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Tuesday, January 27, 2026



Multilateralism is straining at the seams: Is global cooperation in retreat?


A decade after its zenith, multilateralism stands at a crossroads, tested by crises, politics, and the limits of global will.
Published January 27, 2026 
PRISM/DAWN

Over a decade ago, in a rare moment of global unity – rather difficult to fathom today – all members of the United Nations (UN) unanimously adopted the Sustainable Development Goals (SDGs), or Agenda 2030, at the 70th session of the General Assembly in New York City.

This agreement marked the culmination of decades of global dialogue and ambition, beginning with the Rio Earth Summit in 1992, followed by the Millennium Summit in 2000, the Johannesburg Declaration in 2002, and Rio+20 in 2012. Each of these milestones laid the foundation for a shared vision of forging a global partnership to advance peace, prosperity, and sustainable development for both the people and the planet.

Importantly, the SDGs attempted to build on previous global efforts and address their shortcomings. The Millenium Development Goals (MDGs) that preceded them and had shaped development priorities for 15 years prior, achieved notable progress but were viewed as being narrowly focused on anti-poverty and public health in developing countries, and driven by a paternalistic top-down approach from external actors (largely UN agencies and donors).

The SDGs broadened the scope to ambitiously include decent work, climate action, affordable clean energy, peace and justice, and multi-stakeholder partnerships, among others. They evolved through a participatory bottom-up process and placed the responsibility for implementation on all countries, not just developing ones.

The year 2015 was marked by two other significant events.

The third International Conference on Financing for Development (FfD3) in July in Addis Ababa, Ethiopia, underscored the importance of ramping up private and blended finance tools to achieve the SDGs. It highlighted that public flows alone would not be enough, popularising the phrase ‘from billions to trillions’. Additionally, donor countries reaffirmed their commitment to allocating 0.7 per cent of gross national income for official development assistance (ODA), an unlikely triumph given preliminary discussions a few years ago at the heels of the financial crisis had not been promising.


The second was the Paris Agreement in December in France, a legally binding international treaty on climate change with an overarching goal to limit the global temperature increase to below 2 degrees Celsius. It was understood that the developed world would take the lead on providing financial assistance, technology and capacity building to support the less endowed and more vulnerable countries for emissions mitigation and adaptation to climate change.

Fast forward to date, development practitioners reflect on 2015 with somewhat of a nostalgia. What was observed then, some argue, was the peak of multilateralism rather than a take-off for a new era of global cooperation – an apex, not a beginning. It may yet be early to say whether this pessimism is warranted and whether the development agenda has derailed or simply detoured for now. But warning signs are blaring: only 18pc of the SDGs are on track, the financing gap to achieving them has been estimated at a staggering $2.5 to $4.5 trillion annually till 2030, and the latest global warming projections imply that there is a two-third chance that the current mitigation policies will only keep warming below 2.8°C by the end of this century.
How did we get here?

For one, the designers of SDGs crafted a vision of a better world that fell short of the realities of politics, argues Professor Adam Tooze of Columbia University in the September cover essay for the Foreign Policy magazine. They, furthermore, failed to foresee how status quo powers would react when development eventually occurs. What would happen if, for instance, Mexico reached Canadian levels of GDP per capita, or Ethiopia and Nigeria achieved Turkish levels? Look no further than China, Tooze asserts, a remarkable development success story, which fostered neither greater trust nor reinforced the international rules-based order but has rather triggered a new Cold War. Development, he put forth, is fundamentally political and a more developed world is inherently more multipolar.

The rise in public sentiment of inward-looking, nationalist ideologies across rich democracies is maybe then not a coincidence. Instead, it reflects the growing belief that supporting development elsewhere comes at the expense of prosperity at home.

In March 2025, the US formally denounced the SDGs stating that such globalist agendas were incompatible with national sovereignty and had ‘lost at the ballot box’. Instead, the US called for ‘responsible’ development, emphasising that countries should take greater ownership of their national development priorities over compliance with global targets. When the US Agency for International Development became a casualty to this re-positioning, there was expectation that other donors and supporters of multilateralism (especially Europeans) would pick up the tab. Yet, it wasn’t the case. Indeed, aid budgets have been slashed across the board with Organisation for Economic Cooperation and Development (OECD) estimating global aid to fall by 25pc by 2027.

But politics aside, there are other critical factors that deserve attention. The past decade has been one of unprecedented polycrisis: global pandemic, increasing conflicts, mounting public debt burdens, and rising geo-economic fragmentation.

The COVID-19 pandemic dealt a major setback to the SDGs, halting progress across multiple fronts. In 2020, an estimated 100 million children and youth slipped below minimum reading proficiency, more than 250 million livelihoods were lost, and over 100 million people had plunged back into poverty, reversing years of hard-won gains. More than 7 million COVID-19 deaths globally have been reported by the World Health Organisation (WHO) to date.

In retrospect, the pandemic truly put the lofty claims of global cooperation to test, exposing just how fragile that cooperation really was. Higher-income countries rushed to hoard vaccines and personal protective gear and undermined efforts by the World Trade Organisation (WTO) to temporarily waive patents for vaccine production. Consequently, many of these countries had administered their third and even fourth vaccine doses before even 20pc of the population in lower-income countries, mostly in Africa, had received a single shot. The head of WHO declaring this situation a ‘vaccine apartheid’.


The last decade has seen the world become increasingly less peaceful. There are 59 active state-based conflicts – the most since World War II. Many of the leading indicators that typically precede major conflicts are at record levels, and this trajectory appears to be getting worse. We have already seen extraordinary escalations between the Kingdom of Saudi Arabia and the United Arab Emirates in Yemen, the regime change in Venezuela with the raid and seizure of President Nicolás Maduro by the US, as well as the US posturing over Greenland that has shaken its European allies and put into question the future of the Western alliance.

At the same time, the ability to resolve conflicts is at its lowest point in five decades. Between 1970s and 2010s, decisive victories fell significantly from 49pc to 9pc and conflict resolution through peace agreement declined from 23pc to only 4pc.

One key reason is the growing internationalisation of conflicts — 78 countries are involved in conflicts beyond their own boundaries. This growing external involvement is fuelled by deepening geopolitical divisions and intensifying competition among major powers, alongside the expanding influence of middle powers that have become increasingly active within their regions.

As a result, by the end of 2024, forced displacement had surged globally to over 123 million — including refugees, internally displaced people, asylum seekers, and people in need of international protection — nearly double the figure from a decade ago.

Amid these crises, global public debt continues to rise, driven by ongoing shocks and the sluggish, uneven performance of the global economy. By the end of 2024, global public debt had climbed to $102 trillion, equivalent to 93pc of global GDP.

Although, developing countries accounted for only about one-third of this total, their debts have grown twice as fast as developed economies over the past decade. Latest figures show 58 developing countries facing severe debt distress, with debt-to-GDP ratios exceeding 60pc (the International Monetary Fund (IMF) benchmark for elevated debt stress in emerging markets), placing acute strain on already stretched public budgets. Around 3.3 billion people – over 40pc of the world’s population – live in countries that spend more on servicing debt interest than on education and health.

Systemic inequalities in the international financial architecture limit access to affordable finance, forcing developing countries to rely on expensive private sources. In 2023, 60pc of their external public debt was owed to private creditors, at borrowing rates that were two to four times higher than those for the US. This growing dependence on private creditors, combined with elevated global interest rates (since 2022) and low sovereign credit ratings complicates debt restructuring and refinancing, causing delays and driving up resolution costs. At their annual meeting in October last year, IMF warned that the global public debt is forecasted to rise above 100pc of global GDP by 2029, the highest level since 1948.

Importantly, these trends are unfolding under a pervasive shadow of geo-economic fragmentation. The post Cold War era ushered in an unprecedented period of hyper-globalisation in the 1990s and 2000s that plateaued – also described as ‘slowbalisation’ – following the global financial crisis in 2008. Along the way, there has been scepticism and uneven gains, and not everyone has benefitted. But global integration and international cooperation have been instrumental in nearly tripling of the world economy and for lifting roughly 1.5 billion people out of extreme poverty, as a result of trade deepening, increased capital flows, cross-border migration, and technological diffusion.

Keen observers are signalling a Cold War 2.0 between the US (the incumbent hegemon) and China (the ascendant challenger).

Both are consolidating their spheres of influence – the Western Hemisphere dominated by Washington, and Asia by Beijing – as political frictions and security concerns have increasingly disrupted the free flow of capital and goods, especially since 2018. It may be early to accurately estimate the costs of the ongoing fragmentation, but recent modelling efforts and anecdotal evidence suggest that these could be significant because the world today is much more integrated.

The global trade-to-GDP is 60pc – more than twice the Cold War level – and economies are more deeply interdependent in the global marketplace through complex value chains. A scenario of severe fragmentation and high-cost adjustment (i.e. where trade substitution is not easy) is forecasted to cost losses as high as 7pc of global GDP. A 2023 study by the Bank of International Settlements looked at data from 25,000 firms, and found that supply chains had lengthened in the last two years, particularly those that linked Chinese suppliers with US customers. Furthermore, lower-income and emerging market economies are expected to bear the most losses, particularly from diminishing technology spillovers. As always, when giants clash, the minnows suffer.
Where do we go from here?

Earlier this month, the White House ordered US withdrawal from 66 international organisations – including 31 UN entities – arguing that these advanced globalist agendas over US priorities. This is not entirely surprising – the US President Donald Trump had, after all, inquired from a hall full of heads of state and ambassadors at the General Assembly session celebrating 80 years of the UN last year, “What is the purpose of the UN?”


It’s a valid question. The UN, and other multilaterals established after WWII, were created precisely to avert the conditions that confront the world today. Hardly anyone denies the duplication, inefficiencies and bureaucracy in these organisations; it is something that they themselves are acutely aware of and have made attempts to address. But it’s a difficult question to answer because there is no recent counterfactual – we don’t know whether the modern and technologically advanced world that we live in today would have been better or worse in the absence of international organisations.

Yet, logic dictates a pinch of realism about the UN’s capacity to perform the responsibility entrusted to it, and expected of it. Its legitimacy and prestige are derived from the confidence it commands when member states respect and comply with its authority. It provides a platform for member states to voice their grievances, but can as easily become paralysed when Security Council members exercise their veto on nationalist grounds. When member states falter, so does the UN.

There are, however, four important points that continue to make the UN relevant.

One, it is the only global forum where every single country in the world is a member, making it the ultimate convening power, a role unlikely to be easily displaced in the foreseeable future. Even when negotiations occur in separate forums, they often return to the UN for endorsement. Paradoxically, President Trump’s 20-point ‘Comprehensive Plan to End the Gaza Conflict’ that was developed entirely outside of the UN found its way to the Security Council for blessing just a few weeks after his General Assembly speech.

Two, in most of the UN bodies, each member state has one vote: Tuvalu with a population of roughly 11,000 has the same formal voting power as India, with nearly 1.5 billion people. Globally, more than half of UN member states have populations under 10 million, and it is precisely these countries that feel very strongly about the UN for showcasing their voice and giving them visibility. Critics argue that cumulatively these countries represent only a limited share of global power and contribute only marginally to the UN budget, proposing that this structure be replaced by weighted voting. Such proposals, however, have not been adopted, giving smaller players great influence in global decision-making.

Three, many of the world’s most effective international regulatory regimes – notably in postal services, maritime safety, civil aviation, telecommunications, public health – would not exist without the UN’s ability to institutionalise cooperation at the global scale. Proponents argue that this underscores the UN’s relevance even more so today, as the world grapples with a fractured international landscape amidst rapidly evolving technological advances.

Finally, the UN has been instrumental (to some extent) for the provision of global public goods (GPGs) that extend benefits across borders and generations, and which would otherwise not exist or be significantly under-provided if left to market forces and governments. Key GPGs include financial stability, international peace, scientific advancement, disease eradication, and climate mitigation and adaptation.

With multilateralism in trouble, what can the rest of the world do as we observe the US – the champion of international rules-based order – bowing out of the ring?

This is an extreme situation but not a singularly unique one where there’s a gap between global consensus and US participation. Several of the most widely ratified international treaties – including the Convention on the Right of the Child, Convention on the Law of the Seas, Convention on the Elimination of All Forms of Discrimination against Women, International Criminal Court, Comprehensive Nuclear-Test-Ban Treaty – have not been ratified by the US.

Hence, precedents show that the rest of the world has moved forward where their values converge in the absence of the US. As recently as last year, despite the US pulling out of the fourth International Conference on Financing for Development (FfD4) in June in Sevilla, Spain, UN member states came together and adopted Compromiso de Sevilla as the global framework to guide efforts to finance sustainable development over the coming decade.

Similarly, multilateralism has faced significant headwinds before and has evolved by adapting different forms of cooperation within, outside and alongside traditional international organisations.

The oft-repeated ‘coalition of the willing’ describes an approach of pragmatic cooperation between nations with shared interests when multilateral mechanisms stall. The phrase first appeared in a New York Times article in 1971 and was coined by Professor Lincoln P. Bloomfield at the Massachusetts Institute of Technology.

Ironically, at that time, he was urging the US to use this approach to rally a group of nations willing to coordinate on peacekeeping, aid, and conflict stabilisation. The phrase later became politicised and (in)famous during the Iraq war in 2003 when it was (mis)used to substitute multilateral authorisation.

Critics argue that this mechanism is oftentimes invoked when policymakers want to take decisions outside of the multilateral system. The model, nonetheless, offers a viable solution for a group of nations to act voluntarily – and one hopes more virtuously – when universal consensus appears unlikely.


Around the same time in the 1970s, ‘plurilateralism’ emerged during the multi-year multilateral trade negotiations in Tokyo. The term was convenient because it could be placed somewhere (or anywhere) in the middle along the spectrum of bilateralism and multilateralism.

It proposed the formal coming together of fewer countries that wanted to do more to neutralise gridlock on global challenges and offer adaptable and efficient solutions. The focus of plurilateral agreements has mostly been on trade and international economic governance. In fact, the IMF First Managing Deputy Director, Gita Gopinath, speaking at the 20th World Congress of the International Economic Association in 2023, suggested adopting a plurilateral strategy as one of her three proposals to minimise fragmentation costs in order to tackle global problems and achieve national objectives at the same time.

Almost four decades later, Moisés Naím, the then Editor-in-Chief of Foreign Policy magazine introduced the term ‘minilateralism’ in 2009, which abandons the futile task (in his opinion) of trying to bring together all nations to an agreement. He proposed that we should instead concentrate on getting together the smallest denominator of countries needed to generate the greatest possible impact for a particular problem. This extremely effective ‘magic number’ would vary by issue: around 20 countries dominate global trade and climate change, 21 shape nuclear proliferation, 19 are most affected by AIDS-related deaths, and as few as a dozen are pivotal in addressing African poverty.

Furthermore, it does not have to remain exclusionary and membership could be expanded to those countries that agreed with the overall rules set by the original group.

Advocates of multilateralism are rightfully dismayed over these sub-optimal cooperation models, raising concerns that they would lead to further fragmentation and the sidelining of smaller nations. But these models are an attempt to navigate the politico-economic realities of a strongman and transactional world we find ourselves in today, coupled with new challenges – think artificial intelligence and green energy.

Zanny Minton Beddoes, editor-in-chief of The Economist writing at the end of last year, succinctly prophesised: “In global politics, 2025 was the year when an old order ended”. It remains to be seen to what extent this unravelling will unfold.
The human connection of multilateralism

When I interned at the UN Headquarters more than a decade ago, I was deeply aware of the gravity of walking the hallowed corridors of power and prestige that had witnessed countless leaders in the best of times and the worst of times but, regardless, every year since 1945.

During the General Assembly session, I encountered Mark Zuckerberg, (then) CEO of Facebook (now Meta), helped print U2’s lead singer Bono’s speech (because he did not bring his hardcopy), and stared at Jeffery Sachs, the special advisor to UN Secretaries-General, so intently that he felt compelled to introduce himself. I was also able to conclude that the Turkish prime minister, Recep Tayyip Erdoğan, had the most dapper security detail.

But the person who fascinated me the most during my time there was a reticent elevator operator named Thorin, who had a rather commanding presence that was further magnified by his cramped operating space.


One day, I finally summoned the courage to ask him a question that had been on my mind for a long time: whether he had been named after the dwarf king from JRR Tolkien’s The Hobbit — a book that rekindles cherished childhood memories of unfiltered imagination to this day (and had convinced me that dragons were real, as were hobbits, goblins and wizards).

I was shattered that he had no knowledge of the book and was christened thus simply because his mother liked the name. He did share, however, that his favourite leader was the US President Barrack Obama, whom he proudly told me he had twice had the honour of accompanying in the elevator.

These experiences, for me, humanised the lofty and abstract concept of multilateralism. Perhaps it is the comfort of the familiar, or the wariness of the unknown, that keeps us clinging on to the ideal of a multi-country collaboration in pursuit of global good (on average) that is representative and willingly embraced (to some extent), however unrealistic and wishful that might now seem.

I, for one, will be sorry to watch it fade into history.

But as the Canadian Prime Minister Mark Carney eloquently reminded us during his speech a few days ago at the World Economic Forum in Davos, Switzerland: “Nostalgia is not a strategy”.

Are other world leaders paying attention?

Header image: The image has been generated via Canva AI.


The author is an economist interested in development policy and geopolitics. She can be reached at amna.irfanuddin@gmail.com

Monday, November 24, 2025

Elon Musk vs. Dungeons and Dragons


A New Front in the Culture Wars

Dungeons_and_Dragons_game.jpg

I’ve never played Dungeons & Dragons, but plenty of my family members do, and they consider it to be one of the world’s most engaging table top games; a game that also promotes community. And, like any game that has been around for more than fifty years, there’s bound to be changes. And, with changes, comes angry voices in opposition. One of the angriest right now is Elon Musk.

Writing for The Atlantic, Adam Serwer recently detailed Musk’s fury over changes to the game and the way Wizards of the Coast, the company behind D&D, has begun reckoning with its past

Last November, on X, the billionaire tycoon Elon Musk told the toy company Hasbro to ‘burn in hell.’ Hasbro owns the company Wizards of the Coast, which produces the game Dungeons & Dragons. Wizards had just released a book on the making of the game that was critical of some of its creators’ old material. ‘Nobody, and I mean nobody, gets to trash’ the ‘geniuses who created Dungeons & Dragons,’ Musk wrote. The book acknowledged that some earlier iterations of the game relied on racist and sexist stereotypes and included ‘a virtual catalog of insensitive and derogatory language.’ After a designer at Wizards said that the company’s priority now was responding to ‘progressives and underrepresented groups who justly took offense’ at those stereotypes, and not to ‘the ire of the grognards’—a reference to early fans such as Musk—Musk asked, ‘How much is Hasbro?,’ suggesting that he might buy the company to impose his vision on it, as he’d done with Twitter.

According to Mint’s Ravi Hari (with inputs from Deutsche Welle), “Musk has become increasingly vocal about the gaming industry, especially on his platform X (formerly Twitter).” He noted that “Too many game studios … are owned by massive corporations,” adding, “xAI is going to start an AI game studio to make games great again!”

Dungeons & Dragons was the original role-playing game, born in the early 1970s after insurance underwriter and cobbler Gary Gygax met a student named Dave Arneson at a Midwestern tabletop gaming convention. In his piece, Serwer explains how their breakthrough came from shifting away from reenacting historical battles with miniatures toward a more character-driven, improvisational style involving a Dungeon Master, dice rolls, and narrative collaboration. It was, as he puts it, essentially “a game of pretend.”

Serwer’s piece, “Why Elon Musk Needs Dungeons & Dragons To Be Racist: The fantastical roots of ‘scientific racism,’” goes beyond the game’s mechanics, tracing how fantasy itself carries the weight of 20th-century ideas about race. He delves into J.R.R. Tolkien’s The Hobbit, fantasy’s seminal 20th-century text, published in 1937, and the Lord of the Rings series that followed it. Both were “written, an era in which many Westerners believed that ‘races’ shared particular natures, characteristics, and capabilities. That genetic determinism seeped into the books. Although uncountable readers were inspired by the tales of its diminutive heroes defying stereotypes to save the world, some drew other conclusions. The books, and the ideas embedded in them, would go on to have a magnetic appeal to the political forces Tolkien had rejected.”

Serwer points out that in the early days, the game was  “largely confined to the white, nerdy, male subculture in which it was born. Most of these players wouldn’t have thought much about the racial meaning of the game—even when the stereotypes were blatant, like one inspired by a ‘traditional African-analogue tribal society’ set in a jungle featuring dark-skinned ‘noble savages’ and ‘depraved cannibals.’ But for kids like me, [Jewish and Black] the meaning was always there.”

Although business wise D&D had always been “in financial peril,” sales grew during the Great Recession, “while the retail hobby stores that doubled as hangout spots where many kids were introduced to the game started to close. No one expected the game to experience a sudden renaissance,” Serwer writes. “But it did. In 2011, the sitcom Community ran a D&D-themed episode. The nostalgic horror show Stranger Things, which debuted in 2016, showed kids playing D&D together. As other geeky pastimes became more mainstream—such as Disney’s Marvel juggernaut—the stigma once associated with those activities began to fade, a process I’ll call ‘de-geekification.’”

Protests following the murder of George Floyd led the D&D development team to acknowledge “in a blog post that some earlier versions of the game offered portrayals of fantasy creatures that were ‘painfully reminiscent of how real-world ethnic groups have been and continue to be denigrated. That’s just not right, and it’s not something we believe in.’

In 2022, Wizards announced that it would be removing the word race from the game and substituting species, noting that “‘race’ is a problematic term that has had prejudiced links between real world people and the fantasy peoples of D&D worlds.”

So where does that leave Elon Musk? Will he continue his personal crusade against the direction D&D is taking? Will he attempt to buy Hasbro? Or launch a gaming empire of his own? What’s clear is that his outrage is about much more than a hobby: it’s about who gets to define the stories we tell, the worlds we imagine, and the futures we fight over.

Bill Berkowitz is a longtime observer of the conservative movement. Read other articles by Bill.

Friday, August 08, 2025

 

Rare first edition of 'The Hobbit' sells for record price at auction

The rare first edition of Tolkien’s “The Hobbit” was sold for £43,000 at an online auction
Copyright Auctioneum

By Sarah Miansoni
Published on 

The book was discovered by chance in a house in Bristol. It is one of 1,500 original copies of Tolkien’s famous 1937 novel.

More than 50 years after his death, J. R. R. Tolkien’s fantasy masterpieces never cease to enchant audiences around the world.

Now, a rare first edition of Tolkien’s “The Hobbit” has been sold for £43,000 (€49, 500) at an online auction on Wednesday. The first edition was expected to fetch between £10,000-£12,000 at auction, ultimately selling for four times that amount.

The book is one of 1,500 original copies of Tolkien’s beloved novel, which was published in September 1937.

Only “a few hundred” from the initial print run remain and are considered “some of the most sought-after books in modern literature,” according to the British auction house Auctioneum.

Attracting bidders from across the world, the book was purchased by a UK private collector in what is believed to be a record price for a first edition.


The edition features black and white illustrations by the author Auctioneum

The edition was discovered hidden on a bookcase during a house clearance in Bristol. After spotting its faded green cover, Auctioneum’s book specialist Caitlin Riley went on to meticulously inspect the well-preserved treasure.

“Nobody knew it was there,” said Riley. “It was clearly an early Hobbit at first glance, so I just pulled it out and began to flick through it, never expecting it to be a true first edition.”

The “rare find” is bound in light green cloth and features black and white illustrations by the author, making it even more unique as later editions colourised them.

“When I realised what it was, my heart began pounding,” shared Riley.

Tolkien developed the mythical world of "The Hobbit" and "The Lord of the Rings" during his time as a teacher at the University of Oxford.

The auctioned book was passed down in the family library of Hubert Priestley, a famous botanist with “strong connections” to the university.

Tolkien and Priestley most likely knew each other, according to Auctioneum, who said both men shared mutual correspondence with author C.S. Lewis.

"The Hobbit" and "The Lord of the Rings" are two of the best-selling books of all time, with more than 250 million copies sold worldwide.

The 2000s hit film franchise based on the books cemented their classics status for generations to come.

Wednesday, August 06, 2025

 

Archaeologists find oldest evidence of humans on ‘Hobbit’s’ island neighbor – who they were remains a mystery




Griffith University
Stone tools 

image: 

Stone tools were excavated from Calio, Sulawesi, and dated to over 1.04 million years ago. The scale bars are 10 mm.

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Credit: Credit: M.W. Moore/University of New England





Recent findings, made by Griffith University researchers, show that early hominins made a major deep-sea crossing to reach the Indonesian island of Sulawesi much earlier than previously established, based on the discovery of stone tools dating to at least 1.04 million years ago at the Early Pleistocene (or ‘Ice Age’) site of Calio.

Budianto Hakim from the National Research and Innovation Agency of Indonesia (BRIN) and Professor Adam Brumm from the Australian Research Centre for Human Evolution at Griffith University led the research published today in Nature.

A field team led by Hakim excavated a total of seven stone artefacts from the sedimentary layers of a sandstone outcrop in a modern corn field at the southern Sulawesi location.

In the Early Pleistocene, this would have been the site of hominin tool-making and other activities such as hunting, in the vicinity of a river channel.

The Calio artefacts consist of small, sharp-edged fragments of stones (flakes) that the early human tool-makers struck from larger pebbles that had most likely been obtained from nearby riverbeds.

The Griffith-led team used palaeomagnetic dating of the sandstone itself and direct-dating of an excavated pig fossil, to confirm an age of at least 1.04 million years for the artefacts.

Previously, Professor Brumm’s team had revealed evidence for hominin occupation in this archipelago, known as Wallacea, from at least 1.02 million years ago, based on the presence of stone tools at Wolo Sege on the island of Flores, and by around 194 thousand years ago at Talepu on Sulawesi.

The island of Luzon in the Philippines, to the north of Wallacea, had also yielded evidence of hominins from around 700,000 years ago.

“This discovery adds to our understanding of the movement of extinct humans across the Wallace Line, a transitional zone beyond which unique and often quite peculiar animal species evolved in isolation,” Professor Brumm said.

“It’s a significant piece of the puzzle, but the Calio site has yet to yield any hominin fossils; so while we now know there were tool-makers on Sulawesi a million years ago, their identity remains a mystery.”

The original discovery of Homo floresiensis (the ‘hobbit’) and subsequent 700,000-year-old fossils of a similar small-bodied hominin on Flores, also led by Professor Brumm’s team, suggested that it could have been Homo erectus that breached the formidable marine barrier between mainland Southeast Asia to inhabit this small Wallacean island, and, over hundreds of thousands of years, underwent island dwarfism.

Professor Brumm said his team’s recent find on Sulawesi has led him to wonder what might have happened to Homo erectus on an island more than 12 times the size of Flores?

“Sulawesi is a wild card – it’s like a mini-continent in itself,” he said.

“If hominins were cut off on this huge and ecologically rich island for a million years, would they have undergone the same evolutionary changes as the Flores hobbits? Or would something totally different have happened?”

The study ‘Hominins on Sulawesi during the Early Pleistocene’ has been published in Nature.

Friday, July 11, 2025

Ann Coulter Wants to Kill Native Americans (So Do Some on the Left)

 July 11, 2025

Ann Coulter, Youtube screenshot.

The live music had come to an end, and my friend Janene Yazzie, a brilliant organizer with the NDN Collective, looked up from her phone in disgust, horrified by what she had just read.

Someone wished her people dead.

A group of us were sitting around a small wooden table at an old watering hole in Chicago’s Pilsen neighborhood when Janene was alerted to a tweet by the vile Ann Coulter that went beyond the usual provocations. While she’s known for repulsive commentary, this one from Coulter’s polluted mind revealed her as the murderous zealot she’s long been accused of being.

We didn’t kill enough Indians,” Coulter raved in a post on X in response to a video of a well-known Indigenous activist at the Socialism 2025 conference in Chicago.

Never mind that the video was not recorded at Socialism, which we were all in town to attend, but from a completely different, earlier discussion on Palestine. No matter, too, that the activist in question, a fellow left traveler, was rightly condemning settler colonialism, U.S. complicity in genocide, and the importance of resistance. But Coulter is not one to fret over such matters. It’s more advantageous to misconstrue and levy death threats than it is to listen and absorb the stories of empire’s victims — tsk-tsk to such “woke” trivialities.

Madam Evil wasn’t just calling for the murder of the activist in the video, but of all Native Americans, especially those who stand up to their colonizers.

We were shocked at her bluntness, but perhaps should not have been, as everything is fair game in Trump’s dystopian America. As Coulter has made clear, those swimming in the MAGA cesspool want to finish what our European ancestors started. This sick racism, simmering in many households across this stolen land, is now openly discussed without consequence. In fact, it’s celebrated (the tweet has been liked over 1,000 times). Coulter was just stating the quiet parts of the right-wing American psyche out loud.

The tweet quickly went viral, drawing the attention she no doubt sought. As of this writing, Coulter’s words have not been deleted or removed by X. Apparently, calling for the murder of an entire group of people doesn’t qualify as hate speech.

As grotesque as Coulter is, what’s just as horrific is that the genocidal violence she advocates has never actually ceased. The legacy of uranium mining, not far from where Janene lives, continues to harm the Navajo Nation and her people; over 500 abandoned uranium mines remain unremediated, posing endless radioactive dangers. Groundwater contamination from uranium mining, in particular, heightens the risk of kidney disease, diabetes, and other severe health issues. This is especially true for the 30-40% of homes on the Navajo Nation that lack access to clean running water.

For those residing near abandoned uranium mines, the myriad impacts from these sites are not contested—it’s their lived reality.

“It’s really a slow genocide of the people, not just Indigenous people of this region,” the late Diné activist Klee Benally told Amy Goodman in 2014. “[It’s] estimated that there are over 10 million people who are residing within 50 miles of abandoned uranium mines.”

Klee was highlighting a critical issue that many in the pro-nuclear movement downplay or flat-out ignore: the effects of uranium mining in areas like the Navajo Nation, which some have called a genetic genocide.


Prolonged exposure to radioactivity (like drinking contaminated water or breathing in dust from mines and mills) can damage DNA, resulting in gene mutations that may be passed down through generations. Research indicates that “virtually all mutations have harmful effects. Some mutations have drastic effects that are expressed immediately … Other mutations have milder effects and persist for many generations, spreading their harm among many individuals in the distant future.”

Three uranium mines in the Southwest have reopened in recent years, located relatively close to the White Mesa Mill processing facility, situated next to the Ute Mountain Ute Reservation in southeast Utah. One of those mines, the Canynon Mine, is a mere six miles from the south rim of the Grand Canyon.

“The White Mesa Mill has done just extraordinary amounts of damage,” explains activist and filmmaker Hadley Austin, who recently directed the documentary film Demon Mineral, which explores the history of uranium mining on the Navajo Nation. “The White Mesa community, a small tribal community, has been working to literally survive in this proximity to the White Mesa Mill since it opened.”

Uranium, now considered a critical mineral by the Trump administration, is in high demand (and highly profitable), primarily driven by the ravenous appetite of AI data centers. If the major tech companies propelling the AI surge—including Google, Microsoft, Meta, and Amazon—have their way, nuclear power production will increase in the years ahead. Any such growth would, in turn, boost the demand for uranium, a vital fuel for commercial nuclear reactors. This is alarming news for communities near current and proposed mining operations.

On the Navajo Nation alone, 30 million tons of uranium ore were extracted between 1944 and 1986, with tragic consequences. It’s estimated that 600,000 Native Americans live within six miles of abandoned hard rock mines, resulting in severe health disparities. Cancer rates, for instance, doubled on the reservation from the 1970s to the 1990s.

Opening new mines while permitting old ones to keep polluting Indian Country is the real-world manifestation of Ann Coulter’s plea to kill Natives. Sadly, some on the “tech bro left” have little problem with this persistent, methodical genocide, and have called for increased uranium mining and resource exploitation on Native lands, based on the fatal assumption that nuclear energy has the potential to solve the climate crisis. It does not.

“All of the impacts from nuclear colonialism can be simplified by explaining it as environmental racism,” says anti-nuclear Diné activist Leona Morgan, who organizes with Haul No!. “My family lives in areas where there was past uranium mining. We’re still dealing with the legacy of all of the mining that fuelled World War II and the Cold War. This legacy is still unaddressed — not just in New Mexico, but in the entire country.”

The genocide of Native Americans is ongoing, and we should be just as outraged at those who endorse nuclear colonialism, along with the death and destruction that accompany it, as we are with Ann Coulter.

JOSHUA FRANK is co-editor of CounterPunch and co-host of CounterPunch Radio. His latest book is Atomic Days: The Untold Story of the Most Toxic Place in America, published by Haymarket Books. He can be reached at joshua@counterpunch.org. You can troll him on Bluesky @joshuafrank.bsky.social















Why Hate Has a Home Here



July 11, 2025


We distinguish the announcements of the soul, its manifestations of its own nature, by the term Revelation.  These are always attended by the emotion of the sublime.  For this communication is an influx of the Divine mind into our mind…In these communications the power to see is not separated from the will to do, and the obedience proceeds from a joyful perception.                                                                                                                     

– Ralph Waldo Emerson, The Oversoul

We live in a very low state of the world, and pay unwilling tribute to governments founded on force. There is not…. a sufficient belief in the unity of things to persuade [men] society can be maintained without artificial constraints.  Strange too, there never was in any man sufficient faith in the power of rectititude to inspire him [to renovate] the State on the principle of right and love…on the simple ground of his own moral nature.

– Emerson, Politics

I’m looking at the different ways people use to deal with rising levels of anxiety, even terror, in the current context of rampant insecurity affecting everyone except maybe the billionnaires.  They- the billionnares – can limit their worry to the next Luigi Mangione or, more lawfully, to the rise of a smart social democrat like Zohran Mamdani, and it would be pleasant to imagine they do. But looking at this, and the fact it’s fully reasonable people would seek after some sort of relief, it’s not surprising there’s such an array of  industries organized to meet the need for narcotization.  

I’m being neither sarcastic not provocative for its own sake  in suggesting we perhaps need to re-evaluate that once popular narcotic that has fallen so far out of favor – not, I hasten to add,  to interest people in taking up smoking, but to appreciate more fully the underlying terror, coming before threat of nuclear war, before threat of mass extinctions, before mass shootings and rising fascism,  way before Donald Trump, that, unaddressed and unaccounted for leaves people with no way to think other than along the same old channels; in other words, that leaves the liberal world with no way out of conformity  I’m speaking of existential terror, in the soul, which is mainly unaddressed and untreated; practically, it leaves a vacuum in which menacing forces can grow stronger unopposed.  That is, without a “counterforce” of identity pinned to a higher or wholer vision,  threats from outside – particularly for those of us contained in reassuring liberal reality –  while we worry about them plenty, at the same time they never are real: “not in my lifetime, not in my neighborhood, not in my world,” etc. 

I bring up, for evidence, the signs that proliferate on well-tended lawns in the nearby college town of Clinton, proclaiming“Hate Has No Home Here,” expressive of a certainty that could exist, I feel,  only in imaginations that have not allowed too-close horror to be included.   Likewise, statements such as “I can’t believe this is happening in my country,” or, “this is not my country,” betray a delusional distance from evil which comes not just from ignorance of history, but from lulled or “canceled” imaginations, the lack of capaciousness of mind that allows for evil to be known – in one’s own consciousness – as real 

The real existence of evil is in the very denial of it.  There could not be such certitude about hate’s “home” being elsewhere unless something were being denied.  I argue that something is terror left in the soul by trauma, no longer limited to extraordinary cases of abuse or wartime (which of course were not extraordinary for the majority of people in history).  It arises out of modern, strictly rationally-based thinking and the capitalism-syntonic, me-first, isolating lifestyle that no longer can imagine being (only doing). Thus, crucially,  people fail to imagine the radical, uncompromisable need of infants for safety not just from accidents but in their beings that require, animal-like, constant, excessive reassurance of warmth from human contact.  Such constant reassurance, conventional, logical “wisdom” tells us, is plain impossible given the economic reality in which we make our lives.  Perhaps so, given all the exceptions to constancy of direct physical, non-conflicted care that now are normalized,  from violence and wartime conditions mainly affecting underclasses, to abusive or neglectful parenting, to even well-informed by-the-book liberal parenting. Nevertheless, the consequence is trauma, as inescapable an aspect of human biological life now as dioxins in mothers’ milk and an effective means of normalizing the illusion of innocence.  

Repressed, as trauma must be, it transforms into that “closed door” in the mind that, in fairytales, the hero is forbidden to open.  A society reading fairytales in order to keep itself awake to the real, mythic forces at work, might offer some clue as to what’s to be done!  But in a society in which imagination is not real, trauma denied,  the shadow area becomes disproportionately terrifying.  This terror makes monsters out of some, deluded liberals of others, the “center cannot not hold.”.  

For conformity is universal, and it’s socially acceptable.  And, with religion out of fashion,  gone is the possibility given in belief –  that nonconformity on behalf of a larger good is also universal, given  in the soul (in imagination).  AEmerson’s teaching is evidence for, or Martin Luther King, Jr.’s, or Gandhi’s, the soul’s orientation is up “high” toward goodness, truth, beauty; hence the popularity of the means for numbing it – the substances, activities, distractions – are incredibly effective for suppressing dissent, preventing honest disruption to the status quo.  Some of such means are less obviously destructive than others.  But in the soul, all have the same effect and must be judged accordingly; no matter to what “good uses” we may put them nor how completely normalized they’ve become, nor how much we need them to keep the economy going they inhibit the priceless experience of unmediated joy that is “the influx of the Divine mind into my mind.”  

To be less the creatures of our habits of numbing and narcotizing, judgment will have to be widened to include our way of life, for that is what we numb against!  Only the sovereign soul is capable of making such a radical judgment, and it only is capable of the “perception of joy” that makes obedience to it – rather than to the overwhelming power of conformity – as natural as following heart’s desire.  

+++

Every once in awhile, a situation arises in which I have to confess to somebody – such as a bank official, or some customer service representative trying to help me change a password – I do not have a mobile phone. I make no assertive announcement of it; I am all too aware of how my choices have severely limited my life in ways I still struggle to accept.  But as well, the severe limitation, like being mute or deaf, gives me an unusual perspective from which I may as well speak, as if my lifestyle choice were at very least, my right, and, possibly, my duty to the soul’s truth!   Not invariably, but it still happens sometimes that the person I’m speaking with responds, almost automatically, as happened recently, “Good for you.”   But they never say more, and today I’m realizing I really really want to know:  Do they truly think there is something admirable in holding out against having one of these devices when every person under the sun, across the globe, 15 years of age and over, rich and poor, has one?  When practically every agency, business and customer service one has to deal with in life expects you to have one, to be able to use QR codes, and to tell friends who don’t have a doorbell you’ve arrived at their door? After President Obama, realizing they were now as basic a need as food, water,  or electricity, made them available for people who otherwise couldn’t afford them?  

Why, given all this reality, do they say those words a part of me longs to hear: “Good for you!” Do the words come from their soul, I wonder?  For, surely, their soul has her reservations!  Have they accepted a resignation about it as we must do about so many practices we know are not good for either social or biological environment or both?  In some people the resignation is real – they manage their phone use like a social drinker manages her drinking – gotta participate, but in moderation.  But in many others, there is no moderation. To return to the comparison with smoking: we no longer have to worry about Joe Camel, but should we not worry that the same motivations that drove the tobacco industry also drive the social media industry, and thus the same unconscionable tactics, preying upon peoples’ weaknesses, will be used?  And would we allow this to happen if we feared loss of soul as we do weight gain or end of life? 

+++

When Emerson preached against conformity in preference for “self reliance,” or self-trust,   he knew that failure to escape from conformity meant men could never be inspired to deny “the authority of the laws” on “the principle of…love.”  My interest is not to rant against social media, or the new internet-based consumer world, though as I said,  I’m in a unique position to critique it because I’ve abstained, maybe from warped principle, or maybe because the phone use that has invaded my social environment enhances my feelings of discardability.  Unlike smoking behavior, which still allows for eye contact and words exchanged,  screen-watching feels to a non-participant almost passive aggressive, my presence unwanted  Even so, I do not make futile war on screens.  My “war” is against social conformity, from which to my mind there is no effective weapon except a sovereign demand for peace attainable for those whose first devotion – by means of creativity – is to the radically extreme, “sublime emotion” of joy.   

Nobility, honor, duty – those attributes that draw so many people to the great myth-based  stories that emerged in popular movies as if specifically to get us thinking about those heroic qualities:  Star Wars, The Lord of the Rings, many prequels and sequels  – how am I to understand them – as just grand adventures for my entertainment?  Worse, are they to be left to be taken seriously (as I read recently) by Trumpist billionnares, providing reinforcement for their certainty- or at least of the banner they wave in front of their Christian supporters – of theirs being the good side fighting the bad guys trying to replace us?  We can say this is nonsense, but at the same time, fascism gains ground and the liberal left does not. 

Or might the powerful attraction of these stories have possible reference to a different realm for heroism in the post-modern reality? In The Lord of the Ring, the protagonist hobbit Frodo – against the staunch opposition of his most loyal comrade, Sam Gamgee, includes the untrustworthy and loathsome Gollum in their quest to fulfill the larger purpose of the Ring that includes all the kinds of inhabitants of Middle Earth – elves, dwarves, hobbits, men. In contrast, the liberal left, having dropped its sword of discernment in favor of security at any cost,  merely knows it is against evil – “Hate has no home here.”  When inclusive “God” reality, from which even evil is not excluded, remains exiled in the unconscious, the dark side wins.       

Recently I watched The Scarlet and the Black (1983), a movie about the heroic actions of a Vatican priest during the Nazi occupation of Rome that began in 1943.  Like many other people, my simplified understanding had it that Pope Pius XII (in this movie played by John Gielgud), through his compromises,  had  made his church complicit with Holocaust evil.  In defiance not only of the SS commander in Rome, Colonel Kappler (played by Christopher Plummer), but of the Pope (though not without the Pope’s knowledge), Monsignor O’Flaherty (Gregory Peck) quite astoundingly and heroically saved the lives of several thousand Jews and prisoners of war.  The movie shows the activist priest not only in his incredibly risky rescue operations, but in his private devotions, visible images standing for the invisibles upon which he leaned in order to accomplish the extraordinary.  

Two scenes in particular stood out for me: in one the Pope takes O’Flaherty through the Vatican’s “glories”, all the art and documents collected over 2000 years of history, now stored safe from bombs in an underground chamber behind steel doors.  He makes plain his duty as he understands it is to preserve these treasures, the  history, the art, and the continued existence of the church in its separate reality from the political  He warns O’Flaherty against giving the Nazi’s an excuse to invade the Vatican.

The other scene comes at the end, after liberation.  The pope confesses to the priest he may have been wrong in valuing so highly the treasures stored in the bunker.  “The real treasure of the church,” he says, “is that someone comes to it like you.” The relationship between pope and priest, both of them on the “good” side, each needing the other, fascinated me: without the protection of the Vatican the priest could not have saved lives; without the priest church would be about sanctimony rather than love.

That many liberals no longer can accept religious authority is understood.  But by what authority then may we escape near total uniformity and conformity, completely disabling ourselves from the capacity to build the better world?  It seems to me we must acknowledge uncomfortably the real existence of evil, beginning in oneself, that in turn leads one to the real existence of the Good, in the dimension opened through imagination. 

The movie’s reconciliatory scene, between the authentic conservative and the courageous activist, helps me envision my work locally: that of keeping the nonprofit The Other Side – having the same spiritual point of origin as our late, mourned Cafe – as a protected space in Utica.   Activism on the left, we’re given to understand, does not need religious sanctification.  Perhaps.  But it needs safe spaces, often those protected by churches.  There is, in other words,  a place for a quite fully conservative sense of purpose, protecting the invisibles, so relationship with the radically inclusive sense of the sacred can be preserved.  Otherwise, how can activism lead to anything other than more traumatized souls?

Kim C. Domenico, reside in Utica, New York, co-owner of Cafe Domenico (a coffee shop and community space),  and administrator of the small nonprofit independent art space, The Other Side.  Seminary trained and ordained,  but independently religious. She can be reached at: kodomenico@verizon.net.


Fourth of July Reflections on Fascism,


Resistance, and Interdependence




JULY 11, 2025


I don’t know about you, but personally, I’ve never been a huge fan of the 4th of July. This was a particularly difficult one, though. I’m not going to brightside you on that. In fact, I’d be hard pressed to remember a 4th that felt as bleak as this one, what with flood waters ripping through a church camp in Texas, and Donald Trump going full Lex Luther, gleefully grinning as he signed off on a bill that strips millions of healthcare and literally takes food out of the mouths of babies to give tax breaks to billionaires. Then there’s the small matter of gutting FEMA and the massive boost in funding to ICE that will swell the ranks of the jacket-booted masked agents who seem well-positioned to become Trump’s own personal Gestapo.

If you didn’t catch the part about the explosive overnight growth of ICE until it was too late, it may well have been due to the fact that Democratic party leaders found a perfect way to cap the spectacular party failures that led to the election of DT. According to The Intercept, party leadership, in their infinite wisdom, counseled fellow Dems to focus almost exclusively on cuts to the social safety net, and stay mum on the obvious and growing parallels between ICE and the Gestapo. And if you’re looking for a scholarly source to illuminate the links, you might check out Robert Gellately’s book The Gestapo and German Society: Enforcing Racial Policy, 1933-45 (Oxford University Press, 1990).

The Dem’s relative silence on the massive ramping up of funds for ICE ought to go a long way toward dispelling the myth that the Dem party leadership is in a particularly strong position to defend “Jewish safety.” It’s a given that party leaders seem to have learned little to nothing, from Zohran Mamdani’s spectacular victory over Andrew Cuomo in the New York primary, but what more evidence could we possibly need that they also appear to have learned little to nothing from the Holocaust?

Now millions of Americans are waking up to the fact that per a July 2 headline in Newsweek,“The Ice Budget is Now Bigger than Most of the World’s Militaries.” So if you were wondering how DT could afford to sign off on a bill that so profoundly undercuts his own voters, that ought to pretty much answer the question for you. The long predicted “imperial boomerang,” we are now witnessing, has been a long time coming. And now friends, we are well and truly in a sticky wicket. And we need to be scouring the annals of social movement history right now for lessons on how to gum up the works, how to stop the Furor and ICE from hiring thousands more agents.

I was reminded this past weekend of the first 4th of July I spent in Seattle. The day started out like pretty much any 4th, with me immersed in the annual rite of dodging TNT-wielding frontal-lobe-free teens bent on reenacting an albeit less lethal version of bombs bursting in air. And, all of a sudden, massive jets come thundering out of nowhere. I had not at this point ever heard of the “Blue Angels,” let alone been enculturated to celebrate the sight of carbon and ear-drum blasting-death-delivery-vehicles doing aerial aerobatics so perilously close to neighborhoods and rooftops. Hence, I immediately found myself in the throes of a panic attack and jumped to the obvious conclusion: Ronald “Bedtime for Bonzo” Reagan had declared martial law.

That conclusion may sound like a stretch to you, but to me it seemed fairly logical at the time, given especially that the year was 1984, and a good portion of my childhood was spent listening to stories about death camps and my father’s childhood flight from the Nazis. The latter fact may also go a long way toward explaining why, to this day, I can’t set foot in a Krupp’s elevator without wanting to denazify it. And don’t get me started on their coffeemakers.

My perspective on high tech aerial displays over densely populated urban areas is no doubt also rooted, in some measure, in having grown up listening to my father tell such classic bedtime tales as The Story of the London Blitz. As a 13-year-old boy, he – and his family – narrowly survived a bombing that blew off the top stories of the hotel where they’d taken refuge for the night.

It is definitely a measure of their privilege as wealthy white Catholics that they were, in fact, granted refugee status in England, while an estimated 6 million Jews died in the camps, alongside Roma, PolesBlack peoplepeople with disabilities, LGBTQ people, communists, trade unionists, anti-fascist resisters, and so many others the Nazis deemed subhuman and unworthy of the right to life. But had my father’s family stayed in the Netherlands, their history of resistance, together with the fact that the “younger” of my father’s twin brothers – my uncle Pierre – had suffered brain damage at birth, would likely have put the whole family at high risk of being subjected to sterilization, “medical” torture, and dissection at Auschwitz.

After the war, my uncle Pierre moved to the Hague, where he took daily pleasure in the ocean view along with a glass of port or two. He would go on to work for decades as a file clerk, becoming the company’s longest running employee. And who knew until his death, that all that time he was saving up money to leave a bequest to each of his nieces and nephews? The money my uncle left me was enough to liberate me from the student debt I racked up in grad school.

In 1940, when the family arrived as refugees in England, my father’s older brothers Puck and Paul promptly joined the RAF and became fighter pilots. Paul, Pierre’s twin, was all of 21 when his plane was shot down over France. And this family history no doubt explains at least in part why I’m funny that way about military jets and the rooftops of houses. I just don’t think they’re a good mix. And I’m pretty sure a fair number of vets, my lovely spouse included, would agree with me on that.

It’s just a guess, but when it comes to 4th of July rites, I’ll venture that a sizable percentage of U.S. vets – and combat vets in particular– given the choice, would opt out of spending the day being administered IED-like blasts at random intervals.[1] And Trump’s bombing of Iran has generated vocal criticism from the far right. Across the country, where reps still have the temerity to hold townhalls, voters are voicing their preference for food, healthcare and VA benefits over funding for yet more wars. Americans – including the majority of Jewish people in the U.S. – are critical of the U.S.’s role in turning Gaza into a hightech human shooting gallery.

And as for the millions of people who live anywhere near one of the more than 800 U.S. military bases worldwide –from Okinawa and Vieques to Bagram and Pituffik – and you can pretty much assume they are also far less than enthralled by daily displays of the U.S’s “silver gleaming death machines.” But plenty of people living on or around U.S. bases stateside are also less than thrilled with being daily throttled and barraged by noise and chemical pollution, including most notable from “PFAS ‘forever chemicals’ from firefighting foam, industrial solvents used for cleaning, and unexploded ordnance from training exercises.” Anishinaabe writer/organizer Winona LaDuke’s book The Militarization of Indian Country provides a cogent and accessible primer on the impact of nuclear testing and waste on Indian reservations across the country.

In 1984, anyway, it didn’t seem that much of a stretch to imagine that domestically we would be sucked into some version of the authoritarian violence that the U.S. was busy helping to mete out across Latin America and well beyond. As the Brazilian archbishop Dom Hélder Pessoa Câmara, famously observed, When I feed the poor, they call me a saint, but when I ask why the poor have no food, they call me a Communist.” From farmworkers and trade unionists to teachers and professors, folksingers, nuns and priests, anyone who took remotely seriously any portion of the Sermon on the Mount (e.g. “You cannot serve God and money and “Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them…”) was labelled a communist sympathizer, and fair game for U.S.-sponsored and trained death squads.

MLK Jr’s adage “Injustice anywhere is a threat to justice everywhere” has always seemed to me to be a kind of koan, an endlessly refracting moral, religious, political prism. The Reverend Dr. King’s koan is as much an ecological truth, and a basic law of nature, as it is a moral one. According to a study in The Bulletin of Atomic Scientists, just the first two months of the Israeli bombing of Gaza beginning on October 7, 2023 exceeded “the annual carbon footprint of more than 20 of the world’s most climate-vulnerable nations….”

The massive military-industrial-complex that Eisenhower warned of in his 1963 speech has since become even more menacing globally and in the U.S., sprouting more and more tentacles, more poly-hypenates. For far too long, those surplus war toys have made their way back to our own communities and for decades now[2] have been wantonly and routinely used disproportionately against BIPOC brothers, sisters, and trans and nonbinary kin, along with people who struggle with mental illnesspeople with Downspeople with dementia, with epilepsy and with autismpeople in wheelchairs and on and on. And don’t even get me started on the massive web of surveillance and security apparatus that’s been spun out and around us since the passage of the Patriot Act in the wake of 911.

But now Pegasus has come home to roost and the snarling dogs are at the door. We seem to be pretty much at that moment the State Department’s George F. Kennan anticipated when he recommended in a 1948 top secret memo that the government “cease to talk about vague and…, unreal objectives such as human rights, the raising of the living standards, and democratization. The day is not far off,” Kennan urged, “when we are going to have to deal in straight power concepts. The less we are then hampered by idealistic slogans, the better.” In Frank Zappa’s more theatrical rendering, we seem to be at the moment when “the illusion of freedom” is no longer deemed sufficiently profitable, when the leaders are ready to “take down the scenery, …pull back the curtains,… move the tables and chairs out of the way [to expose] the brick wall at the back of the theater.”

But let’s be clear that for overwhelming numbers of BIPOC in this country, and exploited white workers, freedom has never been anything but an illusion. Still, who isn’t chilled by the recognition that the Furor’s enemies of state list seems to be ever-expanding at the same time that so many Americans are finding themselves buried in “AI slop.” That is if they’re not busy dealing with much more literal forms of sludge, as more and more rivers jump their banks, and sea levels go on rising.

What lies ahead of us may well be frightening, but let’s be absolutely clear: burying our collective heads in the sand is the surest path toward getting our collective asses blown off. And in the wake of one of the bleakest 4ths on record, we can take comfort in the results of the NYC primary, and in the fact that all that stuff about “independence,” about rugged individualism was always an illusion. NYC and LA are leading the way, as all around the country, people of good will are doing their best to hold fast to principles so many of us learned in kindergarten if not before – about the Golden Rule, the importance of sharing, of holding each other’s hands and watching each other’s backs when danger seems close – whether it’s a car at the school crosswalk or masked men in unmarked cars bent on disappearing our neighbors.

And everywhere across the country, people across parties are mobilizing to feed and shelter their neighbors, to build stronger, broader, more inclusive coalitions, stronger webs of resistance. People are flooding the streets, daily putting their fragile bodies on the line to demonstrate the essential truth that we are all kin, all connected, and that no one is expendable. The sooner we internalize the fundamental principle, “Never again for anyone,” the safer we’ll all be.

The preceding opinions most definitely do not represent the opinions of my employer Washington State University Vancouver. Thanks are due to Linda Cargill, Mikel Clayhold, and Frann Michel for reading and commenting on drafts. All errors are my own.

1. No doubt survivors of school shootings and other forms of gun violence may also find July 4 fireworks triggering. 

2. Case in point, in the course of looking for sources to back up the preceding claim, I stumbled across a company called “Black Ops Toys,” which looks like it could be Kristie Noem’s and MTG’s favorite go-to joint for one-stop Christmas shopping. 

Desiree Hellegers is affiliated faculty with the Collective for Social and Environmental Justice at Washington State University Vancouver; coordinator (with Julian Ankney, Nimiipuu) of WSU Vancouver’s new ITECK learning garden; co-creator (with Roben White, Lakota-Cheyenne) of The Thin Green Line is People History Project and a member/producer with the Old Mole Variety Hour on Portland’s KBOO Radio. Their web series “How I Learned to Breathe Thru the Apocalypse” is airing on Portland’s Open Signal Cable TV. More information on their work can be found at https://labs.wsu.edu/desiree-hellegers/