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Wednesday, May 20, 2026

Can We Stop Donald Trump From Crashing Air America?

Having hijacked American democracy, Trump and his cronies are under the impression that they are flying ever upward, but they have not been blessed with a good sense of direction.



A video posted by US President Donald Trump to Truth Social depicts him in a crown, piloting a fighter jet emblazoned with the words “King Trump,” and dumping feces on “No Kings” protesters in Times Square, on October 19, 2025.
(Screenshot: President Donald Trump on Truth Social)


John Feffer
May 20, 2026
TomDispatch

Ever since North Korea suffered through the death of its first leader in 1994, a loss magnified by an economic collapse and a devastating famine, outside observers have likened the country to an airplane experiencing a serious malfunction. The major question they posed: In the end, would North Korea experience a soft landing or a catastrophic crash?

Perhaps a reformer would come along—say, a North Korean version of Soviet leader Mikhail Gorbachev—who could right the airship of state and guide it toward the runway of reunification with South Korea.

More direly, the North Korean regime could collapse all of a sudden, like the Communist governments in Eastern Europe in 1989. Those were relatively peaceful affairs, but North Korea’s worst-case scenarios might involve violent power struggles, the return of famine, and a free-for-all scramble for the country’s loose nukes. US analysts have gamed out the consequences of just such a hard landing—and so has the Pentagon with its OPLAN 5029—and they all add up to a tragedy not only for North Koreans and the region, but also potentially for the United States and the rest of the world.

The North Korean government has, however, defied such scenarios by somehow surviving, while rejecting reunification with the South and turning up its nose at conventional versions of reform. Despite additional challenges—a sustained Covid-19 quarantine, several distinctly hostile governments in South Korea, and a flatlining economy—the regime has so far avoided collapse and, if anything, tightened its control over its population. For the time being at least, the North Korean plane evidently has no intention of landing, much less crashing.

Given the state of the airplane—a malfunctioning altimeter, compromised landing gear—it might not matter who the pilot is anymore. Air America may well be heading for a crash landing regardless of who’s in charge.

Today, in an improbable plot twist, however, Donald Trump’s United States is starting to seem ever more like an aircraft in distress.

After all, the present pilot of Air America, exhibiting signs of psychosis or perhaps dementia, has begun to dismantle the cockpit under the delusion that it’s his to transform into a ballroom. The crew—and indeed much of the supporting infrastructure on the ground below—has been decimated by budget cuts. The airline itself is fast taking on debt. Many of the passengers are praying for a soft landing and hoping that, if the plane does touch down for a risky layover, they will get a new pilot.

But another fear lurks in the background. Given the state of the airplane—a malfunctioning altimeter, compromised landing gear—it might not matter who the pilot is anymore. Air America may well be heading for a crash landing regardless of who’s in charge.

Those of us on board, gripping our armrests in terror, are asking ourselves one question above all else: Is it too late to avert catastrophe?
Trump’s Totalitarian Tendencies

North Korea has come closer than any country in the modern era to building a totalitarian state. Beginning with the country’s founder, Kim Il Sung, its leadership has eliminated all oppositional politics; suppressed virtually all signs of civil society; and tolerated no freedom of the press, speech, or assembly. Nor is there any freedom of religion, unless you count the personality cult attached to the Kim family leadership, which is now in its third generation.

But all totalitarianism is aspirational. The Soviet Union had its dissidents and underground samizdat literature. The Confessing Church movement attempted faith-based resistance to the Nazis. Likewise, the North Korean government’s control over the population is not total, as can be measured by rising levels of private enterprise and covert enthusiasm for South Korean culture.

Really, the only way to explain such an attraction of opposites—an elected US leader and the North Korean dictator—is to point out that the two distinctly have something in common: their desire for total control.

So, too, are Donald Trump’s totalitarian tendencies aspirational. He would like to achieve total control, but he’s hemmed in by institutional limits. Still, he prefers to bypass Congress with rule by executive decree. He has attempted to control the media, rein in the power of universities, and tilt the electoral playing field to benefit his party. He has aligned himself internationally not with democrats but with autocrats. He has had a particular fondness for authoritarian leaders like Benjamin Netanyahu of Israel and Javier Milei of Argentina who consolidated their power within democracies. But he has also gotten cozy with the likes of Saudi Arabia’s Mohammed bin Salman, who doesn’t bother at all with elections.

The most inexplicable friendship Trump developed while in office is certainly with North Korea’s Kim Jong Un, the founder’s grandson. Having traded escalating threats during part of Trump’s first term in office, the two leaders grew closer after several in-person meetings and a raft of exchanged letters. “I was really being tough,” Trump explained in 2018. “And so was he. And we’d go back and forth. And then we fell in love. OK? No, really.”

Really, the only way to explain such an attraction of opposites—an elected US leader and the North Korean dictator—is to point out that the two distinctly have something in common: their desire for total control. Whether intentionally or not, Trump has applied some of the features of the Kim family playbook to his own governing style. In doing so, he has also damaged, perhaps irreparably, the very idea of America.
Different Beds, Same Dreams

One of the key elements of North Korean politics is the personality cult of the Kim family, which casts a long shadow over the country’s culture. Drawn in part from northern Korea’s earlier Christian heritage—through the development of a trinity of founding figures, the 10 commandments of Kimilsungism, and pervasive themes of sacrifice and redemption—that personality cult has generated so much fervor among many North Koreans that even defectors have spoken of their pride in founder Kim Il Sung and his ideology.

Trump, too, has tried to construct such a personality cult—by placing his name on public buildings (the Kennedy Center), putting his face on US coins (the semiquincentennial dollar), inserting his image in future passports, and planning a golden statue of himself at his presidential library that resembles one of Kim Il Sung in Pyongyang. So far, however, outside of the MAGA faithful, his cult seems to have generated little more than ridicule.

Another aspect of Pyongyang’s governance that probably attracts Trump is its overemphasis on the military. North Korea devotes 34% of its gross domestic product to military spending (compared to Russia at 6% and the United States at under 4%). Although it hasn’t launched any wars of its own for more than 75 years, Pyongyang has dispatched thousands of troops to help fight Russia’s war in Ukraine. Since the 1990s, the government has spoken of a songun—military first—doctrine to justify the sacrifices made to maintain a huge standing army, a range of missiles, and a small but significant nuclear arsenal.

Trump is guiding the United States toward the kind of triple whammy that hit North Korea in the 1990s, when environmental disasters and political criminality combined with rising energy prices to bring its manufacturing and agricultural sectors to a virtual halt, while killing an estimated 1 million people.

Similarly, the prevailing theme of Trump’s second term has been war and military spending. Despite his once-upon-a-time promises not to become involved in “forever wars,” particularly in the Middle East, Trump joined Israel this year in an attack on Iran, a conflict that cost over $11 billion in its first week alone. He has proposed an astonishing $1.5 trillion military budget, an increase of 50% over last year’s already bloated total, and that sum doesn’t even include the costs of the Iran War.

Then there’s Trump’s economic thinking, if you can call it that. He has repudiated the free market orthodoxy of his fellow Republicans to embrace a form of economic nationalism: high tariff walls to reduce trade imbalances, a focus on rebuilding American manufacturing, and the repudiation of international rules of the road (like the United Nations Convention on the Law of the Sea) in order to drive a dagger into economic globalization. In such respects, Trump’s approach resembles North Korea’s path of import substitution and defiance of the international rule of law.

In North Korea’s case, such an economic strategy has been partly born of necessity, given the economic embargo imposed on it after the Korean War of the early 1950s. Trump, however, is steering the US economy into a tailspin without provocation. If you add together the costs associated with his kamikaze tariffs, the follow-on effects of the Iran War and boosts in military spending, the gutting of government programs investing in the economy, the watering down of environmental regulations, and reductions in government revenue because of tax cuts, Trump is guiding the United States toward the kind of triple whammy that hit North Korea in the 1990s, when environmental disasters and political criminality combined with rising energy prices to bring its manufacturing and agricultural sectors to a virtual halt, while killing an estimated 1 million people.

But, you might point out, Wall Street is still on an upward ascent. The US economy is still growing, however modestly, and, while US food insecurity is rising, famine isn’t on the horizon. To return to the airplane analogy, the in-flight experience has become more uncomfortable for those who can’t afford business class, but that doesn’t mean a crash is imminent.

Or does it?
A Soft vs. Hard Landing

Whether he is consciously modeling his efforts on North Korea or not, Donald Trump wants to make an indelible imprint on the United States. He aspires to fundamentally change the demographics of the country, the structure of the economy, and the nature of its politics. To do that, he aims to ensure that his MAGA personality cult, his anti-government crusade, and his self-defeating economic policies outlive his own tenure in office. That will certainly require a substantial dismantling of democratic safeguards given that such policies don’t attract majority support.

In other words, much as Kim Il Sung destroyed anything that could have challenged his authority—the church, the intelligentsia, landowners, rival political factions—Trump has now launched a scorched-earth policy to ensure that his successors can’t undo his damage. If the Democrats regain Congress in November and even the White House in 2028, they will inherit an enormous bill for Trump-era damages (and count on a chorus of Republican voices improbably blaming them for the disaster).

Any incoming reformers will face an uphill battle to convince the public to restore funding for infrastructure, whether green or otherwise. And they will have to deal with a terrifying erosion of faith in government, resulting from the incompetence, lies, and malpractice of the Trump administration. At the international level, US allies will think twice about concluding any deals with this country, given the possibility of another political swing in subsequent elections.

If Trumpism can be likened to a devastating depression (which it could still precipitate), the obvious recourse for any successor would be to embark on an immediate course correction comparable to President Franklin D. Roosevelt’s New Deal.

Trump’s tactics, in other words, are designed to make a soft landing ever more difficult. An inveterate gambler, he is betting that his extreme approach will enable Air America to climb into the very stratosphere, even if he is far more likely to force an emergency landing.

Nightmare scenarios have long haunted American consciousness. The sheer size of the US debt—at nearly $40 trillion, it’s the highest absolute amount in the world—could put the country into receivership if the dollar slips from its status as the global currency. Default could tear apart an already polarized society. Such a hard landing could look like what analysts of North Korea have often predicted for that country.

But North Korea hasn’t collapsed. With its considerable resources, surely the United States, too, can avoid such a scenario.

True, no one is going to make any money at Polymarket predicting the imminent fall of the Kim regime. But North Korea is not exactly following a recipe for long-term success either. Even if it limps along for another decade or two, with leadership passing to Kim Jong Un’s teenage daughter, any country that follows its policies of personality cult, autarkic economic policies, massive corruption, military-first approaches, and ruthless suppression of dissent is not likely to prosper over the long term. Just look at how Vladimir Putin has steered Russia into a terrifying nosedive.

Substantial reform could head off such a scenario for the United States. If Trumpism can be likened to a devastating depression (which it could still precipitate), the obvious recourse for any successor would be to embark on an immediate course correction comparable to President Franklin D. Roosevelt’s New Deal. Whatever it’s called—not a Green New Deal, given the irrational resistance of a large section of the US electorate to anything “green” except greenbacks—such an American renewal plan would need to restructure the US economy to favor the bulk of American workers rather than the current generation of robber barons. Implemented with a much better promotional campaign—led perhaps by future Chief of Reconstruction (and now New York Mayor) Zohran Mamdani—it would link concrete benefits to identifiable government programs and services. It would offer a striking real-life illustration of your tax dollars at work.

Such a reform plan would have to restore trust in government by punishing corruption, enlisting the public as watchdogs, and taxing the super-wealthy into semi-submission. By shifting away from war and aggressive military spending, such a project of renewal would also have to work with partners overseas to promote policies of cooperative prosperity and sustainability in order to restore a measure of trust in US actions globally. Soft landings require soft power, leaving hard power to those determined to crash and burn.

The North Korean case is a reminder that awful policies may not themselves precipitate collapse. Trumpism will not go away simply because it is on the verge of winning multiple Darwin Awards for its counter-evolutionary policies. Having hijacked American democracy, Trump and his cronies are under the impression that they are flying ever upward, but they have not been blessed with a good sense of direction. Sheer inertia could keep Air America in the air—though with steadily deteriorating conditions on board (as in North Korea). Such a “MAGA ‘til we drop” option would not be much of an improvement over a hard landing.

In 2016, arch-conservative Michael Anton published a piece in the Claremont Review of Books arguing that it was Hillary Clinton and the Democrats who had hijacked America. In “The Flight 93 Election,” Anton imagined that Trump, aided by an energized electorate, could rush the cockpit—just like the passengers on Flight 93, hijacked on September 11, 2001— and save the country. (It was certainly an infelicitous analogy, given that Flight 93 crashed into a field in Pennsylvania.) Trump’s 2016 victory, however, turned Anton into a dark prophet and vaulted him into the subsequent administration, despite (or because of) the absurdities of his arguments.

In yet another stomach-churning reversal, Anton’s analogy has now finally become all too applicable. Trump has gained the cockpit not once but twice. Having failed to crash Air America the first time around, he seems determined to put his Flight 93 doctrine of heroic self-destruction into practice today. There is no guarantee that a hard landing can be avoided either now or after his departure from office. But this country, its egalitarian ideals, and its democratic traditions (if not much of its dismal history) are certainly worth fighting for.

We’re losing altitude fast. Elections approach.

Let’s roll.



© 2023 TomDispatch.com


John Feffer
John Feffer is the author of the dystopian novel "Splinterlands" (2016) and the director of Foreign Policy In Focus at the Institute for Policy Studies. His novel, "Frostlands" (2018) is book two of his Splinterlands trilogy. Splinterlands book three "Songlands" was published in 2021. His podcast is available here.
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Monday, May 18, 2026

 INDIA

Higher Education: Kashmir’s Classrooms Go Corporate


Waseem Ahmad Bhat |





Will the legacy of “Naya Kashmir”, wherein education stood at the centre of a broader emancipatory vision, gradually be replaced by a more market-oriented approach?

The passage of the Jammu and Kashmir Private Universities Bill in April 2026 has been presented as a pragmatic step toward modernising higher education and stemming the steady outflow of students to institutions outside the region. At first glance, the argument appears reasonable. Yet, a closer look suggests that what is being framed as reform is, in fact, a deeper shift in the very idea of education itself. The Bill does not so much solve the crisis of public education as it quietly accepts it, and then builds policy around that acceptance.

For years now, government colleges across Jammu and Kashmir have been witnessing a worrying decline in enrolment. Institutions like GDC Baghi Dilawar Khan and GDC Chattisinghpora reporting negligible admissions are often cited as evidence that students are “choosing” private alternatives. But this reading is misleading. Students are not abandoning public institutions out of preference alone; they are being pushed away by years of neglect.

Poor infrastructure, outdated courses, lack of faculty stability, and bureaucratic inertia have gradually hollowed out public institutions. What we are witnessing is not a natural transition but something closer to a manufactured decline, where public institutions are allowed to weaken until their replacement by private actors begins to appear inevitable.

This pattern is not unique to education. It reflects a broader political economy logic where the State retreats, the public sector deteriorates, and private capital steps in under the promise of efficiency and innovation. In Jammu and Kashmir, however, this shift carries particular weight. Historically, public education has been one of the few reliable avenues of social mobility in the region. To dilute its role is not just a policy decision, it is a restructuring of opportunity itself.

There is also a deeper ideological question that needs to be asked. The political formation currently dominant in Jammu and Kashmir traces its lineage to the Naya Kashmir” manifesto, a document that placed universal access to education at the heart of its vision for society. Education, in that framework, was not a commodity but a right, something that the State was morally and politically obligated to provide.

The present embrace of privatisation raises an uncomfortable question: has there been a quiet departure from that foundational commitment? Or has the ideological space once shaped by egalitarian and, at times, Left-leaning influences, been gradually eroded, giving way to a policy orientation more aligned with market-driven governance?

The diminishing imprint of Left-oriented thinking in the region’s policy imagination is difficult to ignore. For decades, strands of progressive politics—whether through formal party structures or broader intellectual currents, kept alive the idea that education must remain a public good. Today, that language seems increasingly absent. In its place, we hear the vocabulary of investment, efficiency, and competitiveness. While these terms are not inherently problematic, their dominance often signals a shift in priorities, from equity to profitability, from inclusion to selectivity.

This transformation becomes even more troubling when viewed through the lens of critical pedagogy. Thinkers like Paulo Freire remind us that education is never neutral; it either reproduces existing inequalities or challenges them. When education is shaped by market logic, it tends to become transactional. Knowledge is packaged, priced, and consumed, rather than collectively produced and critically engaged with. The danger here is not merely economic exclusion but intellectual narrowing. Students begin to see education less as a means of understanding and transforming their world, and more as a tool for individual advancement within it.

Freire’s idea of “conscientization”, the development of critical awareness, becomes particularly relevant in this context. Public institutions, despite their many shortcomings, have historically offered spaces where diverse social groups could encounter each other and engage with ideas beyond immediate economic utility. Privatised systems, by contrast, often segment students along class lines. Those who can afford high fees access better facilities and networks, while others are left with shrinking and underfunded public options. The result is not just inequality of access, but inequality of experience, and ultimately, inequality of voice.

Supporters of the Bill argue that private universities will help retain students within the region and reduce the outflow of capital. But this assumption deserves scrutiny. Students do not migrate merely because institutions are unavailable; they leave because they perceive better quality education and, crucially, better employment prospects elsewhere.

Without parallel investments in local industry, research ecosystems, and job creation, the presence of private universities alone is unlikely to reverse this trend. Instead, there is a real possibility that these institutions will produce graduates whose aspirations cannot be fulfilled locally, thereby deepening the crisis of educated unemployment.

Comparisons are often drawn with global models of educational success, but it is worth noting that some of the most equitable and effective systems, such as those in Finland, Norway, and Denmark, are built on strong public investment rather than privatisation. These societies treat education as a social right, not a market commodity. Their experience suggests that quality and equality need not be opposing goals; in fact, they often reinforce each other.

What is perhaps most concerning about the current policy direction is that it shifts attention away from the urgent task of revitalising public institutions. The decline in enrolment should have triggered a serious effort to reform government colleges, upgrading infrastructure, modernizsing curricula, ensuring faculty stability, and fostering a more responsive administrative culture. Instead, the focus has moved toward creating parallel private structures. This is not because reform is impossible, but because it is politically and administratively more demanding.

In this sense, the Private Universities Bill can be read as a quiet acknowledgment of the State’s retreat from its responsibilities. By positioning itself as a regulator rather than a provider, the State redefines its role in a way that has long-term consequences for citizenship itself. When access to education depends increasingly on one’s ability to pay, the promise of equal opportunity becomes difficult to sustain.

The larger question, then, is not simply whether private universities are good or bad. It is about the kind of society Jammu and Kashmir seeks to build. If education is to remain a means of bridging social divides and enabling mobility, it must be anchored in principles of equity and public accountability. A system driven primarily by market considerations risks doing the opposite, deepening existing inequalities and creating new ones.

The legacy of “Naya Kashmir” reminds us that education once stood at the centre of a broader emancipatory vision. Whether that legacy will continue to inform policy, or be gradually replaced by a more market-oriented approach, remains an open question. What is clear, however, is that the choices made today will shape not just the future of education in Jammu and Kashmir, but the nature of its society for generations to come.

The writer is Assistant Professor (Political Science) at Akal University, Talwandi Sabo, Punjab. He can be reached at waseembhat94@gmail.com. The views are personal


Does English-Medium Education Hold Key to Power & Wealth?





The Telangana Socio, Economic Education, Employment, Political and Caste survey shows the role of English-medium education in upper caste power and wealth control.


Representational image. Image Courtesy: PICRYL

The Telangana Socio, Economic Education, Employment, Political and Caste (SEEEPC) survey report has shown the real picture of the role of English-medium education and upper caste power and wealth control.

The Independent Working Expert Group studied the role of English medium across the spectrum of 56 castes. The left-hand column of the chart below shows that Brahmins, Komatis (Vysyas) Kammas, Velamas, Rajus, Reddys (all General Castes) are in the top layer of English-medium educated people of the state. The only BC community that ranked next to these six castes are BC-C, SC Christians. They all are above 75% English-medium educated and mostly in the private sector school education.




One common character of these seven highly English-medium educated caste groups is that they are small in number and highly urbanised.

LEAST ENGLISH EDUCATION

The least English-medium educated is shown on the right-hand column in the chart. The top 10 castes that never seem to have got into English-medium education are ST Kolam, ST Gond, BC-D Mali, ST Koya, SC Beda, BC-A Valmiki, SC Madasi, BC-A Vadde, SC Mahar, and BC-A Pichakuntla. All other castes have only marginal English-medium education. Their urban migration levels are very much linked to English-medium education of the youth from those castes.

In all other 42 parameters that the IWEG has computed to rank the Comprehensive Backwardness Index (CBI) of the six highly English educated social groups shows that they are in a very good socio-economic position in many other parameters. For example, 0.9% Brahmins of Telangana own 16.4% cars that run on the state roads. In owning three-bedroom houses, refrigerators, less loan from money lending market, employment in government and private sector, the data shows that they are on the top.

Of course, Dalit Christians do not match the Hindu top five upper castes in several other parameters. But they do well in overall living standards when compared to Hindu Dalits and also many other OBC (Other Backward Classes) castes that live in the agrarian economy.

One of the major differences between the Dalit Christians and Hindu English-educated upper castes is that the Hindu upper caste do not take up jobs like nursing, small paramedical operations, safai karamchari (sanitation) work and so on. But Dalit Christian women and men take up any work that pays without bothering about indignity and low social respect consideration. Because they are converts to Christianity from most labouring Dalit castes like Madiga, Mala, Relli, Dekkali and so on, they do not carry the cultural baggage of indignity of labour. Any wage-earning job for them is good enough. Perhaps the church also remains a constant educator to them about the value of work and dignified life.

Many OBC castes that suffer poverty and unemployment would not like to take up nursing jobs in government or private hospitals. We find the other five well-educated English castes prefer to be doctors, engineers, civil servants, teachers and politicians.  

In the Hyderabad software and hardware industry, the five English educated castes work as CEOs, other high officials and, in fact, they own many industrial units. But at the same time, though they own a substantial amount of land as family units, their family members are not in the labouring tasks. For example, in MGNREGA (rural job guarantee scheme) work among these five castes is almost non-existent.  

Most start-up companies are started by these sections, as they have bureaucratic connections in the government, both Central and state. They also manage bank loans very easily because of their caste and class connections with bank managers. In all these dealings, English language plays a key role. The overall CBI score of these five highly English educated upper castes is Brahmin (22), Velama (19), Komati (25), Kamma (19) Raju (17) Reddy (28) BC-C Christians (23). This CBI score must be seen alongside the last most backward caste CBI score of SC Dakkala at 116.     

GOVERNMENT ENGLISH MEDIUM SCHOOLS

Even though the Telangana government has adopted English as a medium of teaching in government school education without undermining Telugu language teaching from class one, the private school system, mostly in the hands of the same highly English educated upper castes, is trying to pressure the state government to push for Telugu medium in government schools. If the Telangana government yields to their pressure, it will be a major setback. Private schools have seen a sharp drop in student intake, particularly in small towns, where they were drawing mostly middle farmer and artisan OBC caste English education aspirants from neighbouring villages.  

There is also a concerted campaign by some intellectuals from the very same castes that English-medium education in government schools would not help in acquiring cognitive skills, as teaching in the mother tongue (Telugu in this caste) helps.

The same message comes from the Delhi rulers, such as Home Minister Amit Shah, packaged as nationalism. English-medium education is being projected as colonial but the upper castes get to retain their hegemony over the system through the same English medium education. They know that the SC/ST/OBCs living in rural areas cannot get it.  

In the English-medium education chart, we can see just above these seven castes, the OC Kapus and Jains are more English educated. Jains run several English-medium schools. Most of the Jains live in Hyderabad and are very recent migrants.

What the Telangana SEEEPC survey lays bare is that English-medium education is the silk route to prosperity and human quality. The only way to provide every child in the country the opportunity to compete on an equal basis in life is to provide the same medium of education—English- in government schools.   

The writer is a political theorist, social activist and author. His latest book is ‘The Shudra Rebellion’.  The views are personal.     



 

Joseph Vijay and His New Tamil Nationalism





TVK’s Ambedkar, Periyar, Kamaraj social justice combination, along with two women icons, constructs a new nationalist vision that is totally opposite to RSS-BJP’s nationalist vision sans women.

In the thick of the RSS-BJP (Rashtriya Swayamsevak Sangh, Bharatiya Janata Party) North Indian normalisation of Hindu Rashtra from Gujarat to West Bengal, a challenge emerged from the South—Tamil Nadu. Joseph Vijay's victory definitely has a new message to the whole nation and the RSS-BJP forces in particular. 

Joseph, the very name is unacceptable to the RSS ideology from its birth. But Joseph Vijay quite proudly took oath as Ninth Chief Minister of Tamil Nadu, without any hesitation by using his first name that has an established Biblical history. Joseph was Mary's husband and foster father of Jesus Christ, who saved his life in his childhood and taught him how to read Torah and trained him to be a carpenter.  

Joseph Vijay came to power in Tamil Nadu at a time when Christianity as a religion is on trial with several anti-conversion laws in different states ruled by the RSS-BJP, the amendment Bill on the Foreign Currency Regulation Act or FCRA is on the table of the BJP government to declare Christians almost as anti-nationals. They are presumed to survive with foreign money, buy souls into the fold of Jesus and build properties that deserve to be taken over through “Hindutva legal” means. I am using the phrase “Hindutva Legal” means consciously, because many laws that the BJP government passes bypass the constitutional moral framework. They are meant to suit their Hindutva ideological agendas. The anti-conversion laws and FCRA amendment Bill are part of that “Hindutva legal” means.

For Joseph's ideological campaign, he used five figures which cannot be accepted by the RSS-BJP forces. In the Tamil context, Periyar Ramasamy Naikar, B.R Ambedkar, Kamaraj Nadar, Queen Velu Nachiyar and Anjali Ammal, have a different nationalist ideological message. While three great male icons—Ambedkar, Periyar and Kamaraj -- are well known, the women icons add a new metaphor to his ideology of gender justice.        

Queen Velu Nachiyar, an 18th-century queen of Sivaganga, was one of the first Indian monarchs to wage war against the British. And Anjalai Ammal, a freedom fighter from Cuddalore, is known for her active role in the Indian Independence movement, often called the "Jhansi Rani of South India". 

Joseph Vijay’s party, the Tamilaga Vettri Kazhagam (TVK), used these two women icons as its female representatives during the election campaign. This female nationalist symbolism played its role among women voters of Tamil Nadu.

WHAT THIS COMBINATION MEANS?

The Ambedkar, Periyar and Kamaraj Combination constructs a new nationalist vision that is totally opposite to the RSS’s nationalist vision of Savarkar, Hedgewar and Golwalkar. They do not recognise any woman nationalist icon because in their vision women are not even part of the sky, in a world where women are considered to be the half of the sky.

The new combination of Ambedkar, Periyar and Kamaraj, who have three different backgrounds with a common thread of inbuilt ideology and practice of social justice is certainly creative. While Ambedkar and Periyar are extensively discussed thinkers, with a lot of literature thought discourse about their life, writings and organisational activities Kamaraj is not so much in the national memory. Even the Congress did not promote him much.

Kamaraj was a Congress leader, known as king maker, with competitive energy that could challenge Chakravarthy Rajagopalachari, who led the Brahmin lobby of India. Popularly known as Rajaji, he wrote commentaries on Ramayana and Mahabharata, became a close follower of Mahatma Gandhi and finally his daughter was married to Gandhi’s son. 

Though Rajaji and Kamaraj were rivals, they remained within the Congress party all their lives. Both of them ruled as state Chief Ministers. However, Kamaraj was the first OBC (other Backward Classes) leader who laid the foundation for a welfare state, particularly by beginning pro-poor education policies. He was the one who introduced the mid-day meal system for poor school children in India. He was kept outside the Dravidian pages of history, though he himself was one of the most respected lowest of the low caste political icons.

Joseph Vijay gave him the place that Kamaraj deserves. Interestingly most Nadars, who were once untouchables, are Christians in Tamil Nadu and Joseph must have found a loving place among them.       

THE NEW MESSAGE

This combination of these five outstanding social justice icons of India sends a new message to the RSS-BJP nationalist ideology that works around the single point agenda of opposing Muslims and Christians of India. 

Ambedkar as anti-caste philosopher and the father of Indian Constitution, with a comprehensive philosophical vision of India, is a challenge to the RSS-BJP ideology, though they pretend to own him.

Periyar is not just a thorn in their ideological bed but a thinker, social reformer and nationalist, who is gaining more acceptability even in North India after the RSS-BJP political forces captured Delhi in 2014.

They could attack Jawaharlal Nehru in Parliament and outside but they cannot attack Periyar even in their electoral campaign, though he was a strong atheist, because his moral and ethical stature is high enough for the Hindutva forces to be cautious. 

Periyar’s image among the entire Dravidian society, and more particularly among women, is un-matched. Tamil nationalism is deeply embedded in his long ideological Dravida Kazhagam movement and all political parties, including BJP, could not openly attack him in Tamil Nadu.

Joseph Vijay owning him, having come from a Dalit-Christian family, background sends a different message while including him in his team of icons with a caveat (unlike Periyar, he believes in God.) That is a clever message.  

JOSEPH AND DALITS

The Dalits of Tamil Nadu were very unhappy with the long rule of the DMK and AIADMK because the Dalit population is about 20% and were neglected. This is the estimate of the 2011 Census. It could be a bit more now. Such a vast population, with a well-educated middle class, was neglected by DMK and AIADMK all these years.

Thol Tirumavalavan’s Viduthalai Chiruthaigal Katchi or VCK has been working among Dalits quite for some time, but it could not galvanise non-Dalit voters into its fold across the state, therefore it remained a small success in very few regions. Joseph Vijay has crossed that barrier and galvanised masses who voted him voluntarily.  

Vijay could convince the Dalits by adopting Ambedkar as his icon and setting up a welfare agenda that gives hope to them. His semi-Dalit blood lineage must have also helped him.

Periyar’s symbolism must have convinced the Dravidian ideological constituency that Joseph Vijay will carve out a new political niche. In any case, the victory of Joseph, with that Christian name at a time when Christians across India are facing persecution, financial difficulties with new strategies like the FCRA Bill by the RSS-BJP government in Delhi to starve them of any foreign assistance to run their medical, educational and orphanage institutions are getting squeezed, is a relief for them too.

Christian service outside their religious fold, cutting across caste, creed, seems to have worked in favour of young Joseph, apart from his film stardom. Let us wait and see how his administration works.  

The writer is a political theorist, social activist and author. His latest book is ‘The Shudra Rebellion’.  The views are personal.     

Sunday, May 17, 2026


‘Some hide their crosses’: Jerusalem nun attack highlights Israel’s growing anti-Christian problem

‘To be Israeli is to be Jewish’


LONG READ


When a foreign nun was the victim of violent physical assault in Jerusalem last month, local activists and clergy say they were shocked but not surprised. In the past few years, anti-Christian incidents have surged in Israel – illustrating how a small minority of insular and mainly ultra-religious nationalist or ultra-Orthodox Jews are becoming increasingly emboldened to act out their anger and hate.


Issued on: 15/05/2026 - 
FRANCE24

An Orthodox Christian woman holds a cross during Good Friday processions in Jerusalem's Old City © Bernat Armangue, AP/ File


On Wednesday evening, Yisca Harani spent several hours at a local police station.

“I got a report about a ‘spitter’,” the Jewish activist said over a patchy phone line from Jerusalem, explaining that a Christian monk had been the latest target of such humiliation.

Harani, who heads the Religious Freedom Data Center (RFDC) – an Israeli NGO that documents anti-Christian incidents and help victims report them to authorities – said there are so many cases now that she and her roughly 100 volunteers are kept busy “24/7”.

“The most common is spitting,” she said. “But it can also be graffiti on [Christian] signs with crosses on them, vandalism or different forms of harassment.”

The perpetrators, she said, belong to a very tiny part of Israel’s population of 10 million – “most Jews would never do this” – and mainly identify as ultra-Orthodox, Shas-style Sephardis or nationalist religious Jews.

“They all wear kippah [traditional Jewish skullcaps]. I’ve not seen one secular Jew misbehave toward Christians.”

In 2024, her organisation recorded 107 incidents. Last year, the number jumped to 181.

“There isn’t a month that goes by without at least ten incidents reported,” she said, but noted that in reality, the numbers are likely much higher. This is in part because victims either do not know how to report, or do not want to “make a fuss” over less serious offences like spitting.

Why the spitting?

The question of spitting takes us centuries back through the history of Jewish-Christian relations, throughout which Jews, as a minority, suffered immensely at the hands of a Christian majority – from anti-Semitism and persecution to attempts at extermination.

In the 11th century, Jews (then being persecuted during the Crusades) were accused of spitting at the cross in an act of religious contempt, Rabbi Alon Goshen-Gottstein explained in a Times of Israel blog post. Some Jewish communities then adopted this gesture to show resistance and defiance. Over time, “the spitting Jew” became a negative stereotype for Jews.

When the state of Israel was created in 1948, Jews became a majority group for the first time, with Christians in the minority, and the spitting became even more symbolic.

Goshen-Gottstein wrote that the problem is that some insular Jewish communities have not followed modern developments in the Christian world, and do not know that many churches have since revised their theologies, legitimised Judaism, issued apologies and are even fighting anti-Semitism.

“The spitters and attackers are, of course, clueless,” Goshen-Gottstein said.

Far-right politician Itamar Ben-Gvir added fuel to the fire in 2023, when he, as Israel’s sitting national security minister, told Army Radio that spitting at Christians was not a crime, and that not everything “justifies an arrest”.


Jewish ultra-nationalists celebrate at Damascus Gate during the annual Jerusalem Day march commemorating Israel's capture of East Jerusalem in the 1967 Mideast war, Jerusalem's Old City, May 14, 2026. © Leo Correa, AP

‘Think twice about going out’

The brutal physical assault of a French Dominican nun in East Jerusalem on April 28, however, sent new shock waves throughout the Christian community. In CCTV footage capturing the attack, an Orthodox man is seen running up behind a Christian nun, shoving her to the ground, and returning to kick her once before bystanders intervene.


“This is the most extreme case we’ve seen. During the three years since I founded RFDC, there may have been three or four physical interactions,” Harani said, but stressed that none of them had been this violent.

Since then, her NGO has been called upon to “escort” Christians through Jerusalem. While accompanying the faithful, the RFDC volunteers keep their phone cameras open at all times, ready to film any potential assaults they may be targeted by.

On Wednesday, the Knesset held a special committee session on the attack against the nun and the way Christians are being treated. Prime Minister Benjamin Netanyahu firmly condemned the incident, but critics say the meeting was mainly called because the footage went viral, embarrassing the Israeli government on the international stage.

Several of the Christian representatives present at the hearing recounted routine harassment on the streets of Jerusalem’s Old City, the Haaretz newspaper reported, and cited incidents in which Israeli security forces had prevented devotees access to prayer sites or in which Christians had been the victims of stone-throwing or kicking.

"I call on the Israeli government to call these acts by their name: hate crimes," Father Aghan Gogchian, the chancellor of the Armenian Patriarchate, said.

Neighbours staging protests


According to the Central Bureau of Statistics, some 185,000 Christians were registered in Israel at the end of 2025, accounting for about 1.9 percent of the population. Most of these are Arab Christians – a minority that is often overlooked, rarely talked about and whose Arabic heritage makes them especially vulnerable in a Jewish state like Israel.

Hana Bendcowsky, program director of the Jerusalem Center for Jewish-Christian Relations at the interreligious Rossing Center, said there had been incidents where local demonstrations had been staged in front of Arab Christian homes because their Jewish neighbours did not want them living there.

“Maybe because they are Christian, maybe because they are Arabs. It is not clear.”

Another group that is regularly targeted are those who wear visible Christian symbols or religious clothing, such as pilgrims, nuns and monks.

“Every priest you talk to will tell you that spitting is almost a daily experience,” Bendcowsky said.

Some, especially after the attack on the nun, have therefore become more careful in showing their religious affiliations.

“They hide their crosses in their pockets and so on, or avoid wearing their habits when they go to certain places.”

Father David Neuhaus SJ, who has lived in Jerusalem for almost five decades and for several years served as superior of the Jesuit community at the Pontifical Biblical Institute, said that after the assault on the nun “there are people who think twice before going out unless it is absolutely necessary”.

Although he refuses to give in to the fear himself, he said: “There is now an awareness that you need to look around you, think about where you are going, think about how you dress. There is a feeling that at any moment your life could suddenly take a turn for the worse.”

‘To be Israeli is to be Jewish’

All three interviewees FRANCE 24 spoke to said the intolerance against non-Jews in Israel – whether Christians, Muslims or others – has spiked in recent years, fuelled by new government policies, war, and of course, the October 7, 2023 terror attacks.

Father Neuhaus said it did not help that Israel has been an extremely militarised state from the start and has been “built on settler colonialism”.

“We’re a very violent society,” he said. “Take a bus, take a train, walk down the street – everyone is armed. That already is an incredible violence.”

An armed Israeli walks in Jerusalem's Old City ahead of a march marking Jerusalem Day, an Israeli holiday celebrating the capture of east Jerusalem in the 1967 Mideast war, on May 14, 2026. © Ohad Zwigenberg, AP

Harani, of RFDC, said the 2018 “Nation-State Law” marked the real first turn for the worse in Israel’s religious intolerance.

“This law is the epitome of this whole psychosis: that to be Israeli is to be Jewish – religiously and nationalistically.”

The law defined Israel as national home of the Jewish people and encouraged the use of Jewish symbols in Israeli society. Critics say this quickly forged a climate of religious nationalism and contributed to religious minorities feeling increasingly marginalised.

Since then, Harani said Netanyahu’s government shows “absolute disregard for certain behaviours in the radical sector. Their behavior is tolerated, and therefore gives them the green light. It’s passive encouragement.”

And, she said, “they [the perpetrators] are becoming more and more audacious”.

Father Neuhaus agreed. “When lower-level incidents like spitting are ignored, the message is that violence is OK.”

The trauma, anger and frustration linked to the October 7 attacks led some insular Jewish groups to start “dehumanising the other”, Bendcowsky said. She pointed particularly to the uptick in settler violence against Palestinians in the occupied West Bank. She noted that many of them are either in denial of, or have no knowledge of, the death and pain Israel has brought to civilians in Gaza, Lebanon and Iran.


“So what we see with Christians is just one symptom of the general atmosphere,” she said.

However terrible the aggression on the nun might have been, Harani said it did serve at least one meaningful purpose: shining a light on the Israeli government’s treatment of Christians.

“I’m in almost daily contact with the nun and visited her yesterday,” Harani said. “I told her: ‘In a way, you were chosen to be the stop sign for what is happening’.”

FRANCE 24’s correspondent in Jerusalem Noga Tarnopolsky contributed to this report.


The Assault on a French Nun and the Forgotten Story of Palestinian Christians


by | May 15, 2026 |

The video is horrifying, though it is the kind of horror now synonymous with the behavior of Israel, its military, its armed settlers, and society that has been conditioned to see the ‘other’ as subhuman.

Yet, this was not the typical viral video that emerges almost daily from occupied Palestine. The victim, this time, was not a Palestinian. She was an elderly French nun.

On May 1, footage surfaced from Jerusalem showing a 36-year-old Israeli man running behind a French nun – a researcher at the French School of Biblical and Archaeological Research – and shoving her violently to the ground.

In a chilling display of cruelty, the assailant did not simply hit and run. He walked away a few paces, then returned to the fallen woman to kick her repeatedly and mercilessly as she lay helpless.

What was most astonishing was the sense of normalcy that followed. The assailant remained on the scene, conversing with another man who appeared entirely unperturbed by what should have been a devastating event in any other context.

The video briefly imposed itself on the mainstream media scene, garnering perfunctory condemnations. Many explained the event as part of the larger landscape of Israeli violence, highlighting the ongoing genocide in Gaza as the most obvious example of this unchecked aggression.

But even the context of general violence does not fully explain why a French nun was targeted. She is not dark-skinned, she is European, she is Christian, and she holds no historical or territorial claims that would typically trigger the ‘security’ paranoia of the Zionist state.

Still, the incident was anything but ‘isolated,’ despite the rush by Israeli officials to label it a ‘shameful’ exception. To the contrary, the nun was attacked specifically because she is Christian.

This raises the question: why?

To answer this, we must acknowledge how Palestinian Christians have been systematically written out of the history of their own land.

Palestinian Christians are not merely present in the land; they are among the most historically rooted communities in Palestine. They are anything but ‘foreigners’ or ‘bystanders’ caught in a supposed religious conflict between Jews and Muslims.

In fact, the Christian Arab presence in Palestine predates the Islamic era by centuries. They are the descendants of historic tribes who shaped the region’s identity long before the advent of modern political labels.

The marginalization of Palestinian Christians is a relatively new phenomenon, deeply linked to Western colonialism. For centuries, European powers used the pretense of ‘protecting’ Christian communities to justify their own imperial interventions.

Consequently, this framed the native Christian not as a sovereign Arab with agency, but as a ward of the West – a narrative that effectively stripped them of their indigenous status and alienated them from their own national fabric in the eyes of the world.

Zionism added a lethal layer to this erasure. It has often projected itself as a ‘protector’ of Christians to avoid raising the ire of its Western backers.

In reality, Palestinian Christians have been subjected to the same policies of ethnic cleansing, racism, and military occupation as their Muslim brothers and sisters. How else can we explain the catastrophic dwindling of the Christian population?

Before the 1948 Nakba, Palestinian Christians made up roughly 12% of the population. Today, that number has plummeted to a mere 1%. During the Nakba alone, tens of thousands were expelled from their homes in West Jerusalem, Haifa, and Jaffa, their properties looted and their communities dismantled.

A quick look at the map of Jerusalem and Bethlehem today tells the story of an ongoing erasure. Jerusalem is being systematically emptied of its native population, both Christian and Muslim. Christian properties and houses of worship are restricted, and the ‘Little Town’ of Bethlehem has been swallowed by a ring of illegal settlements and an 8-meter-high Apartheid Wall that has transformed the birthplace of Christ into an open-air prison.

Yet, despite this, we rarely hear about the struggle for survival of Palestinian Christians. Instead, the world occasionally glimpses ‘incidents’ – like the common habit of Jewish extremists spitting on foreign pilgrims and clergy in Jerusalem. This behavior has become so normalized that Israeli ministers, such as Itamar Ben-Gvir, have previously defended the act as an “ancient custom” that should not be criminalized.

The reason the Palestinian Christian story is rarely told is that it fails to factor neatly into the convenient narratives used by Western governments. They are keen on presenting the ‘conflict’ as a Jewish state fighting for its identity against a monolithic ‘Islamic’ threat. Israel is heavily invested in this same ‘Clash of Civilizations’ trope, positioning itself as the vanguard of “Western civilization” against Arab extremism.

But some Palestinians – Muslim and Christian alike – are, to a lesser degree, also guilty of falling into this trap. The former often frame the Palestinian resistance as an exclusively Muslim struggle; meanwhile, some Christians participate in the very discourse that led to their marginalization in the first place.

The Gaza genocide, however, has proven this logic not only erroneous but unsustainable. Throughout the slaughter, Israel has destroyed over 800 mosques, but it has not spared the Christian sanctuaries.

On October 19, 2023, an Israeli airstrike targeted a building within the compound of the Church of Saint Porphyrius – one of the oldest churches in the world.

In that massacre, 18 Palestinian Christians were killed, their blood mixing with the dust of a sanctuary that had stood for 1,600 years. It was a devastating reminder that the Israeli missile does not distinguish between a mosque and a church, nor between the blood of a Muslim and a Christian.

The story of the French nun is worth every bit of the attention it received, as is the targeting of pilgrims. But as the headlines move on, we must remember that Palestinian Christians endure a suffering that is collective and rooted in the very soil of Palestine. They are now an endangered community, and Israel is the culprit. Without them, Palestine is not the same.

The Palestinian homeland is only whole when it is the cradle of religious coexistence, and Palestinian Christians sit at the very heart of that history, dating back two millennia. Their survival is not a ‘minority issue’ – it is the survival of Palestine itself.

Dr. Ramzy Baroud is a journalist, author and the Editor of The Palestine Chronicle. He is the author of six books. His forthcoming book,Before the Flood,’ will be published by Seven Stories Press. His other books include ‘Our Vision for Liberation’, ‘My Father was a Freedom Fighter’ and ‘The Last Earth’. Baroud is a Non-resident Senior Research Fellow at the Center for Islam and Global Affairs (CIGA). His website is www.ramzybaroud.net