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Seeing the Sound of New York: The Photography of William Meyers

By Benjamin Marcus

Photographer William Meyers is seeing things. Usually, people; but also, their surroundings by way of the work they’re doing or the play they’re enjoying, or the places where they’re doing it. The emphasis, though, is on the seeing, rather than the things being seen. In that way, what we experience in his photographs is the present tense of being somewhere, of having a coincidental participation of events with him. 

The theme of Meyers’s recent collection, Music New York, hung in a jewel box of an exhibit at New York City’s Art@840Masion, are the people involved in playing music in the many different settings that life in a big city allows. The reach is from downtown to Harlem and the boroughs, letting us witness a wide array of encounters.       

Jeanette Lewicki and klezmer musicians, Café Moto, Williamsburg, Brooklyn, July 12, 2005

With their blur of motion at the outer edges, their unaffectedly, gently cocked angles suggesting surreptitious, sometimes waist-height positioning of the camera, and their reliance on what ambient lighting might happen to be there, Meyers’s photographs immediately bring to mind the work of the great Garry Winogrand. But where Winogrand reveled in the conceit of happenstance, often forcing us to join him on his swift trip down sidewalks and into streets, Meyers lingers and offers us a few moments to get to know his subjects, without the winking self-consciousness that might turn attention back to the photographer. 

Street Musicians, East 86th Street, Upper East Side, October 31, 2010

In the case of these photos, that casual, though not unconsidered style of looking is particularly well aligned with their subject matter: the sometimes impromptu, sometimes rehearsed, but always immediate performance of music. From a toy piano sitting on the floor, to a baroque theorbo on a church stage, or a klezmer accordion in a crowded café, instruments and their players are caught in the throes of joy, deep focus, or whimsical impassivity, but always in medias res, with the camera letting us in on action already begun, or on the verge of happening. In some cases, that means music’s rhythmic expression by uniformed dancers, concentrated rumination by thoughtful listeners, or even its being ignored by hurried passersby. 

In a Greenwich Village café, we’re sitting with Meyers at the end of a row of small tables listening to a quartet with people we don’t know as we sip a house wine. At the 14th Street subway, we stop for just a moment to lean over a handrail to see the echoing clatter of two guys drumming ecstatically on overturned buckets, the cropped bodies of commuters jostle past. Up in Harlem, we share the pride of serious-faced, choreographed dancers representing their community in a parade. But whether it’s buskers who play for tips we might offer from the curb, or the professional dancers of Alvin Ailey we can see through the crowd from our second ring, center seats at Lincoln Center, the focus is on human beings, and the live-action occurrence of their craft in real situations.  That his subject is bound up with his method of looking makes his work figural, human, even humanist.   

Caffe Vivaldi, Greenwich Village, April 23, 2014

As a result, Meyers’s work is at odds with, or at least (and very happily) outside of, what passes for the “vanguard,” as anything that might be considered the current trend in contemporary art seems determined to have as its subject some ideological point to make, some social observation to expose, or some political lesson to teach. So much of what’s on show in galleries or museums today must rely on lengthy wall texts painfully explicating in turgid verbiage the alleged intentions of the artists’ work, begging the question, which is the work being called “art” – the thinly executed thing in the frame above or the longwinded essay printed below it? In contrast, Meyers’s work needs no such intervening device to convey what he’s doing, because what we’re doing in seeing his pictures is perforce what he was doing when he took them. 

In this way they are much like drawing—made on the fly; not finessed, or at least not speaking of their finesse. And conveying the immediacy of our having just been there with him in the seeing. His unobtrusive camera seems to happen by chance—whether it’s upon street players singing in a doorway; or in the tightly framed confines of a nightclub or concert hall as seen from middle range—and we get the feeling we are there. Our pulse quickens. Our sense of expectancy sharpens, and our perception broadens. They generate an atmosphere we experience not vicariously or pseudo-intellectually, but extemporaneously and viscerally. Unsurprisingly, if still quite amazingly, its this being occupied with the essential visual activity of looking that makes William Meyers’s work so wonderful: he is making his enjoyment of a fleeting awareness into a shareable physical object. And that, by my account, is what art is supposed to do.  

For anyone who’s stayed home more than they wished to recently, the show of work is almost wistful in mood, but ultimately redeeming of lost time. And that is quite a feat for still images to achieve. 

For those visiting or living in NYC, you can reclaim some of your engagement with the world at The Armoury, 840 Madison Avenue. The show is up until May 15. 

Harlem Day Parade, Adam Clayton Powell, Jr. Boulevard, September 20, 2015

Benjamin Marcus is an architect, illustrator, and graphic designer in Manhattan. 

The Act of Seeing

Trips to Israel began for me in the 1970s, when I traveled with family for my brother’s and later my own Bar Mitzvah, at the ancient site of Masada. I’ve returned numerous times to marvel at the prolific development of the country as well as witness the unfolding history and varied, natural beauty of her land and cityscapes.  

On my most recent trip in March 2022, on my first day’s visit to the Kotel, surrounded by Jewish worshippers of every persuasion and engulfed in the combined nusach (tunes) chanted around me, my instinct to pull out a sketchbook to draw was felt—not for the first time, but perhaps most acutely—as a kind of davening*. And as with any true meditative praying, the action was a form of communion with the Eternal: immersive, aware, enthralled—and fleeting. It confirmed that for me, what’s meaningful in drawing is the act of seeing, more than any material record preserved in a finished artifact.   
Benjamin Marcus

View from the Hotel, Haifa 1972
Kotel, Jerusalem 2009
Beach, Tel Aviv 2009
Hillside Structures, Kerem Merav, Shomron, 2022
Hillside, Tzipori 2009
From the Train to Galil + Acco 2015
Fig Tree, Kerem Merav, Shomron 2022
Tower of David + Jaffa Gate, Jerusalem 2015
Kotel, Jerusalem 2015
Hurva Synagogue, Jerusalem 2015
Old City, Jerusalem 2009
Old City, Jerusalem 2009
St. Peters Church + Monastery, Yaffo 2009
Café, Yodfat + Dizengoff Streets, Tel Aviv 2022
Mivtzar Monfor, Upper Galil 2009
Shuk, Jerusalem 2022
Street, Jaffo 2009
Sunset, Kochav Hazafon, Tel Aviv 2022

Benjamin Marcus is an architect, graphic designer, and illustrator practicing in New York City. He uses drawing as a way of seeing and takes greater pleasure in the process of bringing the view to paper than in beholding the completed work.

Davening: Of uncertain etymological origin (including the Latin “divinus” – “divine”; the Aramaic “d’avhatana” – “from our fathers”; the Lithuanian “davana” – “gift”; and the Middle High German “doenen” – “to sing”; among numerous others), the word’s sense of prayer simultaneously includes audible, yet private connection between the self and God; praising yet striving; presenting, but not without continually preparing.

Faces of Feminism: Courage + Resilience

Anne Frank (1929-1945)
Golda Meir (1898-1978)
Kurdish soldiers who fought ISIS, 2018
Iranian woman protesting forced hijabs, 2018
First Saudi woman to get her driver’s license, 2018
Hong Kong protestor against CCP, 2019
Sophie Scholl (1921-1943)
Maya Angelou (1928-2014)

Hand of God: Restraint

What is pertinent is the calmness of that beauty,
its sense of restraint.
Kazuo Ishiguro

Why does great design feel as fresh today as it did a century ago? The source of its timelessness can be found in the principles of nature; its roots tap into the deeply subtle veins of restraint. Design evolves by pushing the edge just a bit, but not too much. Style, a very personal form of art, is rooted in the principle of individuality as well as in restraint. For women, this is expressed as controlled sexuality. The greatest fashion designers are artists who understand this—Dior, Givenchy, Lavin, Chanel—as well as the photographers who have captured the distinctiveness of their work: Lillian Bassman, Irving Penn, Richard Avedon. Brilliant illustrators like Mats Gustafson push the edge a little further still, bringing restraint into the 21st century.

Lisa Fonssagrives, Vionnet, George Hoyningen-Huene, 1938
Christian Dior, Lillian Bassman, 1950
Mats Gustafson Watercolor
Dovima, Christian Dior, Richard Avedon, 1955
Audrey Hepburn, Givenchy, 1957
Mats Gustafson Watercolor
Anne St. Marie, Chanel, Lillian Bassman, 1958
Jacqueline Kennedy, 1960
Mats Gustafson Watercolor
Audrey Hepburn, Givenchy, 1961
Twiggy, Pierre Cardin, Bert Stern, 1967
Mats Gustafson Watercolor
Alber Elbaz, Lanvin, 2011
Alber Elbaz, Lanvin, 2013
Raf Simons, Dior, 2013
Alber Elbaz, Lanvin, 2014
Raf Simons, Dior, 2014
Mats Gustafson Watercolor

The White Rose collection, by Indrani Guharay

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Translation of Bhaaratha Samudhaayam Yaazhgavae (Slide 31) here.

Issue VII

Elliot Toman

An Ode To Woman

One could exist, just breathe and live,Do what needs to be done.Or one could live a splendid life,That adds an awe, a stun. One could only do as much,That’s required to get through.Well, that is how I would be,But that is just not you. You never let anything be,A piece of trifling.You live life as…

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The Misogyny of Woke Porn

It’s ironic that this is a generation of parents who will insist that every morsel of food that passes their little darling’s lips must be pure in origin while effectively presenting that child the key to a chamber of horrors disguised as a gadget.

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The Terrorist’s Daughter Funds Sex Slavery

Is there a word in the modern feminist glossary for a woman who pays for subjugated girls and young women to, in effect, ruin their lives to satisfy the pleasure of a man?

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Life is About Balance

When you tell someone often enough that they are not needed, that everything about them is “toxic,” what do you think they’ll eventually do? They’ll turn around and leave you to deal with it all.

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I am Woman: Reclaiming Feminism for the 21st Century

It’s well past time to reteach women that we are fully in control of our bodies and our destinies—that no one, no matter how they mask their misogyny, has the right to re-shackle us.

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On Being a Gentleman

I never like having a conversation about language in which I come up on the wrong side of C.S. Lewis. This is going to be one of those times:  In his book Mere Christianity, Lewis writes The word gentleman originally meant something recognisable; one who had a coat of arms and some landed property. When you called…

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To Life

Of all of the pro-abortion talking points, only one seems to be the most honest to their cause, and that is the argument of personhood; is the fetus a human being, does it have value, and is it worth protecting? These are the questions to which pro-abortion advocates tend to resoundingly answer “no.” This is…

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Feminism + Justice

Has #MeToo set feminism back, infantilized women, and obliterated the difference between being “lucky” and being a responsible adult?

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How Feminists Gave Up on Females 

 Somehow the party that claims to love science has rendered taboo any discussion of the most basic facts of life, including the fact that female mammals have greater physical vulnerabilities–they are weaker, slower, and smaller–and also have the capacity to give birth and breastfeed, which is a tremendous power but also comes with many complications and increased vulnerabilities.

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The Left’s Betrayal of Liberalism: Saqib Ali

This is the first of what will be a series of brief, weekly White Rose pieces centered around the betrayal of liberalism as a foundational political concept, by those who claim to be liberal. The “progressive left” is not liberal, and the Democratic Party is in the process of shredding its sense of liberalism. “Saqib…

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Transitional Thoughts on Trans-

If the word “nonbinary” has assumed a sudden cultural importance, whether as a mere trend or a significant indication of future developments, it has the undeniable function of creating a new binary.

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Song of the Dark Virgin: The Case for Restraint

Black women have been sexualized and fetishized since the days of slavery in this society.

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How Feminists in the West Lost the Plot on Freedom

“Freedom to me means having the option to choose your own path”—said Madina Hamidi, an Afghan-Belgian model, refugee, and human rights activist, speaking on a panel about women’s rights in Afghanistan after the Taliban’s return. Hamidi’s father had been killed by the Taliban, and the family fled to Europe. The hope was that in the West, the children would have the possibility of choosing their own paths. Today, Hamidi speaks out on the plight of women, minorities, and anyone else who is at risk of the Taliban’s anti-pluralistic backlash. She is not alone.

“I can’t believe it—twenty years later and the situation is exactly the same.”

Joining her on the panel were Manel Msalmi, the Tunisia-born Middle East policy adviser for EU parliament, as well as a political and human rights activist, and Lailuma Sadid, a Brussels-based Afghan journalist and an activist on refugee issues. Before the Taliban’s fall, Sadid dedicated her efforts to educating girls who had been shut out of going to school due to the Taliban’s draconian policies. However, after being caught and whipped twice by the regime enforcers, she was threatened with death if she were to continue engaging in her educational efforts.  

After moving abroad, Lailuma continued covering events in Afghanistan and redoubled her efforts with the return of Taliban to power in August 2021. “I can’t believe it—twenty years later and the situation is exactly the same”—she said. Manel Msalmi organized an event in Brussels to  highlight the plight of Afghan women. But the reaction of the international community to the plight of women under the Taliban has remained muted and relegated largely to verbal expressions of concern.  There have been a few State Department pronouncements. But, there has been no observable outrage in the feminist community about the worst sort of suppression of female freedom.  

Each new imposed restriction on women—from the imposition of separate educational systems to the return to guardianship system to escalation in unjust detentions to cynical restrictions on driving rights—has been met with silence. No major lobbies have come forward to demand pressure on the Taliban, no protests have been mobilized on campuses around the US, Europe, and other Western states, and most of the media coverage and activism on issue has come from Afghan expatriates and diasporas. That’s not to say feminism is completely absent from the international scene.

Ironically, the voices that should be supporting the most vulnerable women in the most critical situations rather tend to focus on small groups of activists in Muslim majority states that are already undergoing reforms with regards to women’s rights. Usually there is no vetting or deep engagement involved; assistance  goes to propaganda campaigns and unconstructive attacks in response to perceived grievances. By contrast, very little feminist fervor is devoted to more mundane issues that affect larger segments of population, such as humanitarian concerns which overwhelmingly impact women and children in conflict zones, or in areas where women’s work and educational options are limited.

Feminism rose as a movement to ensure women’s equal rights under the law. It once rested on a pillar of freedom undergirding  women’s role in society. Today’s feminism has lost the plot. It has ceased being relevant on the essential issue of freedom, demand the ability of female human beings to choose their own destiny.  That  positive outcomes of feminism  can transform a society for the better, in ways that  benefit men as well as women, seems lost. Women’s rights are no longer understood to be human rights—leading to strange backlashes in places. The image of “feminism” is tarnished to the point the concept is no longer taken seriously and corrupted by  activists who know little history and less of the underlying laws and ethics.

Several factors explain why Western feminism is barely recognizable, and why it has turned to having an arguably destructive effect at home and abroad. One issue is the detrimental effect of intersectionality. In practice, rather than enhancing the ability of feminists to focus on the plight of groups most vulnerable to multiple forms of discrimination, as the academic theory holds, it created a domestic victimhood Olympics and took away the focus from minority women in patriarchal societies, who are most likely to suffer from combined forms of oppression. Academic pressures to focus on  ever growing grievances  diluted focus  on wider and more urgent problems out in the broader world.

“Woke” politics in the 21st century essentially erased a feminist sense of identity, replacing a problem-solving approach in tackling problems facing women with emotionalism, virtue signaling, and an advance of increasingly misogynist approaches such as the denial of biological sex and gender identities and displacement of women’s rights with transgender rights. The more feminists were drawn in into increasingly granular domestic battles, the less room remained for the focus on the meat-and-potato issues such as combating domestic violence or promoting skill building in underserved communities.

 These changes reflect  cultural shifts thanks to the pressures of  theoretical academic exports in extreme settings, by the dynamics of an increasingly digitized world, in which  active positive role modeling and cooperation in a community setting has been displaced by politicized and increasingly ideological echo chambers manipulated by the algorithms of digital spaces. Algorithms are a poor substitute for the ideological checks normally forced by real life  and the humanizing effect of personal interactions. The isolation of COVID-19 restrictions and lockdowns which forced single individuals and people in general into increasingly confined personal spaces and into online world only accelerated that effect.

Solipsistic culture distorts priorities. And, as encouragement of personal grievances are elevated over compassion and a culture of service, so too, active accomplishments have been devalued by the overinflation of self-promotion and the dependence on public recognition for funding and validation. These developments have changed the dynamics of activism from private, result-oriented, campaigning (even in public contexts) to a trend-oriented “influencer” strategy. Receiving public adulation and attacking and destroying perceived enemies to elevate oneself in the hierarchy of zealotry displaced the focus on assisting others. For that reason, real but far away targets for assistance are of little interest and stories and issues that are more likely to result in public acclaim—such as “smashing” whatever passes for “patriarchy”—is more likely to resonate with contemporary feminists than tasks of consistent activism and commitment on behalf of less glamorous, less publicized concerns.

For that reason, “politically incorrect” second-wave feminists like the psychologist Phyllis Chesler who had lived in Afghanistan and whose experiences with conservative & Islamist cultures are now taboo in “polite society” are largely exiled if not outright persecuted in contemporary Western feminist circles.  The feminist movement has lost its soul as academia and society in general, swept by postmodernist fads increasingly fall in line with denying objective reality. This crisis of identity for women’s rights defenders in liberal democratic countries is ruthlessly exploited by domestic ideologues, foreign propagandists and psy-ops experts. It is to the advantage of those who wish to control “the masses” to shape the messaging and to guide the direction of a movement. It is certainly to the advantage of the adversaries of Western values, Enlightenment reasoning, and Constitutional or other protections for individual rights that strengthen Western states against imposition of tyranny, to erase these tenets which bolster their accomplishments.

 By polarizing and increasing infighting among various groups, these propagandists—operating these days as much through social media campaigns as through other forms of infiltration and manipulation—get to take down their enemies from within. The feminist movement, by embracing a mission creep, became vulnerable to manipulation by those with assorted agendas, but also increasingly attracted participants more focused on identity politics and methods of convenience than to measurable results beneficial to all of society. As Madina Hamidi expressed in the panel discussion, the victims of gender role politics by the Taliban in Afghanistan are men just as much as women. They too are forced into restricted roles, such as having to wear beards to the Islamist specifications, being separated from women colleagues, and being beaten or killed for failing to adhere to stringent social codes. By allowing women to be increasingly excluded from communal roles and erased from public participation, the Taliban was also forcing the other half of the population to bear the costs.

The lessons of entrenched social codes from the experience of the Afghanistan should be a warning for the feminists in the West.  Authoritarian conformity can make a movement spread faster, but it also imprisons even those who are part of enforcing it. In a way, the woke movement has had a similar effect, particularly in the United States, but from a different angle. Where the Talban imposed religious mandates and brutally punishes the perceived violators, mostly on an arbitrary basis and with no due process, the woke movement, by imposing identity politics, that allegedly were supposed to free the society from religious, ethnic, racial, and gender/sex prejudices, in fact, brought back the obsession with all these ssues, leadng to incriminations and witch hunts, including by the very people who were supposed to guard against such manifestations. Indeed these witchhunts too, frequently result in social and professional penaltiies for the violators, allegedly for the greater good  but in practice, with no rhyme or reason. As in any authoritarian society, the zealouts find increasingly minute reasons for accusations, and as a result, no one is innocent, no one is spared from the thought crimes and eventual ostracisms. But  academic cross cultural studies have been bogged down in political correctness and the jargon of nearly incomprehensible social science theories, whereas the feminist activists have been kept far and away from seeing the results of particular real life actions by virtue of the bubble effect of the human rights sphere. 

When asked how many feminists have interacted with refugees from Islamist or socially conservative countries on a regular basis, few would admit to that, aside from “preapproved and preselected” activists participating in social events in structured and organized settings. Most do not have the exposure, the cultural knowledge, or even the interest to understand the issue facing Afghan women whether in the United States or abroad. Only 20% of Americans have passports, and  a smaller number  travel beyond Canada, Mexico, and the Caribbean. So the number of self-identifying feminists having direct experiences of immersion in other cultures is negligible; contemporary feminist paradigms are largely constructed on the basis of US-centric experience.

These are just some of the factors behind the confusion, disaffection, and preoccupation with increasingly trivial navel-gazing issues among feminists. When a movement changes focus from empowering and strengthening participants and communities to achieve both individually beneficial results and to improve society as a whole to embracing a victimhood narrative which rests on destroying others and generating attention on the basis of past grievances and injustices, the result is a loss in agency that makes it difficult to empathize and assist others in times of need.

The only way to deal with an unfree world is to become so absolutely free that your very existence is an act of rebellion.

 Narcissism evolves from a sense of perpetual victimhood and the need to generate attention to one’s own plight. For that reason, narcissists present themselves as self-absorbed people lacking in compassion and constantly needing to insert themselves in any scenario where another might get attention or empathy. We see the same with the feminists today; they are not able to identify with victims or survivors of injustice elsewhere or to assess and evaluate greater problems because of innate insecurity at the core of the movement today.—Refocusing on providing assistance to those in greater need would mean having to recognize or admit that one’s own situations or needs are not as dire.  

The result of this psychological dissonance between the mission to preserve and defend rights and a quest for personal self-aggrandizement is the schism between the emotional psychosocial chase for validation and the investment into a sense of something greater than oneself, like, say, the defense of freedom. Returning to Madina Hamidi’s words, in a world where there is nothing greater than oneself, where only the ephemeral instantaneous gratification of the ego is the standard by which all success is measured, the idea of pursuit of different options and opportunities and defining one’s own destiny becomes inconceivable and incomprehensible.

Contemporary feminism—or what remains of it—has not only become divorced from the concept of freedom, from liberating an individual and society from the shackles of preconceptions but has come to be in direct opposition to it. Albert Camus once wrote: “The only way to deal with an unfree world is to become so absolutely free that your very existence is an act of rebellion.”  Women fighting for education under slave-like conditions in Afghanistan are doing exactly that. Lailuma Sadid’s daring to challenge the educational bans imposed by a militant group of Islamists on the entire society at high cost to herself was illustrative of how real feminism  would empower individuals to fight for something greater than themselves, elevating them through freedom, above their oppressive conditions, and encouraging even small gestures that would be seen as quest for freedom itself.

“Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that.”

But in a topsy-turvy society when freedom of choices and of conscience is no longer the ideal but something to be feared, when self-preservation of one’s ego is preferable to risk-taking for a cause, where fear and judgment, not love, courage, and empathy define one’s actions, and where forgiveness and reform are not impossible, where an act of contrition is taken only as an admission of guilt and subject to a perpetual punishment, the Lailuma Sadids and the Madina Hamidis are not the heroines of the story but the villains. The goal of the original feminist movement was not to degrade those who were standing in the way of freedom, not to punish, destroy, or to demean them, but to convert them to the cause, liberate them from the cultural limitations,  show them a better way, and to turn them into allies. Feminism even at the peak of trying to “smash the patriarchy” was about destroying oppressive social constructs, not the human beings victimized by the self-imposed limitations, errors in judgment, and misunderstandings. It was liberating, not punitive, and as such, carried  a possibility of grace, evolution, and growth.

The Afghan women journalists and activists on the panel were not bitter, hateful, or vengeful. They continue to fight for a better society in whatever capacity they can. They know they have a long hard road ahead with no certainty or clarity for the time being. But the essence of their activity is constructive, growth and reform oriented, and focused on freedom—not on being stuck on grievances or drowning in pain and resentment – despite having many perfectly understandable reasons for being both resentful and disillusioned. “Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that,” Dr. Martin Luther King, Jr. said. Unless contemporary Western feminism regains its handle on the value of human life, on the inherent human need for freedom, cooperation, companionship, the reality principle, and the ability to make choices with grace, dignity, and forgiveness for past mistakes, it will destroy itself.

The Liberal International Order is Over

The U.S. may be the epicenter of the decline of the very liberal international order that it founded. Political leaders domestically … worry more about non-binary bathrooms and renaming schools than they do about U.S. credibility abroad.

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I supposeThat most peopleHave nothing to doWith the death of their family membersThey die of natural causesOr things beyond the grasp or controlOf human beings I am not most people I have to liveEvery day with the factThat most of my family was murderedBecause I failed to save themBecause I couldn’t convince themTo flee PolandBefore…

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Why Russia’s Days as a Great Power are Numbered

Faced with a declining and aging population, enormous economic punishment, a failed military, and a host of internal challenges, Putin has only hastened the Russian “Century of Humiliation.”

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Aafia Siddiqui: Jihadi or Martyr?

On the morning of Saturday, January 15, 2022, 44-year-old British national Malik Faisal Akram stuck a gun in the face of Rabbi Charlie Cytron-Walker in Colleyville, Texas. Akram entered Reform synagogue Congregation Beth Israel, took four hostages, and demanded the release of, as he said, “my sister,” Aafia Siddiqui, a Pakistani Jihadist held in federal prison in Fort Worth.

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The Toxic Denial of Womanhood

One of the self-contradictory agendas of the non-liberal progressive-left is in insisting upon women’s rights while simultaneously throwing the very notion of “women” and “men” entirely to the winds. How does a person stand for women’s rights if that person (a Supreme Court nominee, no less) is not sure what a woman is?

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Putin Brings Out the Horseshoe Theory

It seems that Putin and his reprehensible invasion has put on display the Horseshoe Theory for all to see. The Horseshoe Theory posits that the two political extremes (far-right and far-left) are much closer in ideology to each other than they are to their mainstream moderate political wings (center-right and center-left).

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The Fall of Modern Civilization

As a young man up until the 1980s, I feared nuclear war from outside enemies. Now I fear destruction from within.

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