Will India get over its obsession with godmen?

K N Pannikar in The Hindu

The recent revelations about the ‘divine preoccupations’ of godmen in the sacred precincts of their ashrams have been appalling, not because they were bereft of such qualities in the past. From the time of the Maharaj libel case (1862) through the intrigues of Chandraswami and Dhirendra Brahmachari, to the contemporary saga of Dera Sacha Sauda and Asaram Bapu, the list is unending. But this time the incidents of sex, murder and mayhem, which were reportedly enacted in their ashrams, are lurid and startling. That the godmen were able to pursue their interests for years without attracting the attention of the state is perhaps not surprising, given the nexus between political power and religious establishments, but it is reprehensible.

The unflinching faith of the followers in the divinity of godmen is the latter’s main capital, which is assiduously constructed over time. Under coercion or consent, the devotees appear to submit to the extortion or exploitation of godmen. Contemporary India looks like a modern country with scientific establishments, and high-speed trains and expansive highways, but set in a social situation reeking of medievalism, caste discrimination, religious obscurantism, gender inequality and superstitions.


Modernity and irrationality

The coexistence of modernity with irrationality and obscurantism, which has often been dismissed as a passing phase of a society in transition, has been a (the?) hallmark of independent India. The ruling elite pinned their hopes on economic development to overcome this impediment, but economic development has not been all-embracing. Facing the crisis thus generated by the apparently elite character of development, it was not surprising that a large segment of the population succumbed to the temptations of an unreal world which godmen proffered.

Yet another constituency of the godmen were the members of the burgeoning middle class of the post-Independence era. The hallmark of this class was the intense cultural and social crisis for which they sought a solution in other-worldliness advocated by the godmen. They were led to an island of liberation where all social inhibitions could be shed, and peace and salvation promised, through the medium of the godmen. The mindless support godmen thus elicit from their unsuspecting followers is used to garner social, political and economic power.

In recent times, the increasing number of godmen (and women) are spotted in State governments and corporate board meetings, educational institutions, and all other important places. They are not spiritual men but ambitious con artists who purvey deception, falsehood and religiosity in the name of god.


Education not enough

Rationalists and liberals looked upon education which promoted scientific temper and rational thinking as the antidote to what they conceived as a result of cultural and social backwardness. But education has not adequately fulfilled this role. After all, the substantial following that godmen command is not from the illiterate masses, but from the well-educated middle class that tends to celebrate the irrational in the name of culture.

Popular media, either consciously or unconsciously, promotes and reinforces irrationality and superstition. The reading material available in almost all Indian languages is replete with accounts of the charismatic personae and spiritual qualities of godmen. Not only religious channels, but some secular channels too telecast programmes eulogising their qualities and achievements. From these popular representations, and patronage they seem to enjoy from the state, they derive considerable legitimacy.


The godmen are here to stay, until social consciousness undergoes a qualitative change.

IMF: higher taxes for rich will cut inequality without hitting growth

Analysis supports tax strategy of Jeremy Corbyn’s Labour in UK – and undermines that of Donald Trump in US

Larry Elliott in The Guardian


The IMF said tax theory suggested there should be ‘significantly higher’ tax rates for high earners. Photograph: Oli Scarff/Getty Images


Higher income tax rates for the rich would help reduce inequality without having an adverse impact on growth, the International Monetary Fund has said.

The Washington-based IMF used its influential half-yearly fiscal monitor to demolish the argument that economic growth would suffer if governments in advanced Western countries forced the top 1% of earners to pay more tax.

The IMF said tax theory suggested there should be “significantly higher” tax rates for those on higher incomes but the argument against doing so was that hitting the rich would be bad for growth.

But the influential global institution said: “Empirical results do not support this argument, at least for levels of progressivity that are not excessive.” The IMF added that different types of wealth taxes might also be considered.

Labour seized on the report, calling for higher taxes on the rich, citing the IMF’s intervention as evidence of the need for a fairer tax system.

In its election manifesto, Labour proposed a new 45% tax band on those earning more than £80,000 and a 50% rate for those on more than £123,000.

John McDonnell, the shadow chancellor, said: “The IMF support the argument we made in the General Election for a fairer tax system. There is no evidence to support those who scaremonger about the effects of making the rich pay fairer tax.”

He added: “ Not only have the Tories slashed the top rate of tax, they still plan billions in tax giveaways to the super rich and big corporations over this parliament.”

Despite claims from ministers that Labour’s tax plans would be both politically and economically damaging, McDonnell believes higher taxes for the rich would be both workable and popular.

“With every day that passes the case for a change of direction at the Treasury grows. Instead of engaging in infighting in his own party the chancellor should listen to Labour’s calls for fairer taxes and increased investment, so we will build an economy for the many not the few.”

Theresa May has repeatedly attacked Labour’s approach as extreme, claiming in prime minister’s questions on Wednesday that Corbyn and McDonnell are on “planet Venezuela”.

But the prime minister conceded at a fringe meeting at her party’s conference in Manchester that public opinion appears to be more favourable to some of Labour’s economic ideas than Conservative strategists had assumed in the run-up to June’s general election.

“We thought there was a political consensus,” she said. “Jeremy Corbyn changed that”.

With Philip Hammond due to deliver his budget next month, it is unclear whether the government will press ahead with promised tax cuts for higher earners, including plans to increase the higher rate threshold for income tax to £50,000.

The fiscal monitor does not mention any country by name and does not specify at what level governments should set the new higher rate for top earners. But the report stressed that cutting tax for the top 1% had gone too far - a strong hint that the IMF has doubts about the pro-rich tax plan proposed by Donald Trump for the US.

Instead, the IMF said higher tax for the rich was necessary to arrest rising income inequality – the argument used by McDonnell and the Labour leader Jeremy Corbyn.

The fiscal monitor said most advanced economies in the West had experienced a sizeable increase in income inequality in the past three decades, driven primarily by the growing income of the top 1%.

Traditionally, governments have sought to make their societies less unequal by levying higher income tax rates on the rich and using the proceeds to help those less well off either directly or through public services.

But it found that income tax systems had become markedly less progressive in the 1980s and 1990s and had remained stable since then, even though growing inequality raised the need for a more progressive approach.

In an IMF blog, the head of the IMF’s fiscal affairs unit, Vitor Gaspar, said the average top income tax rate for the rich country members of the Organisation for Economic Cooperation and Development had fallen from 62% in 1981 to 35% in 2015.

“In addition, tax systems are less progressive than indicated by the statutory rates, because wealthy individuals have more access to tax relief,” Gaspar said in the blog co-written with Mercedes Garcia-Escribano. “Importantly, we find that some advanced economies can increase progressivity without hampering growth, as long as progressivity is not excessive.”

IMF research found that between 1985 and 1995, redistribution through the tax system had offset 60% of the increase in inequality caused by market forces. But between 1995 and 2010, income tax systems failed to respond to the continuing increase in inequality.

It also said inequality should be tackled by giving a more pro-poor slant to public spending.

“Despite progress, gaps in access to quality education and healthcare services between different income groups in the population remain in many countries,” Gaspar and Garcia-Escribano said, adding that in rich countries men with university education lived up to 14 years longer than those with secondary education or less.

“Better public spending can help, for instance, by reallocating education or health spending from the rich to the poor while keeping total public education or health spending unchanged,” they added.

In its separate global financial stability review, the IMF said it would take several years for central banks to return interest rates to more normal levels due to the risk of aborting recovery.

But the report also highlighted the risk that prolonged monetary support could lead to the buildup of further financial excesses. Too much money was chasing too few assets offering a yield, the IMF said.

A Treasury spokesperson said: “A fair tax system is a critical part of our plan to build a fairer society. Today, the richest 1% pay over a quarter of all income tax while 4 million of the lower earners have been taken out of income tax altogether.”

Data is not the new oil

How do you know when a pithy phrase or seductive idea has become fashionable in policy circles? When The Economist devotes a briefing to it.


Amol Rajan in BBC

In a briefing and accompanying editorial earlier this summer, that distinguished newspaper (it's a magazine, but still calls itself a newspaper, and I'm happy to indulge such eccentricity) argued that data is today what oil was a century ago.

As The Economist put it, "A new commodity spawns a lucrative, fast-growing industry, prompting anti-trust regulators to step in to restrain those who control its flow." Never mind that data isn't particularly new (though the volume may be) - this argument does, at first glance, have much to recommend it.

Just as a century ago those who got to the oil in the ground were able to amass vast wealth, establish near monopolies, and build the future economy on their own precious resource, so data companies like Facebook and Google are able to do similar now. With oil in the 20th century, a consensus eventually grew that it would be up to regulators to intervene and break up the oligopolies - or oiliogopolies - that threatened an excessive concentration of power.

Many impressive thinkers have detected similarities between data today and oil in yesteryear. John Thornhill, the Financial Times's Innovation Editor, has used the example of Alaska to argue that data companies should pay a universal basic income, another idea that has become highly fashionable in policy circles.

Image copyrightGETTY IMAGESImage caption A drilling crew poses for a photograph at Spindletop Hill in Beaumont, Texas where the first Texas oil gusher was discovered in 1901.

At first I was taken by the parallels between data and oil. But now I'm not so sure. As I argued in a series of tweets last week, there are such important differences between data today and oil a century ago that the comparison, while catchy, risks spreading a misunderstanding of how these new technology super-firms operate - and what to do about their power.

The first big difference is one of supply. There is a finite amount of oil in the ground, albeit that is still plenty, and we probably haven't found all of it. But data is virtually infinite. Its supply is super-abundant. In terms of basic supply, data is more like sunlight than oil: there is so much of it that our principal concern should be more what to do with it than where to find more, or how to share that which we've already found.

Data can also be re-used, and the same data can be used by different people for different reasons. Say I invented a new email address. I might use that to register for a music service, where I left a footprint of my taste in music; a social media platform on which I upload photos of my baby son; and a search engine, where I indulge my fascination with reggae.

If, through that email address, a data company were able to access information about me or my friends, the music service, the social network and the search engine might all benefit from that one email address and all that is connected to it. This is different from oil. If a major oil company get to an oil field in, say, Texas, they alone will have control of the oil there - and once they've used it up, it's gone.

Legitimate fears

This points to another key difference: who controls the commodity. There are very legitimate fears about the use and abuse of personal data online - for instance, by foreign powers trying to influence elections. And very few people have a really clear idea about the digital footprint they have left online. If they did know, they might become obsessed with security. I know a few data fanatics who own several phones and indulge data-savvy habits, such as avoiding all text messages in favour of WhatsApp, which is encrypted.

But data is something which - in theory if not in practice - the user can control, and which ideally - though again the practice falls well short - spreads by consent. Going back to that oil company, it's largely up to them how they deploy the oil in the ground beneath Texas: how many barrels they take out every day, what price they sell it for, who they sell it to.

With my email address, it's up to me whether to give it to that music service, social network, or search engine. If I don't want people to know that I have an unhealthy obsession with bands such as The Wailers, The Pioneers and The Ethiopians, I can keep digitally schtum.

Now, I realise that in practice, very few people feel they have control over their personal data online; and retrieving your data isn't exactly easy. If I tried to reclaim, or wipe from the face of the earth, all the personal data that I've handed over to data companies, it'd be a full time job for the rest of my life and I'd never actually achieve it. That said, it is largely as a result of my choices that these firms have so much of my personal data.

Image copyrightGETTY IMAGESImage captionServers for data storage in Hafnarfjordur, Iceland, which is trying to make a name for itself in the business of data centres - warehouses that consume enormous amounts of energy to store the information of 3.2 billion internet users.

The final key difference is that the data industry is much faster to evolve than the oil industry was. Innovation is in the very DNA of big data companies, some of whose lifespans are pitifully short. As a result, regulation is much harder. That briefing in The Economist actually makes the point well that a previous model of regulation may not necessarily work for these new companies, who are forever adapting. That is not to say they should not be regulated; rather, that regulating them is something we haven't yet worked out how to do.

It is because the debate over regulation of these companies is so live that I think we need to interrogate superficially attractive ideas such as 'data is the new oil'. In fact, whereas finite but plentiful oil supplied a raw material for the industrial economy, data is a super-abundant resource in a post-industrial economy. Data companies increasingly control, and redefine, the nature of our public domain, rather than power our transport, or heat our homes.

Data today has something important in common with oil a century ago. But the tech titans are more media moguls than oil barons.

The con behind every wedding

Anon in The Guardian

A lavish wedding, a couple in love; romance was in the air, as it should be when two people are getting married. But on the top table, the mothers of the happy pair were bonding over their imminent plans for … divorce.

That story was told to me by the mother of the bride. The wedding in question was two summers ago: she is now divorced, and the bridegroom’s parents are separated. “We couldn’t but be aware of the crushing irony of the situation,” said my friend. “There we were, celebrating our children’s marriage, while plotting our own escapes from relationships that had long ago gone sour, and had probably been held together by our children. Now they were off to start their lives together, we could be off, too – on our own, or in search of new partners.”

It’s bittersweet, this clash of romantic hope and lived experience. I am living it now, yo-yo-ing between the wedding plans of my daughter and son, both in their 20s, and the fragility and disappointment of my own long marriage. My days seem to be divided between excited chat about embryonic relationships that are absolutely perfect, and definitely going to last for ever, and remote and cold exchanges with a husband who has disentangled himself emotionally from me, and shows no signs of wanting to reconnect (I have suggested Relate many times; he is simply not interested).

To some extent, this juxtaposition of young love and old cynicism was ever thus: throughout time, weddings have featured, centre-stage, a loved-up duo who believe their devotion to one another will last for ever, while observing from the wings are two couples 30, 35 or more years down the line, battle-scarred by experience, and entirely devoid of rose-tinted spectacles – the parents of the bride and groom. And in the generation of “silver splitters”, these sixtysomethings are more likely than ever to be in the process of uncoupling, at the precise moment when their offspring are embracing the dream of lifelong partnership.

So how do we reconcile our cynicism – or, at best, our scepticism – for marriage and long-term love, with our offsprings’ enthusiasm to tie the knot, and embark on a life of seeming marital bliss? On one level, the phenomenon is heartwarming. It is testament, you could argue, to the resilience of the human spirit: however difficult our own marriages turned out to be, we war veterans look at our kids staring into each other’s eyes, and we melt inside. Yes, we think to ourselves, we made mistakes; we took paths that turned out to be wrong. Even, we think, we made fundamentally bad choices: we married the wrong men.

As a result, love was seriously skewed for us: but in the next generation – we nod our heads vigorously to this, while cheerily agreeing to a no-holds-barred expensive wedding – things will be different. True love will be theirs; the fairytale that eluded us will work for them, at last.

What hokum. As the survivor of a difficult marriage, this much I know: the biggest burden is the disappointment. And it is a disappointment born on my own wedding day in 1985: more than three decades later, the hopes of that morning still glint from the shadows. The expectations heaped on us, including by my in-laws whose own miserable marriage still had another two decades left to torture them, are the ghosts around the sad embers of our once-glowing fire.
So what can we do differently? Here’s the truth of it, as a wise friend said to me recently: in the 21st century, in a world in which women as well as men have choices and independence and long lives (all good), it will be increasingly difficult for one individual to answer the emotional, spiritual and physical needs of another, across many decades. Life is different now: we have bigger imaginations, we have higher expectations, we have more opportunities and, crucially, those opportunities continue well on into our 50s, 60s and 70s – and for all I know, into our 80s and 90s too. Even more significantly, we women have these opportunities: for men, they are less of a novelty. But their more widespread existence is the agent of seismic change in intimate relationships. We no longer need to put up with misery; we can alter the way we live.

I suggest that we, the parental generation, take a subtle lead in being honest with our twenty- and thirtysomethings about the realities of relationships, and love, and longevity, and choices. That we stop buying into the burgeoning and ever-more-elaborate wedding industry, a giant luxury liner that sails full-steam ahead, oblivious to the lifeboats and shipwrecks all around it in the water. At least begin to ask questions of the commercial interest that operates that liner, of its intentions and its fallout (not to mention its profits). There is more than coincidence, surely, in the way we seem to invest more and more resources in marriages that are less and less likely to survive.

How we introduce these notes of caution into our children’s lives is a much more difficult task. As parents, we want nothing more than happiness for our offspring: none of us wants to burst their bubble, at the precise moment it is so expanded.

As so often with parenting, though, we have to take the longer view. Sometimes I think that, even though my children may not understand or welcome some of the messages they get from me now, with me in my mid-50s and them in their mid-20s, there may be moments in the future when what I said, or how I behaved, suddenly makes sense. Parenting means filling your children’s backpack with supplies, and some of the supplies down the bottom of the bag may not be needed for many years to come.

One important factor in all this was raised by Sylvia Brownrigg in these pages earlier this year, and it is this: children are not interested in their parents’ relationships. They’re not interested in their parents’ marriage (beyond hoping that it is incident-free, and as calm as possible) and they are certainly not interested in their parents’ other relationships, if those happen or are ongoing. So we cannot weigh them down with the detail of why our marriages are failing, or unhappy, or disappointing – and yet, we must somehow signal to them that life is a long journey, and that it may be a mistake to invest too much in one central relationship on into the far distant future.

We are pioneers, us fifty- and sixtysomething mothers; we are walking a tightrope, and it is difficult to get the balance right. Sometimes we wobble; sometimes we fall right off. But the fact that we are walking the tightrope at all is the important bit. We are trying to be authentic, to our burnt-out marriages and to ourselves, as well as to our children and the realities of their future.

And choices cut both ways, too. Remember those mothers at the wedding party? My friend, as I say, is now divorced; but the bridegroom’s parents are having counselling, and have not ruled out the possibility of sharing their lives again.

Being more ambitious for ourselves doesn’t mean our marriages can’t survive, but it does mean a bad marriage can only survive if it can change. And that surely is the message, and the hope, we want to give our children, as they taste the realities of long-term love, or long-term what-was-once-love, and what just possibly might be love once again.

Pakistan's Floating World

Najam Sethi in The Friday Times

We are informed that the army chief has held a seven-hour long corps commanders meeting. The generals discussed foreign policy issues following the Chief’s strategic discussions in Kabul with the Afghan President. There is no mention of any briefing to the Defense Minister, Foreign Minister or, indeed, the Prime Minister of the democratically elected government of Pakistan.

What’s the point, one might justifiably ask, since the brass is not inclined to brook any civilian interference in running foreign policy. Indeed, it seems that Nawaz Sharif is still paying the price for running afoul of the brass by trying to run India policy, and, despite the ministers’ occasional bravado for the sake of form, no one is inclined to follow suit vis a vis Afghanistan or America.

The second part of the meeting is more ominous. The generals vowed to play their role in making sure that the Constitution is implemented in the country, or words to that effect. This is rich. Parliament is supposed to be the repository of the Constitution and the elected government of the day along with the Supreme Court are jointly supposed to protect it from usurpers and states within states. Yet one usurper is visibly protected by the brass which will not let the law and constitution take their course under Article 6, while the DG Rangers has blithely flouted the writ of the very civilian ministry from which he is supposed to take orders under the Constitution.

By way of explanation – which subtly parades as justification – we are constantly reminded that the blundering civilians have only themselves to blame for this loss of constitutional authority. One argument points to “egg on the face of the interior minister” after his authority was flouted outside a NAB court by an officer of the Rangers and the wretched minister was provoked to fume about “resigning” his office if his constitutional authority was not upheld. (NB: the minister did not have the courage to even think for a minute about sacking the errant General). By this logic, all elected civilians go around doing their daily chores with permanent egg on their face because there is nothing they can do to effectively challenge the writ of the brass on any issue in everyday life. Isn’t it better, at least for the sake of the constitutional record, to protest even if there is nothing concrete one can do about it instead of hunkering down and meekly accepting the “reality”?

Chaudhry Nisar and Shahbaz Sharif are proponents of the “accept-the-harsh-reality” theory of politics. Mian Nawaz Sharif is not. What’s the point of elections and parliament, he argues, if elected representatives have to constantly kowtow to the brass on all matters big and small? The counter argument is that if the elected representatives did a better and cleaner job of government as envisaged in the Constitution, they would have greater political and moral legitimacy in exercising authority vis a vis the brass. In other words, there are usurpers and usurpers rather than usurpers and usurped, depending on who is judging.

Here’s the rub. Whichever way one looks at it, this is not good for the health of both the Constitution and the country. At some point, matters are bound to reach breaking point. When that happens in a hostile neighbourhood with bristling borders east and west, foreign players will be inclined to fish in troubled waters. Political uncertainty is also bad for the business of the economy. Harken the doomsday scenarios of a terrible balance of payments crisis (economic default) sketched by those who have never been in love with “Darnomics”. Now they’re even more worried about what would happen in a vacuum without Ishaq Dar.

Nawaz Sharif is refusing to throw in the towel. He has now become President of his Party by amending the law. If this is in-your-face-defiance of both the brass and the Supreme Court, he is poised to amend the Constitution in March to nullify his disqualification. How will both institutions of the state react to Nawaz Sharif’s capture of office?

It may be recalled that he reacted to his ouster in 1999 by General Pervez Musharraf by lodging a treason case against the general in 2013. This time he may be tempted to clip the wings of the Supreme Court so that it doesn’t usurp the power of an elected parliament.

But whatever one may think of Nawaz Sharif and his corruption, inefficiency and dynastic tendencies, one cannot absolve the brass and the court of their major role in the continuing crisis of state and society in Pakistan. What is more worrying is that neither institution is intellectually or legitimately equipped, singly or jointly, to rule Pakistan better. Indeed, righteous talk of stepping in “to save” Pakistan is misplaced concreteness, as the historical record shows.

There is no option but to let the water find its own level in the floating world of good and bad democracies.

What's a 'lone wolf'? It's the special name we give white terrorists

Moustafa Bayoumi in The Guardian



We have a double standard in the United States when it comes to talking about terrorism. The label is reserved almost exclusively for when we’re talking about Muslims.

Consider Stephen Craig Paddock, the shooter in Sunday’s massacre in Las Vegas. Is he a terrorist? Well, the authorities aren’t calling him one, at least not yet.

This is all the more remarkable because Paddock’s actions clearly fit the statutory definition of terrorism in Nevada. That state’s law defines terrorism as “any act that involves the use or attempted use of sabotage, coercion or violence which is intended to cause great bodily harm or death to the general population”.

Stephen Craig Paddock shot and killed at least 59 people and injured more than 500 others. If that doesn’t qualify as a textbook definition of Nevada’s terrorism law, I don’t know what does.

Yet, when asked at a press conference in Las Vegas if the shooting was an act of terrorism, Clark County Sheriff Joe Lombardo replied: “No. Not at this point. We believe it’s a local individual. He resides here locally,” suggesting that all terrorism is foreign in nature.

Lombardo didn’t call Paddock a terrorist, but he did label him a “lone wolf”, which in our lexicon is that special name we use for “white-guy terrorist”.

Nor is this oversight limited to Lombardo. Las Vegas’s mayor, Carolyn Goodman, also described Paddock not as a terrorist but as “a crazed lunatic, full of hate”. No doubt many other people will repeat the same sentiment in the days to come.

And Donald Trump, who craves every opportunity to utter the words “radical Islamic terrorism”, avoided any mention of the word “terrorist” when discussing the tragic events of Sunday night.

Speaking from the White House, the president instead called the mass shooting “an act of pure evil”. Rather than offering sensible policy changes, such as greater gun control, the president had other ideas. He thinks we should pray more.

Paddock’s act though is, by definition, terrorism. Even under the stricter federal definition of terrorism, Paddock’s murderous rampage should qualify. The federal code defines “domestic terrorism” in part as “activities that appear intended to affect the conduct of government by mass destruction”. It’s hard, if not impossible, to understand how committing one of the largest mass shootings in American history is not “intended to affect the conduct of government”.

But one reason, beyond outright racism, why white people are less frequently charged with terrorism than Muslims in the United States lies with the little-known fact that while federal law does define “domestic terrorism”, it does not codify “domestic terrorism” as a federal crime. (At least 33 states do, however, have anti-terror legislation.) This is partly out of concern that such a statute could go a long way toward criminalizing thought and trampling on the first amendment.

Federal law does contain “hate crime” provisions, but in our present war on terror, it’s one thing to be convicted of “hate” and quite another of “terrorism”. Someone who hates is considered a bad person. Meanwhile, in the eyes of many, someone who is a terrorist doesn’t even deserve to be human.

What this legal reality translates into is a world where the vast majority of the high-profile terrorism prosecutions brought in this country, the ones announced by the justice department with great fanfare and heralding a safer future, basically never revolve around domestic terrorism.


This became clear recently when the attorney general, Jeff Sessions, surprisingly said that the death of Heather Heyer in Charlottesville, Virginia at the hands of a white nationalist sympathizer constituted “domestic terrorism”. But lawyers repeatedly pointed out that at the federal level, domestic terrorism “doesn’t constitute an independent crime or trigger heightened penalties”, according to the website justsecurity.org.

Instead, the high-profile terrorism cases that do trigger heightened penalties are the foreign terrorism cases that almost always involve Muslims, especially since the justice department’s prosecutions of international terrorism is determined by a list of some 60 designated “foreign terrorist organizations”, most of whom are active in Muslim-majority countries. Even material support cases directly related to domestic terrorism are rarely prosecuted in federal court.

A bias, in other words, is embedded in the structure of our laws and how we prosecute them. Foreign terrorism prosecutions put the focus on Muslims and foreign conflicts, while domestic terrorism gets downplayed in our federal courts.


Any predisposition one may have already had that it’s Islam that produces terrorism is thus repeatedly reinforced in who gets prosecuted under our laws. And those attitudes, bolstered by the law, become mainstream in our news media, on our television screens, and in our day-to-day conversations with friends and neighbors.

But in the United States far more people, by orders of magnitude, are killed by gun violence than terrorism carried out in the name of Islam. We just don’t pay attention.


In 2017 alone, there have been 273 mass shootings, about one a day, and 11,671 deaths due to gun violence, according to Gun Violence Archive. Those numbers may surprise you. They did me, and they’re abysmal.

In our society, the federal government often directs the attentions of the people through their policies and priorities. Today, especially under Donald Trump, federal authorities seem even less interested in talking about domestic terrorism.

When a mosque in Minnesota was bombed earlier this year, for example, the White House didn’t even bat an eyelid. Meanwhile, acts like Trump’s Muslim ban reinforce the idea that anyone, anyone at all who comes from one of the barred countries – almost all of whom are Muslim-majority – ought to be considered a security threat.

The answer to this kind of institutionalized and deeply ingrained Islamophobia is to recognize how this clear double standard lets too many domestic terrorism perpetrators off the hook.

We should explain to our government that the interests of justice are served when the terrorism label is fairly and accurately applied.

We should point out to the government that, in their zeal to make the country safe from outsider threats, they are enabling domestic threats to proliferate. And we must hope that this administration in particular will see our warnings as a caution and not as a plan.

Goodbye – and good riddance – to livestock farming

George Monbiot in The Guardian

What will future generations, looking back on our age, see as its monstrosities? We think of slavery, the subjugation of women, judicial torture, the murder of heretics, imperial conquest and genocide, the first world war and the rise of fascism, and ask ourselves how people could have failed to see the horror of what they did. What madness of our times will revolt our descendants?

There are plenty to choose from. But one of them, I believe, will be the mass incarceration of animals, to enable us to eat their flesh or eggs or drink their milk. While we call ourselves animal lovers, and lavish kindness on our dogs and cats, we inflict brutal deprivations on billions of animals that are just as capable of suffering. The hypocrisy is so rank that future generations will marvel at how we could have failed to see it.

The shift will occur with the advent of cheap artificial meat. Technological change has often helped to catalyse ethical change. The $300m deal China signed last month to buy lab-grown meat marks the beginning of the end of livestock farming. But it won’t happen quickly: the great suffering is likely to continue for many years.

The answer, we are told by celebrity chefs and food writers, is to keep livestock outdoors: eat free-range beef or lamb, not battery pork. But all this does is to swap one disaster – mass cruelty – for another: mass destruction. Almost all forms of animal farming cause environmental damage, but none more so than keeping them outdoors. The reason is inefficiency. Grazing is not just slightly inefficient, it is stupendously wasteful. Roughly twice as much of the world’s surface is used for grazing as for growing crops, yet animals fed entirely on pasture produce just one gram out of the 81g of protein consumed per person per day.
A paper in Science of the Total Environment reports that “livestock production is the single largest driver of habitat loss”. Grazing livestock are a fully automated system for ecological destruction: you need only release them on to the land and they do the rest, browsing out tree seedlings, simplifying complex ecosystems. Their keepers augment this assault by slaughtering large predators.

‘Sheep supply around 1% of our diet in terms of calories. Yet they occupy around 4m hectares of the uplands.’ Photograph: Murdo MacLeod for the Guardian

In the UK, for example, sheep supply around 1% of our diet in terms of calories. Yet they occupy around 4m hectares of the uplands. This is more or less equivalent to all the land under crops in this country, and more than twice the area of the built environment (1.7m hectares). The rich mosaic of rainforest and other habitats that once covered our hills has been erased, the wildlife reduced to a handful of hardy species. The damage caused is out of all proportion to the meat produced.

Replacing the meat in our diets with soya spectacularly reduces the land area required per kilo of protein: by 70% in the case of chicken, 89% in the case of pork and 97% in the case of beef. One study suggests that if we were all to switch to a plant-based diet, 15m hectares of land in Britain currently used for farming could be returned to nature. Alternatively, this country could feed 200 million people. An end to animal farming would be the salvation of the world’s wildlife, our natural wonders and magnificent habitats.


Now it is time for a new revolution, almost as profound as those other great shifts: the switch to a plant-based diet.

Understandably, those who keep animals have pushed back against such facts, using an ingenious argument. Livestock grazing, they claim, can suck carbon out of the atmosphere and store it in the soil, reducing or even reversing global warming. In a TED talk watched by 4 million people, the rancher Allan Savory claims that his “holistic” grazing could absorb enough carbon to return the world’s atmosphere to pre-industrial levels. His inability, when I interviewed him, to substantiate his claims has done nothing to dent their popularity.

Similar statements have been made by Graham Harvey, the agricultural story editor of the BBC Radio 4 serial The Archers – he claims that the prairies in the US could absorb all the carbon “that’s gone into the atmosphere for the whole planet since we industrialised” – and amplified by the Campaign to Protect Rural England. Farmers’ organisations all over the world now noisily promote this view.

A report this week by the Food Climate Research Network, called Grazed and Confused, seeks to resolve the question: can keeping livestock outdoors cause a net reduction in greenhouse gases? The authors spent two years investigating the issue. They cite 300 sources. Their answer is unequivocal. No.

It is true, they find, that some grazing systems are better than others. Under some circumstances, plants growing on pastures will accumulate carbon under the ground, through the expansion of their root systems and the laying down of leaf litter. But the claims of people such as Savory and Harvey are “dangerously misleading”. The evidence supporting additional carbon storage through the special systems these livestock crusaders propose (variously described as “holistic”, “regenerative”, “mob”, or “adaptive” grazing) is weak and contradictory, and suggests that if there’s an effect at all, it is small.

The best that can be done is to remove between 20% and 60% of the greenhouse gas emissions grazing livestock produce. Even this might be an overestimate: a paper published this week in the journal Carbon Balance and Management suggests that the amount of methane (a potent greenhouse gas) farm animals produce has been understated. In either case, carbon storage in pastures cannot compensate for the animals’ own climate impacts, let alone those of industrial civilisation. I would like to see the TED team post a warning on Savory’s video, before even more people are misled.

As the final argument crumbles, we are left facing an uncomfortable fact: animal farming looks as incompatible with a sustained future for humans and other species as mining coal.

That vast expanse of pastureland, from which we obtain so little at such great environmental cost, would be better used for rewilding: the mass restoration of nature. Not only would this help to reverse the catastrophic decline in habitats and the diversity and abundance of wildlife, but the returning forests, wetlands and savannahs are likely to absorb far more carbon than even the most sophisticated forms of grazing.

The end of animal farming might be hard to swallow. But we are a resilient and adaptable species. We have undergone a series of astonishing changes: the adoption of sedentarism, of agriculture, of cities, of industry.

Now it is time for a new revolution, almost as profound as those other great shifts: the switch to a plant-based diet. The technology is – depending on how close an approximation to meat you demand (Quorn seems almost indistinguishable from chicken or mince to me) – either here or just around the corner. The ethical switch is happening already: even today, there are half a million vegans in the land of roast beef. It’s time to abandon the excuses, the fake facts and false comforts. It is time to see our moral choices as our descendants will.