for us to transform as a society, we have to allow ourselves to be transformed as individuals. And for us to be transformed as individuals, we have to allow for the incompleteness of any of our truths and a real forgiveness for the complexity of human beings and what we’re trapped inside of, so that we’re both able to respond to the oppression, the aggression that we’re confronted with, but we’re able to do that with a deep and abiding sense of “and there are people, human beings, that are at the other end of that baton, that stick, that policy, that are also trapped in something. They’re also trapped in a suffering.” And for sure, we can witness that there are ways in which they’re benefiting from it, but there’s also ways, if one trusts the human heart, that they must be suffering. And holding that at the core of who you are when responding to things, I think, is the way — the only way we really have forward; to not just replicate systems of oppression for the sake of our own cause.
.. And so even our sense of what pains us and what makes us feel shame, feel guilt, feel awkwardness, feel put-upon by people, feel disempowered, has to do with the external information and cues that we have received. And they’re moving at an incredible rate of speed. And, for the most part, we almost never get the opportunity to observe them and sort through them — kind of like that drawer that collects everything in your house.
MS. TIPPETT: I have a few of those.
REV. WILLIAMS: Yeah, where you say, “Oh, but wait a minute, someone lived in this house before me,” in essence. “And some of that stuff is not mine. Actually, this is not mine. That’s my mom’s. This is not mine; that’s the inheritance of white supremacy,” or, “That’s the inheritance of generations of oppression and marginalization that subjects me to habitually feeling less-than, even if the current situation has no intent to make me feel that way.” And we have no real way of being able to discern what is mine, what is yours, what are we holding collectively, what have I inherited, what have I taken on as a measure of protection, of a way to cope at some point in my life or past lives, that I no longer need?
.. because what we first are confronted with is just the assault of the amount of thoughts and the mixed messages that just inhabit our body and our mind and our experience on an ongoing basis — that when we sit, the first thing we’re met with is not quiet or calm or peace. The first thing we’re met with is, “Oh, my God. Who is in here, and why won’t they shut up? How do I get them to stop?” And not only is something and someone and everyone speaking to me, it’s mixed messages. Things don’t agree with each other. I don’t agree with my own truth. I’m having arguments in here that are not my arguments, they are someone else’s arguments. They’re my parents’ arguments.
Sitting lets us just, first of all, recognize that we are this massive collection of thoughts and experiences and sensations that are moving at the speed of light and that we never get a chance to just be still and pause and look at them, just for what they are, and then slowly to sort out our own voice from the rest of the thoughts, emotions, the interpretations, the habits, the momentums that are just trying to overwhelm us at any given moment.
And when I say “trying to overwhelm us,” that’s really a key thing to understand, because that means that there’s an “us.” There’s a core and deep and abiding “us” that is being overwhelmed by something that’s actually not us. And when we become aware of it, we’re like: “Oh, I actually have some choice here.”
.. I had to bring into the language of my perception of the world; and that love was not to be limited to my bedroom or my family and just people that I thought that I liked; that what I was doing in the past and what we often do and what our culture calls us to do is to use love to be a quantifier of “Do I have a preference for you?” [laughs]
MS. TIPPETT: That’s really well put.
REV. WILLIAMS: “Am I aligned and in agreement and affinity? Are you reflecting back at me what I want to be reflected back at me? And if you are, and if you are enhancing my idea of myself, [laughs] then I love you.” And bell opened up the idea that that was a very limited way of understanding — and she still does — that that’s a limited way of understanding love.
The way that I think of love most often, these days, is that love is space.
MS. TIPPETT: Say some more about that. What do you mean?
REV. WILLIAMS: It is developing our own capacity for spaciousness within ourselves to allow others to be as they are — that that is love. And that doesn’t mean that we don’t have hopes or wishes that things are changed or shifted, but that to come from a place of love is to be in acceptance of what is, even in the face of moving it towards something that is more whole, more just, more spacious for all of us. It’s bigness. It’s allowance. It’s flexibility. It’s saying the thing that we talked about earlier, of “Oh, those police officers are trapped inside of a system, as well. They are subject to an enormous amount of suffering, as well.”
I think that those things are missed when we shortcut talking about King, or we shortcut talking about Gandhi, or we shortcut talking about what Aung San Suu Kyi was doing at some point. We leave out the aspects of their underlying motivation for moving things, and we make it about policies and advocacy, when really it is about expanding our capacity for love, as a species.
MS. TIPPETT: That’s so interesting, to just focus on that word, “movement” — because again, if we just take a reality base, you don’t move people by hating them or criticizing them. And you don’t always move people by loving them, but you don’t have a chance of doing it with the other tools. But I’m also thinking so hard at the moment — you’re right, we haven’t even seen this aspect of that history, even the history that’s not so long ago. I sometimes have this feeling that we are only now growing into, for many reasons, the aspect of consciousness here, what you’re talking about — the real human work, without which those political changes are fragile.
.. REV. WILLIAMS: We’re at this unique time. I’m surprised, actually, that more people aren’t talking about it. I think I may have glimpsed an article that I disciplined myself to not read. But we are at a time, so incredibly unique in human history, where there is a meaningful number of us that are not driven by mere survival, and we are not defined by the work that we do or the place from which we come. We are able to be transient. We can move around places. We can create meaning out of things and ways of being and work that we choose to do. And we can recreate it, over and over again. We’re not defined by where we are or what we do. We can make meaning out of it, but we are not defined by it in a way that former cultures and societies that were limited in transportation and had a necessity to be able to put food on the table, and so we farmed, and so we did a whole bunch of things that were about fundamental necessities.
.. MS. TIPPETT: You just inherited identities from — all kinds of identities from your kin.
REV. WILLIAMS: And they’re inherited. That’s exactly right, which is part of our great conflict in this country right now. We are running into the conflict between people that inhabit an inherited identity with the place that they are — coal-mining country, and the work that they do as a result of the place that they are — up against people that have values and ways of perceiving the world that have shifted because they are not identified by their place and the work that they do in the same way that location and a fixed place tells you who you are and how you be in the world.
And that conflict, and the values that come from those two disparate locations, is the conflict that we are up against right now — in this country, in particular, but also in other places in the world.
MS. TIPPETT: All over, yeah. It’s global.
REV. WILLIAMS: We are in this amazing moment of evolving, where the values of some of us are evolving at rates that are faster than can be taken in and integrated for peoples that are oriented by place and the work that they’ve inherited as a result of where they are.
MS. TIPPETT: Yeah, and who are in survival mode.
REV. WILLIAMS: And who are in survival mode as a result of that, and so our values and what’s acceptable to us — enough of us — is shifting at a pace that is just outside of some of our ability to even take in. And the problem is — that’s always been true, but the problem is, now we have a meaningful number, a substantive number of people that have those rapidly evolving values in confrontation with people that are, understandably, still working with the location-, survival-based orientation. This means a lot of things for us. This means that, in terms of values, we can be more spacious. There are many of us that can afford, literally, to be OK with people that are really, really different. In fact, we can be curious about it, because our sense of threat is diminished, because our identity is not prescribed by sameness and being afforded belonging because of sameness.
Our own identities have evolved in such a way that, because we’re not merely trying to survive — I’m not saying we’re not trying to pay our rent and everything, but because we’re not identified with merely trying to survive, our sense of survival, our sense of thriving is embedded in a sense of movement and spaciousness and increasing allowance for more and more difference that is in direct conflict with people that are in a space-time continuum that is still place-based, survival-based, get-food-on-the-table-based. “If I don’t cut off the top of this mountain, where will I go? If those people are not beneath me, how will I know my own value?” Et cetera, et cetera.
.. It is part of it, to go through the fits and the denial. There’s a death happening. There is something dying in our society, in our culture, and there’s something dying in us individually. And what is dying, I think, is the willingness to be in denial. And that is extraordinary. The willingness to be in denial is dying in a meaningful number of us, the tipping point. It’s always been happening, and when it happens in enough of us, in a short enough period of time at the same time, then you have a tipping point, and the culture begins to shift. And then what I feel like people are at now is, “No, no, bring it on. I have to face it; we have to face it.” We have to face it; I also think, what people know is that, short of a nuclear war, we’ll survive it.
Presidential appointees, business advocates complain, routinely overstep the authority given them by Congress in how they write and enforce rules. With the addition of Brett Kavanaugh, President Donald Trump’s Supreme Court nominee, business sees the Supreme Court as a reliable bulwark against executive branch overreach.
.. Judge Kavanaugh believes presidents, unlike regulators, are owed considerable deference, especially on national security and law enforcement. That’s significant because Mr. Trump is now using national security to justify his own economic interventions, especially on trade.
.. Much of the controversy over the administrative state harkens back to 1984, when the Supreme Court decided, in a case involving the Environmental Protection Agency, Chevron U.S.A. Inc. and an environmental group, that when a law is unclear, the court should defer to a federal agency’s interpretation of that law.
.. Courts have cited Chevron deference, as this doctrine is known, to grant wide latitude to regulatory agencies, from the EPA to the Department of Labor and the Federal Communications Commission. Many conservatives blame it for a decadeslong transfer of power to the executive branch. They questioned the legality of President Barack Obama’s routine use of executive authority, such as limiting greenhouse gas emissions and suspending some deportations of illegal immigrants, to sidestep Congress.It encourages the president, regardless of party, to “be extremely aggressive in seeking to squeeze its policy goals into ill-fitting statutory authorizations and restraints.”
.. Both parties have agencies they love to hate: For Republicans, it’s the EPA and the Consumer Financial Protection Bureau; for liberal Democrats, it’s now Immigration and Customs Enforcement. For both, it’s the Internal Revenue Service or the Justice Department when the other party controls the White House. In each case, a change of president is usually enough to change the agency’s behavior.
.. Yet even as he rolls back the administrative state, Mr. Trump has pushed the boundaries of presidential authority. He has imposed steep tariffs on imports of aluminum and steel and is planning the same on cars, citing his national security authority under a little-used 1962 law. Mr. Trump is also weighing forcing utilities to buy more coal and nuclear-generated power, also on national security grounds.In both cases, national security appears to be a pretext to shore up economically beleaguered industries... “There is a pronounced dichotomy between Kavanaugh’s view on deference to agencies as opposed to his view on deference to presidents,” says Jonathan Turley, a law professor at George Washington University. He says Congress has been progressively marginalized by the expanding authority of both federal agencies, and presidents; Judge Kavanaugh seems to oppose the first and encourage the second.
.. Judge Kavanaugh’s concurring opinion, as a judge on the U.S. Court of Appeals for the D.C. Circuit, in 2015 that the National Security Agency could collect an individual’s telephone “meta data.” Because the purpose was preventing terrorist attacks, he said, it didn’t violate the Fourth Amendment’s prohibition on unreasonable search and seizure.
President Trump is increasingly intervening in the economy, making decisions about corporate winners and losers in ways that Republicans for decades have insisted should be left to free markets — not the government.
.. On Friday, citing national security, Trump ordered the Energy Department to compel power-grid operators to buy from ailing coal and nuclear plants that otherwise would be forced to shut down because of competition from cheaper sources.
.. The order came one day after the president imposed historic metals tariffs on some of the country’s strongest allies and trading partners. Now the Commerce Department is further picking winners and losers as it weighs thousands of requests from companies for waivers from the import taxes.
“It replaces the invisible hand with the government hand,” said Mary Lovely, a Syracuse University economist. “You’re replacing the market with government fiat.”
.. The president has chastised individual companies, second-guessed the U.S. Postal Service’s business arrangement with Amazon and put pressure on Boeing and Lockheed Martin over the cost of their products.
Former Obama White House official Ben Rhodes, in his forthcoming memoir, tells of a moment of doubt the first African American president had after the election of Donald Trump on a campaign dominated by white grievance.
“Sometimes I wonder whether I was 10 or 20 years too early,” President Barack Obama said in the passage, first reported thisweek by Peter Baker in the New York Times.
I hate to say it, but I think the former president was correct.
Ten or 20 years from now, America will be much closer to the majority-minority nation it is forecast to become in 2045. A racist backlash to a black president wouldn’t matter as much.
But what was naively proclaimed in 2008 as post-racial America was instead kindling for white insecurity, and Trump cunningly exploited and stoked racial grievance with his subtle and overt nods to white nationalism. He is now leading the backlash to the Obama years and is seeking to extend white dominion as long as possible, with attempts to stem immigration, to suppress minority voting and to deter minority census participation... ● Trump had no criticism for Roseanne Barr after her rebooted ABC show was canned because she called former Obama adviser Valerie Jarrett a cross between the Muslim Brotherhood and “Planet of the Apes.” Instead, Trump used the occasion to demand an apology of his own from ABC for unrelated slights.● Trump rallied supporters in Nashville with many of the race-based themes of his campaign, saying Mexico is “going to pay for the wall and they’re going to enjoy it.” He led the crowd in denouncing Latino “animals” who join the MS-13 gang, and repeated his message to black people: “What the hell do you have to lose?”
● Trump pardoned Dinesh D’Souza, the Indian American provocateur who had called Obama a “boy” from the “ghetto” and a “grown up Trayvon,” had dismissed Rosa Parks, and was prolific in his use of the n-word. This follows Trump’s previous pardon of anti-immigrant provocateur Joe Arpaio.
● Trump’s new secretary of state, Mike Pompeo, hosted the previously shunned Hungarian foreign minister, following his government’s reelection on a campaign of anti-Semitism and anti-Muslim demagoguery. The ruling party won by demonizing the Jewish Hungarian American George Soros, a Holocaust survivor.
.. And, finally, a new study by academic researchers in California found that opposition to welfare — another Trump fixation — has grown among white Americans. The researchers concluded that “whites’ perceptions that minorities’ standing is rising can produce periods of ‘welfare backlash’ ” — but only if they believe the programs primarily benefit minorities... the main predictor of support for Trump is racial anxiety — far more than economic anxiety... he tax cut, in the first quarter, contributed toan 8 percent increase in corporate earnings but only a 1 percent increase in consumer spending — the lowest increase in five years — and even though coal jobs are disappearing faster than before, wages remain stuck and the promised return of manufacturing hasn’t happened.