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    I crisscrossed America to talk to people whose views I disagreed with. I now have one certainty

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    View image in fullscreenThe residential community was lodged near a national forest on the outskirts of Scottsdale, Arizona. Forbidding gates and sentry posts restricted access to the exclusive development and its elegant homes. But security here went much further.Each cul-de-sac in the colony had its own individual railway gate, and many of the homeowners had installed gates across their own driveways as well. Anyone coming in or out of those houses would have to clear three checkpoints that set them apart from the wider world beyond.I was astonished. But the security director at the gated community saw nothing unusual in such arrangements. “People shouldn’t be able to just walk into where you live. You should be able to defend yourself against the rest of the world.” Immigration officers were doing exactly the same thing along the country’s border, he added: defending us.I couldn’t help but think about what I had seen in the company of migrant aid volunteers earlier that week in southern Arizona, all the tattered clothes and humble belongings caught in the brush of a desert trail, attesting to the desperation of those who had fled through that harsh terrain.How could people be indifferent to such suffering, I asked one of the volunteers. “It’s like talking to a wall,” he replied.Over the last eight years, I have crisscrossed the United States as an anthropologist, trying to make sense of why the rifts in our national culture run so deep. I have talked with homebuilders in North Dakota and activists for housing justice in north Texas, with diesel truck enthusiasts in Iowa and pedestrian safety planners in Florida, with white nationalist demonstrators in Tennessee and environmental justice organizers in the Hudson River valley. I have logged many thousands of miles on local highways and country roads, striking up conversations with strangers on park benches and in derelict shopping malls.I recount those travels and their lessons in my new book, Something Between Us: The Everyday Walls of American Life, and How to Take Them Down. In it I argue that, in the US, we are at crossroads, poised between a politics of suspicion and retreat, and another founded on more expansive relationships of mutual aid and collective solidarity.In the many conversations and encounters that led to this book, I tried to approach people on their own terms, paying heed to their everyday commitments and concerns, often very different from mine. I have come away with a much better understanding of why things are as stuck as they are, and what it would take to truly change them.The challenges are real, as I saw one October in Shelbyville, Tennessee.View image in fullscreen“How are you feeling?” I asked the Nepali woman behind the counter of a gas station. She replied with a single word and a tight-lipped smile. “Scared.”Scheduled that Saturday morning in Shelbyville was a “White Lives Matter” political rally. Businesses downtown were shuttered. Police had cordoned off roads heading into the town. A pervasive thrum was in the air, from helicopters circling overhead. Dozens of officers in riot gear massed on the roofs of low buildings.The October 2017 rally followed the “Unite the Right” rally in Charlottesville, where clashes between demonstrators and counter-protesters left dozens injured and one young woman, Heather Heyer, dead. The Shelbyville rally was organized by a southern separatist group called the League of the South, working with a larger umbrella of white nationalist groups called the Nationalist Front.“Which side are you on?” an officer asked as I approached the site. Long metal barricades divided the white nationalists from the counter-protesters who were also gathering that morning. I followed a handful of journalists into the security clearance area for the white nationalist demonstrators. I was hoping to talk with some of them, to try to understand why they had come to think of their own wellbeing in such starkly racist terms.Everyone was forced to mill around the checkpoint and submit to a pat-down in the name of safety. The process was long and arduous, so much so that it helped break the ice between a brown ethnographer and the white nationalists in his midst. Here was something we could complain about together, as if this was a painfully slow line at an airport terminal.View image in fullscreenI struck up a conversation with a bearded man who worked at a uniform factory in northern Alabama. He was wearing a red Maga cap, with an American flag draped around his shoulders – flagpoles had been banned. He admitted feeling stupid with a flag on his back. “What would look cool is a Swat vest and a gun,” he suggested, eyeing the officers nearby.Some of the demonstrators came down to the checkpoint in quasi-military formation, with helmeted young men in rows marching behind plastic shields as a ruddy-faced man with a thick white beard led them in a chant: “Closed borders! White nation! Now we start the deportation!” When they halted, I could see that some of them had swastikas and the letters “KKK” tattooed on their arms.Styled as foot soldiers, many startlingly young in age, these men were a deliberately provocative spectacle of fascist unity. They were also a minority among those who gathered for the white nationalist rally in Shelbyville. That left me curious about the other demonstrators who had joined in plain clothes. How did these ideas speak to them?I fell into conversation with a tall white man in a black Carhartt jacket. He didn’t want to divulge who he was, and nor, frankly, did I, but it turned out that he was raised in Brooklyn, not far from the Bronx borough where I was born. In his late 40s, with a salt-and-pepper beard, he had gone to the rally in Charlottesville and had come to Shelbyville for this event.“I have an affinity for this side,” he admitted. I introduced myself as a writer, and we wound up getting into a long discussion.“What do you think of this idea of an ethnostate?” I asked the man, bringing up the vision of a Balkanized white nation floated by rally organizers. “What would you do with people like me?”“What’s your heritage?” he asked.“My family is from India,” I said. “I was born and raised in this country, but my parents immigrated here.”“Aren’t you guys Aryans?” Both of us laughed uneasily.He asked when my family had come to the United States, adding that he had ancestors who came here during the revolutionary war era. “Our ancestors built this country for their posterity. We feel this is our inheritance.”“Let me tell you why I’m here,” I told him. “In the 1970s, there was a shortage of doctors in the United States. The government put out a call, and a whole bunch of them came from India. My dad’s a cardiologist. Over the years, he’s taken care of thousands of patients, saved a lot of lives. Does that give us a place here, or not?”“Yeah, that’s a part of our history,” he replied. “We can accept that. We can absorb a certain amount of other cultures.” The way he spoke, he seemed to be thinking of a national organism, its ability to tolerate some degree of foreign bodies in its midst.Still, the man from Brooklyn insisted, “there’s no living with the other.” What seemed to have gone missing here was the faith that one could live alongside others unlike oneself, sharing a collective life with them rather than living at the other’s expense.“You gotta put your own air mask on first,” he said. “You gotta take care of yourself before you can take care of someone else. You can’t help people if you cut your own throat.”View image in fullscreenPlaces of belonging can be conceived in defensive and xenophobic ways, as that white nationalist rally had in Shelbyville. But they can also be imagined and sustained in a more hopeful manner, as shared spaces of cultural resistance and transformation.I think, for example, of the members of the Denton Women’s Interracial Fellowship in north Texas, who led the effort to desegregate their town in the 1960s. I was privileged to meet some of these courageous women during my research.At the turn of the 20th century, the Black community of Denton was anchored in a prosperous enclave at the heart of the town, known as Quakertown. Like many other Black townships at time, Quakertown had thrived, with a school and many churches and businesses. Then, in the early 1920s, white civic leaders in Denton led a campaign to appropriate the Black township’s land, raze its buildings and place a public park for white families there instead.Many Black families were forced to leave Denton altogether, for other towns and states or farther afield. Those who remained rebuilt their community once again on a tract of land south-east of the town, past flour mills and two sets of railway tracks, a distant periphery that remains the nucleus of Denton’s Black population to this day.I met Alma Clark for the first time at the American Legion Senior Center in south-east Denton in 2017, when she was 89 years old. She scoffed at the ideas of health and sanitation used as rationale for Quakertown’s removal. “We went into the homes of white folk and cooked their food and cleaned their houses. We took care of their children. We were good enough for that,” she told me with a tart smile.However much labor the Black women and men of Denton contributed to the wellbeing of the town’s white residents, they had been cast into a space of public neglect. Under these circumstances, families in the community turned to strategies of collective support and caretaking.Women relied on one another to help with their children, as they juggled work and other responsibilities. Families added rooms to their own homes to house Black students admitted to Denton’s universities but denied a place in their dormitories.In the 1960s, Clark and other Black women in Denton came together with some white women in the town to create what came to be known as the Denton Women’s Interracial Fellowship. They began by opening their homes to each other, sharing meals for the first time. Eventually, their conversations led to public campaigns that drew dozens of active women in the town. The organization ensured that its membership remained Black and white in equal measure at any given time, and alternated its meetings regularly between Black and white homes.View image in fullscreenWomen in the fellowship made visible the harsh realities of racial segregation. They led a successful campaign to pave south-east Denton’s streets and equip them with streetlights. They organized voting drives to register new Black voters, and took to visiting local restaurants in interracial pairs to support their desegregation. They distributed cards that encouraged Denton city residents to sign a “good neighbor pledge” that affirmed the right of every person to rent, buy or build a home anywhere they wished, even as social and economic forces conspired to keep people mostly where they were.The legacy of the Women’s Interracial Fellowship remains widely visible in Denton today. A vivid mural depicting Clark and several other Black women activists with the organization spans both sides of the railway underpass leading into south-east Denton. An art installation commemorating their work for racial justice adorns a small downtown park, close to the central courthouse square from which a Confederate monument was finally removed in 2020. Contemporary antiracist organizing in the Black Lives Matter era has drawn from historical struggles in the town, on the more inclusive vision of home and community that activists have long summoned.“We had to help each other to survive,” Clark recollected to me in 2022, when I returned to Denton for the Juneteenth celebration that year.She went on to add a striking analogy. “It’s like making cornbread. You need meal, you need flour, you need baking powder, you need eggs. You need to put all those ingredients together to make that cornbread. You can’t do anything if you keep them separate.”View image in fullscreenAll of us have much to lose in the erosion of neighborly concern, the impetus to look out for others we don’t know that well. Neighborliness is a powerful image of collective belonging, especially in a world where relationships span the globe and the consequences of how we live extend to many distant and unseen places.In saying this, I don’t mean to idealize American neighbors and neighborhoods. Contemporary patterns of isolation draw on deep histories of racial segregation and systemic neglect in the United States, lines that have long been drawn between lives that matter and lives that don’t. At the same time, neighborliness has also long been practiced as a more expansive form of conviviality, equipping people to live with the reality of social difference and disagreement.One afternoon a few years ago, passing through a small town in southern Michigan, I went out to a park to catch up on some notes and phone calls. After some time, a white man in his 60s sat down on the bench beside me, and we fell into conversation. He was slightly drunk, a little red in the eye, and keen to talk. He had recently retired from work as a mechanic at a nearby plant. His wife was ailing, mostly bedridden at home, and he was worried about her medical care.I can’t remember how the subject of politics came up, but he told me that he had voted for Donald Trump in 2016. He also wanted me to understand that this didn’t change what he owed me as a newcomer to his town. No, he didn’t know me from Adam, but our meeting was the Lord’s blessing, he told me, and I ought to have someone around there to call on in case of trouble.He scribbled down his number and address on a scrap of paper and insisted that I take it. “I don’t care if you’re brown or red or whatever,” he told me, and I believed him.I was heading out the next morning, but I kept thinking about that unexpected gesture of kindness. It was like a flash of some other solidarity that still remained possible. I picked up a pie at a market nearby, meaning to drop it off for that man and his family. When I pulled up at the address he had shared, the shades were drawn, and no one seemed to be home. I left the pie and a note on the concrete landing of that small tract house clad in blue vinyl siding.I felt a bit nervous and exposed, walking back to my car. I was, after all, a stranger. But it felt like the right thing to do. He had treated me like a neighbor, and I wanted to reciprocate.Such aspirations will face serious tests in the years to come. How will people respond to the deportation of families who have lived beside them for decades, or the gutting of hard-won protections for clean water and air, or the removal of books meaningful to the most marginal members of their communities from local school curricula, or the deepening of media foxholes that celebrate masculine aggression and disdain for the struggles of others elsewhere?Xenophobic and authoritarian politics draw their power from a fear of foreigners and strangers, an idea that the dangers they pose are already around us, needing to be identified and rooted out. But as Toni Morrison observed, such ideas often reflect “an uneasy relationship with our own foreignness, our own rapidly disintegrating sense of belonging”. The problem lies less with the strangers among us than the strangeness within, the consequences of a feeling of radical estrangement from the world.In my writing, I try to show how everyday structures of isolation – at home and on the road, for the body and the mind – magnify the social and political divides we lament so often. These interlocking walls of everyday life sharpen the divide between insiders and outsiders, making it hard to take unfamiliar people and perspectives seriously, to acknowledge the needs of others and relate to their struggles.So much turns on the edges between the familiar and the foreign, these lines we’ve come to live with on a daily basis. Can we learn once again to take these edges as spaces of encounter, rather than hard divides between ourselves and the world beyond?It may be daunting, the idea of making a common life – in public space, in the pursuit of wellbeing on an imperiled Earth, even in the unpredictable span of a conversation – with others unlike ourselves. But we need to find our way back to the communion we may share with those beyond our bounds.We need to rekindle that open spirit of kinship once again.Anand Pandian is Krieger-Eisenhower professor of anthropology at Johns Hopkins University. Parts of this essay were adapted from his book, Something Between Us: The Everyday Walls of American Life, and How to Take Them Down, out now.Spot illustrations by Peter Gamlen. More

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      Trump’s unfounded attack on Cyril Ramaphosa was an insult to all Africans | John Dramani Mahama

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      The meeting at the White House between Donald Trump and the South African president, Cyril Ramaphosa, was, at its heart, about the preservation of essential historical truths. The US president’s claims of white genocide conflict with the actual racial persecution and massacres that took place during the two centuries of colonisation and nearly 50 years of apartheid in South Africa.It is not enough to be affronted by these claims, or to casually dismiss them as untruths. These statements are a clear example of how language can be leveraged to extend the effects of previous injustices. This mode of violence has long been used against Indigenous Africans. And it cannot simply be met with silence – not any more.The Kenyan writer Mzee Ngũgĩ wa Thiong’o wrote: “Language conquest, unlike the military form, wherein the victor must subdue the whole population directly, is cheaper and more effective.”African nations learned long ago that their fates are inextricably linked. When it comes to interactions with the world beyond our continent, we are each other’s bellwether. In 1957, the year before my birth, Ghana became the first Black African country to free itself from colonialism. After the union jack had been lowered, our first prime minister, Dr Kwame Nkrumah, gave a speech in which he emphasised that, “our independence is meaningless unless it is linked up with the total liberation of Africa”.Shortly after, in 1960, was the Sharpeville massacre in South Africa, which resulted in 69 deaths and more than 100 wounded. In Ghana, thousands of miles away, we marched, we protested, we gave cover and shelter. A similar solidarity existed in sovereign nations across the continent. Why? Because people who looked like us were being subjugated, treated as second-class citizens, on their own ancestral land. We had fought our own versions of that same battle.I was 17 in June 1976, when the South African Soweto uprising took place. The now-iconic photo of a young man, Mbuyisa Makhubo, carrying the limp, 12-year-old body of Hector Pieterson, who had just been shot by the police, haunted me for years. It so deeply hurt me to think that I was free to dream of a future as this child was making the ultimate sacrifice for the freedom and future of his people. Hundreds of children were killed in that protest alone. It is their blood, and the blood of their forebears that nourishes the soil of South Africa.The racial persecution of Black South Africans was rooted in a system that was enshrined in law. It took worldwide participation through demonstrations, boycotts, divestments and sanctions to end apartheid so that all South Africans, regardless of skin colour, would be considered equal. Nevertheless, the effects of centuries-long oppression do not just disappear with the stroke of a pen, particularly when there has been no cogent plan of reparative justice.Despite making up less than 10% of the population, white South Africans control more than 70% of the nation’s wealth. Even now, there are a few places in South Africa where only Afrikaners are permitted to own property, live, and work. At the entrance to once such settlement, Kleinfontein, is an enormous bust of Hendrik Verwoerd, the former prime minister who is considered the architect of apartheid.Another separatist town, Orania, teaches only Afrikaans in its schools, has its own chamber of commerce, as well as its own currency, the ora, that is used strictly within its borders. It has been reported that inside the Orania Cultural History Museum there is a bust of every apartheid-era president except FW de Klerk, who initiated reforms that led to the repeal of apartheid laws.Both Kleinfontein and Orania are currently in existence, and they boast a peaceful lifestyle. Why had the America-bound Afrikaners not sought refuge in either of those places?Had the Black South Africans wanted to exact revenge on Afrikaners, surely, they would have done so decades ago when the pain of their previous circumstances was still fresh in their minds. What, at this point, is there to be gained by viciously killing and persecuting people you’d long ago forgiven?According to the UN Department of Economic and Social Affairs, half of the population of South Africa is under 29, born after the apartheid era and, presumably, committed to building and uplifting the “rainbow nation”. For what reason would they suddenly begin a genocide against white people?Ramaphosa was blindsided by Trump with those unfounded accusations and the accompanying display of images that were misrepresented – in one image, pictures of burials were actually from Congo. Trump refused to listen as Ramaphosa insisted that his government did not have any official policies of discrimination.“If you want to destroy a people,” Archbishop Desmond Tutu once said, “you destroy their memory, you destroy their history.” Memory, however, is long. It courses through the veins of our children and their children. The terror of what we have experienced is stored at a cellular level. As long as those stories are told, at home, in church, at the beauty and barber shop, in schools, in literature, music and on the screen, then we, the sons and daughters of Africa, will continue to know what we’ve survived and who we are.Mzee Ngũgĩ wa Thiong’o wrote: “The process of knowing is simple. No matter where you want to journey, you start from where you are.” We journey forward with a history that cannot be erased, and will not be erased. Not while there are children dying in the mines of the Congo, and rape is being used as a weapon of war in Sudan.Our world is in real crisis; real refugees are being turned away from the borders of the wealthiest nations, real babies will die because international aid has been abruptly stopped, and real genocides are happening in real time all across the globe.

      John Dramani Mahama is president of the Republic of Ghana

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      We demanded justice after George Floyd’s death. Donald Trump made things worse, but we fight on | Al Sharpton

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      Yesterday, I led a private memorial service at ​George Floyd’s graveside​, along with his family, in Houston, Texas. Once that was over, we visited the housing project where Floyd and his siblings grew up.Half a decade after Floyd was taken from them, they were keen, as are we, to ensure his life and legacy will not be forgotten – and to remind the world why the fight for police accountability continues.He died in front of the entire world. Everyone saw the phone footage of the incident where a white officer in Minneapolis kneeled on Floyd’s neck for more than nine minutes as he repeatedly said “I can’t breathe”, and cried out for his mother. His desperate pleas for help were ignored by those sworn to serve and protect the public; but they were heard in every corner of the globe.The movement for police reform gained renewed fire, and people from all walks of life demanded systemic change and the protection of Black lives. Five years later, while the officer convicted of Floyd’s murder is behind bars, the current climate in the US and regressive actions from those in power have set us back and prevented substantive police accountability.Just a few days shy of this sombre fifth anniversary, Donald Trump’s department of justice announced that it would back away from cases to force reforms on police departments – including in Louisville, Kentucky, and in Minneapolis, the city where Floyd was killed. This outrageous decision is not a surprise; it is just the latest roadblock in the fight for police reform and justice. It is an insult to the mothers, fathers, children and loved ones of all those killed at the hands of law enforcement. The consent decrees and small incremental changes that were achieved after tireless advocacy, organising, protests and political courage have been dismantled by a department that should be protecting the civil rights of individuals, not eliminating them.This move isn’t just a policy reversal. It’s a moral retreat that sends a chilling message that accountability is optional when it comes to Black and Brown victims. Trump is shamelessly weaponising the justice department against marginalised communities. The decision to dismiss these lawsuits with prejudice solidifies a dangerous political precedent that police departments are above scrutiny. The timing is no coincidence; it is an insult to Floyd’s family and the loved ones of victims such as Sandra Bland, Tyre Nichols, Breonna Taylor, Eric Garner and countless others whose names we may never even know.View image in fullscreenI remember delivering the eulogies for Floyd (one in Minneapolis and one in his native Houston) like it was yesterday. There was so much frustration, anger, disgust and exhaustion permeating throughout the US and, in turn, in many nations across the world. In fact, his death sparked global protests against racial injustice, particularly at the hands of law enforcement. Many young people mobilised and hit the streets for the first time, and more than 200,000 folks joined us in the nation’s capital for a march on Washington in August 2020 to call attention to ongoing police injustice. Despite a pandemic, hundreds of thousands from all races, ages and socioeconomic backgrounds protested alongside my organisation, National Action Network (NAN), as we led this march through the streets of Washington.Much has changed. In the wake of Floyd’s killing, and amid calls to respect Black lives, many corporations made commitments to continue diversifying and investing in our communities. Now we are watching many of those same companies turn their backs on their own diversity, equity and inclusion policies, capitulating to a rightwing government. The 2021 conviction of Derek Chauvin, the officer who killed Floyd, represented one of the first major cases in which someone in law enforcement was held accountable for their actions. But now some conservative groups and individuals are pushing for Chauvin to receive a pardon from the president. Such action would be the height of throwing salt into an already achingly deep wound. It should not be entertained for a moment.Some (particularly those in power at the moment) would like to distort reality and act as though police brutality and misconduct aren’t current problems. Nothing could be further from the truth. According to Mapping Police Violence, police in the US have killed 456 people so far this year (as of 23 May). In fact, there has only been a single day when police haven’t killed a person in 2025. And as it highlights, Black people are 2.8 times more likely to be killed by law enforcement than their white counterparts. This is why we still march, this is why we still put pressure on elected officials and corporations.For several months, NAN and I have been leading “buy-cotts” to support businesses such as Costco who remain firm in their DEI commitments. I have had meetings with PepsiCo’s chair and the CEO of PepsiCo North America, as well as Target’s CEO. Recently, I joined fellow leaders of national civil rights organisations for a meeting with top Google executives. And on 28 August, NAN will lead a march on Wall Street to defend DEI, remind corporations of their own promises in the wake of Floyd’s death, and reiterate that we will only spend our dollars where we are respected.When I stood in front of mourners five years ago at Floyd’s funeral, I said that his story has been the story of Black people, because the reason we could never be who we wanted and dreamed of being is because society kept its knee on our neck. Well, just as we loudly proclaimed around the world then, we say it again, remembering George Floyd, remembering all the victims: get your knee off our necks. Do it now.

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

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      The Guardian view on the US and South Africa: Trump looks to his base and partners look elsewhere | Editorial

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      The most telling moment of Donald Trump’s meeting with Cyril Ramaphosa was not the cynical screening of footage promoting false claims of “white genocide” in South Africa. It was when a reporter asked the US president what he wanted his counterpart to do about it. Mr Trump replied: “I don’t know.”Leaders enter the Oval Office uneasily, especially since the kicking administered to Volodymyr Zelenskyy. The South African president came armed with gratitude, two golf stars, a billionaire and compliments on the decor – and kept a cool head and a straight face as he was ambushed. Mr Ramaphosa later described it as “robust engagement”. But, in truth, it was a clash of two worlds rather than an interaction.On one side sat a political heavyweight who calmly asserted the facts; on the other, Mr Trump, espousing wild and inflammatory myths. One side wanted to do bilateral business; the other to pander to the grievances of his domestic base, many of whom doubtless relished the public scolding of an anti-apartheid veteran. No solution was proffered to the imaginary problem.The ruling African National Congress (ANC) has fallen far short in too many regards. Violent crime is rife. But the administration’s accusations invert reality. White South Africans are 7% of the population but still own 72% of the land. Experts say that it is poor black people, not wealthier whites, who are disproportionately likely to be victims of violence. Yet as the scholar Nicky Falkof has written, white South Africans have become a “cautionary tale for the White far right [internationally] … central to the landscape and language of White supremacy”. Look where DEI gets you.Mr Trump aired complaints about the “large-scale killing” of white farmers in his first term, amplifying conspiracy theories that originated in far-right forums. Since then, he has grown closer to the South African-born Elon Musk, who has accused politicians there of “promoting white genocide”. The US has now cut aid to South Africa, accusing the government of “unjust racial discrimination” and attacking its genocide case against Israel at the international court of justice. Washington has expelled the South African ambassador and given white Afrikaners asylum even as it turns away those fleeing wars.Mr Trump’s divisive conspiracy theories and failed attempt to humiliate Mr Ramaphosa appear, ironically, to be fostering unity on foreign affairs within South African politics, where the ANC and its (white-led) coalition partner, the Democratic Alliance, have had very different histories and priorities. The US still accounts for a tenth of the country’s trade. South Africa must shore up its auto sector and agriculture, given its sky-high unemployment rate. But like other governments, Pretoria is salvaging what it can in US relations now, while looking ahead to diversifying its ties. Few expect Washington to renew duty-free trade arrangements for African states this autumn.Warming relations with other western countries is one option. But increasing closeness to China, already South Africa’s top trading partner, looks like an inevitability. Members of the Brics grouping see an opportunity to strengthen ties, though South Africa is discovering that expansion does not always mean greater influence for its dominant players. Mr Trump is looking for kudos, free planes and red meat to throw to his base. Washington’s partners are increasingly looking elsewhere. It’s in US interests to show them respect and nurture longstanding relationships.

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      Trump ambushes South African president with video and false claims of anti-white racism

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      Donald Trump ambushed the South African president, Cyril Ramaphosa, by playing him a video that he falsely claimed proved genocide was being committed against white people under “the opposite of apartheid”.The hectoring stunt on Wednesday set up the most tense Oval Office encounter since Trump’s bullying of Volodymyr Zelenskyy in February. But Ramaphosa – who earlier said that he had come to Washington to “reset” the relationship between the two countries – refused to take the bait and suggested that they “talk about it very calmly”.Trump has long maintained that Afrikaners, a minority descended from mainly Dutch colonists who ruled South Africa during its decades of racial apartheid, are being persecuted. South Africa rejects the allegation. Murder rates are high in the country and the overwhelming majority of victims are Black.What began as a convivial meeting at the White House, including lighthearted quips about golf, took a sudden turn when Ramaphosa told Trump there is no genocide against Afrikaners.Trump said: “We have thousands of stories talking about it,” then ordered his staff: “Turn the lights down and just put this on.”Sitting next to Trump before the fireplace, Ramaphosa forced a smile and turned to look at a big TV screen as Trump’s South Africa-born billionaire ally Elon Musk, JD Vance, the defence secretary Pete Hegseth and diplomats and journalists from both countries looked on.The video included footage of former South African president Jacob Zuma and firebrand opposition politician Julius Malema singing an apartheid-era struggle song called “Kill the Boer”, which means farmer or Afrikaner, as supporters danced.Ramaphosa quietly but firmly pushed back, pointing out that the views expressed in the video are not government policy.There was also footage that Trump claimed showed the graves of more than a thousand white farmers, marked by white crosses. Ramaphosa, who had mostly sat expressionless, occasionally craning his neck to look, said he had not seen that before and would like to find out what the location was.Trump then produced a batch of newspaper articles that he said were from the last few days reporting on killings in South Africa. He read some of the headlines and commented: “Death, death, death, horrible death.”Ramaphosa acknowledged there is crime in South Africa and said the majority of victims are Black. Trump cut him off and said: “The farmers are not Black.”The conspiracy theory of a white genocide has long been a staple of the racist far right, and in recent years has been amplified by Musk and rightwing media personality Tucker Carlson.Trump kept returning to the theme during Wednesday’s televised meeting. He said: “Now I will say, apartheid: terrible. That was the biggest threat. That was reported all the time. This is sort of the opposite of apartheid.“What’s happening now is never reported. Nobody knows about it. All we know is we’re being inundated with people, with white farmers from South Africa, and it’s a big problem.”He added: “They’re white farmers, and they’re fleeing South Africa, and it’s a very sad thing to see. But I hope we can have an explanation of that, because I know you don’t want that.”But Ramaphosa maintained an even tone, observing: “We were taught by Nelson Mandela that whenever there are problems, people need to sit down around the table and talk about them. And this is precisely what we would also like to talk about.”The meeting came days after around 50 Afrikaners arrived in the US to take up Trump’s offer of “refuge”. Trump made the offer despite the US having halted arrivals of asylum seekers from most of the rest of the world as he cracks down on immigration.Relations between the countries are at their lowest point since the end of apartheid in 1994. The US has condemned South Africa’s case accusing Israel of genocide in Gaza at the international court of justice, slashed aid, announced 31% tariffs and expelled the South Africa ambassador for criticising Trump’s Make America great again (Maga) movement.But the biggest bone of contention has been a South African land-expropriation law signed in January that aims to redress the historical inequalities of white minority rule. Ramaphosa denied that the law will be used to arbitrarily confiscate white-owned land, insisting that all South Africans are protected by the constitution.But Trump falsely asserted: “You do allow them to take land – and then when they take the land, they kill the white farmer, and when they kill the white farmer, nothing happens to them. …“You’re taking people’s land away from them and those people in many cases are being executed. They’re being executed and they happen to be white.”Ramaphosa arrived at the White House with agriculture minister John Steenhuisen, who is white, two of South Africa’s top golfers, Ernie Els and Retief Goosen, and the country’s wealthiest person, Johann Rupert, in a bid to woo the golf-loving president. All weighed in during the Oval Office meeting and seemed to be well-received by Trump.Rupert said South Africa needs technological help in stopping deaths in the country, which he said were not just of white farmers but across the board. “We have too many deaths … It’s not only white farmers, it’s across the board, and we need technological help. We need Starlink at every little police station. We need drones,” Rupert said.South Africa will reportedly offer Musk, who was born in the country, a deal to operate his Starlink satellite internet network in the country. The Tesla and SpaceX boss has accused Pretoria of “openly racist” laws, a reference to post-apartheid Black empowerment policies seen as a hurdle to the licensing of Starlink.South Africa is one of the most unequal societies in the world. White people make up 7% of the country’s population but own at least half of South Africa’s land. They are also better off economically by almost every measure. More

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      California school district must halt ban on critical race theory, court rules

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      A small southern California school district must immediately pause its ban on critical race theory (CRT), a California appeals court ruled on Thursday morning .The 4th district court of appeals ruling put a halt to the Temecula Valley unified school district ban until its litigation is settled in the California legal system. The decision is the latest in a long-running legal battle over the CRT ban, which was first adopted as a resolution by the Temecula Valley Board of Education in December 2022 as they attempted to purge elementary school textbooks that reference gay rights icon Harvey Milk.The recent decision, authored by Judge Kathleen O’Leary, and concurred by the panel’s other two judges, said that the vague nature and lack of legal or academic terminology in the resolution jeopardized its constitutionality.“The Resolution defined CRT as ‘a divisive ideology that assigns moral fault to individuals solely on the basis of an individual’s race’ and, therefore, is itself a racist ideology,” O’Leary’s ruling said. “The Resolution operates as if this definition is universally accepted, but the text does not indicate where this definition is derived, or whether it is shared with anyone else besides the Board.”The ruling pointed to the resolution’s lack of examples of CRT, and lack of guidance for teachers looking to modify their curriculum.O’Leary’s other primary concern revolved around “confusion and fear” from educators due to the policy, and negative impacts on education provided. One fourth grade teacher submitted a letter of evidence stating that under the doctrine, “she did not know what a permissible response was when her students asked her how and why slavery happened.”“Teachers are left to self-censor and potentially overcorrect, depriving the students of a fully informed education and further exacerbating the teachers’ discomfort in the classroom,” O’Leary wrote. “Rather than lead the classroom and moderate healthy discussion, the teachers are forced to leave children’s questions unanswered.”The conflict over CRT in education has been divisive in Temecula, a historically conservative southern California city of just more than 100,000 people. The battle has followed familiar lines, with three conservative school board members elected in 2022 after running in opposition to mask and vaccine mandates, as well as “sexualized” material in school curriculums. The school board president also famously labeled Milk as a “pedophile” and originally rejected a state-issued social studies textbook including the assassinated gay rights activist. Gavin Newsom, the California governor, threatened a $1.5m fine in response.While the school district may have run into opposition in their community and at the appeals court, headwinds at the federal level are in their favor. In late January, Donald Trump signed executive orders to promote school choice, or the use of public dollars for private education, and to remove funding from schools accused of “radical indoctrination”. Trump also revived a “1776 commission” to “promote patriotic education”. More

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      Trump is using his assault on government to retaliate against women | Judith Levine

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      Last week, a federal judge blocked the justice department from canceling $3.2m in federal grants to the American Bar Association (ABA). The court agreed with the ABA’s claim that the administration was retaliating against it for taking public stances against Donald Trump.But how had the US president retaliated? Which grants had he clawed back? Those supporting programs that train lawyers to defend victims of domestic and sexual violence.It was just one of Trump’s many acts of aggression against perceived enemies that just happen to – or quite deliberately – target women.During the 2016 presidential campaign, after the release of the “grab ’em by the pussy” tape, Vox’s Libby Nelson noted that there was something fundamentally different about Trump’s sexism from the sexism of his predecessors. “Usually, the critique of Republican candidates has been based on policy – healthcare access and abortion rights – or on attitudes heavily influenced by religion,” she wrote. But “Trump’s anti-feminism owes more to the gleeful vulgarity and implicit threats of violence of 4chan than the traditional debate over what a woman’s role should be in the public square.”Trump II is both a personal and a political misogynist – a chimera with the soul of a snake and the brains of a policy wonk, transplanted from the authors of the Heritage Foundation’s Project 2025.The widest target of Trump’s aggression is the universe of people capable of having babies. Four days after the inauguration, his administration directed the justice department’s civil rights division to cease enforcing the Freedom of Access to Clinic Entrances (Face) Act, which prohibits harassment or blockage of patients entering abortion clinics. His administration dismissed three ongoing cases, pardoned 23 convicted violators of the law, and limited future prosecutions to “cases presenting significant aggravating factors, such as death, serious bodily harm, or serious property damage”.In March, he began withholding tens of millions of dollars from Title X, the only federal program supporting reproductive healthcare. The move was not explicitly anti-abortion – the Hyde Amendment banned federal funding for abortion 50 years ago – but it was surely aimed at pleasing religious fundamentalists who oppose all interference with “natural” baby-making. Lots of providers, including some Planned Parenthood affiliates, immediately collapsed, leaving millions of people with no family planning, cancer screening or prenatal services. Now, having failed repeatedly to defund Planned Parenthood through legislation, Republicans are trying to hide the dirty deed in the budget. And like much of the “waste, fraud, and abuse” targeted by the so-called “department of government efficiency” (Doge), these cuts would cost taxpayers far more than they would save: according to the Congressional Budget Office, the cost will be $300m over the next 10 years in unwanted births and shifts of reproductive services to other providers.Trump isn’t sparing mothers who want to be mothers, either. A week ago, funding to study maternal mortality was rescinded and most of the workers who monitor and improve maternal and child health at the Centers for Disease Control and Prevention were placed on leave. The cuts came just after researchers at the National Institutes of Health published a paper documenting a huge rise in mothers’ deaths in childbirth or within a year afterward, most notably among Native American and Black women; the authors urged the government to make combatting these deaths “an urgent public health priority”.Where women’s bodies are now subject to harm by intentional neglect, they will also be more vulnerable to harm by violence. Before his inauguration, Trump called for the execution of rapists. A few months later, the justice department suspended grant applications from non-profits providing emergency shelter, legal assistance, and crisis services to victims of domestic and sexual violence under the Violence Against Women Act. The agencies were caught promoting “woke” agendas – evident from the word “gender”, as in “gender-based violence”, in their mission statements. The grant program appears to be back up on the justice department website, but no one knows for how long.In late April, the administration zeroed out all funding for training, auditing, data collection and victim support under the Prison Rape Elimination Act (Prea), which Congress passed unanimously in 2003. Prea does not protect migrants in detention, but the Department of Homeland Security was nevertheless subject to oversight, and that included investigating sexual abuse by Ice employees. Not any more. In spite of thousands of complaints of sexual violence against detained women and children, the Trump administration closed the department’s three watchdog agencies, including the offices through which detainees could lodge complaints.As part of its elimination of anything suggestive of diversity, equity and inclusion (DEI), the administration halted the military’s sexual assault prevention training. The defense department reported in 2023 that nearly a quarter of active-duty women were subject to sexual harassment – and they are just the ones who risked coming forward.The policies that smash the legal bulwarks against sexual violence and those that put pregnant people’s lives at risk make for the most compelling subject lines on fundraising emails from advocates for women, people of color and other legally protected classes hardest.But the disproportionate harm these folks are suffering from the decimation of the federal workforce by Doge is possibly most consequential, because it may not be reversible. Women and Black people are more likely to work in government jobs than in the private sector; a recent McKinsey analysis found that women, particularly women of color, are promoted at higher rates in public institutions than in private corporations. But government jobs also provide union representation, job security, pensions and other benefits that lift people of color into the middle class and allow them to accumulate the property and wealth denied them since slavery – benefits that do not accrue to home health aides, chambermaids and workers in the other low-paid, precarious occupations where women and people of color predominate.“For those who have been wronged and betrayed, I am your retribution,” vowed candidate Trump at the Conservative Political Action Conference early in 2023. But it is Trump himself who feels most wronged and betrayed, with women – the pussy-hatted protesters who overran Washington on the second day of his first administration, the sex worker Stormy Daniels, who publicly poked fun at his self-celebrated endowment, the magazine writer E Jean Carroll, awarded tens of millions of dollars in damages for his sexual assault and defamation – perhaps the greatest wrongdoers and traitors. Even Melania is no longer pretending to like him.Like his woman-hating followers, this man, who has used his wealth and his body to impose his will on women, feels sorely victimized by them. Now he has more power than any other man in the world to exact his revenge.

      Judith Levine is a Brooklyn journalist and essayist, a contributing writer to the Intercept and the author of five books. Her Substack, Today in Fascism, is at judithlevine.substack.com More

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      Michelle Obama 2.0 – the reinvention of the former first lady

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      Hello and welcome to The Long Wave. This week, I review Michelle Obama’s new podcast, IMO, which is surprising in the ways it breaks with the Michelle of the past.I came to sneer – and stayed to cheerView image in fullscreenFirst, a disclaimer: I had never fully bought into the Michelle Obama hype. I felt her now legendary line “When they go low, we go high” encapsulated a troubling and complacent form of respectability politics, in which Black people have to maintain coolness and grace under fire to be taken seriously. As the first lady, Michelle often seemed like a sanitising presence, wheeled out so that her national treasure status could serve as a smokescreen to obscure more honest and damning assessments of Barack Obama’s political record.Also, I am not a huge fan of the celebrity podcast genre, which is a vehicle for high-profile figures to chat to their friends in return for huge pay packets. So I was sceptical when Michelle’s podcast was launched in March. Yet when I listened to it, I was immediately charmed and hooked. In truth, I came to sneer and stayed to cheer. She is honest, reflective and vulnerable in ways that are profoundly resonant of a universal Black female experience, something that her icon status had rarely spoken to previously. The irony is that just as Michelle is finding her voice, her popularity appears to be falling – the podcast received poor ratings on launch, though it’s arguably the best thing she’s ever done.A great orator has the conversation of her lifeView image in fullscreenThe most arresting thing about IMO, despite the genuinely interesting high-profile Black guests such as Keke Palmer and the Wayans brothers, is Obama herself. She has always been one of the great orators in US politics – one of the superpowers that made her and Barack, another impressive public speaker, such a compelling couple on the world stage. In her podcast, Michelle uses this talent to reflect on her life and the challenges of ageing, losing her parents and the constant demands placed upon her.The fact that she co-hosts the show with her brother, Craig Robinson – a genial and down-to-earth foil for her confessions – gives the podcast such an intimate air that you feel like you’re in the presence of everyday people, not celebrities. I found myself listening not to hear any snippets of political gossip or insight into the Obamas’ lifestyle, but to receive some exceptionally articulated wisdom from an older Black woman who has seen a lot and gone through milestones we will all experience.She is also funny. Her account of how differently men and women socialise is familiar and hilarious. Michelle describes catching up with her female friends as a “multiday event”, something that leaves Barack perplexed as to why it takes two days for a basic meetup.There is pathos and uncertainty, too. In a recent episode, Michelle talks about the death of her mother, who lived in the White House during the Obamas’ tenure. Michelle says that, at 61, only now does she feel that she has finally become an adult, having had to reckon with her own mortality after the loss of her parents. The former first lady has revealed that she is in therapy, and that she is still trying to navigate this phase of her life.And, in a striking segment, she speaks with barely restrained annoyance about her reasons for not attending Trump’s inauguration, an absence that triggered divorce rumours that have been swirling for months. She says “it took everything in [her] power” to choose what was right for her in that moment. Yet that decision was met with “ridicule” because people couldn’t believe she was saying no to the inauguration for any other reason than she just did not want to be there – they had to “assume my marriage was falling apart”. Oof. It caught my breath.Beyond Black Girl Magicskip past newsletter promotionafter newsletter promotionView image in fullscreenThis Michelle is worlds away from the Michelle of the 2010s. The publishing juggernaut and icon of Black social mobility, who rose to first lady from a bungalow in the south side of Chicago, was the product of a particular moment in feminist and racial discourse.The start of that decade brought the rise of Black Girl Magic, a cultural movement that focused on the exceptional achievements and power of Black women. It intersected with Black Joy, which moved away from defining the Black experience primarily through racism and struggle. Both unfolded against the backdrop of “lean in” feminism, which glorified hard graft, corporate success and having it all. The result was the marketing of women such as Michelle to promote popular narratives of inspiration and empowerment.That energy has since dissipated, losing steam culturally and overtaken by more urgent battles. The gains of the Black Lives Matter movement triggered a rightwing backlash against diversity and inclusion that is spearheaded by Trump. Now the Obamas seem like relics of a naively optimistic and complacent time.‘We got out of the White House alive – but what happened to me?’View image in fullscreenBut all that change and disappointment seems to have freed Michelle from the expectation that she should project graceful power and guru-like wisdom at all times. The podcast may not be the runaway hit it might have been 10 years ago, but that speaks to its authenticity and refreshing lack of a cynical big marketing campaign. Michelle is not trying to catch a moment – she even looks different. Gone is the silk-pressed hair, the minimalist jewellery and the pencil dresses. She now embraces boho braids, long colourful nails and bold gold jewellery. In an episode of IMO, she asks herself: “What happened that eight years that we were in the White House? We got out alive; I hope we made the country proud. But what happened to me?” There is so much urgency in her voice. And though her high-octane political experience may not be relatable to the average person, that question is one that I and many women of a certain age are asking as we emerge, blinking into the light, from the tunnel of navigating racism, establishing careers against the odds and having families. What happened to me?To receive the complete version of The Long Wave in your inbox every Wednesday, please subscribe here. More

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      in US Politics

      Episcopal church says it won’t help resettle white South Africans granted refugee status

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      The Episcopal church’s migration service is refusing a directive from the federal government to help resettle white South Africans granted refugee status, citing the church’s longstanding “commitment to racial justice and reconciliation”.Presiding bishop Sean Rowe announced the step on Monday, shortly before 59 South Africans arrived at Dulles international airport outside Washington DC on a private charter plane and were greeted by a government delegation.Episcopal Migration Ministries instead will halt its decades-long partnership with the government, Rowe said.Donald Trump opened a fast-tracked refugee status to white South Africans, accusing their government of discrimination, even as his administration abruptly shut down the overall US refugee program. The South Africans jumped ahead of thousands of would-be refugees overseas who had been undergoing years of vetting and processing.Episcopal Migration Ministries has long resettled refugees under federal grants. Rowe said that about two weeks ago, the government contacted it and said it expected the ministry to resettle some of the South Africans under terms of its grant.“In light of our church’s steadfast commitment to racial justice and reconciliation and our historic ties with the Anglican Church of Southern Africa, we are not able to take this step,” Rowe said. “Accordingly, we have determined that, by the end of the federal fiscal year, we will conclude our refugee resettlement grant agreements with the US federal government.”South Africa’s government has vehemently denied allegations of discriminatory treatment of its white minority residents.“It has been painful to watch one group of refugees, selected in a highly unusual manner, receive preferential treatment over many others who have been waiting in refugee camps or dangerous conditions for years,” Rowe said. “I am saddened and ashamed that many of the refugees who are being denied entrance to the United States are brave people who worked alongside our military in Iraq and Afghanistan and now face danger at home because of their service to our country.”He also said many refugees, including Christians, are victims of religious persecution and are now denied entry.He said the church would find other ways to serve immigrants, such as those already in this country and those stranded overseas.The move marks the end of a ministry-government partnership that, for nearly four decades, has served nearly 110,000 refugees from countries, including Ukraine, Myanmar and Congo, Rowe said.It’s not the first high-profile friction between the Episcopal church and the Trump administration. Bishop Mariann Budde of Washington DC drew Trump’s anger in January at an inaugural prayer service in which she urged “mercy” on those fearing his actions, including migrants and LGBTQ+ children.The Anglican church of Southern Africa includes churches in South Africa and neighboring countries. It was a potent force in the campaign against apartheid in the 1980s and 1990s, an effort for which the late archbishop Desmond Tutu received the Nobel peace prize in 1984.Another faith-based refugee agency, Church World Service, says it is open to serving the South African arrivals.“We are concerned that the U.S. Government has chosen to fast-track the admission of Afrikaners, while actively fighting court orders to provide life-saving resettlement to other refugee populations who are in desperate need of resettlement,” Rick Santos, CWS president and CEO, said in a statement.He added that the action proves the government knows how to screen and process refugees quickly.“Despite the Administration’s actions, CWS remains committed to serving all eligible refugee populations seeking safety in the United States, including Afrikaners who are eligible for services,” he said. “Our faith compels us to serve each person in our care with dignity and compassion.”The Episcopal ministry and CWS are among 10 national groups, most of them faith-based, that have partnered with the government for refugee resettlement. More