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Wednesday, June 03, 2026

Empires of Flow Control

Source: The New York Review of Books

In September 1507 the Portuguese conquistador Afonso de Albuquerque sailed his small fleet to a point off the coast of Hormuz Island, in the narrow bottleneck that provides access to the Persian Gulf. Negotiations between the Portuguese and the independent Kingdom of Hormuz broke down quickly, and the small tributary state of Persia sent hundreds of oar vessels and dhows to attack the intruders. In the ensuing naval battle, Albuquerque’s advantage in heavy artillery enabled his fleet to sink most of the opposing ships. When the white flag was flown over Hormuz, its teenaged king, Seyf Ad-Din, promised the Portuguese a large tribute and permitted them to construct a fort on his island. For the Hormuzians, submission to the military protection of a distant maritime power was the price to pay for continued prosperity. For Portugal, Hormuz was the latest node in the global empire of maritime transit that it was establishing from the Strait of Gibraltar to Malacca.

Five hundred years later, maritime trade continues to be the lifeblood of our world economy, and the Straits of Hormuz and Malacca remain two of its central valves. Forty-five percent of all seaborne oil trade and around a third of all global maritime trade passes through these two straits; ships sailing out of the Persian Gulf alone carry one fifth of the global oil and gas, a third of the worldwide supply of fertilizers, large amounts of petrochemicals, and essential shipments of helium, sulphur, and aluminum. Since the end of February Iran has responded to the US–Israeli war by using its drone and missile arsenal to close this passageway of vital importance to the global economy. Trump has, since mid-April, imposed his own blockade on the Islamic Republic, a tense situation in which the besiegers are besieged.

Iran’s influence over the Strait of Hormuz has highlighted what was already becoming an inescapable fact: the US is not the only state to wield economic leverage over others. For decades the centrality of the US dollar granted American policymakers a unique form of sanctions power. But as Washington resorts to economic pressure more regularly and with fewer constraints, other countries have developed not just evasion routes but economic counter-weapons of their own. To stem Trump’s global tariff offensive, last year China deployed a system of export controls on refined rare earth minerals, forcing Trump into a commercial truce.

Many political commentators today describe these sites of leverage—American financial sanctions, Chinese rare earths, and Iranian straits interdiction—as “chokepoints.” It is an evocative term, suggesting that power is the ability to strangulate others into submission. But the more useful concept to grasp how economic pressure functions in the Hormuz War is that of flow control: the ability to manipulate crucial points of transit to determine who gets to receive how much of what, when they receive it, and under what conditions. The point of such manipulation is usually not to choke off or block traffic, but to regulate it and profit from it. For passage through the Strait of Hormuz, Iran was as of early April demanding a toll payment of about $1 per barrel of oil—an effective fee of 1 to 2 percent of most cargo values at prevailing prices.

Flow control mechanisms exploit not so much total deprivation but rather careful management of access. This is precisely why they work better than brute-force blockades: in the long run, economic weapons are most effective not when they exert maximum pressure—a course that often produces evasion, substitution, or defiance—but when they balance coercion with the continued encouragement of exchange through a critical valve. Sanctions, blockades, and export controls rely on interdependence and flow rate in the way that fires require heat and oxygen: without it, they fizzle out.

The Hormuz conflict has been compared to the Suez Crisis of 1956, on the assumption that the outcome will be pivotal to the US’s status as the most powerful country in the West, but in material terms the nascent system of flow control in the strait will affect the populous, fast-growing economies of South, Southeast, and East Asia most severely. These trading states are particularly exposed to the erratic consequences of US primacy, yet they are also distinctly incentivized to protect globalization from any interference. Now they are starting to think through how to organize their exchange in a world market shorn of US preparedness to defend it. Given the importance of Gulf energy imports to their economies, several large Asian states, including India, Pakistan, Bangladesh, Malaysia, the Philippines, Vietnam, and China, have already made arrangements about transit with Iran. For them the urgency of securing access to energy outweighs the risks. Other countries, such as Singapore, have refused to bargain over freedom of navigation, insisting that openness is a nonnegotiable condition of maritime trade through international waterways.

How strong a post-American network of global trade could become, and what its internal balance of power would be, remains uncertain. But its rise should not be a surprise; there are, after all, deep historical traditions of economic exchange across the Eurasian continent and its oceanic and maritime approaches. It was precisely in Hormuz, on the cusp of modernity, that advanced methods of flow control as well as the modern doctrine of freedom of the seas arose, as Europeans attempted to break into the commercial circuits of the Indian Ocean. And it is there, today, that these ideas stand to be remade, as both the United States and Iran impose new fees, charge protection rents from their allies, and attempt to sell access to the wealth of other nations.

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Flow control existed well before Albuquerque’s foray into the Strait of Hormuz. From the 1430s onward, Denmark had demanded tolls to transit through one of the straits connecting the Baltic to the North Sea. Ships plying the lucrative Baltic trade in grain, furs, flax, herring, wool, and pitch were required to call at the Danish fortress of Kronborg in Helsingør, a location immortalized by Hamlet. After their conquest of Constantinople in 1453, the Ottomans likewise exploited their hold on the Turkish Straits, which connected the Black Sea and the Mediterranean. To this end they elbowed out the Venetians and the Genoese, who had long dominated the Black Sea trade in slaves and grain, and limited passage to their own merchants and a select group of approved foreign traders.

Denmark and the Ottomans benefited from the good fortune of geography. Portugal was a poor agrarian country with a craggy coastline, harsh soil, and few natural resources. Driven by messianic fervor and mercantilist greed, the Portuguese spent a century clawing their way eastward. Starting with their seizure of Ceuta on the North African coast in 1415 and the capture of Malacca in present-day Malaysia in 1511, conquistadores cobbled together a multi-oceanic polity that was more geographically far-flung than any previously constructed, eclipsing the Phoenicians, Athenians, Carthaginians, Venetians, and Genoese.

Portugal’s empire of flow control hinged on points of ingress and egress along the sea route to the Indies: Cape Verde, Guinea-Bissau, São Tomé, Socotra and Hormuz, Diu, Goa, Malacca, and later Macao. From these points, it could guard access to maritime straits, gulfs, bays, and river estuaries, and beyond them to rich hinterlands. In some places the Portuguese attacked local states, as Albuquerque did the Hormuzians and later the Sultanate of Malacca. But as they moved east and came up against the strength of China and rival Japanese states, the Portuguese had to tread more carefully; they could secure commercial access only by paying taxes to the Ming emperor and respecting local customs.

A plate from a volume of India Orientalis, circa 1598–1613 Wikimedia Commons

The main object of Portuguese flow control was the merchandise that had long moved freely across the Indian Ocean. The Persian, Gujarati, Vijayanagara, Bengali, Acehnese, and Omani merchants in these waters found themselves forced to pay transit fees to Portuguese customs administrators. Not unlike the US Treasury in its use of sanctions waivers today, Portugal arrogated to itself the right to determine how other nations could and could not trade with one another, issuing special licenses called cartazes permitting Indian Ocean transit. The major difference was that the Portuguese customs houses at Hormuz, Diu, Goa, and Malacca also served to generate income. As the historian Sanjay Subrahmanyam has described it, the cartaz system was initially “a means to channel Asian trade through Portuguese revenue-systems, and helped swell the customs-duties taken at these ports,” but over time it “also emerged as a politico-diplomatic instrument, which could be offered to Asian rulers in exchange for reciprocal privileges and concessions.” Portugal’s maritime dominance underpinned its flow control, and this in turn conferred commercial power in the Indian Ocean and beyond.

Hormuz was one the most valuable customs houses around the Indian Ocean. The English merchant and explorer Ralph Fitch observed in 1583 that the island was

the driest island in the world; for there is nothing growing in it but only salt; for their water, wood, and victuals and all things necessary come out of Persia, which is about 12 miles from thence…. In this town are merchants of all nations, and many Moors and Gentiles. Here is very great trade of all sorts of spices, drugs, silks, cloth of silk, fine tapestry of Persia, great store of pearls, which come from the isle of Bahrein, and are the best pearls of all others and many horses of Persia, which serve all India. They have a Moor to their King which is chosen and governed by the Portugals.

This Western domination of the Indian Ocean was deeply resented by Muslim merchants, who longed to restore the relative freedom of trade they had enjoyed prior to Albuquerque’s arrival. In the 1550s Ottoman fleets began to raid Portuguese ports in the region, and in 1566 a fleet of galleons bearing pepper from the Sultanate of Aceh on Sumatra used the protection of armed Ottoman galleys to bypass the cartaz system and reach the Red Sea. The emergence of an Islamic free-seas alliance marked the beginning of the end of Portugal’s selective closure of the Indian Ocean. Ever larger numbers of Islamic traders found ways to circumvent the European controls.

Persia’s regional power was restored by emperor Abbas, the fifth shah of the Safavid dynasty. Abbas sent diplomatic envoys to the Russian tsar and the kings of Poland and Spain to help him fight the Ottomans. But it was his alliance with England that allowed him to take to the offensive against the Portuguese, whom he evicted from Bahrain in 1602 and expelled from the port of Comorão in 1615 (renamed Bandar Abbas—“Port Abbas”—as a result). Finally, in 1622, four English warships helped Persia to retake Hormuz.

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By this time other European merchants and imperial adventurers had begun to follow the Portuguese into Asia, seeking to break into the lucrative intra-Asian trade. The Dutch were the most aggressive of these maritime powers. In 1603 a vessel from their East India Company seized the treasure-laden Portuguese carrack Santa Catarina in the Singapore Strait.

This episode sparked a legal case that would produce the modern notion of freedom of the seas. Troubled by the violence with which the confiscation had occurred, the Dutch East India Company’s Mennonite shareholders sued the board in court. To defend itself, the company hired Hugo Grotius, a brilliant young humanist and budding lawyer. Grotius’s defense of the state-sponsored piracy of Portuguese goods rested on the argument that the sea and its fruits were the common property of mankind, and could never be “closed” by any one state. Grotius held it as legitimate to attack any nation that tried to maintain such an unjust “closed sea” (mare clausum) in violation of what he called mare liberum.

Three centuries later, Grotius came to be considered the father of international law; at the time, however, he was simply trying to justify Dutch commercial warfare against another European power. But issues of trade and navigation in peace and war were certainly at the center of the law of nations. From the seventeenth to the nineteenth century, the principle of mare liberum frequently clashed with the desire of powerful states to control all maritime traffic. In most wars the neutral countries would invoke freedom of the seas to protect their trade, while the belligerents would insist on their right to blockade all ships bound for enemy harbors, port cities, and coastlines. (No naval power was a more adamant blockader than Britain, which seized more than 35,000 enemy ships across fourteen wars fought between 1652 and 1815.)

Even if countries at war could be convinced to loosen their blockades to the benefit of international commerce, there remained the problem of critical waterways with two shores controlled by a single power. The Ottomans were forced to allow Russian ships through the Turkish Straits after they were defeated by Catherine the Great in the Russo–Turkish War of 1768–1774. But the sultan preserved his power to charge these vessels fees for transit permits (İzn-i sefînei); the same right of paid passage was later granted to vessels from Austria, Britain, and France before the treaty that ended the Russo–Turkish War of 1828–1829 opened the Black Sea to all vessels.

Of the countries in a position to engage in maritime gatekeeping, none clung to its old privilege longer than Denmark. In the seventeenth and eighteenth centuries, the Sound Dues funded as much as two thirds of the Danish budget, allowing the small kingdom to become a heavily armed absolutist state that could hold its own against much larger neighbors, such as Sweden. The Sound Dues came to an end in 1857 thanks to the United States, the Atlantic nautical power most committed to free navigation and neutral rights. American diplomats and jurists argued that the Sound Dues could not apply to their country because it had not yet existed when they were instituted; the United States would not pay tolls to which it had not consented. “The [Danish] tribute,” wrote one of them in 1837, “is oppressive in its operation, disgraceful in its character, and pleading no justice for its imposition but the power to enforce it at the early era in which it took its origin.” In exchange for a lump sum payment, the Danes abolished the Sound Dues; the US contribution was $393,011.

The second half of the nineteenth century was a golden age of international law. A new technique developed to stabilize great power rivalry was the regulation of international waterways through treaties. After its opening in 1869 the Suez Canal became a major new trade route between Asia and Europe, and by 1888 it was officially declared a neutral waterway in war and peace alike for all major powers.

The campaign to govern waterways by treaty ran up against imperialist designs, especially in the Western Hemisphere: when the Panama Canal was opened in 1914, it was accessible to international shipping but remained under the direct management of the United States government, which had acquired the land on either side as its sovereign territory, the Panama Canal Zone. Nonetheless, international treaties for maritime bottlenecks persisted in the interwar years. When the Ottoman Empire collapsed in 1922, the League of Nations took over management of the Turkish Straits, but this arrangement was temporary, as Turkey rapidly reasserted its sovereignty under Mustafa Kemal Ataturk. In 1936 an international convention restored Turkish sovereignty over the straits in exchange for their free and uninterrupted use by civilian and military vessels from all nations, subject to certain numerical and weight restrictions. This agreement has held up for ninety years and counting, a respectable duration compared to the shorter shelf life of some other elements of the rules-based international order.

A plate from a volume of India Orientalis, circa 1598–1613 Wikimedia Commons

Even in this era of relatively open seas, however, liberal maritime powers did not shy away from the use of coercion. In the nineteenth century Victorian Britain pioneered the protection of global sea lanes as a justification for its preeminence, even though the Royal Navy often restricted trade in the course of wars and diplomatic disputes. It also engaged in gunboat diplomacy against weaker states such as Greece and Argentina by imposing blockades without declaring war—so-called “pacific blockades.” As the saying went, when Britannia ruled the waves, it waived the rules.

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The emergence of the United States as a global hegemon after World War II disrupted this state of affairs. The US has espoused the doctrine of freedom of navigation for most of its history, and since the 1940s the US Navy has backed up this commitment everywhere with unique credibility by conducting occasional “freedom of navigation” operations to check what it considers the excessive maritime claims of other countries. During the cold war, Washington undertook such cruises in the Taiwan Strait to contain Maoist China and, in the 1980s, in the Mediterranean to curb the power of Muammar Gaddafi’s Libya. Washington’s Asian and European allies have huddled under the umbrella opened by these displays of American naval power; their assumption has been that US administrations are prepared and able to protect the shipping routes vital to sustaining their economies and societies.

That belief has not always been borne out. The United States has been an inconsistent defender of free seas, and in the Western Hemisphere especially it has long claimed a wide latitude to intervene. A notable case occurred during the Cuban Missile Crisis in 1962, when Kennedy erected a US naval cordon around Cuba to prevent Soviet ships from reinforcing Moscow’s military presence on the island, but avoided calling this a blockade for fear that the Soviets would see it as an act of war. He instead used the euphemistic term “quarantine” to describe what was in effect the same policy. In 1982 the United States helped to draft the most important international legal treaty regulating maritime conduct, the United Nations Convention on the Law of the Sea (UNCLOS). But the Reagan administration wanted to retain its rights to claim parts of the ocean floor for deep-sea mining and never ratified the treaty, which would have required it to pay royalties for exploiting a part of the global commons.

The Trump administration has abandoned an already waning US interest in international law. Since December 2025 the US Navy has maintained a naval blockade against Venezuela to subjugate the government in Caracas. Following the abduction of Nicolás Maduro in January, this campaign has involved the seizure of Russian and Panamanian ships and has given Washington virtually complete flow control over the Venezuelan economy. It has also raised the economic pressure on Cuba, which has been put under an effective US naval and coast guard blockade since late January. Although a Russian tanker was recently allowed to discharge its fuel in Havana, Mexican and Colombian energy trade with Cuba has all but ground to a halt.

There is a striking regional discrepancy here: whereas the US is attacking freedom of the seas in the Caribbean, it claims to support it in the Arabian Sea. The issue for the US is not merely that this rhetoric exposes its hypocrisy but also that its actions jeopardize its role as a provider of maritime security. By blithely launching the Hormuz War and belittling its consequences for the majority of the world’s population that depends on maritime supply chains, the US has shown that it offers many fewer benefits to its allies than advertised.

The comparison with British power in the nineteenth century is instructive. Victorian Britain derived its authority from a unilateral commitment to free trade that lasted from the 1840s to the 1930s, maintained in the face of widespread protectionism by other states, including the United States, France, and Germany. Yet while cabinets in London kept their economy open, they did not have to uphold a worldwide system of alliances and security arrangements premised on untrammeled maritime access. As long as he keeps exercising command over the US global power structure, Trump—despite his disinterest in globalism—very much does.

At the same time, it is clear that Trump’s America has begun to shirk the provision of the global public goods that in the 1940s made the United States such a relatively attractive hegemon for a troubled, hostile, unsafe world. Instead of reciprocal free trade, a one-sided US tariff barrier now regulates access to the American market for all countries, including close allies. And in the place of reliable political backing, these allies have faced American interference in their domestic politics and even threats of military annexation, as Denmark has over Greenland. Together these reinforcing trends have led to the serious decay of the commercial, logistical, and diplomatic foundations of US hegemony.

The Persian Gulf Strait Authority, created by Iran in early May to run a tollbooth at Hormuz, does not, in other words, exist in isolation. It has to be understood in the wider setting of the ongoing onslaught against unfettered globalization—a backlash emanating in large part from advanced economies in the capitalist West, and preceding Trump’s latest depredations. Since 2016 both the Trump and Biden administrations have wielded tariffs and sanctions, ramping up export controls against China, while the retaliatory Chinese rare earths restrictions have added further uncertainty. Even the European Union, usually a stalwart free-trader, recently imposed tariffs on Chinese cars as its market is flooded with imports.

Some of these restraints on free exchange may well be warranted for domestic political reasons. Certain sectors cannot be abandoned to private-sector offshoring, and industrial policy has been an important catalyst of development across economic history. What is deleterious to global stability is the pell-mell, haphazard way in which these instruments are being used. Rich economies are justifying economic coercion with alarmist rhetoric and blanket invocations of national security, offering no sense of what guardrails, if any, they might respect. Under these conditions, international trust and constructive global governance are nearly impossible.

Iran’s Persian Gulf Strait Authority would institute a unilateral tax on a global public good. But in material terms its cost would be quite marginal compared to that of the growing bundle of sanctions, export controls, import duties, and other burdens that Western states have heaped on commercial transactions. It is hard to argue that a 1 or 2 percent Iranian tariff on energy exports is intolerable when the United States levies, on average, an 11 percent tariff on all its trading partners, with rates rising to 25 or even 50 percent on specific goods such as steel, aluminum, and cars. Over the course of 2025 this tollbooth for entry to the US market brought in $287 billion in federal revenues—a substantial economic rent paid to the world’s consumer of last resort.

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Despite the West’s deep history of mercantilism, this reversal from the more recent, liberal form of globalization is disorienting. Political and economic openness are no longer as neatly aligned as they once seemed in the Western imagination. There are still many free societies that are also open in their economic posture: Japan, South Korea, Australia, New Zealand, Brazil, and South Africa, among others. Yet on both sides of the Atlantic, democracies such as the United States, Canada, Mexico, and the member states of the European Union are bolting down their economies against foreign threats. At the same time, a broad and multifarious group of authoritarian states and postliberal democracies across Eurasia—including Turkey, the Gulf monarchies, Iran, India, Pakistan, the Central Asian republics, Russia, Indonesia, Vietnam, and China—are forging new networks of exchange outside the reach of Western economic pressure. As Western democracies deepen their protectionist turn and postliberal Eurasian states create their own variety of globalism, they will exert countervailing pressures on the large group of Latin American, African, and Asian states caught in the middle.

The principle of free seas was always loftier than the imperial realities it justified, but we should be wary of equating the past origins of a practice to its present value. Mare liberum is a principle to which any international order worth its name should aspire. It offers real benefits to smaller and weaker states, to migrants and the countries that are sustained by them, and to those who need to move to survive—in other words, to most of the world’s population.

The problem is that open seas have always been maintained by some great preponderance of military power. Such singular might is inherently unstable, liable to be abused, and generates challengers. On top of this, the dominant power needs to be durably committed to policing the oceans and critical waterways. In both these domains, ability and will, the Hormuz War has been especially corrosive to US hegemony. For one thing, there is no obvious and easy military way to reopen the strait short of a massive amphibious assault against Iran and a permanent occupation of the country. Drone and missile technology have given a whole new tier of states and non-state actors the ability to impose lasting damage on global trade. The US blockade, which has now entered its second month, seems unlikely to succeed in its goal of forcing the capitulation of a regime that has withstood many years of sanctions and prior collapses in oil exports. Well-worn methods of evasion and substitution will likely cushion the damage for a considerable time.

Yet even if a straightforward military method to regain Hormuz were at hand, a deeper trend finds its expression in Trump’s insouciance about global trade: the United States has ceased to be a great trading state, as it still was in the nineteenth and twentieth centuries. In the centuries of European mercantilism, states expanded their navies because of the perceived need to protect their own merchant marine. The spread of liberalism reduced this nationalist anxiety about defense, as one dominant country henceforth provided security for all seaborne traders. But over time the domestic foundations of the commitment withered away, with the decay of American industry leaving its naval power without much of its material raison d’être. There are only 188 US-flagged merchant vessels of more than 1,000 gross registered tons in size; by contrast, China operates roughly 5,500 cargo vessels in that category and has a fleet of some 57,000 industrial fishing vessels roaming the world’s seas. As the French historian Arnaud Orain has pointed out, the United States is the first empire in history that is a dominant naval power but has ceased to be a maritime power of any significance.

In the long autumn of US hegemony, global interdependence will certainly survive. But there will no longer be a unified Western political community in charge of its direction. This should not come as a surprise, nor need it be a cause for dread. Eurasian commerce along the Silk Roads was a cosmopolitan and unifying force across culturally and politically diverse states for many centuries before the arrival of modern liberalism. The unusual preeminence of Western power that marked the nineteenth and twentieth century helped obscure the fact that, throughout recorded history, Eurasia has been the most consistently dominant region in globalization.

When we speak of economic globalization today, what we are talking about is pan-Eurasian exchange. In 2025 roughly 87 percent of global container trade entered or left Asian ports and waters. Taken together, Europe and Asia are home to 81 percent of all trade-driven employment in the world and account for three quarters of global maritime trade. The real question is not whether this world will be connected or siloed but what admixture of laissez-faire and interventionism its participants will adopt, and how they will balance the benefits of open access against the temptation to control its flows.


This article was originally published by The New York Review of Books; please consider supporting the original publication, and read the original version at the link above.Email

Nicholas Mulder is an Assistant Professor of History at Cornell and the author of The Economic Weapon: The Rise of Sanctions as a Tool of Modern War. His next book, The Age of Confiscation: Making and Taking Property in the Creation of the Modern World, will be published later this year.

Sunday, May 17, 2026

A Christian nation? At 250, America is still fighting over what that means

Scholars say American history is more Christian than secular advocates claim — and less religious than Christian nationalists would assert. A look at the complicated, contested history of America as a Christian nation.



Bob Smietana
May 13, 2026
RJS


(RNS) — When people ask Holly Hollman if America is a Christian nation, she has a simple response.

“What do you mean by that?”

The longtime general counsel of the Washington, D.C.-based Baptist Joint Committee for Religious Liberty, which promotes the separation of church and state, Hollman explains that if the question is whether most Americans are Christian, that’s yes. But if they’re asking whether Christians should have special legal privileges that others don’t have, she says her answer is a hard no.

Most historians and legal scholars agree that two things have always been true about the United States — it has no official religion, and Christianity has shaped its culture, laws and public life since before its founding. But what does it mean to be a nation of mostly Christians without a state religion? For most of the nation’s history, the country held that tension without resolving it.

The debate over that question has gained new intensity in the Trump era, especially as the country approaches its 250th anniversary. On Sunday (May 17), the Trump administration will host “Rededicate 250,” a daylong festival of prayer and thanksgiving on the National Mall. The idea, Trump said when he announced the event at the National Prayer Breakfast, is to “rededicate America as one nation under God.” Many of the speakers at the event — most of them Christian and evangelical — espouse the idea that America was and always has been a Christian nation.

The argument is not merely historical. Some proponents of America as a Christian nation argue that non-Christians are essentially second-class citizens — and say only Christians should enjoy religious freedom or have the right to run the country. That’s turned disagreements over America’s founding into a debate over national identity with direct consequences for the country’s growing number of non-Christian Americans.


“The Prayer at Valley Forge” engraving by John C. McRae, from an original painting by Henry Brueckner, circa 1889. (Image courtesy of Library of Congress/Creative Commons). The painting was inspired by a biography of George Washington that contains factual errors, says author Warren Throckmorton.

Until the 1970s, the belief that America was a Christian nation — demographically and culturally — was commonplace, said John Fea, a professor of history at Messiah College in Pennsylvania and author of “Was America Founded as a Christian Nation?” Many of the nation’s laws, on everything from sexuality and marriage to more mundane details, such as what kinds of businesses could open on Sundays, were shaped by Christian ideas.
RELATED: Hegseth, Barron, evangelical leaders to join Trump event rededicating America to God

The notion of America as a Christian country became contested and redefined during the Reagan era and the rise of the religious right, which wanted the country’s laws to be more explicitly Christian. There were calls for official prayers and Bible readings in school and a return to “family values” in response to the sexual revolution of the ’60s and 1970s and the rise of feminism.

All of a sudden, the idea of being a Christian nation became a partisan debate, not a historical one.

“You want to get on the side of Christian America, or you’re going to oppose a Christian America — that pretty much tells you where you are at politically today,” said Fea.

Fea is careful to note that America has never been legally a Christian country — the establishment clause in the First Amendment to the Constitution explicitly forbids establishing an official national religion. Nonetheless, from the earliest days of the republic, many Christians, on all sides of the political spectrum, have argued that all aspects of society, including governmental policy, should be shaped by their faith.


John Fea gives a lecture at the Lumen Center near the University of Wisconsin–Madison on Oct. 3, 2025, in Madison, Wis. (Photo courtesy of Stephen and Laurel Brown Foundation)

Matthew Avery Sutton, a professor of history at Washington State University and author of “Chosen Land,” a religious history of America, said the country is more religious than secular Americans claim and less religious than Christian nationalists would have us believe.

White Protestants, he said, had no qualms about shaping education, politics and foreign policy, as well as the day-to-day aspects of life — especially in the first 150 years of the country’s life. There were Christian prayers in school, and political debates on issues such as immigration, slavery, the use of alcohol and other social issues were rife with references to religion.

And politicians talked a lot about God.

That’s something conservatives like David Barton, a popular evangelical author who promotes the idea that America has always been a Christian nation, get right.

“When they say that the First Amendment did not keep religion out of government but simply kept government out of religion — I think that is an accurate description of the way the First Amendment was applied,” Sutton said.


The flags circling the Washington Monument fly at half-staff in Washington, Thursday, Aug. 28, 2025. (AP Photo/J. Scott Applewhite)

Much of the modern debate about America as a Christian nation has been shaped by a 1947 Supreme Court decision, Everson v. Board of Education. In that case, a New Jersey taxpayer named Arch Everson objected to a local school board policy that reimbursed parents for bus fare to school, even if kids went to Catholic schools.

Everson lost — the court ruled that since the reimbursement went to the parents, it was legal. However, the court also ruled for the first time that the First Amendment applied to state governments — and it made Thomas Jefferson’s idea — that the First Amendment made a “wall of separation” between church and state — an explicit part of law.

“The First Amendment has erected a wall between church and state,” the court wrote. “That wall must be kept high and impregnable.”

That ruling would pave the way for later ones that ended official prayer and Bible readings in school and would eventually shift the way many Americans view this issue, especially those on the political left, Fea argues.


Holly Hollman. (Photo courtesy of BJC)

“For people on the left, especially, Everson has reshaped the way the whole national history, going back to 1776, has been told,” Fea said. “All of a sudden, you have this wall of separation of church and state that’s high and impregnable.”

Sutton said the Everson decision was good for America. But the court’s reading ignored a lot of history. “I like that interpretation better,” he said. “I think that produces a better country, but it is a bit ahistorical.”

Legal experts like Hollman have a different view.

Hollman, who also teaches law at Georgetown University, sees the Everson case not as a turning point but as surfacing a principle present from the beginning.

“There’s a thread in the understanding of the First Amendment — one of the central purposes is to keep the government out of essential matters of religion,” she said. “Certainly, an essential matter of religion is how people believe about God and their relationship to God, and what Scripture they hold as important.”

Sutton pointed to “The Light and the Glory,” a bestselling book first published in the 1970s, after government-sponsored prayer and Bible reading were banned in school, as helping to inspire calls to revive Christian America. Co-written by Peter Marshall Jr., a pastor and speaker who championed the idea that America was founded as a Christian nation, the book was popular with homeschoolers and conservative Christians.

“They helped fuel this idea that the nation was once one thing and that had been lost, and that it’s up to Christians to reclaim it,” Sutton said.

Christians have been making that same argument since the earliest days in the United States, often in ways that sound like the Seven Mountain Mandate, a conservative evangelical idea that Christians should run all parts of society.

“The complete Christianization of all life is what we pray and work for, when we work and pray for the coming of the kingdom of heaven,” the Rev. Washington Gladden, a Columbus, Ohio, pastor and leader of the Social Gospel movement, told the State Association of Congregational Churches of Ohio in May of 1894.

For Gladden, though, making society more Christian meant doing things such as building housing for the poor, ending segregation, giving better wages for workers, welcoming immigrants, putting limits on profits from the stock market and other social causes.

That call to revive a God-blessed past has gained new popularity today in conservative circles, through writers such as Barton and through the rise of Christian nationalists. For them, making society more Christian means making sure conservative Christians have political power and opposing same-sex marriage and abortion.

Much of what proponents cite as proof that America was founded as a Christian nation is factually incorrect, according to Warren Throckmorton, a retired psychology professor and author of “The Christian Past That Wasn’t,” due out May 19.

Throckmorton notes that Ben Carson, the former secretary of Housing and Urban Development, neurosurgeon and author, claimed that prayer saved the U.S. Constitution. While on a book tour in 2024, Carson told the story of how delegates to the Constitutional Convention in June of 1787 found themselves bogged down. Then Ben Franklin suggested that the delegates start praying and asking for “the assistance of Heaven.”

“And they knelt and prayed. And they got up and they put together the Constitution of the United States, which I think is a God-inspired document if we will follow it,” Carson said, at an event Throckmorton recounted in his book.

Franklin did implore delegates to pray, said Throckmorton. But they decided not to.

“The Convention, except three or four persons, thought prayers unnecessary,” Franklin would later write.

For Throckmorton, concerns about the separation of church and state go way back — all the way to his distant ancestor, John Throckmorton, a follower of the Baptist preacher Roger Williams. When Williams was exiled from Massachusetts after clashing with Puritan leaders, John Throckmorton joined him in what became the state of Rhode Island — one of the few early Colonies not to have an official state church.

Warren Throckmorton, author of a new book, "The Christian Past That Wasn't" (Courtesy photo)

"The Banishment of Roger Williams" by Peter F. Rothermel, circa 1850.
 (Image courtesy Wikipedia/Creative Commons)

“Religious freedom in America and separation of church and state does not only go back to Williams, but it goes back to the people who are willing to sacrifice everything and move to Providence with him,” Warren Throckmorton said.

Even though most Americans have been Christians, Throckmorton said, there’s been no consensus on the most Christian way to run a country. Those disagreements started even before the country was founded — like the feud between Williams, a Baptist, and the Puritan leaders of Massachusetts, who were Congregationalists. Christians even fought over which edition of the Bible to read in public schools — leading in the 1800s to the so-called Bible War in Cincinnati and the riots in Philadelphia between Catholics and Protestants.

Those disagreements continue today with different Christians arguing over immigration enforcement policies and claims by Defense Secretary Pete Hegseth that God has blessed America’s war on Iran.

“There’s no unified view with Christianity,” said Throckmorton.

In his latest book, Throckmorton debunks what he calls seven myths about America’s past — from the idea that early colonists made a “covenant” with God to the idea that America’s founders were all Christians and wanted to create a Christian homeland.

These myths are built on stories like the one about Franklin and prayer — which are partially true — in order to create a politically useful version of the past.

“One of the reasons that founding myths arise is so that we can feel a part of something bigger than ourselves — part of a really great country and a really great religion,” he said. “I mean, you don’t want to be a part of a bad religion or a bad country.”

Daniel Darling, author of “In Defense of Christian Patriotism,” is sympathetic to the claim that Christianity is a central part of America’s identity. Christianity has long served as America’s civil religion, he said, providing a common moral framework for American culture and law.

Along with giving a sense of right and wrong, that framework taught that our fellow citizens are people made in God’s image and, as such, have inalienable rights not from government but from God, said Darling.

He said that Christianity and especially churchgoing also helped provide social capital and build community, two things that are in short supply these days as religion has declined over the past few decades. When people say they want to get back to being a Christian nation, Darling thinks they are really longing for a return to a sense of community and common purpose. They don’t want to go back to the 1950s, he said, because that would mean undoing the progress that’s been made on civil rights and other issues since then.

“But I do think there is a sense that we’ve lost something good, even if we’ve made progress. I think you can hold those two things together.”

Fea said that as a historian, he wants to know what people think being a Christian nation means. He pointed to Martin Luther King Jr.’s letter from a Birmingham jail, which linked “Judaeo Christian” values to the nation’s founding.

Civil rights protesters, King wrote, drew on the heritage.


In this file photo taken April 12, 1963, the Rev. Ralph Abernathy, left, and the Rev. Martin Luther King Jr., right, are taken by a policeman as they led a line of demonstrators into the business section of Birmingham, Alabama. Arrested for leading a march against racial segregation, King spent days in solitary confinement writing his “Letter from Birmingham Jail,” which was smuggled out and stirred the world by explaining why Black people couldn’t keep waiting for fair treatment. (AP Photo)

“One day the South will know that when these disinherited children of God sat down at lunch counters, they were in reality standing up for what is best in the American dream and for the most sacred values in our Judaeo Christian heritage,” he wrote, “thereby bringing our nation back to those great wells of democracy which were dug deep by the founding fathers in their formulation of the Constitution and the Declaration of Independence.”

Fea said that there has often been a backlash in American culture during times of demographic and social change. That was true in the 1800s, when Irish immigrants came to the U.S., and in the early 1900s, when Italians and other Europeans arrived, and it’s been true in recent years with Hispanic immigrants — and with Muslim and Hindu immigrants.

He believes that backlash is helping fuel the arguments that America is a nation for Christians. Recently, Jenna Ellis, a former Trump lawyer turned podcaster, argued that freedom of religion only applied to Christians — not those of other faiths.

“I mean, we don’t have all of these protections for our rights that our founders recognize come from God, our Creator, so that we can go out and live a pluralistic society and say, well, let’s recognize the dignity of Islam,” she said, claiming that the founders only wanted to protect Christians.

Fea says that’s not what history tells us. The founders knew that Hindus and Muslims might make their way to America and believed religious freedom applied to them.

“The challenge at the 250th is to think about how we can still hold on to those ideas about equality, liberty and religious freedom and make them work in a modern context,” he said.

Saturday, May 02, 2026

For Decades, Trans People Have Helped Lead the Fight Against Sexual Violence

Today, trans and gender-nonconforming survivors continue a legacy of resistance that goes back longer than we may know.

April 29, 2026

People attend the Trans Day of Visibility Rally hosted by the Christopher Street Project on the National Mall in Washington, D.C., on March 31, 2025.Bryan Dozier / Middle East Images / AFP via Getty Images

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Over the past year, we have seen the Trump administration repeatedly use the specter of sexual violence to scapegoat immigrants and trans people — specifically women and transfeminine people. Both historically and currently, these groups are disproportionately likely to face sexual violence, but in the right-wing narrative, they have been reframed as its perpetrators. While breathtaking in its hypocritical victim-blaming, this story is actually an old one: Powerful men excuse or deny their own acts of sexual violence while demonizing marginalized communities as the “real” threat to justify their repression.

But for as long as that story has unfolded, people have resisted. Every April is Sexual Assault Awareness Month, a time to recommit to supporting survivors and preventing sexual assault. This year, I want to focus on some of those stories of resistance. For decades, trans people, queens, butches, and other gender-nonconforming people in the U.S. have resisted sexual violence in countless ways — whether through seeking policy change, opening their homes to other survivors, telling their stories, escaping attackers, confronting harassment, or organizing others to support survivors. What follows are just a few examples.


Frances Thompson’s 1866 Testimony

Frances Thompson, a Black disabled woman, was one of the many Black people attacked by white people during the Memphis Massacre of 1866. In the aftermath, she testified before Congress about her experience of being raped. Her testimony was part of an effort to pass the Reconstruction Amendments, and she won. Partly because of her testimony, Congress passed the 14th Amendment, guaranteeing equal protection under the law to all people.

The promise of that amendment has yet to be realized. It did not even protect Thompson in her lifetime: Years after her testimony, authorities arrested and stripped her — another sexual assault at the hands of white men. Thompson was fined and jailed after these authorities learned that she was a transgender woman, and the white press speculated that, as a trans woman, she must have lied about getting attacked. She continued to speak out, telling a reporter about mistreatment from the chief of police — allegations the reporter declined to put in print. But Thompson’s legacy lives on, and still today, Black people, trans people, women, and disabled people targeted by the government use the 14th amendment as a legal tool to demand equal treatment.

Related Story

Trans People Behind Bars Share How They Are Navigating the Dangers of Visibility
The vitriol of Trump’s anti-trans attacks has stoked anti-trans violence by prison staff and other incarcerated people. By Gabriel Arkles , Truthout/TheAppeal March 31, 2026



Ralph Kerwineo’s 1914 Article

Ralph Kerwineo, a multiracial clerk in Milwaukee, catapulted into the public spotlight when his first wife, Mamie White, went to the police to report that he was assigned female at birth. She did so after he had left her and married a younger woman, Dorothy Klenowski. When put on trial, Kerwineo managed to convince the judge that he lived and dressed as a man solely for economic and safety reasons, not for any “immoral” purpose. Kerwineo used the media spotlight to condemn male violence toward women, writing about the prevalence of sexual harassment particularly in the workplace. He explained, “Don’t misunderstand me; there are good men in the world, just as there are good women, but living, both as a man and a woman, I have found that most men do not consider sexual sins of any great consequences. Two-thirds of the physicians I met made a nurse’s virtue the price of influence in getting her steady work.” Klenowski shared the same message, telling a reporter that she “had to leave place after place of employment because of the overtures to me by either the proprietors or others in authority.”


Don Solovich’s 1923 Report

Don Solovich, a Serbian-speaking immigrant, performer, server, and butler, refused to be silent when they encountered violence. One day in 1923, Solovich met a man named Macon Irby on the street in California. Irby commented on Solovich’s visible femininity, and Solovich explained they were a female impersonator. The two decided to get a hotel room together. Irby tried to initiate sex, but Solovich said no, after which Irby beat and robbed them. Solovich went to the police, and Irby was charged with robbery. Irby’s defense was that it was Solovich who tried to initiate sex, which outraged Irby so much that he beat Solovich. Irby denied taking their money and, in explaining why he beat them, imitated the feminine way Solovich walked for the jury. The first jury could not reach a verdict, so Irby was tried again, and Solovich would have had to testify again. That jury convicted, but the conviction was then overturned on appeal — the prosecutor had elicited testimony implying that Irby had sex with men, which the appellate court ruled was irrelevant to the issue of robbery. Years later, Solovich was killed, and their killer offered a similar defense for his violence in court.


Mabel Hampton’s Escapes, Around 1910, 1921

Mabel Hampton, a Black stud, dancer, singer, and domestic worker, encountered sexual assault numerous times in her life — and she found ways to get away. Her uncle tried to rape her when she was just 8 years old. She screamed and kicked, and soon after, she ran away, using money she earned dancing for change on the street to leave town. When she was a teenager, strangers assaulted her, and she managed to dash onto a subway car to escape when they tried to move her, narrowly dodging a thrown knife. This time she told her friends, who drew their own knives and looked for her attackers. Hampton supported civil rights and lesbian movements over the course of decades, and she co-founded the Lesbian Herstory Archives in 1974.


Rev. Dr. Pauli Murray’s 1940 Letters

Pauli Murray, the Black transmasculine lawyer, writer, professor, reverend, and saint, is probably best known for their brilliant legal strategies opposing race and sex discrimination. But before they became a lawyer, they had their own encounters with the legal system. In 1940, when Murray was traveling with their girlfriend Adelene “Mac” McBean through Virginia, they were both arrested for objecting to the racist treatment they received on a segregated bus. After white officers jailed them, some of the men in an adjacent cell started verbally harassing Murray and Mac. These men also used an angled mirror under the cell door to look at them, depriving them of any privacy. In response, Murray applied principles of nonviolent struggle and wrote a letter to the men, explaining how they had come to be arrested and stressing how unjust racial segregation was. The harassment stopped. Four men pushed apology notes back to them. The women Murray and Mac were confined with also became less hostile. As Murray wrote in one of their memoirs, “eventually we were all agreeing on the need for solidarity in the struggle for racial emancipation.”


Stormé DeLarverie’s 1969 Bail Money

Stormé DeLarverie, a disabled Black performer, survived plenty of violence in her life. While sometimes called a butch lesbian, male impersonator, drag king, trans man, gender-bender, or nonbinary person, she refused labels and expressed no preference on the gendered language people use. Deeply committed to protecting her community from street-based harassment and other violence, she not only worked as a bouncer at a lesbian bar, she also regularly patrolled the streets in her off hours to see if anyone could use her help. That’s what DeLarverie was doing at Stonewall in 1969 — just seeing if anyone needed anything. When a cop called her a slur and punched her in the eye, though, she spun around and knocked him out with one punch. Then she went home to tend her eye and get money so she could bail out anyone who needed it. She was often armed and never shied away from confronting someone harassing LGBTQ+ people, all of whom she considered her babies. Later in her life, she told an interviewer: “I’m a human being that survived. I’ve helped other people survive.”


Sylvia Rivera’s 1973 Speech

Sylvia Rivera, a Puerto Rican street queen, revolutionary, and another Stonewall veteran, supported her community’s safety through many means, including direct action and mutual aid. Rivera’s 1973 speech — now famous thanks to Tourmaline’s archival work — is a powerful example of how she called on others to show up for gay people beaten and raped in jail. “I’ve been trying to get up here all day for your gay brothers and your gay sisters in jail that write me every motherfucking week and ask for your help, and you all don’t do a goddamn thing for them. Have you ever been beaten up and raped in jail?” she asked the crowd. “They’ve been beaten up and raped after they’ve had to spend much of their money in jail to get their self home and to try to get their sex changes.… I have been to jail. I have been raped, and beaten.”

Rivera took the audience to task for failing their siblings, but she didn’t stop there. She called on them to come to the headquarters of the organization she co-founded — Street Transvestite Action Revolutionaries (STAR) — to learn more. Among other things, the STAR Manifesto demanded “the right to self-determination over the use of our bodies” and “the immediate end of all police harassment.”


Dee Deirdre Farmer’s 1989 Lawsuit

Before Dee Deirdre Farmer brought her case to the Supreme Court and won, prison officials had nearly complete impunity when it came to allowing sexual violence in prisons. Farmer nonetheless pursued a case in 1989 demanding accountability after officials ignored the risk she faced as a young trans woman in a federal penitentiary for adult men, leading to her rape. She brought her case without a lawyer through the lower courts and all the way up to the Supreme Court, finally getting representation from the ACLU once she had convinced the Supreme Court to hear her case. Against the odds, she won, with the Supreme Court unanimously ruling in 1994 that violent assault was not “part of the penalty” for breaking the law. Her case has since been cited tens of thousands of times. In the decades since, Farmer has continued to advocate for trans, LGBTQ+, HIV-positive, and disabled people in prison, assisting over a thousand incarcerated people with their own cases.


Lorena Borjas’s Cart and Folding Bed, 1980s to 2020

Lorena Borjas, an immigrant from Mexico and survivor of trafficking, police violence, and domestic violence, helped countless other trans Latina New Yorkers survive pandemics, poverty, and violence. She worked relentlessly, usually without pay, to protect her community. She filled her cart with condoms and food and brought it to trans sex workers on the streets in Queens. Borjas welcomed trans people who didn’t have a safe place to stay into her own home, where she had a folding bed for them to sleep on. She connected trafficking survivors with immigration lawyers. She raised money to post bail. For countless survivors, she offered advice, connection, support, and love.


Juan Evans’s 2014 March

Juan Evans, a formerly incarcerated trans man and organizer with Racial Justice Action Center and Solutions Not Punishment Collaborative (SnapCo) in Atlanta, spent his life fighting for prison abolition and the freedom, health, and safety of trans sex workers and Black women, among others. In 2014, he was pulled over, and the police officer, surprised by his ID and gender presentation, demanded to know about his genitals. The officer arrested Evans for being trans, repeatedly threatening him with the assault of a strip search to inspect his genitals and calling him a “thing” and an “it.” His wife, his lawyer, and his boss came to the station and got him out. Afterward, Evans led a march and rally to demand change and spoke to the press. He received an official apology from the mayor and worked with others at SnapCo to push for better policies and training for police. Through SnapCo, he also used somatic healing to address the trauma of the experience, and continued organizing to close jails.


Alyssa Rodriguez’s 2022 Settlement

Alyssa Rodriguez, a Puerto Rican trans New Yorker, was criminalized and incarcerated several times, and advocated for herself and other LGBTQ+ people in carceral systems. She was confined in juvenile detention as a teen, where she was denied hormone treatment, forced to wear boys’ clothes and underwear, and punished for her femininity. She started legal action in 2006 that ultimately led to important changes in how transfeminine, gender-nonconforming, and LGBTQ+ young people were treated in juvenile detention in New York State. Years later, Rodriguez brought a lawsuit against the New York City Department of Correction when officials’ actions led to her rape on Rikers Island. While she passed away in 2020 before her lawsuit concluded, her estate settled the case for $1.4 million.

Fighting sexual assault has been a key part of many liberation movements, including movements for trans and queer liberation. Today, trans and gender-nonconforming survivors continue a legacy of resistance that goes back longer than we know. Trans and gender-nonconforming people — in the midst of the unrelenting and seemingly ever-escalating attacks on our communities — continue to organize to provide shelter, support each other, find safer havens, share our stories, defend ourselves, mobilize to protect rights, and demand accountability.


This article is licensed under Creative Commons (CC BY-NC-ND 4.0), and you are free to share and republish under the terms of the license.

Gabriel Arkles
Gabriel Arkles is an attorney and writer based in Brooklyn, New York. His work has also appeared in publications such as NBC News, CBS, the Advocate, Scholar and Feminist Online, NYU Law Review, Northeastern Law Journal, Southwestern Law Review, and Signs. He writes in his individual capacity, and his views do not necessarily reflect those of his employer.




Sunday, April 12, 2026

 

Source: Originally published by Z. Feel free to share widely.

Prefatory Note: Two Texts evant to Ongoing US/Israel War Against Iran in the context of a failing Ceaefire Agreement. Iran’s Conditions and Declaration of Global Conscience signed and individually affirmed by listed non-Iranians.]

“Six Non‑Negotiable Terms from international Scholars and Former Officials from 30 countries to End the U.S. War on Iran Amid Trump’s Threat of War Crimes”

The conscience of humanity resists “everything for us, nothing for others,” the creed of the predatory empire erected on the corpses of nations. The shameless rapacity and insolence have reached their zenith, and Trump’s threats illustrate the depraved spirit of a decaying civilisation. We must not be passive witnesses, but active architects of a new world where arrogance crumbles and righteousness prevails.

A large transnational group of prominent voices—including former UN officials, Retired career diplomats, former ministers, scholars and intellectuals, political figures and former parliamentarians, military and security professionals, artists, lawyers as well as journalists, activists, and antiwar leaders, from 30 countries—has released an open letter sharply criticising the global role of the United States and calling for a new international order centered on sovereignty and resistance to what they describe as Western domination.

Most of the signatories are from Western countries, alongside participants from Asia, Latin America, and Africa. The declaration, titled “A Declaration to the Conscience of Humanity,” was signed by over 170 signatories from countries including the United States, the United Kingdom, Canada, Germany, France, Portugal, Belgium, Italy, Scotland, Ireland, Australia, Switzerland, the Netherlands, Sweden, Serbia, Poland, Bosnia and Herzegovina, Lithuania, Russia, China, Malaysia, India, Brazil, Venezuela, Argentina, Mexico, South Africa, Lebanon, Turkey, and Iran.

In this fact-based public letter, the authors deliver a sweeping critique of American foreign policy and historical conduct. The letter states that for “249 years—spanning the entirety of its existence since 1776—the United States built a record of atrocity that belonged to a darker, pre-civilised age,” describing the country as “a predatory empire erected on the corpses of nations.”

The signatories, including current and former professors affiliated with 52 universities and academic institutions worldwide, accuse Washington of maintaining global military dominance through an extensive overseas presence. They state that the United States operates “over 800 military garrisons poisoning more than 90 foreign countries and territories” and has cultivated what the signatories call “a doctrine of absolute predation.”

The declaration also condemns U.S. involvement in major wars of the twentieth and twenty-first centuries, referring to what it calls “the genocidal horror of Vietnam,” “the annihilation of Cambodia,” and the “systematic slaughter of Koreans,” as well as the destruction of Iraq, Libya, Syria, and Afghanistan.

A central focus of the document is the ongoing confrontation involving Iran. These public figures argue that the current situation reflects what they describe as an expansionist U.S. strategy aimed at dominating global resources. According to the statement, the United States government is driven by “the demonic creed of ‘everything for us, nothing for others’,” which they say seeks control of global resources ranging from “the oil of Venezuela” to “the mineral wealth of Greenland” or “the energy reserves of Canada”.

The undersigned further assert that U.S. policy now “fixates on Iran” because the country possesses “over seven percent of the world’s mineral and energy wealth,” which they describe as “the final frontier of plunder.”

The document also criticizes contemporary American leadership, arguing that the “moral collapse of the West finds its embodiment in the pathetic figure of Mr. Trump,” and calling for what they describe as an end to “the era of pillage.”

Beyond its criticism of U.S. policy, the announcement proposes several demands that the signatories say are necessary to end the current war on Iran. These include guarantees against future aggression, the dismantling of U.S. military installations in the region, formal international condemnation of acts of aggression, reparations for damages caused by war, the establishment of a new legal framework for the Strait of Hormuz, recognising Iran’s sovereignty, and the prosecution and extradition of operatives in anti-Iranian media who have incited this bloodshed.

The authors also call on intellectuals, scholars, institutions, and civil society organizations worldwide to condemn what is described as the normalization of violations of international law and to challenge the global

structures that sustain domination and military intervention.

In conclusion, the signatories argue that the present moment represents a decisive historical turning point. “We stand with justice—not as passive witnesses, but as active architects of a new world,” the letter states, emphasizing that the international community must confront what it calls the return of predatory power in global politics.

Among the signatories are prominent scientists and figures representing a wide array of expertise and leadership, including philosophers, economists, historians, sociologists, jurists, theologians, Islamologists, reverends, biologists, physicians, musicians, filmmakers, songwriters, singers, entrepreneurs, engineers, novelists, theorists, as well as a physicist, a psychologist, an anthropologist, and a comedian. This diverse coalition reflects the global conscience of humanity, uniting professionals, scholars, and advocates from multiple disciplines in a shared call against U.S. exceptionalism.

The full text of the declaration, along with the complete list of signatories, has been released publicly in more than ten languages:

……………………………………………………………………………………………………….

A Declaration to the Conscience of Humanity

To the peoples of the world, to thinkers, to scholars, and to those who believe in justice:

A specter now haunts the conscience of humanity—the return of predatory power— and it shall no longer go unchallenged.

For 249 years—spanning the entirety of its existence since 1776—the United States built a record of atrocity that belonged to a darker, pre-civilised age; the predatory empire erected on the corpses of nations; from the genocide of nearly 5 million Indigenous peoples, to the brutal enslavement of over 4 million Africans, to the lynching of more than 4,000 Black citizens under Jim Crow. With over 800 military garrisons poisoning more than 90 foreign countries and territories, it cultivated a doctrine of absolute predation. From the genocidal horror of Vietnam, with over 3 million dead; to the annihilation of Cambodia, where 2 million perished under US-backed terror; to the systematic slaughter of Koreans, with more than 4 million Korean lives extinguished; to the destruction of Iraq, Libya, Syria, and Afghanistan, where one million Iraqis and tens of thousands of Libyans were consumed by US fire.

Yet the rational order that governs the world once helped humanity move beyond such practices. Humanity had consigned this barbarism to history. But now we are witnessing its return. The ongoing, systematic immolation of Gaza through the sustained support for the genocidal Israeli regime, where over 77,000 civilians in Palestine have been butchered—the scale of this atrocity reveals an inescapable truth: the pre-civilised practice has returned, and Washington has once again become its willing executor.

This is the demonic creed of “everything for us, nothing for others.” With shameless rapacity, it claims the resources of the world—whether the oil of Venezuela, the mineral wealth of Greenland, or the energy reserves of Canada—as objects of strategic entitlement. And now, that gluttonous eye fixates on Iran. Because Iran—possessing over 7% of the world’s mineral and energy wealth—is seen as the final frontier of plunder.

Yet this is no longer a matter of economics. It is a matter of honour. The world witnesses that the United States is actively engaged in a criminal enterprise termed the “Ramadan War” against the Iranian nation. This ongoing butchery has already claimed the lives of 208 innocent children. Let the world mark the date—168 of them were little girls, elementary students at the Shadjareh Tayyebeh School in Minab city in Iran, extinguished in their classrooms by US ordained terror.

Their futile and desperate contrivances aim at so-called “regime change” and the fragmentation of Iran—stripping the nation of its sovereignty and, thereby, facilitating the systematic plunder of its resources. In pursuit of this ultimate depravity, the U.S. brutally assassinated Iran’s spiritual and intellectual leader, Ayatollah Seyyed Ali Khamenei—recognised globally as a voice against arrogance and terrorism—along with his family.

They have waged a war of targeted terror against the very pillars of the Iranian state. To date, US aggression has criminally murdered 39 Iranian statesmen, including the scientific genius Dr. Ali Larijani, Secretary of the Supreme National Security Council.

Now, the insolence has reached its zenith. The US President openly threatens the Iranian people on social media with the destruction of their energy infrastructure. This is the depraved spirit of a decaying civilisation. The moral collapse of the West finds its embodiment in the pathetic figure of Mr. Trump—a man whose catastrophic conduct over the last two years has exhausted not only the world, but his own people. The time has come to declare, with one voice: Enough! The era of pillage is over.

But the United States has made a fatal miscalculation. What stands before it is not merely a nation, but a civilisation that has weaponised its own DNA—ancient organisational genius fused with 21st-century scientific sovereignty. This is the reality of active deterrence by Iran; a global pole of power that dictates the terms of engagement, forcing strategic retreat by rewriting the very rules of active defence. Now, its adaptive reorganisation, civilisational continuity, and social unity have fused into a singular, unbreakable force.

Iran’s all-encompassing defence and active deterrence represents a golden opportunity to end global hegemony. The historical and civilisational doctrine of Iran is absolute: power does not confer right, and domination cannot serve as a foundation for justice. This is recognised as the bedrock of Iran’s invincibility. The world may avail itself of this historic turning point, drawing upon this very doctrine of liberation, to bring an end to domination and oppression wherever they may exist.

US and Israeli exceptionalism have dragged the world into an epoch defining choice between might and right, sovereignty and subjugation, dignity and dishonour. This moment must serve as the wake-up call for humanity to recognize that there is another way. It must impel people everywhere to do everything in their power to challenge the structures undergirding a global system that desecrates every moral value including the right to life itself.

Iran is the final frontier. If it falls, the hope of a better, enlightened future for the world dies with it. We cannot let that happen. The aggression against Iran is part of a system of global power that oppresses all of us. We cannot afford to stand by and watch arrogant authoritarianism running amok. Our very future depends on the success of Iran.

Therefore we cannot countenance any outcome of this war that involves a return to the status quo ante. Those who inflict such suffering must be made to pay a hefty price for their crimes. They must be made to realise that military might does not absolve them of the responsibility to uphold the laws on which the peace and security of our world depend. To that end, we support the terms set out by Iran for ending this war.

From the perspective of global justice, the terms for ending this war are absolute and non-negotiable:

  1. Guarantees against repetition and a binding international commitment ensuring no future aggression.
  2. The immediate dismantling of all US military installations in the region.
  3. Formal admission of aggression, international condemnation of the aggressors, and full reparations for life and property.
  4. An immediate end to war on all regional fronts.
  5. A new legal regime for the Strait of Hormuz, recognising Iran’s sovereignty.
  6. The prosecution and extradition of operatives in anti-Iranian media who have incited this bloodshed.

We, the undersigned in spirit, call upon our peers, the thinkers, the scholars, the institutions of conscience, and the advocates of justice across the world:

• Condemn the United States unequivocally for its systematic normalisation of contempt for international covenants and its reversion to the spirit of historical savagery and barbarism.

• Isolate the rogue regime of the United States diplomatically and economically for its ongoing crimes against humanity.

• Recognise Iran’s inherent right to active deterrence against unprovoked aggression.

• Demand the immediate cessation of American and U.S.-sponsored terrorism and the prosecution of those who order it.

As it has always done, history will record the courage of those who refuse to remain silent. We stand with justice—not as passive witnesses, but as active architects of a new world that has reached its threshold where arrogance crumbles and righteousness prevails. The arrogant must be dismantled. The world demands it. Justice will enforce it.

Signed in solidarity;

  1. Richard Falk (USA)

Professor Emeritus of International Law at Princeton University and former UN Special Rapporteur on human rights in the Occupied Palestinian Territories (2008 – 2014) author or editor of more than 50 books on international law and global politics

  • Denis Halliday (Ireland)

Former UN Secretary-General deputy and Humanitarian Coordinator in Iraq, Gandhi International Peace Award (2003)

  • Norman Finkelstein (USA)

Highly internationally known political scientist, son of Holocaust-survivor parents, widely cited & recognized in Middle East political debate. former Professor at universities of DePaulPrinceton, Rutgers and New York

  • Avi Shlaim (UK)

Professor Emeritus of International Relations and Historian at St Antony’s College, Oxford University, British Academy Medal (2017) for lifetime achievement,PEN Hessell‑Tiltman Prize (2024) for historical writing

  • Hans von Sponeck (Germany)

Former UN Assistant Secretary-General and UN Humanitarian Coordinator for Iraq

  • Alain de Benoist (France)

Internationally recognized philosopher and essayist whose work spans political theory, philosophy, history of religions, and cultural criticism, focused on critiques of liberalism, universalism, and modern egalitarian ideology

  • Chris Williamson (UK)

Former Shadow Ministerfor Communities and Local Government (2010 to 2013), Former member of Parliament for 7 years, former leader of Derby City Council

  • Boaventura de Sousa Santos (Portugal)

One of the world’s most internationally highly cited sociologists, Professor Emeritus of Sociology at the School of Economics of the University of Coimbra, Distinguished Legal Scholar at the University of Wisconsin-Madison Law School, Founder of the World Social Forum & the concept of “Epistemologies of the South”Frantz Fanon Lifetime Achievement Award (2022), Kalven Prize, Jabuti Award, Gulbenkian Science Prize

  • Jean Bricmont (Belgium)

Internationally cited theoretical physicist and philosopher of science, Professor at the Catholic University of Louvain, author/co-author of several books including Fashionable Nonsense and Humanitarian Imperialism

  1. Dieudonné (France)

Internationally recognized Artist and Stand-up Comedian, author of more than 25 one-man shows, recipient of the Grand Prix de l’Humour Noir (2000) for his contribution to satirical comedy

  1. Hamid Algar (USA)

Professor Emeritus of Persian studies at the University of California, Berkeley, King Faisal Prize laureate

  1. Oya Baydar (Turkey)

Iconic Novelist and Sociologist who spent years in political exile after the 1980 Turkish coup d’état, later she returned and continued her literary career. She holds 5 Awards on novels, literature, short story and culture

  1. Philip Giraldi (USA)

Counterterrorism Expert and Columnist, Executive Director of the non-profit, non-partisan anti-war advocacy group The Council for the National Interest (CNI), Veteran Intelligence Professionals for Sanity (VIPS)

  1. Imam Suhaib Webb (UK)

Former imam of the Islamic Society of Boston Cultural Center, Former Resident Scholar of the Islamic Center of New York University, founder of Ella Collins Institute, one of the World’s 500 Most Influential Muslims list by the Royal Islamic Strategic Studies Centre (2010), recipient as Best Muslim Blog of the Year and Best Muslim Tweeter of the Year by Brass Crescent Awards

  1. Cynthia McKinney (USA)

Former Congresswomen for 6 terms (Georgia), Assistant Professor and Director of the Office of External Affairs at North South University; recipient of various peace and human-rights awards (e.g., peace advocacy awards)

  1. Ann Wright (USA)

Army Colonel and Former US diplomat who resigned in 2003 in opposition to the US war on Iraq, Jurist

  1. Mohd Azmi Abdul Hamid (Malaysia)

President of Malaysia Consultative Council of Islamic Organizations

  1. R. Roshan Baig (India)

Former seven-time member of the Karnataka Legislative Assembly, Former Minister of Home Affairs, Former Minister for Urban Development, Former Minister for Infrastructure

  1. Saied Reza Ameli (Islamic Republic of Iran)

Full Professor of Communication and Global Studies at the University of Tehran, Head of the UNESCO Chair on Cyberspace and Culture, Founder and Dean of the Faculty of World Studies, Editor-in-chief of Journal of Cyberspace Studies, Member of Iranian Academy of Sciences as well as two High State Cultural Councils

  • Haim Bresheeth (UK)

Retired Professorial Research Associate Professor of Film, Media and Cultural Studies, and Visual Culture at the School of SOAS, the University of East London, Campaign Against Misrepresentation in Public Affairs

  • Mohammad Marandi (Islamic Republic of Iran)

Full Professor of English Literature, Orientalism and American Studies at University of Tehran

  • Ajamu Baraka (USA)

2016 Green Party nominee for Vice President, Anti-Colonial fighter and Veteran of U.S. Black Liberation Movement, Founder of Black Alliance for Peace

  • Bijan Abdolkarimi (Islamic Republic of Iran)

Philosopher, prominent intellectual in post October 7th era, focused on ontology and political philosophy, specializing in the thought of Martin Heidegger, Associate Professor of philosophy in Islamic Azad University

  • Daud Abdullah (UK)

Director of Middle East Monitor and former Deputy Secretary General of the Muslim Council of Britain

  • Vijay Prashad (India)

Director of TricontinentalInstitute for Social Research, editor of LeftWord Books, Chief Correspondent at Globetrotter, and senior fellow at Renmin University of China, advisory board member of the US Campaign for the Academic and Cultural Boycott of Israel, co-founder of the Forum of Indian Leftists, Muzaffar Ahmad Book Prize, Paul A. Baran–Paul M. Sweezy Memorial Award

  • Ramón Grosfoguel (USA)

Sociologist and Professor Emeritus at the Department of Ethnic Studies at the University of California, Berkeley

  • Lawrence Davidson (USA)

Professor Emeritus of Middle East History at West Chester University (WCU)

  • David Miller (UK)

Sociologist and former professor at the University of Strathclyde, the University of Bath and the University of BristolCo-Director of Spinwatch

  • Abbas Edalat (UK)

Professor of Computer Science and Mathematics at Imperial College London and founder of the Science and Arts Foundation (SAF) and Campaign against Sanctions, Military and Imperial Interventions (CASMII)

  • Dinah Shelton (USA)

Professor Emeritus of International Law at George Washington University Law School; former Commissioner and President of the Inter-American Commission on Human Rights (2010–2014), Elizabeth Haub Prize for Environmental Law (2006), International Environmental Law Award (2016)

  • Jodi Dean (USA)

Political Theorist and Professor at Hobart and William Smith Colleges, former Erasmus Professor of the Humanities in the Faculty of Philosophy at Erasmus University Rotterdam

  • Peter Limb (USA)

Internationally recognized Historian and Professor at Michigan State University

  • Michael Maloof (USA)

Former Senior Security Policy Analyst in the Office of the Secretary of Defense

  • Michael Springmann (USA)

Former Diplomat in Germany and Saudi Arabia, Attorney and Counsellor at Law, Doctor of Law

  • Augusto Sinagra (Italy)
    Professor Emeritus of International Law at Sapienza University of Rome
  • Syed Sadatullah Husaini (India)

President of India’s biggest Muslim origination (Jamaat-e-Islami Hind)

  • Angelo d’Orsi (Italy)

Historian of Philosophy and Professor Emeritus of History of Political Doctrines at the University of Turin

  • Sibel Edmonds (USA)

Exposer of corruption and intelligence failures within U.S. government agencies, PEN/Newman’s Own First Amendment Award (2006), Sam Adams Award for Integrity in Intelligence (2012)

  • Kevin B. MacDonald (USA)

Professor Emeritus of Evolutionary Psychology at California State University, Long Beach (CSULB)

  • Alberto Bradanini (Italy)

Former director of UN Interregional Crime & Justice Research Institute UN Research Institute on Crime & Drugs, former ambassador in Tehran and Beijing, president of the Centre for Contemporary China Studies in Italy

  • James H. Fetzer (USA)

McKnight Professor Emeritus of the Philosophy of Science at the University of Minnesota Duluth

  • Piero Bevilacqua (Italy)

Historian, Professor of Contemporary History at the Sapienza University of Rome, author of 34 books

  • Claudio Mutti (Italy)

Former Professor at the University of Bologna, Director of “Eurasia, Rivista di Studi Geopolitici”

  • Siddiqullah Chowdhury (India)

Representative of the West Bengal Legislative Assembly, member of the All India Trinamool Congress (AITC)

  • Claudio Moffa (Italy)

Former Professor of History of International Relations at the University of Teramo

  • Maria Poumier (France)

Professor at University of Havana, Former Professor at the University of Paris (Sorbonne), documentary maker

  • Bruno Drweski (France)

Professor Emeritus at the National Institute of Oriental Languages ​​and Civilizations (Université Paris-Cité) and Paris Geopolitics Academy

  • Paulina Aroch Fugellie (Mexico)

Full Professor at the Department of Humanities, Metropolitan Autonomous University

  • Munyaradzi Mushonga (South Africa)

Global Academic Director for the Decolonial International Network (DIN), Associate Professor at the University of the Free State

  • Mufti Mukarram Ahmed (India)

Religious and literary scholar, Imam of India’s second largest mosque (Shahi Masjid Fatehpuri)

  • Alain Corvez (France)

Colonel of French Army, former advisor minister of defense, former deputy to the General Commanding the UN Force in South Lebanon, advisor in international affairs

  • Jodie Evans (USA)

Co-founder of the anti-war organization Code Pink, Filmmaker, former board chair of Rainforest Action Network

  • Jean-Louis Poirier (France)

Philosopher, Historian and Translator

  • Zlatko Hadžidedić (Bosnia and Herzegovina)

Political Scientist and Director of the Center for Nationalism Studies in Sarajevo

  • Elizabeth Murray (USA)

Former Deputy National Intelligence Officer for the Near East at the National Intelligence Council; member of Veteran Intelligence Professionals for Sanity (VIPS)

  • Pepe Escobar (Brazil)

Geopolitical Analyst and Journalist who has written for Asia Times, Mondialisation.ca, CounterPunch, Al-Jazeera, RT, Sputnik, Strategic Culture Foundation and Guancha

  • Rodney Shakespeare (UK)

Economist and Visiting Professor at Trisakti University, Expert on Binary Economics

  • Salman Hussaini Nadwi (India)

Founding member/chairman of numerous religious, medical, IT and engineering colleges and hospitals, scholar and professor in the Islamic sciences, author of numerous scholarly works, President of Jamiat Shabaab ul Islam, editor and co-editor of thirteen different periodicals in English, Urdu, Persian and Arabic languages 

  • Ralph Bosshard (Switzerland)

Former Military Advisor to the Secretary General of Organization for Security and Co-operation in Europe

  • Daniel Estulin (Lithuania)

Writer and international speaker, author of “The True Story of the Bilderberg Group”

  • Peter Koenig (Switzerland)

Economist and Geopolitical Analyst with more than 30 years of experience in the World Bank, the World Health Organization and the Swiss Development Cooperation

  • İbrahim Betil (Turkey)

Founding President of the Turkish Education Volunteers Foundation, Businessman and Social Entrepreneur, former CEO of Tekfen Holding, Multiple Turkish civil society and philanthropy awards

  • Tommy Sheridan (Scotland)

Candidate for Glasgow in 2026 Scottish Parliamentary Elections, Former Member of the Parliament, Former Convenor of Scottish Socialist Party, Former Glasgow City Councillor, former Convenor of Solidarity

  • Christoph Hörstel (Germany)

Author and Expert on Security, NATO Policies, Geopolitics, and German foreign policy, Publicist

  • Sara Flounders (USA)

Co-director of the International Action Center and Secretariat Member of the Workers World Party

  • Kevin J. Barrett (USA)

Arabist-Islamologist Scholar, former Professor at the University of Wisconsin-Madison

  • Zakia Soman (India)

Former Professor of Business Communication at the University of Gujarat, Founder of Bharatiya Muslim Mahila Andolan (BMMA) on women’s rights, member of South Asian Alliance for Poverty Eradication (SAAPE)

  • Stephen Sizer (UK)

Former Vicar of Christ Church of Virginia Water in Surrey and director of the Peacemaker Trust

  • E. Michael Jones (USA)

Former Professor of English literature at Saint Mary’s College (Indiana), founder of Culture Wars Magazine

  • Tim Anderson (Australia)

Political Economist, Director of Centre for Counter Hegemonic Studies, Former Senior lecturer at the University of Sydney 

  • Piers Robinson (UK)

Former Professor of Political Journalism, International Politics and Political Communication at Universities of Sheffield, Manchester and Liverpool, Co-Director Organisation for Propaganda Studies & Research Director at 
the International Center for 9/11 Justice

  • Pino Cabras (Italy)

Former Vice-President of the Foreign Affairs Committee of the Italian Parliament

  • Jean Michel Vernochet (France)

Former Journalist of Le Figaro Magazine, Writer and Geopolitical Analyst

  • Angelo Persiani (Italy)

Former Ambassador in Uzbekistan, Tajikistan and Sweden

  • Guillermo Barreto (Venezuela)

Biologist and Retired Full Professor at the Organisms Biology Department of Simón Bolívar University

  • Mateusz Piskorski (Poland)

Former Professor at University of Szczecin and Jan Długosz University, Co-founder of the European Center of Geopolitical Analysis, former member of the Polish Parliament in the Assembly of Western European Union

  • Declan Hayes (Ireland)

Retired Professor at the Sophia University of Tokyo

  • Anisur Rahman Qasmi (India)

Scholar, community leader, Former vice president of the All India Milli Council, lecturer on Islamic jurisprudence 

  • Dave Smith (Australia)

Anglican priest, Social Educator, Boxer, 2022 Candidate in Federal Election – United Australia Party (Grayndler)

  • Aran Martin (Australia)

Managing Editor of the Institute of Postcolonial Studies (IPCS), Professor at University of Melbourne, Executive Director of Global Security Foundation, Editor of Postcolonial Studies

  • David Rovics (USA)

Singer and Songwriter, Musician focused on US wars, globalization, anarchism, social justice and labor history, ASCAP Deems Taylor Award

  • Vito Petrocelli (Italy)

Former Chairman of Foreign affairs committee of Italian Senate, Editorial Director of AntiDiplomatico,

  • Dilek Bektas (Turkey)

Retired Professor at Mimar Sinan Fine Art University

  • Veysel Dinler (Turkey)

Professor of law at Hitit University

  • Christian Bouchet (France)

Anthropologist, Former Politician and Antiwar Activist

  • Hacer Ansal (Turkey)

Professor of Sociology at Işık University, Expert on Social Theory and Gender

  • Denijal Jegić (Lebanon)

Professor of communication in the Department of Communication at Lebanese American University

  • Pawel Moscicki (Poland)

Professor at the Polish Academy of Sciences, Philosopher, Essayist, host of the Inny Swiat podcast

  • Vanessa Beeley (France)

Photographer and Independent Journalist on Middle Eastern issues based in Syria

  • Massoud Shadjareh (UK)

Chair of Islamic Human Rights Commission-London, holding consultative status at the UN Department of Economic and Social Affairs

  • Zeki Kılıçaslan (Turkey)

Professor of chest diseases at Istanbul University Faculty of Medicine, Social Justice Advocate

  • Sandew Hira (Netherlands)

Founder of Decolonial International Network known for his Decolonial Theory, Director of International Institute for Scientific Research

  • Paul Larudee (USA)

Founder of the Free Gaza Movement and the Free Palestine Movement, Member of the International Solidarity Movement, co-speaker of the 2010 Gaza Freedom Flotilla

  • Yvonne Ridley (UK)

Secretary General of European Muslim League, Candidate for Glasgow in 2026 Scottish Parliamentary Elections, Former President of the International Muslim Women’s Union

  • Konrad Rekas (Poland–Scotland)

Lecturer at Nottingham Trent University, Member of Polish YES for Scotland

  • James Perloff (USA)

Author, Researcher, and former Editor-In-Chief of The New American magazine

  • Lucien Cerise (France)

Author of Governing by Chaos, Antiwar activist and Geopolitical Analyst

  • Jürgen Cain Külbel (Germany)

Criminologist, Investigative Journalist, Author of a book on Israel’s role in assassination of Hariri

  • Carol Brouillet (USA)

Peace activist, co-founder of the Northern California 9-11 Truth Alliance, and Green Party candidate for the U.S. Congress in California (2006, 2008, 2012)

  1. Dogan Bermek (Turkey)

President of Alevi Philosophy Center Association, Former President of the Alavi Federation of Turkiye

  1. Gilles Munier (France)

Investigative Journalist and Secretary General of the Franco-Iraqi Friendships Association

  1. Rebecca Shoot (USA)

International lawyer, Co-Convener of Washington Working Group for the International Criminal Court and Co-Convener ImPact Coalition on Strengthening International Judicial Institutions

  1. Leonid Savin (Russia)

Chief editor of Geopolitika.ru (from 2008), founder and chief editor of Journal of Eurasian Affairs

  1. Rich Siegel (USA)

Pianist, songwriter, writer and peace activist, and 2015 Green Party political candidate in New Jersey

  1. Gordon Duff (USA)

Former UN Diplomat in Iraq, Vietnam War Marine

  1. Marion Sigaut (France)

Historian, Essayist, and Researcher on French history and political thought

  1. Caleb Maupin (USA)

Founder of Center for Political Innovation, Journalist

  1. Jacob Cohen (France)

Academic, Novelist and Antiwar Activist

  1. Ken O’keefe (USA–Ireland)

Former Marine and Gulf War veteran, antiwar activist

  1. Rainer Rupp (Germany)

Economist and Journalist

  1. Thomas Werlet (France)

Leader of Mouvement FRANCE RÉSISTANCE 

  1. Dragana Trifković (Serbia)

Director General of the Center for Geostrategic Studies &President of the Eurasian Media Forum

  1. Feroze Mithiborwala (India)

Columnist and Founder of India Iran Friendship Forum

  1. Imam Muhammad al-Asi (USA)

Former Imam of the Islamic Center of Washington, Research Fellow at the Institute of Contemporary Islamic Thought

  1. Benedetto Ligorio (Italy)

Assistant Professor at the Department of philosophy of Sapienza University of Rome

  1. Rania Masri (USA)
    Co-Director of North Carolina Environmental Justice Network
  2. Haydeé García Bravo (Mexico)

Associate Researcher at Center of Interdisciplinarity Research in Science and Humanities, National Autonomous University of Mexico (UNAM)

  1. José Gandarilla Salgado (Mexico)

Senior Researcher at Center of Interdisciplinarity Research in Science and Humanities, National Autonomous University of Mexico (UNAM)

  1. Finian Cunningham (Ireland)

Author and Journalist at Strategic Culture Foundation

  1. Margherita Furlan (Italy)

Journalist and director of Casa Del Sole TV

  1. Eva Bartlett (CanadaUSA)

Independent journalist, war correspondent, and activist focusing on Middle East conflicts

  1. Teša Tešanović (Serbia)

Journalist and TV host, founder of Balkan Info

  1. Claude Janvier (France)

Writer, Essayist and Columnist

  1. Eric Walberg (Canada)

Geopolitical Expert and Author

  1. Valérie Bugault (France)

Jurist and geopolitical analyst; Jurist

  1. Adrián Salbuchi (Argentina)

Political Analyst and Writer

  1. Yvan Benedetti (France)

One of the prominent leaders of Yellow Vests Movement

  1. Yannick Sauveur (France)

Writer and Geopolitical analyst

  1. Pierre-Antoine Plaquevent (France)

Writer, political analyst, and international consultant, Head the Strategika think tank and the Polemos newsletter

  1. Arnaud Develay (France)

Political Consultant and International Legal Expert

  1. Michael Spath (USA)

Executive Director of Indiana Center for Middle East Peace

  1. Zhu Haozeng (China)

Editor in Chief of Haikou Xianjielun Cultural Media

  1. António Gomes Marques (Portugal)

Retired Banking Director, Essayist

  1. Haleh Niazmand (USA)

Professor of Art at Modesto Junior College, Conceptual Artist, Curator, and Art Critic

  1. Claude Timmerman (France)
    Biologist, statistician, and researcher in population genetics; Essayist, commentator of Boulevard Voltaire
  2. Hafsa Kara-Mustapha (UK)

Journalist and Author, Head of Global Operations African Legacy Foundation

  1. Ginette Hess Skandrani (France)

Antiwar activist and member of Parti des Verts (French Green party)

  1. Yacob Mahi (Belgium)

Theologian and Islamologist, Professor of Islamic Studies

  1. Adam Shamir (Sweden)

Writer, Journalist, and Political Commentator

  1. Jean-Loup Izambert (France)

Independent Investigative Journalist and Writer

  1. Zafar Bangash (Canada)

Director Institute of Contemporary Islamic Thought in Toronto

  1. Imad Hamrouni (France)

Professor at Académie de Géopolitique de Paris, expert on Middle Eastern affairs

  1. Joe Iosbaker (USA)

Coordinator of the March on the Democratic National Convention 2024 to Stand With Palestine

  1. Richard Haley (UK)

Chair of Scotland Against Criminalising Communities

  1. David J. Reilly (USA)

Independent Journalist, Political Commentator, Former Candidate for Governor of Idaho in 2020

  1. Nasreen Methai (India)

Founding member of Bharatiya Muslim Mahila Andolan (BMMA); an NGO working on women’s rights

  1. Kim Petersen (USA)

Co-editor of the Dissident Voice newsletter

  1. Stefano Bonilauri (Italy)

Journalist and Director of Anteo Edizioni

  1. Tobias Pfennig (Germany)

Software Engineer and political activist

  1. Tony Gosling (UK)

Investigative journalist and political activist

  1. Zhang Shouliang (China)
    Deputy editor-in-chief of Haikou Xianjielun Cultural Media
  2. Steven Sahiounie (USA)
    Award Winning Journalist and chief editor of MidEastDiscourse
  3. Ümit Aktaş (Turkey)

Physician, specialist in herbal therapy and acupuncture

  1. Imran Mohd Rasid (Malaysia)

Executive Director of Citizens International

  1. Aly Bakkali (Belgium)

President of Partie Islam, antiwar activist

  1. Fatma Orgel (Turkey)

Physician at Esenler Clinic, antiwar activist

  1. Gurhan Ertur (Turkey)

Director of the NGO Citizen Initiative, antiwar activist

  1. Luca Arrighi (Italy)
    Logician and designer of deterministic governance architectures 
  2. Dave Cannon (UK)

Chair of Jewish Network for Palestine

  1. Fatma Akdokur (Turkey)

Theology Instructor, antiwar activist

  1. Houman Mortazavi (Canada)

Barrister and Solicitor, antiwar activist

  1. S.Q Massod (India)

Secretary of ASEEM, antiwar activist

  1. Richard Ray (USA)

Editor and Antiwar Activist

  1. Shabbir Ali Warsi (India)

Scholar and Antiwar Activist

  1. Abbas Ali (UK)

InMinds Human Rights Group

  1. Norma Hashim (Malaysia)

Treasurer of Viva Palestina Malaysia

  1. Saidi Nordine (Belgium)

Co-spokesperson of Bruxelles Pantheres

  1. Iqbal Jassat (South Africa)

Executive Member of Media Review Network

  1. Syed Farid Nizami (India)

Scholar and Antiwar Activist

  1. Asif Ali Zaidi (India)

Lawyer and Researcher, antiwar activist

  1. Kerem Ali (UK)

Spokesperson of Palestine Pulse

  1. Syed Mounis Abidi (India)

Human Rights Lawyer, antiwar activist

  1. Joe Lorincz (Australia)

Wentworth Falls NSW

  1. Mouhad Reghif (Belgium)

Co-spokesperson of Bruxelles Pantheres