Finally, the new trailer has been released for the upcoming James Bond film SPECTRE.
This apparent throwback to the old-school Bond films[ref]The organization SPECTRE was the main villain in Dr. No, From Russia With Love, Thunderball, You Only Live Twice, On Her Majesty’s Secret Service, Diamonds are Forever, and the unofficial Never Say Never Again.[/ref] not only features Christoph Waltz in a Blofeldish Chinese collar,[ref]Dr. Evil sports a similar outfit.[/ref] but the trailer also uses the theme from On Her Majesty’s Secret Service (the film in which Bond lost his bride at the hands of SPECTRE’s mastermind and his right-hand woman).
After watching the recent presidential news conference, I agree with Nathaniel that Garrett’s question was exploitative, and that the tone of president Obama’s response was effective and appropriate. I’ll even go so far as calling the response masterful. Garrett lost. That being said, I find the content of Obama’s response deeply problematic.
Obama knows only too well that the no ransom policy is not exactly straight-forward. In November of last year, Obama had the US policy on hostages reevaluated. In June of this year, it was announced that while the US government will continue its official no ransoms policy, family members may pay ransoms themselves. Not only that, the government will assist in communicating and negotiating with the captors. In other words, ransoms can be paid, and the leg work can be done by the US, but the ransoms cannot be paid by the state. This is because not paying ransoms does not actually prevent hostage taking. What it does is ensure the hostages’ deaths. Ransoms do provide an easy source of funding for terrorist organizations, which is where the real concern lays as far as counter-terrorism is concerned.
The US, though, has made exceptions to its policy, most notably in the case of Bowe Bergdahl. I personally think that Obama did the right thing in securing Bergdahl’s release. Soldiers need to have the confidence that everything will be done to bring them back. The deal itself, though, is a classic case of giving terrorists concessions. The Taliban received five of its men for one low-ranking US soldier. Of course they will leap at an opportunity to take more soldiers (and civilians) captive.
Obama, then, can and has made exceptions when it comes to securing the release of US citizens held by terrorist organizations. He has made emotional appeals not to consider them abstractions, but to understand that they are real people who may never see their families again. The response to Garrett does not explain no exceptions were made in this case, or why the release of the Americans was not insisted upon for any of the major concessions Obama was willing to grant Iran. If Iran, China, and Russia were given the choice of either an Iran with American prisoners and no lifting of the conventional arms embargo, or an Iran with American prisoners and a continued embargo, it is hard to see why they would pick the latter when they stand to gain quite a bit more from the former.
Obama is also being a little disingenuous when it comes to employing the hostage logic. The four Americans (or at least the three whose whereabouts are known) are not being held hostage, they are prisoners. They have not been used by Iran as bargaining chips in the nuclear negotiations. Obama wants Iran to be considered a responsible state actor with whom other state actors can have normative relations. These states do not take hostages for the purpose of gaining concessions. If Iran is not such a state, then Obama has done far worse damage by granting Iran political legitimacy and lifting sanctions than any concessions in the prisoners matter would have done. He cannot have it both ways. Garrett’s trap backfired, but Obama’s response leaves too many big questions unanswered.
Pretty awesome read and video from The Guardian on the Pluto flyby today:
Cheers, whoops and flag waving broke out at Nasa’s New Horizons control centre as scientists celebrated the spacecraft’s dramatic flyby of Pluto, considered the last unexplored world in the solar system. The probe shot past at more than 28,000mph (45,000 km/h) at 12.49pm BST (7.49am ET) on a trajectory that brought the fastest spacecraft ever to leave Earth’s orbit within 7,770 miles of Pluto’s surface…Stephen Hawking, the Cambridge cosmologist, joined in congratulating the New Horizons team in a recorded message. “Billions of miles from Earth this little robotic spacecraft will show us that first glimpse of mysterious Pluto, a distant icy world on the edge of our solar system. The revelations of New Horizons may help us to understand better how our solar system was formed. We explore because we are human and we long to know,” he said.
The whole thing is definitely worth reading. But perhaps the best part?:
The moment, played out on Tuesday to the sound of The Final Countdown by the 1980s glam metal band Europe, marked a historic achievement for the US, which can now claim to be the only nation to have visited every planet in the classical solar system.
The New York Times has an interactive article titled “How We Changed Our Thinking on Gay Marriage.” It features interviews with a Republican Congresswoman, a Baptist pastor, and even the president of the Institute for American Values and former Proposition 8 witness. Given the Supreme Court’s ruling yesterday on same-sex marriage nationwide, I thought I’d post a piece from a couple years back that helped me formulate my own outlook on gay marriage. The essay is by William & Mary law professor Nate Oman.[ref]I’ve cited it before.[/ref] When it boils down to it, I ultimately share his view: “I am neither entirely joyful about gay marriage nor entirely pessimistic. Rather, I am worried. I think that gay marriage has the potential to be a positive social phenomena, as well as having the potential to be destructive. I don’t purport to know what its ultimate effects will be, and I suspect that they will be mixed.”
Nate Oman
Instead of virtually reposting Nate’s whole paper (which you really should take the time to read) by means of huge quotes, I’ve highlighted a few main points that really stand out to me:
Function vs. Equality: As much as I love the rhetoric of liberty and equality, such rhetoric may miss the point. “I do not think that marriage is primarily about equality,” writes Oman. “I do not think that it is a special status conferred on heterosexuals as a reward for being heterosexual, one from which homosexuals are excluded in order to convey a message of social inferiority. Rather, I think that is an institution that does certain things, serves certain functions.” Oman’s approach to the institution by means of processes and functions instead of abstract principles resonates with me.[ref]Reminds me of Thomas Sowell’s Knowledge and Decisions.[/ref] Marriage’s functions as identified by Oman include
Bonding couples together via legal commitment and social pressures/norms, resulting, on average, in more productive and resilient people.
Legitimating sexual activity and cutting down on the emotional, physical, and social risks of illicit sex.
Providing a context for child rearing and shielding their vulnerability.
Traditional Values vs. Hedonism: “Gay marriage,” Nate writes, “is potentially most powerful as a conservative retrenchment, an effort to impose a more traditional model on the unruly riot of family structures that already dominate the lives of many children.” Furthermore, he thinks “that one of the greatest potential benefits of gay marriage is that it makes possible gay chastity.” Swedish economist Andreas Bergh once described Sweden has heading in a more market-oriented direction, while the U.S. tends to move in a more socialist direction. I think of the two communities in similar ways. Broadly speaking, it seems that heterosexual relationships are becoming increasingly fragile and fragmented, while homosexual relationships are moving in a more stable, domestic direction.
Nate concludes,
To homosexuals who are now going to get married, I say congratulations. I hope that you have happy and fulfilling lives.[ref]I couldn’t help, but get a little emotional when I read about the first same-sex marriage in Dallas County: after 54 years together, Jack Evans (85) and George Harris (82) were married.[/ref] I hope that your marriages are strong, and I hope that they become an example that will discipline and orient the lives of others. To the advocates of gay marriage, I hope that you will stop talking so much about freedom and equality and will start talking about marriage, about how it should organize people’s sexual lives and give structure to their families. I hope that your new found enthusiasm for marriage translates into the revival of some of the informal social pressures and expectations that signal to everyone that marriage is not simply a choice or a right but a preferred way of life…I don’t expect the language of liberty and equality around gay marriage to recede from the public stage but having lost the political battle on gay marriage, social conservatives should embrace the rhetorical and social possibilities it provides for talking about the good of marriage as opposed to its alternatives. A focus on gay marriages as a superior structures for gay families rather than on gay marriage as a marker of social equality strikes me as the best road going forward. In the end, I don’t know what will happen. I think that marriage will be good for gay families. I am less sanguine about the effects of the gay marriage debate on our shared public understanding of marriage. I fear it has reinforced ideas that are destructive to marriage at the margins. The good news is that I may be wrong, which would make me happy.
The Canada-based Fraser Institute has a new project titled The Essential Hayek. As the website explains,
Nobel laureate economist Friedrich Hayek (1899 – 1992) is one of the most influential thinkers of the 20th century and his work still resonates with economists and scholars around the world today. Two decades after Hayek’s death, his ideas are increasingly relevant in an era where governments grow ever larger and more interventionist. Essential Hayek is a project of the Fraser Institute, comprised of a book, this website, and several videos, that aim to explain Hayek’s ideas in common, every-day language. It is a resource for all who value liberty.
A book of the same name can be downloaded for free. It summarizes Hayek’s key insights and is handy for both novices and those already familiar with his work. The website also features a number of useful videos on various Hayekian points, such as the importance of price in relaying dispersed information.
In the spring of 1940, a young Jewish scholar disembarked in New York, and was deeply affected by what he saw- a black shoeshine. What was so shocking? Rabbi Abraham Joshua Heschel came to the United States as a refugee fleeing Hitler. His mother and his sister were imprisoned in the Warsaw Ghetto , eventually perishing in the Holocaust. The worlds he knew were completely destroyed by racism. It is no cliché that for Heschel, America represented a new hope. One of the first things that he saw in his new home was a black man relegated to the demeaning job of kneeling to polish shoes. It was a painful reminder than one could not flee racism. It had to be eradicated. This one incident, though, is unlikely to have created Heschel’s lifelong commitment to the civil rights movement. While teaching at the Hebrew Union College in Cincinnati, Heschel befriended Larry D. Harris, the head-waiter, a proud deacon in a black church. This is how he learned of the realities of segregation, and his commitment to eradicating that evil would eventually lead to Selma. In light of the Charleston shooting, it is worth reading Heschel’s powerful 1963 denunciation of racism and the treatment of African Americans. What happened in Charleston is not about whiteness, blackness, or even privilege. These are manifestations of the root issue, a refusal to see each other as members of the same family, a refusal that can open a Pandora’s box of hatred, oppression, and murder. Sadly, Heschel’s words have not lost their relevance.
Religion and race. How can the two be uttered together? To act in the spirit of religion is to unite what lies apart, to remember that humanity as a whole is God’s beloved child. To act in the spirit of race is to sunder, to slash, to dismember the flesh of living humanity. Is this the way to honor a father: to torture his child? How can we hear the word “race” and feel no self reproach? Race as a normative legal or political concept is capable of expanding to formidable dimensions. A mere thought, it extends to become a way of thinking, a highway of insolence, as well as a standard of values, overriding truth, justice, beauty. As a standard of values and behavior, race operates as a comprehensive doctrine, as racism. And racism is worse than idolatry. Racism is satanism, unmitigated evil. Few of us seem to realize how insidious, how radical, how universal an evil racism is. Few of us realize that racism is man’s gravest threat to man, the maximum of hatred for a minimum of reason, the maximum of cruelty for a minimum of thinking.
Historian Benjamin Park has an excellent post on the Charleston shooting and its connection to the history of white violence against black churches. After relaying a brief history of the suppressed slave rebellion in Charleston in 1822, the convictions and executions that followed, and the building of the Citadel “as a way to protect whites from the type of racial threats the AME Church posed,” Park writes,
Black churches became a central recruitment point for soldiers and a prominent pedestal for emancipation messages during the Civil War, yet they were also frequently targeted by Confederate forces. They were primary locations for mobilization during the 1950s and 1960s civil rights movement—Martin Luther King Jr. even used the Emanuel Church in Charleston for meetings of the Southern Christian Leadership Conference—but also venues for violent backlash, as seen with the 16th Street Baptist Church bombing. Sadly, these attacks continue to appear in staggering numbers today. If one were to find a central crossing point for racial conflict in America, it would be hard not to choose a church.
The Emanuel African Methodist Episcopal Church (Original photo by Cal Sr: https://www.flickr.com/photos/13147394@N05/2761893535. Used under Creative Commons Attribution license.)
Less than 48 hours ago, a mass shooting took place at the historic Emanuel African Methodist Episcopal Church in downtown Charleston. Since then I have read many articles, Tweets, and statuses about this tragic attack. And, while there is still a lot we do not know[ref]And, as a general rule, I deplore the insatiable need of media consumers for speculative guesswork before there are enough facts to justify reasoned analysis[/ref], we do know this much: this was a terrorist attack motivated by racism and white supremacist ideology. From the Wikipedia entry:
Dylann Storm Roof (born April 3, 1994) was named by the Federal Bureau of Investigation (FBI) as the suspected killer… One image on his Facebook page shows him in a jacket decorated with the flags of two former nations noted for their white supremacist policies, apartheid-era South Africa and Rhodesia… According to his roommate, Roof expressed his support of racial segregation in the United States and had intended to start a civil war…He also often claimed that “blacks were taking over the world”. Roof reportedly told neighbors of his plans to kill people, including a plot to attack the College of Charleston, but his claims were not taken seriously.
Before opening fire, Roof spent nearly an hour with the Bible study group. According to Gawker, “Roof told police he ‘almost didn’t’ kill nine people at Emanuel AME Church Wednesday night ‘because everyone was so nice’ to him,” but eventually he said “I have to do it. You rape our women and you’re taking over our country. And you have to go.” With that, he opened fire “while shouting racial epithets” on the 12 unarmed worshipers. He killed nine of them and intentionally left one survivor. Two others, one a five-year old child, survived by pretending to be dead. During the carnage, he reloaded five times.
Roof was caught yesterday morning after being tipped off by Debbie Dills, who is white. Dills spotted him on her way to work in North Carolina, called her boss (who called police), and then tailed Roof for another 35 miles until police arrived and arrested him. Roof waived his extradition rights and was brought back to South Carolina where conservative Republican governor Nikki Haley has called for prosecutors to pursue the death penalty. I mention the race of Dills and the politics of Haley for a simple reason: I am deeply saddened that many people, perhaps because they are accustomed to the terminology of Critical Race Theory[ref]”White supremacy” means very different things when we’re talking about unconscious microaggressions on the one hand, and bloodthirsty executions on the other. One is not merely a more pronounced version of the other, any more than accidentally running over someone’s foot is the same thing as intentionally hitting someone with your car in an effort to kill them[/ref], seem to believe that the kind of white supremacy behind Roof’s actions is endemic within American society, or at least among white conservatives. It is not. I do not say this to defend political allies, but in the interests of bridging wounds.
I believe we are all in this together. I will not pretend for a moment that we all suffer from racism or sexism or other forms of intolerance and bigotry equally. Clearly we do not, and the long history of violent racial terrorism in the South–which is my home–should not be whitewashed or ignored. I do not believe that we should assume Roof was a lone wolf without first conducting an aggressive investigation to determine what group–if any–lent him material support or advocated his heinous course of action. Calls to take down the Confederate flag are legitimate. So are calls for white people–even those horrified by this action–to engage in some soul-searching about how we view white killers vs. black killers in the mainstream media.
I want to make it clear that in my view there is nothing ambiguous about who Roof is or what he has done. He is a monster who committed an atrocity. I am concerned that there are those who–in understandable shock and outrage, perhaps–believe that Roof has far more allies or sympathizers than he actually does [ref]I’m not saying these sympathizers don’t exist. They do, and it’s despicable.[/ref]. I am worried that an act like this–which, although the black community obviously bears the tragic cost directly–somehow will be seen as political when it is not. In addition to the personal tragedy faced by the victims and their families, this is a blow struck against the dream of equality and tolerance and understanding, and that is a dream that I believe can be shared (or sometimes neglected) by all Americans.
I pray for Roof to face justice, for his victims to be able to find some measure of peace, and also for us as a nation to find a way to draw closer together rather than farther apart.
In 1933, the promising young Jewish-German violinist Ernest Drucker left the stage midway through a Brahms concerto in Cologne at the behest of Nazi officials, in one of the first anti-Semitic acts of the new regime.
Now, more than 80 years later, his son, Grammy Award-winning American violinist Eugene Drucker, has completed his father’s interrupted work. With tears in his eyes, Drucker performed an emotional rendition of the Brahms Violin Concerto in D Major, Op. 77, over the weekend with the Raanana Symphonette Orchestra.
“I think he would feel a sense of completion. I think in some ways many aspects of my career served that purpose for him,” the 63-year-old Drucker said of his father, who passed away in 1993. “There is all this emotional energy and intensity loaded into my associations to this piece.”
A recent piece from The New York Times describes what can only be called a staggering, haunting, and horrific picture:
In New York, almost 120,000 black men between the ages of 25 and 54 are missing from everyday life. In Chicago, 45,000 are, and more than 30,000 are missing in Philadelphia. Across the South — from North Charleston, S.C., through Georgia, Alabama and Mississippi and up into Ferguson, Mo. — hundreds of thousands more are missing.
They are missing, largely because of early deaths or because they are behind bars. Remarkably, black women who are 25 to 54 and not in jail outnumber black men in that category by 1.5 million, according to an Upshot analysis. For every 100 black women in this age group living outside of jail, there are only 83 black men. Among whites, the equivalent number is 99, nearly parity.
African-American men have long been more likely to be locked up and more likely to die young, but the scale of the combined toll is nonetheless jarring. It is a measure of the deep disparities that continue to afflict black men — disparities being debated after a recent spate of killings by the police — and the gender gap is itself a further cause of social ills, leaving many communities without enough men to be fathers and husbands.
Perhaps the starkest description of the situation is this: More than one out of every six black men who today should be between 25 and 54 years old have disappeared from daily life.
…The disappearance of these men has far-reaching implications. Their absence disrupts family formation, leading both to lower marriage rates and higher rates of childbirth outside marriage, as research by Kerwin Charles, an economist at the University of Chicago, with Ming-Ching Luoh, has shown.
The black women left behind find that potential partners of the same race are scarce, while men, who face an abundant supply of potential mates, don’t need to compete as hard to find one. As a result, Mr. Charles said, “men seem less likely to commit to romantic relationships, or to work hard to maintain them.”
Arguments over racial disparities are sensitive and more often than not heated (just take a quick look at your Facebook feed regarding Baltimore). Blame is placed in various places, from systemic and institutional racism to individual choice and accountability. I have my own opinions (largely a mixture of the two), but that isn’t what I’m interested in with this post. Put aside the finger-pointing, the outrage, and the judgment for a moment. Just look at those numbers and think of the human faces behind them. And then weep.
The Canada-based Fraser Institute has a new project titled The Essential Hayek. As 
Historian Benjamin Park has an 
In 1933, the promising young Jewish-German violinist Ernest Drucker left the stage midway through a Brahms concerto in Cologne at the behest of Nazi officials, in one of the first anti-Semitic acts of the new regime.
cent piece from