture, though. Whereas nearly half of Americans attended weekly religious services at the height of the civil rights movement, only about 30% of Americans do so now, according to a recent Gallup poll. Barber sees the rising suspicion of moral language, and the growing distance from the church, but he doesn’t see it as an obstacle; rather, he sees an opportunity. “Young people are not leaving the faith because they don’t want justice,” he told me. “They’re leaving because we’ve too often offered them religion without justice, and theology without truth.” So he remains committed to preaching in public, to claiming a tradition that doesn’t just soothe, but disrupts with the intent of building a kind of moral pressure. Barber believes the system has rotted at its core. It’s why he often refers to a sickness in the country’s body, a deterioration of its heart – but he also believes it has the capacity to be reformed, and is drawing on a prophetic tradition to push it towards change. “He’s operating within the system,” Booker told me. “He’s not outside of it burning it down. He’s trying to get the system to live up to its stated values.”Barber’s strategy mirrors that of Martin Luther King Jr a generation before: not to write legislation personally, but to focus enough attention on a moral crisis that the system has to respond. The marches weren’t meant to replace lawmaking, but to expose it – to show where justice had failed, and to make action unavoidable.The campaign’s futureBarber began a labored walk to the Capitol. A woman caught up to him quietly and asked if he had a moment to speak. His eyes were forward, fixed on the entrance. “If you don’t mind,” he said gently, “I’m trying to focus on what I’m doing.” She apologized and nodded, but had to say her piece.She walked beside him and told him that the A was missing from DEI – the A for accessibility. So many movements, she said, leave out people with disabilities. People who walk with a limp. Barber smirked. “Oh, people like me?” he said. The procession stopped and Barber, alongside a small group, descended down the elevator.View image in fullscreenThis is where conviction met cost. At the Capitol rotunda, the group prayed with the purpose of arrest. Suvya Carroll, a disability rights advocate born with cerebral palsy, clutched a Bible. Carroll told Barber she and her friend were there because “people like us always get left out. But we believe this movement sees us.” As Capitol police moved in, she was arrested along with Barber and five others. Barber later reflected on Carroll’s arrest in particular: “That child looked the Capitol police in the eye and said: ‘I’m ready.’ And we all prayed. Right there, in the middle of that dome. And I thought, Lord, if this doesn’t matter, what does?”The arrest was symbolic – the third time Moral Monday activists had been detained since April – but it also surfaced a deeper truth. The witness came from many, but the weight still fell on one. When Barber turned toward the elevator, others followed. And once inside the rotunda, all eyes returned to him. As questions swirl around the future of his organization, a harder one remains: how long can a movement built on moral clarity lean on a single voice? Barber’s voice remains central, but the campaign’s future may depend on how well it distributes that moral authority across a broader base. If the theology is prophetic, the structure has to be plural.Barber’s protest is grounded not in outcome, but in obligation. He’s asked: what will you do with the breath you have left? For Barber, that’s not just a question. It’s a way to keep moving. “This country gets amnesia,” he told me. “We forget. That’s why prophetic work is not about a moment. It’s about building a memory that resists the lie.” Even though he’s become a brand, he’s trying to build a witness. “I don’t want people to follow me, I want them to follow the truth,” he said.“Prayer,” he likes to say, “is never the end of protest. It’s the beginning of a demand.” That day in the rotunda, his prayer echoed through marble. Maybe it reached no one. Maybe it moved someone. But it was heard.That’s the point of prophecy. Not certainty. Witness. More

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      View image in fullscreenAt Ford Motor Company, the moral stock-taking began with a letter.“This is an extraordinary moment in our history,” Bill Ford, the company’s executive chair, and Jim Hackett, its CEO, wrote to employees on 1 June 2020. It had been three months of upheaval since the coronavirus pandemic began and the company first suspended production at its manufacturing sites. By mid-May, more than 87,000 people in the United States had died from the virus. Then, on 25 May, the video of Derek Chauvin kneeling on George Floyd’s neck for nearly nine minutes, ultimately killing him, was seared into Americans’ consciousness.Even in the midst of a global pandemic, as systemic inequities around healthcare and wealth and education were thrown into sharp relief, the world saw how deadly everyday injustices remained. “All at once, we are grappling with a public health crisis that has claimed hundreds of thousands of lives, an economic shock that has forced us to adapt on the fly, and social upheaval that has challenging all of us to think and act differently,” Ford and Hackett wrote. Globally, people wanted to do something, but they did not know exactly what. There were online gestures: Black squares on Instagram, direct messages of apology to Black friends, well-designed slides with digestible facts about systemic racism. But, as the video spread, millions flooded the streets as well. They rallied in Chicago, Minneapolis, Portland and Washington DC; and they protested overseas in London and Sydney and the Canary Islands. The actions were bolstered by calls to finally address the disparities that made the nation so inequitable.C-suites and boardrooms and universities couldn’t look the other way. Colleges and hospitals began renaming buildings; activists toppled statues and busts of traitors and racists, politicians took down others; and across the country, institutions were pushed to evaluate how their policies had locked certain people out of the American dream. But now, as the Trump administration has brought back to the White House its war against a diversifying workforce, the federal infrastructure and a critical history of the US, corporations are dropping diversity and equity programs as quickly as they created them.How did we get here? Why were so many companies – from Walmart to Paramount to Victoria’s Secret – willing to roll over on their diversity goals after the promises they made in 2020 to uproot systemic racism and transform the nation? Were they all just paying lip service? In many ways, the programs were never intended to radically change the workplace in the first place – they were intended to appease workers and dampen discontent. What we’ve seen since 2020 is not new. It’s a reversal rooted in the policies the US created decades ago, when it cast aside the goal of addressing a legacy of discrimination for the vague idea of diversity – an idea that was always destined to fail, and an idea many corporations never truly believed in.Superficial actionsFor employees at Ford, which was founded in Detroit, where nearly three-quarters of the city’s residents are Black, there was nothing academic about the issues highlighted in 2020. The pandemic hit the city as the plague of racism had left it economically distraught for decades; healing the disease systemic discrimination had left would require effort and intention. “There are no easy answers. We are not interested in superficial actions. This is our moment to lead from the front and fully commit to creating the fair, just and inclusive culture that our employees deserve,” Ford and Hackett wrote.Ford’s first step to healing was a series of conversations with staff to better understand how they felt. They would launch employee resource groups to ensure workers believed they could be their whole selves at the office. “We know that systemic racism still exists despite the progress that has been made,” the Ford executives wrote. “We cannot turn a blind eye to it or accept some sense of ‘order’ that’s based on oppression.”If that sounds familiar, it’s because offices across the country were undergoing similar soul-searching efforts. Within a year of Floyd’s murder, companies had pledged at least $50bn to support racial justice and advance equity and by 2023 that number had jumped to more than $340bn, according to a report by the McKinsey Institute for Black Economic Mobility. Companies such as Apple, Facebook and Pfizer committed to spending externally. Bank of America pledged $15bn to expanding low- and middle-income homeownership; Netflix, PayPal and Nike deposited millions in Black-owned banks; and other companies gave to organizations such as the Equal Justice Initiative. Corporations committed to internal changes, too: they set diversity goals and launched initiatives to try to meet them; they hired chief diversity officers; they held mandatory – if sometimes clumsy – anti-discrimination trainings. Most of these tools had existed in some form before, but amid public outcry, they were pushed to the foreground.The problem was that even when companies actually wanted to help, they often launched their efforts haphazardly. When companies jump to solutions before understanding the desired outcomes, they make rushed decisions, said Eddy Ng, a business professor at Queen’s University in Canada. “Without a clear plan, we go buy more training. People don’t like that,” Ng said. Company leaders had little idea how to fix the structural issues baked into their DNA, so they went with the things that sounded good. “It’s like you go grocery shopping with 100 bucks, but you don’t have a shopping list. You’re going to buy chips and cookies,” Ng told me.Chips and cookies can make a person feel full, they can hold someone over, but eventually there’s a crash – and that person will be left wondering why they have not actually had a full meal; why they are not satisfied. Within weeks, it seemed, companies had built out their diversity, equity and inclusion plans. But not everyone was convinced by them. “Someone like me might say, ‘let’s wait and see if they mean it,’” said Cedric Dawkins, an associate professor of management at York University who studies business ethics. Marginalized communities have felt the sting of America’s empty promises before.Progress in the US is always met with pushback. During Reconstruction, the so-called “Redeemers” – who sought a return of white supremacy – argued that federal support for recently enslaved African Americans was a threat to their liberty. The civil rights movement was immediately met with lawsuits that would limit its desired effects on voting, education and labor. In that context, the only real measure of an organization’s commitment to justice is whether they keep pushing forward with their reforms in spite of any backlash.When corporations launched their plans, they felt like drastic measures, Ng said: “Instead of actually having clear guidelines and goals and outcomes in terms of what they wanted to achieve over the five-year period.” Now, as we come to the end of the five-year period – and companies begin to roll back their diversity efforts, vindicating those who were waiting for the other shoe to drop – one question remains: what was it all for?The backlash beginsOn 6 March 1961, then president John F Kennedy signed executive order 10925 – which created the president’s committee on equal opportunity. “Americans who are members of minority groups have often been unjustly denied the opportunity to work for the government or for government contractors,” Kennedy wrote in his signing statement. He directed the committee to launch a study of government employment practices that would examine the “status of members of minority groups in every department, agency and office of the federal government”. The report would lay down a marker, Kennedy hoped, by which Americans could measure future progress. “I have no doubt that the vigorous enforcement of this order will mean the end of such discrimination.”View image in fullscreenTypically, Kennedy’s order is where histories of affirmative action or race-conscious employment practices begin – after all, it’s the first time the idea of affirmative action as we understand it today emerged. But federal action to address discrimination in the workforce actually stretches back to at least Franklin D Roosevelt’s New Deal, and one New Deal policy in particular: the 1935 Labor Relations Act. The act protected the rights of employees at private companies to better working conditions. If a company engaged in unfair labor practices, employees were “entitled to affirmative action as a remedy to make the employee whole”, said D Caleb Smith, a labor historian at Mount Holyoke College. Those remedies could look like job reinstatement or back-pay. Essentially, the provision was a general remedy to employment discrimination.But the Labor Relations Act was also a mixed bag. The National Urban League and NAACP opposed the legislation because it provided for closed-shop provisions that allowed unions and employers to exclude workers from union membership and apprenticeship programs. Union race discrimination had historically limited Black participation in the workforce: in 1930, for instance, just 3% of the 3,392,800 trade union workers in the US were Black.Still, it was a starting point, and over time, additional protections were added. In May 1943, executive order 9346 reconstituted the fair employment practices committee, which processed 8,000 discrimination complaints in its three years of existence. And in 1947, the Taft-Hartley Act prohibited the closed-shop provision from the New Deal policy. By 1960, however, affirmative action still did not have a formal definition. “It is implied that it’s the intent to improve working conditions to create opportunity for underrepresented minority groups,” Smith said. Kennedy helped provide some unity of definition.Kennedy’s order created one of the earliest affirmative action programs, the Plans for Progress Program, which encouraged companies to develop plans that addressed discrimination and underrepresentation of minorities. Within the first few months, the committee on equal opportunity reported that the program was in full swing. Agencies had begun designating compliance officers and developing training seminars; they had studied best practices for compliance reporting; and they had launched outreach to contractors and the general public. But “the Plans for Progress Program is largely seen as a performative publicity endeavor,” Smith said. It was done in good faith, he added, but it was hampered by the same problems other compliance agencies had: it was understaffed, underfinanced and could not exercise its full authority. For its imperfections, though, “some historians will point to it as a positive that provides companies a model for desegregation and implementing equal employment opportunity,” Smith said.By January 1964, after Kennedy’s assassination, Lyndon Johnson took over the reins and carried out Kennedy’s vision. In a speech to new corporate members of the Plans for Progress program, Johnson announced that it had largely been a success. More than 100 major corporations – representing 6 million workers – had bought into the program, he told those assembled. The ratio of white salaried employees to non-white salaried employees at 91 companies had dipped from 65 to one to 60 to one. “Most significant is the fact that these jobs are not all at the lowest level – Negroes and other minority group Americans are being placed and promoted to positions of responsibility,” Johnson gushed. “This was not accomplished by displacing other workers – rather it was the result of conscious adjustments in personnel practices making merit and ability the only real tests – practices that strengthened the individual companies, and, as a result, strengthen our entire economy.”But some companies and federal contractors began creating measures to subvert the new federal rules, Smith told me. They implemented new tests for employees and had segregated seniority lines – white people occupied positions of power; contrary to the pronouncement, Black people were still often consigned to the lower rungs of industry. After Johnson signed the 1964 Civil Rights Act – and executive order 11246 a year later, which created the office of federal contract compliance to ensure contractors and subcontractors were complying with requirements to “safeguard equal employment” through affirmative action programs – the backlash was almost immediate.White people began claiming the programs were reverse discrimination and sued in federal court over college admissions, hiring and promotion practices. The supreme court upheld certain provisions of affirmative action programs – such as diversity as a compelling interest – but argued that quota systems designed to account for a legacy of discrimination in the US were a bridge too far. The Reagan administration sought to eliminate affirmative action altogether, and was surprised when corporations fought back. Companies such as Merck had begun to believe in their affirmative action policies – a new crop of workers brought new ideas and introduced products to new markets. It was great development philosophically – for those who cared about addressing a legacy of discrimination – and financially, for those who were more ambivalent. As Julian Mark noted in the Washington Post, a survey of 128 Fortune 500 companies revealed that an overwhelming majority, 95%, would keep their affirmative action policies regardless of Reagan’s policy.Reagan was ultimately unsuccessful – in part because he was largely alone in his efforts, even among Republicans. Still, his push to eliminate affirmative action programs led many corporations to settle for policies aimed at promoting a diverse workforce rather than addressing injustice. Such policies, they believed, had less legal exposure. The result was a new crop of watered-down programs that were a far cry from those that preceded them.Some conservatives agreed with Reagan, and as the decade wore on, became a loud contingent of the Republican party. Through the 1980s and the 90s, Republicans began using judicial appointments to transform the federal bench and pursue litigation to reshape civil rights law – warping its meaning. They argued that even watered down affirmative action programs and civil rights measures had gone too far; they wanted them eliminated altogether. Conservatives lionized the leaders of California’s Proposition 209, which banned affirmative action in public education and employment in 1996. The California Civil Rights Initiative “is the beginning of the new civil rights revolution in America; a revolution that promises to unite all America under a banner of hope and freedom”, Gay Hart Gaines, the former president of GOPAC, the Republican donor group, said at the time. Philanthropic organizations such as the Bradley Foundation, Scaife Foundations and Searle Freedom Trust bankrolled challenges to race-conscious admissions at universities and efforts that ultimately gutted the Voting Rights Act. Reagan lost his initial battle, but conservatives saw it as the first shot fired in a longer war – a war they believe, in 2025, is paying off.The capitulationLess than two months after Hackett, the Ford CEO, sent the letter lambasting systemic racism to the company’s employees, he stepped down from his position. Jim Farley, an executive from within, replaced him. In August 2024, ahead of the election, Farley wrote a letter of his own to the staff about diversity, equity and inclusion.“As we work to build an even brighter future, we are mindful that our employees and customers hold a wide range of beliefs, and the external and legal environment related to political and social issues continues to evolve,” Farley wrote. It was a very elaborate way of telling staff that they would be walking back diversity policies because the political winds had shifted. George Floyd’s murder had receded from the national consciousness. The Republican party had seized upon the language of DEI and turned it into a catch-all symbol for the ways the US was diversifying and becoming less tolerant to sexism, racism, ableism and homophobia.The company would no longer comment on “polarizing issues”. Its philanthropic arm’s mission changed from “[providing] access to resources and opportunities that build equity and empower underserved and underrepresented communities to reach their highest potential” to “[partnering] with communities to move people forward and upward”. And Ford would stop contributing to external culture surveys such as the Human Rights Campaign’s Corporate Equality Index. The fresh look at Ford’s policies said nothing – save for vague allusions to the benefits of diversity – about systemic racism. Hackett’s earlier declaration that Ford would not “turn a blind eye” to systemic racism seemed but a memory.Within days of taking office, Donald Trump signed an executive order that would eliminate Johnson’s civil rights order. The order directed the office of federal contract compliance to stop “promoting diversity” and holding contractors responsible for “affirmative action”. To Smith, the administration’s early actions amount to “a blatant effort in order to not only uphold the white power structure, but to remove any government responsibility to uphold the rights of individuals of color, specifically Black people”. It is the fruit of a conservative movement that has been trying to reverse course ever since the government began taking seriously efforts to protect the rights of Americans regardless of race, sex, religion or national origin.In 2020, hundreds of private companies pledged to change their culture – to use their power and influence and, most importantly, money, to re-shape American society toward more just ends. Now, the three largest employers in the nation – Walmart, Amazon and the federal government – have all rolled those policies back. Dozens of other corporations have turned back the clock on even pretending to care about equality in the workplace as well.To businesses’ credit, they had a difficult task ahead of them in 2020. “They’re faced with putting a policy in place quickly that’s responsive and doesn’t sound like lip service to frustrated people,” Dawkins said. But in doing so, they made an admission: they had not been taking diversity seriously before – and the capitulation to the administration’s demands since has betrayed that truth. And they made clear their efforts were always lip service.When corporations pushed back against Ronald Reagan in the 80s, they had the public on their side – and even a significant chunk of the Republican caucus – for at least the valence of effort. Most of the pressure was coming from Reagan himself. But when they felt the united political pressure from conservatives this time around, in the absence of near-universal public support, they had a choice to make.For companies whose values course through everything they do, the choice was easy. As Dawkins, of York University, explained: “A company like Patagonia – which challenged the first Trump administration over environmental regulations – or Ben and Jerry’s, they’ve been in this for the long haul so it doesn’t change as much.” But organizations who opted for expediency – programs to pacify rather than any transformational interrogation of institutional culture and values – capitulated.Values are only as good as their durability under pressure; and many of America’s largest companies proved an equitable, inclusive workplace was never one of their core values to begin with. More

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      In these dark times, Americans must harness the power of the civil rights movement again | Al Sharpton

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      It can often be challenging to keep track of everything in Donald Trump’s US; the executive orders, the changes to decades-long protocols, the draconian legislation, the abandonment of established policies – and just the utter chaos.That in itself is part of the Trump administration’s strategy – throw everything at us all at once to see what sticks and what they can get away with. There is, in fact, so much happening simultaneously that it is virtually impossible to tackle it all.That is why efforts on the ground, in our communities and in our neighbourhoods are as vital as they ever were. Just like the grassroots civil rights movement of the 1960s forced change at the top, now too is a moment when our work can and must push back against Trump and a far right that is strategically dismantling every measure of progress. We must resist in order to exist.View image in fullscreenWhen Trump was being sworn into office on 20 January, my organisation, National Action Network, held a massive rally at the historic African Methodist Episcopal church in Washington DC. It was important for us to gather at this church, at a location that has long served as a place of refuge and comfort during dark times. As we once again find ourselves caught in the winds of uncertainty, chaos and injustice, we must organise, strategise and execute our own plan of action in order to save any measure of advancement and our hard-won civil rights.Despite the cruelty emanating from the Oval Office, there is a lot that can be done at the state and local level, and in our communities. In fact, state laws and policies often affect people more directly than federal policies at times. Therefore engaging state- and locally elected officials is vital – let them hear from you. After all, they are in office to serve the people and serve our interests, so our interests must be known. Whether it’s women’s reproductive rights, voting rights, LGBTQ+ rights, protecting immigrants, or any other issue, our concerns must be addressed. This is not a time for sitting back and watching helplessly; there is a lot that we can and must do to peacefully fight back.Here’s how we can push backOne of the first executive orders that Trump signed in office was to eliminate diversity, equity and inclusion (DEI) programmes in federal agencies. Many corporations, such as Target, McDonald’s, Walmart and others, unfortunately have fallen in line and capitulated to pressure from the right to either scale back significantly their DEI policies, or eliminate them altogether. It is why I announced on Martin Luther King Day that National Action Network will lead a strategic boycott of two companies that have dropped their DEI commitments.We’ve put together a group that is engaged in a 90-day study of which corporations have abandoned their DEI initiatives the most – and how much of their consumer base is in the Black community and how much of our wealth they receive. We will announce which companies we’re strategically boycotting at National Action Network’s upcoming annual conference, held from 2 to 5 April at the Sheraton Times Square hotel in New York City.Not only will we boycott specific entities that don’t respect us, but we are also simultaneously supporting those who stand with us. After retail giant Costco announced that it will remain firm in its DEI policies, I led hundreds of people in a “buy-cott” at a Costco in East Harlem. That was followed by similar buy-cotts at Costco locations in New Jersey, Los Angeles and all over the south. It is vital to proactively support those who support us. We must remember why we have DEI in the first place – in order to rectify institutional policies that purposefully excluded us. Trump and other businesses may attack DEI, but they cannot dictate where we spend our hard-earned dollars. Our actions will speak for us even as they try to silence us.This is just one example of how we can push back individually and collectively during these challenging and dark times. There is much that we can do at the local community level to protect ourselves and our neighbours, and speak out where needed. When they cut social services, help those less fortunate and help people understand how they can navigate an increasingly confusing system. When they continue to eliminate DEI and voting protections, make sure people are empowered to know how to weather the storms – and how to still participate in the electoral process.When they go after reproductive rights, help women know where and how they can seek the care they may need and stay safe. When they target undocumented immigrants, make sure they know their rights. When they target the LGBTQ+ community, stand with them and continue to push for greater equality and inclusion. Over these next four years, it will be incumbent upon all of us to unite as one because the vile attacks against us are resting on a theory of divide and conquer.During the great civil rights movement, Black Americans and our allies organised, marched, boycotted and put enough pressure on the White House to bring about substantive change that was then codified into law. People didn’t just give us our rights out of the kindness of their hearts; we demanded them. It was pressure from the grassroots that then forced elected officials to act. We once again find ourselves living in an era where our work, our voices and our actions can and must speak volumes and bring about a nation where all of us are valued, protected and afforded the same rights and liberties.Trump and the right are counting on us to be defeated or deflated; we must strategise and push back because there are more of us than them. Those of us who care about diversity, inclusion, equality and justice far outweigh those working to destroy it. We just need to use our power effectively – and as one.

      The Rev Al Sharpton is an American Baptist minister, civil rights activist and radio talkshow host More

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      Bloody Sunday: restored photos show the violence that shocked a nation

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      Sixty years ago, on 7 March 1965, civil rights leaders and nonviolent activists attempted to march from Selma to Montgomery in a fight for African Americans’ rights to vote. But as they crossed the Edmund Pettus Bridge in Selma, Alabama, they were met with unfounded brutal violence from Alabama state troopers. This day is commemorated as Bloody Sunday. Among the marchers was photojournalist “Spider” Martin who worked for the Birmingham News; he documented the violence firsthand, shocking the nation with his revealing images of the reality of voter suppression.Though the march occurred six decades ago, Doug McCraw, a native son of Tuscaloosa, Alabama, and producer of the exhibit Selma Is Now, on display in Montgomery, Alabama, until 1 June, argues that the fight for civil and voting rights continues today. McCraw writes in his co-produced book, Selma Is Now: The March for Justice Continues, “sacrifices made by the marchers in March 1965 paved the way for the liberties we enjoy today, but the struggle for social justice continues.”View image in fullscreenAs a result of Donald Trump and his supporters spreading false claims of voter fraud after losing the 2020 presidential race, many Republican lawmakers implemented voting laws that disproportionately affect African Americans’ ability to vote in the years to come.The new voting laws included redrawing district lines giving Black voters less power at the polls and reducing the number of ballot drop boxes for mail-in ballots. Additionally, states such as Ohio and Idaho imposed stricter ID requirements for in-person and mail-in voting. These restrictions reflect the injustices that marchers risked their lives to challenge.Martin’s newly restored photos, on view at the exhibit Selma Is Now, show his work as the only news photographer to capture the moments that occurred on Bloody Sunday and the subsequent marches from Selma to Montgomery. During the 1960s, the public primarily witnessed major events like Bloody Sunday through images in newspapers and magazines. Martin’s photographs were so influential that they sparked nationwide protests, prompting President Lyndon B Johnson to order 2,000 national guard troops to escort the marchers from Selma to Montgomery on 20 March 1965, to prevent another Bloody Sunday.View image in fullscreenKaren Graffeo, a photographer, professor of art at the University of Montevallo, and director of photo restoration for Selma Is Now, points to the importance of the photos today: “The photographs are particularly alive considering recent challenges to human rights and the rise of self-aggrandizing politicians in a warring world.”The images provoked Andrea Young, daughter of the civil rights activist Andrew Young – who marched across the bridge on Bloody Sunday and later served as executive director of the Southern Christian Leadership Conference, mayor of Atlanta, and US ambassador to the United Nations – to recall being nine years old when her parents brought her to the third and final march, 13 days after Bloody Sunday.View image in fullscreenView image in fullscreen“My parents believed so much in America that they brought their children,” Andrea notes. “See the hope emanating from the people in these photographs. The adults knew how ugly America could be, and they loved America enough to march in hope, to march in love, to march forward, letting their light shine.”Like Andrea’s parents, many African Americans faced disenfranchisement in the years leading up to Bloody Sunday. Jim Crow laws made it difficult for African Americans to vote; they faced poll taxes, literacy tests and intimidation tactics that prevented Black people from voting, despite the passage of the 15th amendment granting them that right. Meanwhile, Black people were being lynched by the Ku Klux Klan (KKK), and on 15 September 1963, the KKK bombed a Black church in Birmingham, killing four young girls. By 7 March 1965, less than 1% of Black people were eligible to vote in some counties in Alabama.John Lewis, who became a US congressman, is quoted in Selma Is Now: The March for Justice Continues as saying in 2018 that Martin’s photographs told the story of a people denied the right to participate in democracy. His “images made it plain and clear that hundreds, thousands, millions of people could not participate in the democratic process simply because of the color of their skin”.View image in fullscreenView image in fullscreenDuring the encounter with police, at least 58 people were injured, including several who were hospitalized after being struck with clubs, whips, cattle prods and teargas. Among those injured was Lewis, who suffered a fractured skull from a police baton.In spite of these injustices, an estimated 600 civil rights activists set out to march from Selma to Montgomery to protest racial discrimination in voting rights. Chevara Orrin, the daughter of James Luther Bevel, asked Andrew Young what inspired him to keep marching. “I once asked Ambassador Andrew Young if the civil rights movement’s ‘foot soldiers’ ever experienced what we now call ‘Black fatigue’. He responded, ‘Child, we didn’t have the luxury of fatigue. We had to press on.’”View image in fullscreenView image in fullscreenMartin’s images illustrate the fatigue and determination of all those who marched. Dr Martin Luther King Jr noted the powerful impact of his pictures, telling him, “Spider, we could have marched, we could have protested forever, but if it weren’t for guys like you, it would have been for nothing. The whole world saw your pictures.” He credited Martin’s images with influencing the passing of the Voting Rights Act signed by President Johnson exactly five months after Bloody Sunday.Tracy Martin, the daughter of Spider Martin and co-producer of the book, Selma Is Now: The March for Justice Continues, recalls her father’s courage, and the current importance of his work. “Daddy faced beatings and death threats while capturing through his lens the most iconic images of a movement that changed a region and a nation,” she writes. “As his daughter, I have the privilege and responsibility to continue disseminating his work around the country as a reminder to us of just what was at stake in 1965.” More

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      Hazel Dukes, lifelong civil rights leader, dies aged 92

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      Hazel Dukes, the president of the New York state chapter of the NAACP and lifelong civil rights advocate, died Saturday at the age of 92.Dukes peacefully passed away in her New York City home surrounded by family, her son, Ronald Dukes, said in a statement.Dukes, who led the New York state NAACP for nearly five decades, fought tirelessly for voting rights, economic development, fair housing and education through her career. Even in her 90s, she spoke out against police brutality and for adequate health care in underserved neighborhoods, the NAACP’s New York state chapter said in a statement.In 2023, former US secretary of state Hillary Clinton presented Dukes with the NAACP’s highest honor – the Spingarn Medal.“I’m not tired yet,” Dukes said in her acceptance speech for the award. She added that she would continue her advocacy and empower the next generation of NAACP leaders.Dukes helped lay the foundation for Black women to ascend to the nation’s highest offices. In 1972, she took the stage at the Democratic National Convention to second the presidential candidacy of Shirley Chisholm, the first Black woman to run for the party’s nomination.Dukes was instrumental in former president Joe Biden’s decision to choose a Black woman as his 2020 running mate, she noted in an interview with CBS last year. Her career-long fight was bookended by former vice-president Kamala Harris’s 2024 bid for the presidency.In a post in X Saturday, Harris called Dukes one of the heroes “upon whose broad shoulders we stand”.Dukes said in the CBS interview: “I’m just proud of Kamala. I’m just excited if I can live to see this happen. It would be the joy of my life.”Dukes was the president of her own consulting firm. She also served as the member of the NAACP national board of directors. Leaders of the NAACP said in a statement Saturday that Dukes was a “living embodiment” of the NAACP and that her legacy has touched every aspect of the movement.The New York City mayor, Eric Adams, ordered flags to be lowered at half-staff as a tribute to Dukes. More

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      ‘A vivid distillation of a deeply fractured country’: a history of the United States in nine photographs

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      The American photographer Peter van Agtmael experienced a life-changing moment, aged 19, when he happened on a copy of Magnum Degrees, a photobook published in 2000 of dramatic images from the previous decade.“I got an instantaneous education in the beauty, violence, mystery, complexity and simplicity of photography,” he writes in his afterword to Magnum America, a much bigger, more mysterious and complex compendium of photographs spanning nine decades, from postwar 1940s to the present day.Magnum was formed as a cooperative by a group of renowned war photographers, including Robert Capa and Henri Cartier-Bresson, in 1947. It’s cooperative nature was initially a reflection of its founders’ stoical postwar optimism in the face of the horrors and traumas they had witnessed, but also their shared spirit of creative independence.Magnum America traces the nation’s often turbulent journey from those tentatively optimistic postwar years to the existential anxiety of the present political moment in which democracy itself hangs in the balance. Though punctuated by celebrated portraits and observational series on ordinary American lives, it is the hard-hitting photojournalism that arrests, from Capa’s blurred but powerful images from the D-day landing at Omaha beach to Van Agtmael’s eye-of-the-storm reportage of the siege of the Capitol by Trump supporters in 2021.Van Agtmael and his fellow editor, the curator and feminist academic Laura Wexler, have not attempted to create a definitive visual history of the United States as reflexed through the lenses of Magnum photographers, but instead deftly explore ideas of history, culture, myth and national identity. The book comprises 600 images – some famous, some relatively unknown – culled from a total of 227,450. The selection here reflects that mix, but concentrates on images of conflict and political drama that are pertinent to today’s fraught pre-election moment.The book is also a revealing social history of Magnum itself: the ideal and the often problematic reality. For too long, it reflected the predominantly white, male world of photojournalism, the exceptions being pioneers such as Eve Arnold, Martine Franck, Inge Morath and, later, Susan Meiselas. And, though Magnum photographers made some of the most memorable images of the black civil rights struggle in the 1960s, it wasn’t until 1988 that Eli Reed became the first black photographer to enter the Magnum fold. That irony went unnoticed for a long time. Today, Magnum is a diverse organisation, but it is its relevance – and, by extension, photojournalism’s role – that is also at stake in a world of relentless image-making and instant image-dissemination, an environment unimaginable to its founders. The ongoing carnage in Gaza enters our consciousness daily on social media, where local photojournalists as well as ordinary people with mobile phones bear witness at great risk in the midst of an ongoing humanitarian disaster. Not one photojournalist from Magnum or any other western photo agency has reported from Gaza because of Israel’s refusal to admit even embedded members of the international media. The integral act of bearing witness, which is at the core of Magnum’s collective being, continues just as powerfully all the same. The next big volume of retrospective Magnum images may have to find a way of grappling with that dilemma.1940s: Robert CapaAmerican troops landing on Omaha beach, D-day, Normandy, France, 6 June 1944View image in fullscreenOn 6 June 1944, Robert Capa was one of a handful of photographers granted permission to cross the English Channel with allied forces during the D-day operation to liberate occupied France. He travelled with American soldiers from E Company of the 16th Infantry Regiment. This blurred but evocative image was taken in the immediate wake of their arrival at Omaha beach, where they were met with cannon and small arms fire from embedded German troops as they leapt off their landing crafts into cold, choppy waters. It remains one of the most visceral images of that pivotal, but at times chaotic, operation, during which about 4,440 allied soldiers lost their lives and close to 6,000 were wounded.Intriguingly, the circumstances in which the 11 images that comprise Capa’s reportage from Omaha beach were created – which he described in characteristically self-mythologising fashion in his memoir, Slightly Out of Focus – have recently been contested. Likewise his contention that they were all that remained of 106 pictures he sent to Life magazine on his return to England, the rest having been mysteriously destroyed after being left too long at a high temperature by an unfortunate lab assistant who was processing them.Whatever the truth, the photographs that were taken under extreme duress during his relatively short time on the beach – he made it on to a departing boat after a severe panic attack in which his hands were shaking so badly he could not reload his camera – are a powerful and up-close record of that day’s tumultuous events. There have been several attempts to identify the “soldier in the surf”, with Private Huston “Hu” Sears Riley the most likely contender. That he has not been definitively identified lends another level of poignancy to the image.Capa, one of Magnum’s founders, was arguably the most revered photojournalist of the 20th century. His most famous quote epitomised his cavalier approach: “If your pictures aren’t good enough, you’re not close enough.” In 1954, 10 years after this photograph was taken, he was killed, aged 40, by a landmine in Vietnam, while covering the first Indochina war.1950s: Elliott ErwittWilmington, North Carolina, 1950View image in fullscreenElliott Erwitt was invited to join Magnum by Robert Capa in 1953. Having studied photography and film-making at college in California, Erwitt, aged 25, had already made a name for himself as an editorial photographer for various commercial magazines. He would go on to become one of the world’s most famous image-makers, best known for his striking, slightly surreal pictures of the everyday. His similarly offbeat portraits of dogs have been the subject of five photobooks to date. It is fair to say that Erwitt’s dedication to being, as he put it, “serious about not being serious” has tended to shift attention away from his more unsettlingly powerful images. One of the most rawly observant is his photograph of a grief stricken and bewildered Jackie Kennedy at her husband’s funeral.His photograph Wilmington, North Carolina, 1950 possesses a resonance that is at odds with its neutral geographical title. Like many images in Magnum America, it captures a significant moment, simultaneously evoking the darkness of the US’s past and signalling a turbulent future of hard-won progress. The tentative beginning of the civil rights movement was still four years away when this picture was taken, and it was 14 years before that struggle achieved one of its seminal victories when the passing of the Civil Rights Act in 1964 outlawed segregation. The separate drinking fountains, marked “White” and “Colored”, the one modern and sleekly designed, the other makeshift and worn, speak of a time not that distant when discrimination was a given in certain states. The face of the man crouching over the sink beneath the Colored sign is blurred, and his stance suggests he is looking towards the other fountain that is so close yet out of bounds. As a signifier of the postwar era of US segregation in the south, Erwitt’s grainy image remains starkly affecting and deeply symbolic.1960s: Paul FuscoRobert Kennedy funeral train, USA, 1968View image in fullscreenIt was a year of sustained social and political turbulence in the US, the war in Vietnam dividing the country across generational lines and provoking widespread protests that often culminated in violence. The conflict on the streets reached a climax of sorts at the Democratic convention in Chicago in August 1968, when police brutally attacked activists and bystanders, the violence captured on TV cameras and broadcast nationally on news reports.By then, the already divided nation had been traumatised by the recent assassinations of two progressive leaders: the black civil rights figurehead Martin Luther King Jr and the Democratic presidential candidate Robert F Kennedy. Paul Fusco boarded the train taking Kennedy’s body from New York to Washington focused on how he would cover the senator’s state funeral at Arlington cemetery for Look magazine. When the train emerged from a long dark Manhattan tunnel into daylight, he was taken aback by what he saw. Ordinary citizens, young and old, had gathered in clusters by the railway track, standing in silent homage to the young politician whose death, like his life, had echoed that of his older, more famous brother, President John F Kennedy.The train moved slowly, perhaps out of respect for the dead senator, taking eight hours rather than the usual four to complete its journey. Along the entirety of the route, people congregated trackside in their summer clothes. Fusco shot about 2,000 photos en route to Washington. In them, he freeze-framed for posterity a nation in mourning: families and friends holding hands, men standing to attention to salute, a woman kneeling in prayer. Mostly, though, a seemingly endless succession of ordinary Americans of every race, creed and colour gaze upwards as the train trundles past from city to suburb and on through sun-dappled rural neighbourhoods, their collective silence palpable in every frame.At the time, the editors of Look bafflingly decided not to publish any of Fusco’s extraordinary funeral train series. After the magazine ceased publication in 1971, they remained unseen for another 30 years, consigned to the vast archive of the Library of Congress until they were uncovered by a Magnum researcher. Almost six decades on, they evoke another now distant US, one united in grief but also, as Fusco later put it, “grateful for the commitment and hope Bobby nurtured in the legions of the poor, the black and countless other forgotten Americans”.1970s: Alex WebbNixon resignation, Washington DC, 1974View image in fullscreenOn 8 August 1974, at 9pm, Richard Nixon, who was facing impeachment and removal from office for his role in the Watergate scandal, announced that he was resigning as president of America. He was the first and as yet only US head of state to do so. “As president,” he told the country in a live television broadcast from the White House, “I must put the interests of America first.”The evidence of his misdemeanours, as uncovered by the Washington Post reporters Bob Woodward and Carl Bernstein with the help of an anonymous source known as “Deep Throat”, suggested that sentiment had not been foremost in his mind two years earlier, when a break-in had occurred at the Watergate offices of the Democratic National Committee in Washington DC. It had been carried out by a group devoted to Nixon’s re-election, which included his former close associate G Gordon Liddy. Along with six others, Liddy was subsequently jailed for his part in the burglary.Woodward and Bernstein’s exhaustive investigation also uncovered evidence of wiretaps of the phones of those Nixon considered his most dangerous enemies. The break-in and cover-up was exposed in detail in the televised Watergate hearings that by turns enthralled and appalled the US public over 51 days in 1973.That Nixon hung on in office as long as he did was testament to his tenacity as well as his sense of entitlement. Tricky Dicky, as he came to be known, escaped the humiliation of impeachment and a possible prison sentence and was subsequently pardoned by his successor, Gerald Ford.When the news of his resignation broke, Alex Webb evoked the country’s collective response in his image of a single, anonymous individual intensely perusing the Washington Post on the streets of the capital. The front page headline, “Nixon Resigns”, resonates across the years, through the subsequent impeachments of Bill Clinton and Donald Trump, as well as the turbulence of the latter’s first term of office, the incendiary nature of his departure from it, and the possibility of his imminent return. “It changed history,” Woodward recently said of the crimes he helped to uncover. “It was a red light for presidents.” We may find out soon enough if that is still the case.1980s: Susan MeiselasUS/Mexican border, 8am: undocumented workers discovered in a “drop off” site, Interstate 5, Oceanside, California, 1989View image in fullscreenThroughout his 2016 election campaign, Donald Trump repeatedly promised his faithful that he would construct “a big beautiful wall” between the US and Mexico, one that stretched across its 2,000-mile length, thus ending once and for all the flow of illegal migrants that, he claimed, threatened the security and identity of the US. The construction of a border wall was already well under way long before Trump began his campaign, with more than 600 miles of the southern border barricaded and protected by immigration authorities. It signified the strategy of deterrence through military-style policing that had been officially sanctioned by President Clinton in 1995.This photograph by Susan Meiselas was taken in 1989, when the border was more porous and economic migrants regularly made the crossing, mainly to do the myriad low-paid menial jobs that helped keep the American, and in particular the Californian, economy afloat. By then, Meiselas had made her name with her documentary reportage from the long civil war in El Salvador and the Nicaraguan revolution.For her series Crossings, she worked with the migrants and the border security patrols tasked with apprehending them. Many of those sent back to their homeland would try to enter again by different routes, such was their dedication to the dream of reinventing themselves in the US. This image dramatically evokes the precariousness of the immigrant journey by capturing the moment some undocumented workers are discovered by a border patrol officer at the drop-off site they’ve been left at by smugglers after crossing the border. “When people are coming across the border, they are giving up on their homeland,” she said later of this photo and others like it. “That’s a very hard thing to do. There’s an uncertainty; maybe it’s that uncertainty that you are seeing.”1990s: Eli ReedMembers of the Nation of Islam among the ruins of the Rodney King riots, Los Angeles, California, 1992View image in fullscreenThe Magnum archive is rich in memorable images of the struggle – and solidarity – of African American activists during the civil rights era by the likes of Leonard Freed, Burt Glinn, Bruce Davidson and Danny Lyon. It wasn’t until 1988, 41 years after the agency’s formation, that Eli Reed became the first black member of the organisation. “By signing him on, the agency granted loftiness to its existence,” Gordon Parks would later attest. Four decades earlier, in 1948, he had made a similar breakthrough when he became Life magazine’s first black staff photographer.From the moment he took up a camera as a young man, Reed’s ambition has been to capture the full range of black people’s experience, from the everyday to the politically seismic, the intimately tender to the collectively traumatic. To this end, his book Black in America, published in 1997, is punctuated throughout with moments of tentative optimism but also tempered by a deep anger and frustration that Reed, an activist with a camera, shared with many of his subjects.This striking image was made in the immediate aftermath of the riots in Los Angeles that followed the acquittal of four LAPD officers who had been captured on camera a year earlier brutally beating a young black man, Rodney King. It features three besuited members of the Nation of Islam, a black nationalist organisation that believes in the formation of a separate state for African Americans within the US. Despite their extremist views, they are regarded by some in the black community as role models who uphold the traditional values of discipline and self-respect, while espousing self-determination as the only alternative to endemic racism.Here, the three young men stand, alert and yet seemingly unconcerned by the proximity of Reed’s camera, in front of the ruins of a building destroyed in the riots. The stark contrast between their aura of calm authority and the wreckage that signifies chaos and disorder lends the image an edgy complexity. One of the underlying questions posed by Reed’s immersive reportage is how the black community should respond to often murderous police brutality. It has been answered in frequently dramatic fashion in the decades since, most resoundingly in the rise of the Black Lives Matter movement, which became a global phenomenon after the police killing of George Floyd in 2020.2000s: Thomas HoepkerYoung people during lunch break in Brooklyn with the twin towers burning across the river, 11 September 2001View image in fullscreenThe terrorist attack on the twin towers in lower Manhattan on the morning of 11 September 2001 was captured by several Magnum photographers, and their images of the cataclysm and its aftermath were published in a large-format book, New York September 11, less than two months after the event. The exception was Thomas Hoepker’s complex and, for some, provocative portrait of a group of young people gathered by the river’s edge in Williamsburg, Brooklyn, while a dense plume of grey smoke billows from the familiar skyline in the middle distance. The image so disoriented its creator that he chose not to include it in the book, waiting until 2006, the fifth anniversary of the attack, before publishing it.Hoepker’s initial anxiety, it turned out, was justified. After its belated publication, Hoepker wrote a short article in response to a column in the New York Times that decried his “shocking” photograph and suggested that the five young people in it were relaxing, having already started to “move on” from the shock and horror of the attack. Hoepker admitted that he had initially found the image “ambiguous and confusing”, and had swiftly come to the conclusion that publishing it so close to the actual event “might distort the reality as we had felt it on that historic day”.This, in turn, prompted one of the people in the photograph, Walter Sipser, to respond, accusing both Hoepker and the NYT columnist of distorting his reality. He pointed out that the three people chatting to him and his girlfriend were passing strangers, the group having found themselves “suddenly bound together… in the aftermath of a catastrophe”. Rather than feeling relaxed, they were, he explained, united “in a profound state of shock and disbelief, like everyone else we encountered that day”. A scene that had initially appeared “ambiguous and confusing” to the photographer felt cynically manipulative to the subjects, for whom it is a stolen and distorted moment in which nothing but the unimaginable horror unfolding in the background is what it seems. Here, the idea of bearing witness that has traditionally underpinned photojournalism in general, and Magnum in particular, seems to collapse in on itself.2010s: Alec SothLockdown drill, Belle Plaine high school, Minneapolis, Minnesota, 2014View image in fullscreenSchool shootings are a particularly American phenomenon, the deadliest of which have imprinted the names of their locations – Columbine, Sandy Hook, Virginia Tech – on our collective consciousness. According to a recent CNN report, there were at least 58 shootings on US school grounds and collage campuses between January and mid-October of this year, resulting in 28 deaths and more than 72 injuries.Alec Soth’s dramatic photograph was taken during a school lockdown drill that had interrupted an eight-grade gym class at Belle Plaine high school in his home town, Minneapolis. These kinds of drills are compulsory in more than 20 states. That they are now such a common feature in US schools, that they have become almost normalised, speaks volumes about US gun culture and the failure of legislation to control it. Kenneth Trump, the president of National School Safety and Security Services, told the New York Times: “The majority of today’s generation of students and school staff view lockdowns as a routine part of the school culture, just as we have viewed fire drills for many years.”Soth’s deftly composed photograph is startling in its stillness and atmosphere of vulnerability. The young girls huddled together, faces hidden in hands, heads bowed in silent thought. Their pale limbs are in dramatic contrast to the deep red of their school T-shirts and the shiny gym lockers. The drama here lies in the dread possibility of what might one day come to pass, and one cannot help but ponder where the schoolgirls’ thoughts have wandered in this silent, confined space. It is an image neither violent nor transgressive but that disturbs all the same in its evocation of a singular kind of collective cognitive dissonance.2020s: Peter van AgtmaelStorming of the Capitol, Washington DC, 6 January 2021View image in fullscreenThe tumultuous events of 6 January 2021, when a riotous mob stormed the Capitol building after an inflammatory speech by Donald Trump, hang like a storm cloud over the imminent US election. As the election results pivoted towards a Democrat victory, Trump had urged his followers to converge on the Capitol to “stop the steal”. Many thousands responded, fighting their way into the Capitol building where they ransacked offices, smashed furniture and wandered the corridors in search of the politicians that Trump had demonised. Chief among them were Nancy Pelosi, Speaker of the House of Representatives, and Mike Pence, his presidential running mate, who had refused to challenge the result. Both were perilously close to the rioters inside the building before they were safely evacuated.Peter van Agtmael, whose photojournalism over the past few decades has interrogated the US’s foreign wars and its concurrent domestic discontents was in the midst of the mob at Capitol Hill on the day. From the eye of the hurricane, he captured protesters clashing violently with outnumbered police armed with batons and pepper spray. This image distills the greater scattered disorder that erupted around the Capitol building and the dogged determination of the protesters, one of whom has scaled a high wall, his hand clinging to a marble ledge as he bends to help others beneath him. Only his baseball cap is visible and beyond it a panoramic of the unruly horde spread out across the grounds, many of them carrying US flags.In the background, the tall Washington Monument, built in honour of the first US president, points towards the sky, a symbol of the birth of US democracy. Beneath it, all is chaos and disorder. Van Agtmael’s dramatic image is a vivid distillation of a deeply fractured US. It may also be an augury of more turbulent times to come.

      Magnum America by Peter van Agtmael and Laura Wexler is published by Thames & Hudson (£125). To support the Guardian and Observer order your copy at guardianbookshop.com. Delivery charges may apply More

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      Ruby Bridges: civil rights pioneer rejects claim book makes white children uncomfortable

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      Increasingly, the US civil rights icon Ruby Bridges – the first Black child to integrate a school in Louisiana – has seen some adults seek to prevent grade-school students from accessing the books and films that chronicle her story, saying the tale makes white children feel bad about themselves.But that justification is “ridiculous” because “my biggest fans are kids all around the world”, Bridges told NBC’s Meet the Press moderator Kristen Welker in an interview airing on Sunday morning’s episode of the show.“All of the letters, all of the mail, I have little girls from all walks of life, different nationalities that dress up like Ruby Bridges,” the now 69-year-old activist said in an excerpt of the interview that NBC shared in advance with the Guardian.“I found through … traveling that they resonate with the loneliness, probably the pain that I felt. There’s all sorts of reasons that they are drawn to my story. So I would have to disagree [that it makes certain children feel guilty].”Delivered in a recurring segment known as Meet the Moment, which aims to spotlight people who influence political issues outside Washington, Bridges’ remarks to Welker come a little more than a year after one parent’s complaint prompted a school in Florida to stop showing its students a 1988 made-for-TV movie about her.The parent in question complained that the movie – which some schools usually show to students during Black History Month in February – might teach children that “white people hate Black people”.Separately, Bridges’ autobiographical picture book I Am Ruby Bridges was included in a collection of 64 “diverse” titles from Scholastic Books – the US’s largest children’s book publisher – that librarians are allowed to opt out of for popular book fairs that Scholastic helps stage at campuses nationwide.Scholastic defended itself by saying it had been forced into that position to shield teachers and librarians in largely conservative regions which may have enacted prohibitions against children’s books addressing race, gender and sexuality.Other works by Bridges have also been targeted by book bans schemed up by groups such as Moms for Liberty.In her conversation with Welker, Bridges dismissed the idea that her experience could unduly make white children uncomfortable.“That’s just an excuse not to share the truth, to cover up history,” Bridges said. “But I believe that history is sacred – that none of us should have the right to change or alter history in any way.”Bridges was six years old in November 1960 when US deputy marshals escorted her past jeering crowds into New Orleans’ William Frantz elementary school.With her white sweater, matching hair bow, black patent leather shoes and a small satchel in her right hand that day, she became the first Black child to desegregate an all-white elementary school in New Orleans – a scene immortalized in the 1963 Norman Rockwell painting named The Problem We All Live With.Bridges grew up to start an eponymous foundation dedicated to promoting tolerance and change through academic education. Meanwhile, the Akili Academy now occupying the school which Bridges integrated has a majority Black student population and is a stop on Louisiana’s Civil Rights Trail. More