Showing posts with label racism. Show all posts
Showing posts with label racism. Show all posts

Friday, June 12, 2020

Andrew Sullivan promoting freethinking and dialogue

Is There Still Room for Debate? Andrew Sullivan, NY Mag. June 12, 2020.
In the last couple of weeks, as the purges of alleged racists have intensified in every sphere, and as so many corporations, associations, and all manner of civic institutions have openly pledged allegiance to anti-racism, with all the workshops, books, and lectures that come with it, I’m reminded of a Václav Havel essay, “The Power of the Powerless.”

It’s about the dilemma of living in a world where adherence to a particular ideology becomes mandatory. In Communist Czechoslovakia, this orthodoxy, with its tired slogans, and abuse of language, had to be enforced brutally by the state, its spies, and its informers. In America, of course, with the First Amendment, this is impossible. But perhaps for that very reason, Americans have always been good at policing uniformity by and among themselves. The puritanical streak of shaming and stigmatizing and threatening runs deep. This is the country of extraordinary political and cultural freedom, but it is also the country of religious fanaticism, moral panics, and crusades against vice. It’s the country of The Scarlet Letter and Prohibition and the Hollywood blacklist and the Lavender Scare. The kind of stifling, suffocating, and nerve-racking atmosphere that Havel evokes is chillingly recognizable in American history and increasingly in the American present.

The new orthodoxy — what the writer Wesley Yang has described as the “successor ideology” to liberalism — seems to be rooted in what journalist Wesley Lowery calls “moral clarity.” He told Times media columnist Ben Smith this week that journalism needs to be rebuilt around that moral clarity, which means ending its attempt to see all sides of a story, when there is only one, and dropping even an attempt at objectivity (however unattainable that ideal might be). And what is the foundational belief of such moral clarity? That America is systemically racist, and a white-supremacist project from the start, that, as Lowery put it in The Atlantic, “the justice system — in fact, the entire American experiment — was from its inception designed to perpetuate racial inequality.”

This is an argument that deserves to be aired openly in a liberal society, especially one with such racial terror and darkness in its past and inequality in the present. But it is an argument that equally deserves to be engaged, challenged, questioned, interrogated. There is truth in it, truth that it’s incumbent on us to understand more deeply and empathize with more thoroughly. But there is also an awful amount of truth it ignores or elides or simply denies.

It sees America as in its essence not about freedom but oppression. It argues, in fact, that all the ideals about individual liberty, religious freedom, limited government, and the equality of all human beings were always a falsehood to cover for and justify and entrench the enslavement of human beings under the fiction of race. It wasn’t that these values competed with the poison of slavery, and eventually overcame it, in an epic, bloody civil war whose casualties were overwhelmingly white. It’s that the liberal system is itself a form of white supremacy — which is why racial inequality endures and why liberalism’s core values and institutions cannot be reformed and can only be dismantled.

This view of the world certainly has “moral clarity.” What it lacks is moral complexity. No country can be so reduced to one single prism and damned because of it. American society has far more complexity and history has far more contingency than can be jammed into this rubric. No racial group is homogeneous, and every individual has agency. No one is entirely a victim or entirely privileged. And we are not defined by black and white any longer; we are home to every race and ethnicity, from Asia through Africa to Europe and South America.

And a country that actively seeks immigrants who are now 82 percent nonwhite is not primarily defined by white supremacy. Nor is a country that has seen the historic growth of a black middle and upper class, increasing gains for black women in education and the workplace, a revered two-term black president, a thriving black intelligentsia, successful black mayors and governors and members of Congress, and popular and high culture strongly defined by the African-American experience. Nor is a country where nonwhite immigrants are fast catching up with whites in income and where some minority groups now out-earn whites.

And yet this crude hyperbole remains. In yesterday’s New York Times, in a news column, there was a story about the attempted purge of an economics professor for not being adequately supportive of the protests of recent weeks. It contained the following sentence, describing research into racial inequality: “Economics journals are still filled with papers that emphasize differences in education, upbringing or even IQ rather than discrimination or structural barriers.” But why are these avenues of research mutually exclusive? Why can’t the issue of racial inequality be complicated — involving many social, economic, and cultural factors that operate alongside the resilience of discrimination? And wouldn’t it help if we focused on those specific issues rather than seeing every challenge that African-Americans face as an insuperable struggle against the hatred of whites?

The crudeness and certainty of this analysis is quite something. It’s an obvious rebuke to Barack Obama’s story of America as an imperfect but inspiring work-in-progress, gradually including everyone in opportunity, and binding races together, rather than polarizing them. In fact, there is more dogmatism in this ideology than in most of contemporary American Catholicism. And more intolerance. Question any significant part of this, and your moral integrity as a human being is called into question. There is little or no liberal space in this revolutionary movement for genuine, respectful disagreement, regardless of one’s identity, or even open-minded exploration. In fact, there is an increasingly ferocious campaign to quell dissent, to chill debate, to purge those who ask questions, and to ruin people for their refusal to swallow this reductionist ideology whole.

The orthodoxy goes further than suppressing contrary arguments and shaming any human being who makes them. It insists, in fact, that anything counter to this view is itself a form of violence against the oppressed. The reason some New York Times staffers defenestrated op-ed page editor James Bennet was that he was, they claimed, endangering the lives of black staffers by running a piece by Senator Tom Cotton, who called for federal troops to end looting, violence, and chaos, if the local authorities could not. This framing equated words on a page with a threat to physical life — the precise argument many students at elite colleges have been using to protect themselves from views that might upset them. But, as I noted two years ago, we all live on campus now.

In this manic, Manichean world you’re not even given the space to say nothing. “White Silence = Violence” is a slogan chanted and displayed in every one of these marches. It’s very reminiscent of totalitarian states where you have to compete to broadcast your fealty to the cause. In these past two weeks, if you didn’t put up on Instagram or Facebook some kind of slogan or symbol displaying your wokeness, you were instantly suspect. The cultishness of this can be seen in the way people are actually cutting off contact with their own families if they don’t awaken and see the truth and repeat its formulae. Ibram X. Kendi insists that there is no room in our society for neutrality or reticence. If you are not doing “antiracist work” you are ipso facto a racist. By “antiracist work” he means fully accepting his version of human society and American history, integrating it into your own life, confessing your own racism, and publicly voicing your continued support.

That’s why this past week has seen so many individuals issue public apologies as to their previous life and resolutions to “do the work” to more actively dismantle “structures of oppression.” It’s why corporate America has rushed to adopt every plank of this ideology and display its allegiance publicly. If you do this, and do it emphatically, you can display your virtue to your customers and clients, and you might even be left alone. Or not. There is no one this movement suspects more than the insincere individual, the person who it deems is merely performing these public oaths and doesn’t follow through. Every single aspect of life, every word you speak or write, every tweet you might send, every private conversation you may have had, any email you might have sent, every friend you love is either a function of your racism or anti-racism. And this is why flawed human beings are now subjected to such brutal public shamings, outings, and inquisitions — in order to root out the structural evil they represent.

If you argue that you believe that much of this ideology is postmodern gobbledygook, you are guilty of “white fragility.” If you say you are not fragile, and merely disagree, this is proof you are fragile. It is the same circular argument that was once used to burn witches. And it has the same religious undertones. To be woke is to wake up to the truth — the blinding truth that liberal society doesn’t exist, that everything is a form of oppression or resistance, and that there is no third option. You are either with us or you are to be cast into darkness.

And that’s where Havel comes in. In his essay, he cites a greengrocer who has a sign he puts up in his window: “Workers of the World, Unite!” If he did not put one there, he’d be asked why. A neighbor could report him for insufficient ideological zeal. An embittered employee might get him fired for his reticence. And so it becomes, over time, not so much a statement of belief as an attempt to protect himself. People living under this ideology “must live within a lie. They need not accept the lie. It is enough for them to have accepted their life with it and in it. For by this very fact, individuals confirm the system, fulfill the system, make the system, are the system.”

Mercifully, we are far freer than Havel was under Communism. We have no secret police. The state is not requiring adherence to this doctrine. And it is not a lie that this country has some deep reckoning to do on the legacy of slavery and segregation. In so far as this movement has made us more aware and cognizant of the darkness of the past, it is a very good thing, and overdue. But in so far as it has insisted we are defined entirely by that darkness, it has the crudeness of a kind of evangelist doctrine — with the similar penalties for waywardness. We have co-workers eager to weaponize their ideology to purge the workforce. We have employers demanding our attendance at seminars and workshops to teach this ideology. We have journalists (of all people) poring through other writers’ work or records to get them in trouble, demoted, or fired. We have faculty members at colleges signing petitions to rid their departments of those few left not fully onboard. We have human-resources departments that have adopted this ideology whole and are imposing it as a condition for employment. And, critically, we have a Twitter mob to hound people into submission.

Liberalism is not just a set of rules. There’s a spirit to it. A spirit that believes that there are whole spheres of human life that lie beyond ideology — friendship, art, love, sex, scholarship, family. A spirit that seeks not to impose orthodoxy but to open up the possibilities of the human mind and soul. A spirit that seeks moral clarity but understands that this is very hard, that life and history are complex, and it is this complexity that a truly liberal society seeks to understand if it wants to advance. It is a spirit that deals with an argument — and not a person — and that counters that argument with logic, not abuse. It’s a spirit that allows for various ideas to clash and evolve, and treats citizens as equal, regardless of their race, rather than insisting on equity for designated racial groups. It’s a spirit that delights sometimes in being wrong because it offers an opportunity to figure out what’s right. And it’s generous, humorous, and graceful in its love of argument and debate. It gives you space to think and reflect and deliberate. Twitter, of course, is the antithesis of all this — and its mercy-free, mob-like qualities when combined with a moral panic are, quite frankly, terrifying.

“We are not afraid to entrust the American people with unpleasant facts, foreign ideas, alien philosophies, and competitive values,” President Kennedy once said. “For a nation that is afraid to let its people judge the truth and falsehood in an open market is a nation that is afraid of its people.” Let’s keep that market open. Let’s not be intimidated by those who want it closed.

Sunday, June 7, 2020

Black Lives Absolutely Matter; Facts Also Matter; And Agendas Matter

There is no doubt that racism is a continuing problem.
There is no doubt that there are racist cops.
There is no doubt that black Americans have been victims of police brutality.

There is no doubt that white Americans have been victims of police brutality.
There is no doubt that there are psychopathic cops.
There is no doubt that psychopathy in American policing is a continuing problem.



Liberal Media Bias

Manipulative Media

Police Brutality and Black-on-Black Crime


What the data say about police shootings. Lynne Peeples, Nature. Sept. 4, 2019.
How do racial biases play into deadly encounters with the police? Researchers wrestle with incomplete data to reach answers.

On Tuesday 6 August, the police shot and killed a schoolteacher outside his home in Shaler Township, Pennsylvania. He had reportedly pointed a gun at the officers. In Grants Pass, Oregon, that same day, a 39-year-old man was shot and killed after an altercation with police in the state police office. And in Henderson, Nevada, that evening, an officer shot and injured a 15-year-old suspected of robbing a convenience store. The boy reportedly had an object in his hand that the police later confirmed was not a deadly weapon.

In the United States, police officers fatally shoot about three people per day on average, a number that’s close to the yearly totals for other wealthy nations. But data on these deadly encounters have been hard to come by.

A pair of high-profile killings of unarmed black men by the police pushed this reality into the headlines in summer 2014. Waves of public protests broke out after the fatal shooting of Michael Brown in Ferguson, Missouri, and the death by chokehold of Eric Garner in New York City.

Those cases and others raised questions about the extent to which racial biases — either implicit associations or outright racism — contribute to the use of lethal force by the police across the United States. And yet there was no source of comprehensive information to investigate the issue. Five years later, newspapers, enterprising individuals and the federal government have launched ambitious data-collection projects to fill the gaps and improve transparency and accountability over how police officers exercise their right to use deadly force.

“It is this awesome power that they have that no other profession has,” says Justin Nix, a criminologist at the University of Nebraska Omaha. “Let’s keep track of it.”

Social scientists and public-health researchers have begun to dig into these records and have produced more than 50 publications so far — up from a trickle of papers on the topic before 2015. They are mining the new numbers to address pressing questions, such as whether the police are disproportionately quick to shoot black civilians and those from other minority groups. But methods and interpretations vary greatly. A pair of high-profile papers published in the past few weeks1,2 come to seemingly opposite conclusions about the role of racial biases.

Scientists are now debating which incidents to track — from deadly shootings to all interactions with the public — and which details matter most, such as whether the victim was armed or had had previous contact with the police. They are also looking for the best way to compare activities across jurisdictions and account for misreporting. “It’s really contentious because there’s no clearly right answer,” says Seth Stoughton at the University of South Carolina in Columbia, a former police officer who now studies the regulation of law enforcement.

Although the databases are still imperfect, they make it clear that police officers’ use of lethal force is much more common than previously thought, and that it varies significantly across the country, including the two locations where Brown and Garner lost their lives. St Louis (of which Ferguson is a suburb) has one of the highest rates of police shooting civilians per capita in the United States, whereas New York City consistently has one of the lowest, according to one database. Deciphering what practices and policies drive such differences could identify opportunities to reduce the number of shootings and deaths for both civilians and police officers, scientists say.

“We need to standardize definitions and start counting,” says Stoughton. “As the old saying goes, ‘What gets measured, gets managed.’”

Spotlight on a blind spot

In December 2014, spurred by unrest in the wake of Ferguson, then-US president, Barack Obama, created a task force to investigate policing practices. The group issued a report five months later, highlighting a need for “expanded research and data collection” (see go.nature.com/2kqoddk). The data historically collected by the federal government on fatal shootings were sorely lacking. Almost two years later, the US Federal Bureau of Investigation (FBI) responded with a pilot project to create an online national database of fatal and non-fatal use of force by law-enforcement officers. The FBI director at the time, James Comey, called the lack of comprehensive national data “unacceptable” and “embarrassing”.

Full data collection started this year. But outsiders had already begun to gather the data in the interests of informing the public. The database considered to be the most complete is maintained by The Washington Post. In 2015, the newspaper began collecting information on fatal shootings from local news reports, public records and social media. Its records indicate that police officers shoot and kill around 1,000 civilians each year — about twice the number previously counted by the FBI.

Recognizing that ‘lethal force’ does not always involve a gun and doesn’t always result in death, two other media organizations expanded on this approach. In 2015 and 2016, UK newspaper The Guardian combined its original reporting with crowdsourced information to record all fatal encounters with the police in the United States, and found around 1,100 civilian deaths per year. Online news site VICE News obtained data on both fatal and non-fatal shootings from the country’s 50 largest local police departments, finding that for every person shot and killed between 2010 and 2016, officers shot at two more people who survived. Extrapolating from that, the actual number of civilians shot by the police each year is likely to be upwards of 3,000.

Unofficial national databases have also popped up outside the major news organizations. Two small-scale private efforts, Fatal Encounters and Mapping Police Violence, aggregate and verify information from other databases with added details gleaned from social media, obituaries, criminal-records databases and police reports (see ‘Shootings by police — the data’).


Sources: Map: Mapping Police Violence; Ethnic imbalance: ref. 1; Police deaths: FBI LEOKA report 2018

The results paint a picture of definite disparity when it comes to race and police shootings. Although more white people are shot in total, people from minority ethnic groups are shot at higher rates by population. One paper published in August found that a black man is 2.5 times more likely than a white man to be killed by the police during his lifetime1. The difference, albeit smaller, is also there for women. But the authors did not make any conclusions regarding racial bias of police officers, in part because not everyone has an equal chance of coming into contact with the police. Crime rates and policing practices differ across communities, as do the historical legacies that influence them. Aggressive policing over time can increase local levels of violence and contact with the police, says Frank Edwards, a sociologist at Rutgers University in Newark, New Jersey, and an author on the paper. “This is inherently a multilevel problem,” he says.

Researchers have used various approaches to try to determine the best benchmarks for the data, such as looking at the arrest rates where the shootings occurred or factoring in the context of encounters that end in a shooting. Did the suspect have a weapon? Were officers or another civilian being threatened? In a 2017 study3, for example, Nix determined that black people fatally shot by the police were twice as likely as white people to be unarmed. Those findings align with many studies published since 2015 suggesting that racial biases do influence police shootings.

Some research runs counter to this conclusion. This July, authors of a study that pulled information from The Washington Post and The Guardian databases, as well as directly from police departments, said they found no evidence of biases against black or Hispanic people2. In addition to factoring in the crime rates of the communities where the shootings happened, the authors looked at the race of the officers involved.

Several scientists have taken issue with their methods, however. To sidestep some of the questions about encounter rates, the study authors started from the pool of people shot by the police and then calculated the chance that they were of a certain race. Jonathan Mummolo, a political scientist at Princeton University, New Jersey, argues that the real question to ask in order to detect racial bias is the reverse: does a citizen of a certain race face a greater chance of getting shot by the police? And answering this question requires knowing, or at least reasonably approximating, that elusive encounter rate.

The national-scale databases are inherently messy, in part as a result of disparate definitions of the ‘use of force’, as well as different police protocols and reporting requirements. Other studies have avoided some of these inconsistencies by focusing on local data.

A 2017 study of data collected from the Dallas Police Department in Texas indicated that although race was not a significant factor in decisions to pull the trigger, Dallas officers were more likely to draw their firearms on minority suspects4.

The Dallas Police Department declined to comment on the study but highlighted its officer-education efforts, including in areas of cultural diversity and implicit bias, as well as its deployment of body cameras, which many agencies have adopted as a way to improve transparency.

Some researchers say it’s important to shift the discussion to examine when — rather than whether — racial bias factors into the use of deadly force. Does it come into play when a department decides which neighbourhoods to police most heavily? Or is it when an officer first lays eyes on a civilian, or is it when they make that split-second decision to pull the trigger? Andrew Wheeler, a criminologist at the University of Texas at Dallas, says that national-level databases should at least include all levels of use of force — down to the drawing of a weapon — in order to answer questions and create change. “Collecting data in and of itself is a good mechanism to hold police agencies accountable,” he says.

Counting on the Feds

In January, after more than three years of pilot development, the FBI unveiled its official National Use-of-Force Data Collection, which covers dozens of variables including fatal and non-fatal injuries incurred through a variety of police encounters. The database, according to the FBI, aims to inform dialogue by filling the information gap. But data submission is entirely voluntary. And no data are yet available for outside review.

Nix and others doubt that all of the more than 18,000 police agencies in the United States will voluntarily report incidents. But Darrel Stephens, a retired police chief and the interim executive director of the Major Cities Chiefs Association, is more optimistic. Growing public pressure will force agencies to participate, he says. At the same time, he adds, the increased scrutiny since Ferguson has also come at a cost. In a 2017 national survey by the Pew Research Center, 76% of police officers reported that they had become more reluctant to use force when it is appropriate. Police officers, too, face risks. An average of around 50 officers are shot and killed by civilians every year.

In other wealthy nations, where accurate tracking of shootings is generally a given, officials tend to have fewer deaths of both civilians and officers to count. Terry Goldsworthy, a criminologist at Bond University in Queensland, Australia, highlights one potential explanation for the difference: a stark contrast in the attitude towards and availability of guns. “Generally, when a police officer pulls up to a car in Australia, they don’t expect someone to be armed,” he says.

Australia keeps a tally of its approximately five civilian deaths at the hands of the police per year, using a central government database. Similarly, in the United Kingdom, an independent inquiry is initiated every time a police officer is involved in a shooting.

To encourage US law-enforcement agencies to report use-of-force information, Stoughton, who has published widely on deadly force, says officials should consider making federal grants conditional on whether departments submit use-of-force data to national collections. But he recognizes the challenges. “We’re not talking about anything that is practically difficult,” he says. “This is something that is politically difficult.”

Researchers, meanwhile, aren’t going to wait around for the FBI. Some are refining methods to better analyse the imperfect data they have; others are continually trying to improve the information collected so far. Academics are expanding the Fatal Encounters database and filling in holes, for example, by adding police-department demographics and the location of the nearest emergency department, as well as using surname and demographic information to guess at the race of someone where it isn’t identified. “I don’t think we’ve closed the book on any of this,” says Mummolo. “We’re just beginning.”



Is 'Reverse Racism' Among Police Real? Brentin Mock. Feb. 8, 2017.
Criminologists have debated for decades whether police carry racial biases into their work—particularly the kind that leads them to kill African Americans at disproportionate rates. Much of the research in this arena suggests that yes, on balance, police officers of all races do tend to perceive African Americans as more threatening than whites. The much-revered University of California Berkeley criminology professor Paul Takagi wrote as early as 1974 that “the police have one trigger finger for whites and another for blacks,” in the Journal of Crime and Scholarly Justice.
However, a few recent studies upended the conventional wisdom on this by pointing to evidence that police might be more hesitant to use deadly force against black suspects, as opposed to white suspects. Such studies leveled up the stakes around the so-called “Ferguson Effect”: Not only were cops scaling back their policing to avoid potential public scrutiny, as this effect supposes, but they’re now being more racist towards white people, these new studies allege. 
The sheer volume of news stories over the last few years showing police using force against African Americans—both armed and unarmed—certainly suggest otherwise. After all, those stories are what propelled the Black Lives Matter movement, which continues to push for more awareness about police violence. Those stories also prompted a group of researchers to dig a little deeper into the question of whether police are biased against minorities. In a report released today, “A Bird’s Eye View of Civilians Killed by Police in 2015,” criminal justice scholars from the University of Louisville and the University of South Carolina found an interesting way to ascertain how racial discrimination might play a role in police violence.
...
Another study, conducted by Harvard sociologist Roland Fryer last year, had similar findings. After examining over 1,300 police shootings in some of the nation’s largest cities, he found no evidence that police were more likely to shoot black suspects over whites. Wrote Fryer in the conclusion to his report: “It is plausible that racial differences in lower level uses of force are simply a distraction and movements such as Black Lives Matter should seek solutions within their own communities rather than changing the behaviors of police and other external forces.”


The Truth Behind Racial Disparities in Fatal Police Shootings. Joseph Cesario, MSU. July 22, 2019.
“Until now, there’s never been a systematic, nationwide study to determine the characteristics of police involved in fatal officer-involved shootings,” said Joseph Cesario, co-author and professor of psychology at MSU. “There are so many examples of people saying that when black citizens are shot by police, it’s white officers shooting them. In fact, our findings show no support that black citizens are more likely to be shot by white officers." 
“We found that the race of the officer doesn’t matter when it comes to predicting whether black or white citizens are shot," Cesario said. "If anything, black citizens are more likely to have been shot by black officers, but this is because black officers are drawn from the same population that they police. So, the more black citizens there are in a community, the more black police officers there are.”
... “Many people ask whether black or white citizens are more likely to be shot and why. We found that violent crime rates are the driving force behind fatal shootings,” Cesario said. “Our data show that the rate of crime by each racial group correlates with the likelihood of citizens from that racial group being shot. If you live in a county that has a lot of white people committing crimes, white people are more likely to be shot. If you live in a county that has a lot of black people committing crimes, black people are more likely to be shot. It is the best predictor we have of fatal police shootings.”
... There’s also something to be said for what the victims were doing when the cops shot them. Cesario points out that, “The vast majority—between 90 percent and 95 percent—of the civilians shot by officers were actively attacking police or other citizens when they were shot”—and that there were more white civilians who were committing such attacks when police killed them than were African Americans. In fact, white people were more likely to be armed when police killed them, as Cesario’s study acknowledges—“if anything, [we] found anti-White disparities when controlling for race-specific crime,” reads the study.

The Myth of Systemic Police Racism. Heather MacDonald. WSJ. June 2, 2020.
Hold officers accountable who use excessive force. But there’s no evidence of widespread racial bias.
The charge of systemic police bias was wrong during the Obama years and remains so today. However sickening the video of Floyd’s arrest, it isn’t representative of the 375 million annual contacts that police officers have with civilians. A solid body of evidence finds no structural bias in the criminal-justice system with regard to arrests, prosecution or sentencing. Crime and suspect behavior, not race, determine most police actions.
In 2019 police officers fatally shot 1,004 people, most of whom were armed or otherwise dangerous. African-Americans were about a quarter of those killed by cops last year (235), a ratio that has remained stable since 2015. That share of black victims is less than what the black crime rate would predict, since police shootings are a function of how often officers encounter armed and violent suspects. In 2018, the latest year for which such data have been published, African-Americans made up 53% of known homicide offenders in the U.S. and commit about 60% of robberies, though they are 13% of the population. 
The police fatally shot nine unarmed blacks and 19 unarmed whites in 2019, according to a Washington Post database, down from 38 and 32, respectively, in 2015. 
... 
This past weekend, 80 Chicagoans were shot in drive-by shootings, 21 fatally, the victims overwhelmingly black. Police shootings are not the reason that blacks die of homicide at eight times the rate of whites and Hispanics combined; criminal violence is.


Abstract
Recent high-profile incidents reignited the conversation about psychopathic traits in police officers. Psychopathy is characterized by multiple variants: primary and secondary psychopathy. There is limited research examining psychopathy in populations that may exhibit adaptive psychopathic traits. This study used model-based cluster analyses of high psychopathy scorers to investigate psychopathic subtypes in an urban police sample. Relative to the primary subtype, the secondary group displayed higher levels of Self-Centered Impulsivity, trait anxiety, covert narcissism, borderline personality disorder traits, substance use, psychiatric treatment, and aggression. These findings support the concept of successful psychopathy and the existence of psychopathy profiles in police officers, providing a useful look at how successful psychopathy may manifest as well as implications for the criminal justice system and police departments.


Psychopathic cops can be more dangerous than criminals. They are responsible for police brutality, unjustified shootings, false testimony, and many other forms of police misconduct. 
Every year, dozens of people who were convicted based on a cop's testimony, are released from prison because they were innocent. In three out of four homicide exonerations, official misconduct is a factor. 
Thousands of Americans have died at the hands of cops in suspicious circumstances. This kind of behaviors are, more often than not, the work of a psychopath. 
What is a Psychopath? 
One of the problems with psychopaths is that they are incapable of remorse. 
For Jon Ronson, author of The Psychopath Test, “Psychopathy is probably the most pleasant-feeling of all the mental disorders... All of the things that keep you good, morally good, are painful things: guilt, remorse, empathy.” For neuroscientist James Fallon, author of The Psychopath Inside, “Psychopaths can work very quickly, and can have an apparent IQ higher than it really is, because they’re not inhibited by moral concerns.” 
Psychopaths have cognitive empathy, they can understand what others are feeling, but they lack the ability to feel it, which is known as emotional empathy. “This all gives certain psychopaths a great advantage, because they can understand what you’re thinking, it’s just that they don’t care, so they can use you against yourself,” Fallon explains. 
In fact, research has shown that psychopaths are extremely adept at identifying vulnerability. 
Psychopaths Often Become Cops 
What happens when a person like that, someone who has zero concern for our feelings, is handed a gun and put in a position of power? 
An encounter with a psychopath in a police uniform can be a life hazard. That's why it is so important to be able to detect them. When you are in front of a psychopath, behaviors need to be altered, because normal social behaviors can trigger unexpected responses.
Research has shown that Police Officer is one of the top 10 professions chosen by psychopaths, ranking at number 7. 
As I wrote in my book - California: State of Collusion, “Power, such as we give to law enforcement, prosecutors and judges, actually attracts psychopathic personalities who want to exert violent dominance under the color of authority. Innocent people can be subjected to a power trip police encounter, can be arrested by a megalomaniacal cop, jailed by a sadist, prosecuted by a manipulative Machiavellian and judged by a sociopath on an ego trip.”

The George Floyd Protests – 20 unanswered questions

As the situation deterioates all across the nation, we need to stop and ask how we got here
Violence, looting and riots won’t solve any of the political problems in America, but will cause more. So why are they being encouraged? 
As this gets published, curfews are being introduced all across the country, national guard units are on high alert, and the media continue to pump out alarmist stories stoking the conflict. 
Who will benefit from this chaos?


The Minneapolis Putsch. CJ Hopkins. The Off-Guardian. June 1, 2020.
Things couldn’t be going better for the Resistance if they had scripted it themselves.

Actually, they did kind of script it themselves. Not the murder of poor George Floyd, of course. Racist police have been murdering Black people for as long as there have been racist police. No, the Resistance didn’t manufacture racism.

They just spent the majority of the last four years creating and promoting an official narrative which casts most Americans as “white supremacists” who literally elected Hitler president, and who want to turn the country into a racist dictatorship.

According to this official narrative, which has been relentlessly disseminated by the corporate media, the neoliberal intelligentsia, the culture industry, and countless hysterical, Trump-hating loonies, the Russians put Donald Trump in office with those DNC emails they never hacked and some division-sowing Facebook ads that supposedly hypnotized Black Americans into refusing to come out and vote for Clinton. Putin purportedly ordered this personally, as part of his plot to “destroy democracy.”

The plan was always for President Hitler to embolden his white-supremacist followers into launching the “RaHoWa,” or the “Boogaloo,” after which Trump would declare martial law, dissolve the legislature, and pronounce himself FĂĽhrer. Then they would start rounding up and murdering the Jews, and the Blacks, and Mexicans, and other minorities, according to this twisted liberal fantasy.

I’ve been covering the roll-out and dissemination of this official narrative since 2016, and have documented much of it in my essays, so I won’t reiterate all that here. Let’s just say, I’m not exaggerating, much.

After four years of more or less constant conditioning, millions of Americans believe this fairy tale, despite the fact that there is absolutely zero evidence whatsoever to support it. Which is not exactly a mystery or anything. It would be rather surprising if they didn’t believe it. We’re talking about the most formidable official propaganda machine in the history of official propaganda machines.

And now the propaganda is paying off. The protesting and rioting that typically follows the murder of an unarmed Black person by the cops has mushroomed into “an international uprising” cheered on by the corporate media, corporations, and the liberal establishment, who don’t normally tend to support such uprisings, but they’ve all had a sudden change of heart, or spiritual or political awakening, and are down for some serious property damage, and looting, and preventative self-defense, if that’s what it takes to bring about justice, and to restore America to the peaceful, prosperous, non-white-supremacist paradise it was until the Russians put Donald Trump in office.

In any event, the Resistance media have now dropped their breathless coverage of the non-existent Corona-Holocaust to breathlessly cover the “revolution.”

...

Look, I’m not saying the neoliberal Resistance orchestrated or staged these riots, or “denying the agency” of the folks in the streets. Whatever else is happening out there, a lot of very angry Black people are taking their frustration out on the cops, and on anyone and anything else that represents racism and injustice to them.

This happens in America from time to time. America is still a racist society.
Most African-Americans are descended from slaves. Legal racial discrimination was not abolished until the 1960s, which isn’t that long ago in historical terms.

...

So I have no illusions about racism in America. But I’m not really talking about racism in America. I’m talking about how racism in America has been cynically instrumentalized, not by the Russians, but by the so-called Resistance, in order to delegitimize Trump and, more importantly, everyone who voted for him, as a bunch of white supremacists and racists.

...

OK, and this is where I have to restate (for the benefit of my partisan readers) that I’m not a fan of Donald Trump, and that I think he’s a narcissistic ass clown, and a glorified con man, and … blah blah blah, because so many people have been so polarized by insane propaganda and mass hysteria that they can’t even read or think anymore, and so just scan whatever articles they encounter to see whose “side” the author is on and then mindlessly celebrate or excoriate it.

If you’re doing that, let me help you out … whichever side you’re on, I’m not on it.

I realize that’s extremely difficult for a lot of folks to comprehend these days, which is part of the point I’ve been trying to make. I’ll try again, as plainly as I can.

America is still a racist country, but America is no more racist today than it was when Barack Obama was president. A lot of American police are brutal, but no more brutal than when Obama was president. America didn’t radically change the day Donald Trump was sworn into office.

All that has changed is the official narrative. And it will change back as soon as Trump is gone and the ruling classes have no further use for it.

And that will be the end of the War on Populism, and we will switch back to the War on Terror, or maybe the Brave New Pathologized Normal … or whatever Orwellian official narrative the folks at GloboCap have in store for us.

Seven Reasons Why Police Are Disliked. Randall Collins, The Sociological Eye. June 5, 2020.
[7] Racism among police. Some cops are racists. How many are there, and what kind of racists they are, needs better analysis. What kind? There is a difference between white supremacists of the pre-1960s period; stereotyping racists who think most black people are potential criminals; situational racists who react to black people in confrontational situations with fear and hostility; casual racists who make jokes. These aren’t insoluble questions; if ethnographers followed people around in everyday life and observed what they talked about and how they behaved in different situations, we would have a good picture.  And there still remains the further question, does one or another degree of racism explain when police violence happens? 
My estimate is that racism among police is less important a factor than the social conflicts and situational stresses outlined in points [1-6]. To put it another way, if we got rid of racist attitudes, but left [1-6] in place, how much would police violence be reduced? Very little, I would predict. 
What can be done? And how likely is it to have effects? ...



Number of people shot to death by the police in the United States from 2017 to 2020, by race. Statista.


Rush to Judgment. Norman Mailer. 1966.



Friday, January 3, 2020

Bad Planet

Bad Planet. John Davis, counterpunch. Jan. 2, 2020.

Australia is an island continent composed of a vast treeless desert edged with a fringe of heavily urbanized temperate bush where the fierce heat of the land is moderated by onshore ocean breezes from the Pacific to the East and the Indian Ocean to the West. Now, areas of this temperate fringe are aflame as hot desert winds fan bush fires amidst a record series of early-summer heat waves. A world audience watches in horror as news reaches them framed in terms of houses destroyed, lives lost, koalas scorched and kookaburras that no longer sing in the oppressive heat. Greta tweets, “Not even catastrophes like these seem to bring any political action. How is this possible?”

But it is indeed possible, probable, and arguably even inevitable because the climate crisis, nĂ©e global warming, is embedded in a mostly white, liberal, humanist civilization whose peoples, at least since the middle of the fifteenth century, have privileged the appropriation of land, labor and geological resources over an ecological accommodation of the rest of the planet.  It is this ideology, rooted in capital accumulation, that now manifests as extreme weather events. Their remediation requires not just political action, but an almost unimaginable civilizational reboot. We refuse to make this leap because making it threatens the accustomed terms of our existence.

Despite conventional green-wisdom, and Greta’s urging, changing our predominant energy source to real-time solar, wind, photovoltaic, and hydro from the harvesting of prehistoric, subterranean stores of fossil biomass does not change the underlying modes of subjugation practiced by the capitalist class hell bent on resource extraction. Alternative energy sources promote an extension of appropriation – the seizure of cobalt and lithium, for instance, in addition to the continued extraction of coal and oil. Having reached the ends of the earth, the territory of depredation is, even now, being technologically extended to the seabed where polymetallic nodules await harvesting deep beneath the world’s oceans to provide copper, manganese, nickel and cobalt –all elements essential to the chimera of new ‘clean’, ‘renewable’ energy. Can we doubt the extractive implications of state-sponsored and commercial space exploration?

The climate action agendas proposed or enacted across the planet, including the Green New Deal, represent opportunities to replace, and potentially to expand energy use – and thus to expand the despoliation of ecosystems, human culture, communities and individual lives. They will do so by continuing to feed the algorithms of acquisition and over-consumption (by some) that Timothy Morton, Jared Diamond and other thinkers source to the beginnings of agriculture.

Kathryn Yusoff, a professor at the University of London, uses the construct of the Anthropocene to frame her critique of colonialism and slavery in service to capital accumulation. In A Billion Black Anthropocenes or None, 2019, published on-demand by the University of Minnesota Press, its small pages packed with academic prose, she writes, “The solutions and the proposals are all about the continuance of the current stain of inequality, powered by other means in a future that continues to privilege the privileged. The Anthropocene is the white man’s over-burden.”

She makes the argument that until the global North stops oppressing the global South, in the historic and present binary of a white bourgeoisie subjugating black and brown people in order to extract an economic surplus, there can be no profound healing of the ills that plague the planet. She suggests a response to the climate crisis, more subtly phrased than ‘civilizational reboot’, but with a similar impulse, when she chides her readers “to think about encountering the coming storm in ways that do not facilitate its permanent renewal”. Artfully couched, her words barely conceal the radicalism required by their premise.

A response to a problematic framed by millennia can usefully be built around the armature of the Anthropocene, which demarks the onset of a planetary epoch characterized by human production, rather than the cyclical, deep time, geological impacts that have hitherto served to delineate them. The new construct demands an investigation into its ideological underpinnings. Yusoff establishes a baseline of enquiry by suggesting that, “The Earth is massively geo-engineered, that may be what the word Anthropocene actually means.” She points out that the European program of geologic appropriation, initially and most egregiously exercised in the Americas, was achieved by the enslavement of Africans and indigenous peoples. Slavery, she writes, “…weaponized the redistribution of energy around the globe through the flesh of black bodies”. It is those bodies that, “began the work of the accumulations and which have now coalesced as the Anthropocene as an expression of geotrauma.”

She further argues that the coal mined in Britain during the nineteenth century and used to fuel that country’s industrial revolution, often cited as the proximate cause of anthropogenic global warming, was mined by men inured to their task by the pre-eminent colonial drug crop of sugar, first harvested by slave labor starting in Madeira in the middle of the fifteenth century, and later in the Americas. Tea and tobacco, produced by black and brown field workers in conditions that varied from slavery to serfdom, are similarly implicated in the bio-chemical support of the drudgery endured by Britain’s industrial working class, and thus in the creation of deleterious climate impacts. But she notes that, “While Blackness is the energy and flesh of the Anthropocene, it is excluded from the wealth of its accumulation. Rather Blackness must absorb the excess of that surplus as toxicity, pollution, and the intensification of the storm. Again, and again.”

In the United States, slavery was embraced (until it wasn’t) by white liberal society as the cost of doing business. In the event, Jim Crow ensured a continuation of the subjugation of black bodies, their humanity nullified, based not on the overt cruelties of slavery but on the implicit degradations of racism. Today, we live with that legacy, which runs deep in the minds and bodies of Americans. We live in a materiality that is often wrought by black and brown bodies, their work shadowed in the mined mineralogy of our land and oceans, the production of our farmlands, and the infrastructures of our industries and transportation systems. Prison labor and inmate fire-fighters are but the most visible evidence of an exclusionary humanism that, as Yusoff suggests, “Renders Blackness always belated in time and therefore never fully now and human”.

The precise calendrics of the golden spike, the marker that delineates the beginning of the Anthropocene as a geological epoch, remain highly contested. The invention of the steam engine in the late eighteenth century, the onset of the British Industrial Revolution in Britain, and the Atomic Age, located in the mid-twentieth century, have all attracted support. Yusoff emphatically states that, “The Anthropocene is a project initiated and executed through anti-Blackness and inhuman subjective modes, from 1492 to the present.” Columbus worked to bring African slaves to the Portuguese sugar plantations on Madeira before voyaging to the Americas and initiating the enslavement of its indigenous peoples. He thus arrived in the New World well practiced in the colonial arts of appropriation and subjugation.

The 1619 Project published in The New York Times, August 18, 2019, attempts to establish the arrival of more than twenty enslaved Africans, subsequently sold to the Virginia colonists – four hundred years ago – as the true foundation of this country. Nicole Hannah-Jones, who inspired the project, declares, “America was not yet America, but this was the moment it began.”

Whether the choice is 1492 or 1619, the territory we now call the United States is deeply implicated in the entwined histories of slavery and the Anthropocene. Yusoff demonstrates that the geological construct is as much the product of a billion nameless black and brown bodies subjugated by white Europeans as it is of the time-stamped deployment of innovative technologies. Slavery in America can be seen as a strange, bio-mechanical conflation of the two: historian Edward Baptist makes the point that it was the ‘whipping machine’, methodically operated by white overseers, that drove the productivity of the plantations in the southern states. While the natality of both the Anthropocene and ‘the idea of America’ remain contested, it is now abundantly clear that the colonial project that began in the Americas in 1492 substantiated a modernity based on the appropriation of land, labor, and geological resources in service to capital accumulation. It made a world that must now end, if, as Yusoff writes, “another relation to the earth can begin”.

As Australia burns, and Greta fulminates, it is the dark histories of race, subjugation and violent appropriation that must be reconciled before we can begin the work of repairing the planet. David Hammons, the New York and Los Angeles artist, notes in an interview with Calvin Tompkins, published in the December 9, 2019, New Yorker, that, “Trump is the truth about America, because America has been like this forever. White people haven’t seen it, but we have.

Nicole Hannah-Jones and Kathryn Yusoff may differ on the precise meaning of Hammons’ ‘forever’, but along with the artist, they are all agreed that America is held hostage by its underlying racism. A resolution of the exclusionary practices of white liberal humanism is fundamental to the solving of America’s and the World’s climate crisis – unless we adopt Hammons’ nihilistic fatalism expressed in his subsequent remark that,

“You know, the reason we never see aliens is that everyone in the galaxy knows that this planet is a bad planet. They all know to stay away.”

We do not have that choice.