Greek Prime Minister George Papandreou hasn't exactly saved Europe, but could anyone have done much better?
Papandreou delivers a speech to the Panhellenic Socialist Movement parliamentary group in Athens / Reuters
This has not been Greek Prime Minister George Papandreou's best week. First he surprised a bunch of people -- including fellow European leaders who were bailing his country out -- by announcing a referendum on whether or not the help would be accepted. Then, in the resulting furor, came the next announcement: Just kidding! The referendum, which some feared could add that extra bit of instability that Europe doesn't need, has been cancelled.
If the first move made him look undiplomatic -- unmindful of the stakes, or the incredible risks that other countries were making on Greece's behalf -- the second move, especially because it was first announced by his finance minister, made him look weak. But his irritated allies are only part of the problem: Papandreou is now inches away from being ousted at home, facing a very tight confidence vote Friday evening. Reuters is reporting Papandreou saying privately, in a cabinet meeting, that he might stand down after building a coalition with the opposition. If he doesn't do that, his opponents might simply call for an election.
And yet, surveying the wreckage, one still wonders: did Papandreou do any worse than anyone else might have done in his position? Was he doomed from the start?
It's a familiar debate in politics and an even more familiar one among historians. Which counts for more: men or circumstances? Choices, or the framework that determines them? Papandreou came into power promising reform, and that's exactly what his government set about trying to enact. It was hardly their fault that, in the course of setting the books straight, they found that predecessors had lied for years about the government's finances.
It's hard to see how anyone could have gracefully navigated through the competing interests in Greece and Europe right now. Greek citizens are having none of the austerity measures Papandreou has imposed under pressure from Germany: aside from protests in the streets, there have been, for example, the trash collector strikes, leaving garbage in stinking piles all over Athens. Plenty of citizens seem to think the strings-attached bailouts from Europe are pointless, as Greece will have to default anyway. Meanwhile the European community wants more discipline still. And it needs Greece to take the money on the table: fears are rampant about a domino effect, Greece's troubles are increasing investors' fears about Italy, and so forth.
It's not quite that all of Papandreou's European peers want one thing while all of his constituents want another. Plenty of Papandreou's own party members, for example, were outraged by his referendum idea, feeling he risked Greek stability for a political trick. Reuters, at least, tracked down an ordinary shopkeeper with the same opinion.
As the BBC points out, despite anger over austerity measures, "A recent opinion poll in a newspaper showed 70% [of Greeks] wanted to remain within the eurozone."
But that, actually, was precisely Papandreou's point, many say, in calling for the referendum. One popular reading of the referendum gimmick is, as The Wall Street Journal's Terence Roth put it, that Papandreou's "solution" to opposition intransigence and public outcry was to "call the bluff." In other words, what he was really saying was something like: 'Okay, guys. You really want to sink this ship? Sink it. I dare you. And if you don't, shut up.'
It's too soon to tell for sure, but it looks like that may have backfired big time. Here's the quote from Antonis Samaras, leader of the opposing New Democracy party:
I am wondering: Mr. Papandreou almost destroyed Greece and Europe, the euro, the international stock markets, his own party in order to ensure what? So that he could blackmail me and the Greek public? Or to ensure what I had already said several days ago; that I accept the bailout agreement as unavoidable?
Not exactly an ideal sound bite to have on the airwaves.
So we'll see what happens with this confidence vote tonight. At least one expert -- Michael Thumann, writing out of Istanbul for German paper Die Zeit -- thinks Papandreou's finished regardless of the outcome. He calls this week's 180-degree turns "suicidal."
Perhaps that's true. If so, the real verdict won't come tonight, but a few decades down the line, and even then there will be a degree of provisionality. With a little more context, will historians decide the decisive factor was the hand Papandreou was dealt, or the way he played it? After all, people do stupid, suicidal things with bad hands all the time, and it looks a lot like boldness and brilliance if it works. But in politics as in poker, people tend to care less about strategy than outcome.
The Islamic State is no mere collection of psychopaths. It is a religious group with carefully considered beliefs, among them that it is a key agent of the coming apocalypse. Here’s what that means for its strategy—and for how to stop it.
What is the Islamic State?
Where did it come from, and what are its intentions? The simplicity of these questions can be deceiving, and few Western leaders seem to know the answers. In December, The New York Times published confidential comments by Major General Michael K. Nagata, the Special Operations commander for the United States in the Middle East, admitting that he had hardly begun figuring out the Islamic State’s appeal. “We have not defeated the idea,” he said. “We do not even understand the idea.” In the past year, President Obama has referred to the Islamic State, variously, as “not Islamic” and as al-Qaeda’s “jayvee team,” statements that reflected confusion about the group, and may have contributed to significant strategic errors.
Maya Arulpragasam is a famous rapper, singer, designer, producer, and refugee. When she was 9, her mother and siblings fled violence in Sri Lanka and came to London, and the experience was formative for her art. As she explained to The Guardian in 2005 after the release of her debut Arular, “I was a refugee because of war and now I have a voice in a time when war is the most invested thing on the planet. What I thought I should do with this record is make every refugee kid that came over after me have something to feel good about. Take everybody’s bad bits and say, ‘Actually, they’re good bits. Now whatcha gonna do?’”
That goal—to glorify people and practices that the developed world marginalizes—has been a constant in her career. Her new music video tackles it in a particularly literal and urgent way, not only by showing solidarity with refugees at a moment when they’re extremely controversial in the West, but also by posing a simple question to listeners: Whose lives do you value?
Without the financial support that many white families can provide, minority young people have to continually make sacrifices that set them back.
The year after my father died, I graduated from grad school, got a new job, and looked forward to saving for a down payment on my first home, a dream I had always had, but found lofty. I pulled up a blank spreadsheet and made a line item called “House Fund.”
That same week I got a call from my mom—she was struggling to pay off my dad’s funeral expenses. I looked at my “House Fund” and sighed. Then I deleted it and typed the words “Funeral Fund” instead.
My father’s passing was unexpected. And so was the financial burden that came with it.
For many Millennials of color, these sorts of trade-offs aren’t an anomaly. During key times in their lives when they should be building assets, they’re spending money on basic necessities and often helping out family. Their financial future is a rocky one, and much of it comes down to how much—or how little—assistance they receive.
In the name of emotional well-being, college students are increasingly demanding protection from words and ideas they don’t like. Here’s why that’s disastrous for education—and mental health.
Something strange is happening at America’s colleges and universities. A movement is arising, undirected and driven largely by students, to scrub campuses clean of words, ideas, and subjects that might cause discomfort or give offense. Last December, Jeannie Suk wrote in an online article for The New Yorker about law students asking her fellow professors at Harvard not to teach rape law—or, in one case, even use the word violate (as in “that violates the law”) lest it cause students distress. In February, Laura Kipnis, a professor at Northwestern University, wrote an essay in The Chronicle of Higher Education describing a new campus politics of sexual paranoia—and was then subjected to a long investigation after students who were offended by the article and by a tweet she’d sent filed Title IX complaints against her. In June, a professor protecting himself with a pseudonym wrote an essay for Vox describing how gingerly he now has to teach. “I’m a Liberal Professor, and My Liberal Students Terrify Me,” the headline said. A number of popular comedians, including Chris Rock, have stopped performing on college campuses (see Caitlin Flanagan’s article in this month’s issue). Jerry Seinfeld and Bill Maher have publicly condemned the oversensitivity of college students, saying too many of them can’t take a joke.
To solve climate change, we need to reimagine our entire relationship to the nonhuman world.
Humans were once a fairly average species of large mammals, living off the land with little effect on it. But in recent millennia, our relationship with the natural world has changed as dramatically as our perception of it.
There are now more than 7 billion people on this planet, drinking its water, eating its plants and animals, and mining its raw materials to build and power our tools. These everyday activities might seem trivial from the perspective of any one individual, but aggregated together they promise to leave lasting imprints on the Earth. Human power is now geological in scope—and if we are to avoid making a mess of this, our only home, our politics must catch up.
Making this shift will require a radical change in how we think about our relationship to the natural world. That may sound like cause for despair. After all, many people refuse to admit that environmental crises like climate change exist at all. But as Jedediah Purdy reminds us in his dazzling new book, After Nature, our relationship with the nonhuman world has proved flexible over time. People have imagined nature in a great many ways across history.
While Saint Nicholas may bring gifts to good boys and girls, ancient folklore in Europe's Alpine region also tells of Krampus, a frightening beast-like creature who emerges during the Yule season, looking for naughty children to punish in horrible ways—or possibly to drag back to his lair in a sack.
While Saint Nicholas may bring gifts to good boys and girls, ancient folklore in Europe's Alpine region also tells of Krampus, a frightening beast-like creature who emerges during the Yule season, looking for naughty children to punish in horrible ways—or possibly to drag back to his lair in a sack. In keeping with pre-Germanic Pagan traditions, men dressed as these demons have been frightening children on Krampusnacht for centuries, chasing them and hitting them with sticks, on an (often alcohol-fueled) run through the dark streets.
Why are so many kids with bright prospects killing themselves in Palo Alto?
The air shrieks, and life stops. First, from far away, comes a high whine like angry insects swarming, and then a trampling, like a herd moving through. The kids on their bikes who pass by the Caltrain crossing are eager to get home from school, but they know the drill. Brake. Wait for the train to pass. Five cars, double-decker, tearing past at 50 miles an hour. Too fast to see the faces of the Silicon Valley commuters on board, only a long silver thing with black teeth. A Caltrain coming into a station slows, invites you in. But a Caltrain at a crossing registers more like an ambulance, warning you fiercely out of its way.
The kids wait until the passing train forces a gust you can feel on your skin. The alarms ring and the red lights flash for a few seconds more, just in case. Then the gate lifts up, signaling that it’s safe to cross. All at once life revives: a rush of bikes, skateboards, helmets, backpacks, basketball shorts, boisterous conversation. “Ew, how old is that gum?” “The quiz is next week, dipshit.” On the road, a minivan makes a left a little too fast—nothing ominous, just a mom late for pickup. The air is again still, like it usually is in spring in Palo Alto. A woodpecker does its work nearby. A bee goes in search of jasmine, stinging no one.
Jeb Bush, John Kasich, and other presidential contenders appease Donald Trump at their own peril.
Give Donald Trump this: He has taught Americans something about the candidates he’s running against. He has exposed many of them as political cowards.
In August, after Trump called undocumented Mexican immigrants “rapists” and vowed to build a wall along America’s southern border, Jeb Bush traveled to South Texas to respond. Bush’s wife is Mexican American; he has said he’s “immersed in the immigrant experience”; he has even claimed to be Hispanic himself. Yet he didn’t call Trump’s proposals immoral or bigoted, since that might offend Trump’s nativist base. Instead, Bush declared: “Mr. Trump’s plans are not grounded in conservative principles. His proposal is unrealistic. It would cost hundreds of billions of dollars.” In other words, demonizing and rounding up undocumented Mexican immigrants is fine, so long as it’s done cheap.
The generation has been called lazy, entitled, and narcissistic. Their bosses beg to differ.
Yes, many Millennials are still crashing on their parent’s couches. And there’s data to support the claim that they generally want more perks but less face time, and that they hope to rise quickly but don’t stick around for very long. Millennials have also been pretty vocal about their desire to have more flexible jobs and more leave time.
But does all of this mean that all Millennials are actually worse workers?
Laura Olin, a digital campaigner who ran social-media strategy for President Obama’s 2012 campaign, says that’s not been her experience. “You always hear about Millennials supposedly being entitled and needing coddling, but the ones I’ve encountered have been incredibly hard-working and recognize that they need to pay their dues.”
The Search for Extraterrestrial Intelligence is newly flush with cash—and ambition.
For more than five decades, scientists of various stripes have been scanning the stars for technological civilizations, populated by thinking beings like us. These efforts have been carried out by a number of institutions, but they all fall under a general heading—the Search for Extraterrestrial Intelligence, or SETI—and they have all had to navigate endless obstacles, including funding droughts, criticism, stigma, and, in some cases, outright snickering. But now, that’s starting to change.
“These are dynamic times for SETI,” says Andrew Siemion, the director of the University of California-Berkeley’s SETI Research Center. In June, the Russian billionaire Yuri Milner pledged $100 million to fund an ambitious new research program, spread across several academic institutions. That’s the largest cash gift in SETI’s history, and Siemion hopes it will inspire others. On Tuesday morning, he is set to brief members of Congress in a House science committee hearing.