17 August 2017

The New Yorker: Julian Assange, a Man Without a Country

The problem was obvious. WikiLeaks, like many journalistic organizations, has long insisted on keeping its sources secret. However, Assange was not merely maintaining silence; he was actively pushing a narrative about his sourcing, in which Russia was not involved. He once told me, “WikiLeaks is providing a reference set to undeniably true information about the world.” But what if, in the interest of source protection, he was advancing a falsehood that was more significant than the reference set itself? Arguably, his election publications only underscored what was known about the Democratic National Committee and Hillary Clinton. His denials, meanwhile, potentially obfuscated an act of information warfare between two nuclear-armed powers. [...]

Conventional journalism is often an incremental, inefficient process, built on chains of personal trust: between sources and reporters, reporters and editors, editors and readers. Assange has difficulties with the messiness of trust, and in WikiLeaks he invented a system that made it largely unnecessary. By design, the WikiLeaks site prevents him from knowing where submissions come from, so there is no need to trust that he will keep a source’s identity a secret. (In practice, he readily accepts material in less than anonymous ways.) There is no need to trust his editorial judgment, either, because he has vowed to publish everything in full, in as pristine a form as possible. WikiLeaks, in Assange’s ideal, is a populist machine, delivering unmediated secret information directly to readers. [...]

But Assange’s argument made little sense. The Swedish extradition process requires the approval of the nation’s Supreme Court; thus, the scenario that Assange was proposing—a geopolitical plot to use his sex-crimes case as a pretext to deliver him to the United States—would require at least three high justices to act as conspirators. If this were not reason enough for skepticism, under the rules governing European arrest warrants Sweden could not extradite Assange to the U.S. without British approval; in other words, shipping him to Stockholm would only add a layer of bureaucratic obstacles for Washington. In any event, Swedish law prohibits extraditions for “political crimes,” which include espionage, and for cases eligible for the death penalty. [...]

For nearly half a decade, Assange had been cultivating a dislike of Clinton that was partly personal and partly philosophical. Clinton, he suspected, had wanted to assassinate him, and was instrumental in aggravating his conflict with Sweden. Moreover, he saw her as the main gear of a political machine that encompassed Wall Street, the intelligence agencies, the State Department, and overseas client nations, like Saudi Arabia. “She’s the smooth central representation of all that,” he once said. “And ‘all that’ is more or less what is in power now in the United States.” [...]

At times, though, Assange has had questionable associations. In 2010, Israel Shamir, a controversial Russian with extremist views, visited him at Ellingham Hall. (Shamir, a convert from Judaism to Greek Orthodox Christianity, has written several anti-Semitic screeds.) Some WikiLeaks volunteers viewed him as an eccentric hanger-on; some suspected that he had ties to Russian intelligence. During one visit, Assange—who had become lax in his attitude toward the State Department trove—gave him more than ninety thousand unredacted U.S. diplomatic cables concerning Russia, former Soviet-bloc countries, and Israel. Shamir sold some of the material to a magazine friendly to the Kremlin, and delivered other parts of it to Alexander Lukashenko, Belarus’s authoritarian leader, who used them to arrest opposition figures. (Shamir denies this, citing “a malicious invention by my detractors.”) One Belarusian activist later told the Web site Tablet, “I really hate WikiLeaks. How can they do this? The KGB is telling these people, ‘Your name is in the American cables and you are a traitor, an American agent, and you will be treated like an enemy.’ ” [...]

Assange told me that, as he negotiated the deal, he pushed for editorial freedom. He asked RT’s editor-in-chief, Margarita Simonyan, if he could host Alexei Navalny, a Russian opposition leader. “She said, ‘The Kremlin won’t like it, but it would be good for us, because it will show our independence,’ ” he recalled. He then asked about inviting a Chechen terrorist, and got an unambiguous no. Laughing at the memory, he said, “That’s the line: all the way up to a Chechen terrorist.” Assange did invite Navalny, who declined. Navalny’s spokesperson told me that he believed it was indecent to have any contact with RT, saying, “This channel is associated with the spread of lies and propaganda, including about many opposition activists.” [...]

This kind of judgment—deciding what is signal and what is noise—is precisely what Assange’s system was designed to eliminate. In his campaign publications, the results were clear. There were stories of genuine import: an episode in which Donna Brazile, a CNN commentator who became the head of the D.N.C., illicitly leaked debate questions to Clinton; others in which Clinton seemed uncomfortably close to selling political access in exchange for large donations to her family foundation. But there were also thousands of pages of trivia, some of which did harm. E-mail conversations about a pizza place in Washington were spun into a conspiracy theory about child pornography, which ended in an armed attack. The leaks revealed staffers’ personal e-mail addresses and cell-phone numbers and, in one case, a voice mail that captures a parent and a child together at the zoo. Above all, the steady drip from WikiLeaks, always promising some bigger revelation, distracted from an essential inquiry into whether the country’s national sovereignty had been breached. For more than a year, it has often seemed that there is nothing but noise. [...]

In a later conversation, I urged him to articulate a coherent view of Trump, but the prospect seemed to pain him. “It’s hard to sum up in the current climate of polarization,” he told me. It seemed his main concern was that by criticizing Trump he would somehow appear to validate the previous norms of American politics. “Governments are evil,” he told me. “The last government was evil. This government is evil. Does the Trump Administration appear to have a potential to be uniquely bad? Maybe. But in many other respects it’s the same problem that existed under Obama. The difference is that now everyone is talking about it. What is associated with this Administration is a certain aggressive rhetoric, which can make the problem worse if people accept it; on the other hand, it also makes everyone pay attention to problems that have been there for a long time.” He told me that, whatever Trump’s flaws, his Administration had the capacity to challenge entrenched power in Washington, and to disrupt the structure of American power overseas. “I will give you a list of counterintuitive structural positives,” he told me. Several days later, he presented a set of ideas that could be distilled into one: “A complaint from civil libertarians and constitutional scholars is that the power of the Presidency is too strong. O.K., it has been reduced now.”

read the article 

Vox: Psychologists surveyed hundreds of alt-right supporters. The results are unsettling.

A lot of the findings align with what we intuit about the alt-right: This group is supportive of social hierarchies that favor whites at the top. It’s distrustful of mainstream media and strongly opposed to Black Lives Matter. Respondents were highly supportive of statements like, “There are good reasons to have organization that look out for the interests of white people.” And when they look at other groups — like black Americans, Muslims, feminists, and journalists — they’re willing to admit they see these people as “less evolved.” [...]

There was a time when psychologists feared that “social desirability bias” — people unwilling to admit they’re prejudiced, for fear of being shamed — would prevent people from answering such questions about prejudice truthfully. But this survey shows people will readily admit to believing all sorts of vile things. And researchers don’t need to use implicit or subliminal measures to suss it all out. [...]

On average, they rated Muslims at a 55.4 (again, out of 100), Democrats at 60.4, black people at 64.7, Mexicans at 67.7, journalists at 58.6, Jews at 73, and feminists at 57. These groups appear as subhumans to those taking the survey. And what about white people? They were scored at a noble 91.8. (You can look through all the data here.) [...]

Among the measures where the alt-right and comparison groups don’t look much different in the survey results is closeness and relationships with other people. The alt-righters reported having about equal levels of close friends, which means these aren’t necessarily isolated, lonely people. They’re members of a community.

Also important: Alt-righters in the sample aren’t all that concerned about the economy. The survey used a common set of Pew question that asks about the current state of the economy, and about whether participants feel like things are going to improve for them. Here, both groups reported about the same levels of confidence in the economy.

The Atlantic: Can Humans Understand Chimps?

During the experiment, volunteers see 20 videos of chimpanzees and bonobos, each of which contains a single gesture. You see the action once in real time, and again in slow motion. Your job is to choose from four possible interpretations, and to rate how confident you are in your guess. In case it’s hard to work out what is happening, each video is accompanied by charming illustrations to show you what to look out for. (Graham, who did the stylized blocky drawings, calls them Bonobobots.)[...]

But chimp gestures are complicated, in much the same way human words are. Humans have successfully trained famous apes, like Koko the gorilla or Nim Chimpsky the chimp, to use sign language with us, but apes naturally use gestures to communicate with each other. In many ways, these actions are far closer to human language than the sounds coming from the animals’ mouths. The calls of great apes are typically emotive, like screaming in pain, whining in hunger, or hooting in happiness. Very rarely do such calls signal any meaning, and very rarely are they directed at a specific listener. [...]

In the 1980s, scientists began documenting a few dozen gestures by studying chimps in zoos. But captive animals turned out to have tiny vocabularies, as Hobaiter showed by tracking wild chimps in Uganda’s Budongo Forest Reserve. To do so, she had to keep pace with fast-moving, tree-living animals from the ground, while filming often subtle movements from weird angles and through obscuring foliage. And after that hard work, she had to pore over the footage, again and again, to note what the apes are doing and how their peers responded. [...]

Human gestures vary considerably between cultures, but ape gestures do not. Every individual uses the same gestures in the same ways, with apparently no room for idiosyncrasy. What’s more, different species of great apes use the same signals. While Hobaiter was watching chimps, Graham and other members of Richard Byrne’s team were observing bonobos, orangutans, and gorillas. And even though these animals have very different hands and styles of moving, they seem to share a common set of gestures. It seems likely that they inherited this repertoire from their common ancestor—and that we did too.

Vox: Debating the liberal case against identity politics

Since 1980, movement politics has been dead. What has really changed the country is the electoral strategy of the Republican Party and conservatives, along with conservative media. A focus on groups, a focus on ourselves, and a focus on social movements rather than winning elections in out-of-the-way places, combined with campus politics and Hollywood politics, simply turned off a good part of this country. [...]

The word “capitulation” is the problem. That's movement politics thinking. People in movement politics are very worried about getting their aprons dirty, and I am sick and tired of noble defeats. We have to get dirty. This is a struggle for power. This is not a seminar. This is not a therapy session. We are out there struggling for the future of this country.

So yes, we have to emphasize certain things and not emphasize other things. We compromise. We try to remain silent on things that will be too contentious. It's not about being morally pure. It is about seizing power so you can help the people you care about. That's all that matters right now. [...]

The left has lost the ability to do that for the reasons we've been talking about, because we think of people in terms of groups. We also think of ourselves very much as self-determining individuals. We get to define who we are. Everything is malleable. Our identities are malleable, and so we don't talk about what we share, and we don't talk about what it is to be a citizen and what it is to have duties.

Haaretz: More Israelis Left Israel Than Moved Back in Six Year Record

After years of a decline in the numbers of Israelis leaving the country for an extended period, the trend reversed itself in 2015 and for the first time since 2009 the number of leavers grew.

Approximately 16,700 Israelis left the country to live overseas on a long-term basis in 2015, mostly with their families, while only about 8,500 returned after living abroad for at least a year, the Central Bureau of Statistics reported on Monday. [...]

The year 2015 also saw the lowest number of Israelis returning home any time in the past 12 years. The numbers of those returning has been steadily decreasing since 2012.

Among those leaving, in 2015 the average age was 27.6 years and 53% were male. Among returnees, the average age was a slightly older 29.8 and 55% were male. Nearly two thirds of the returnees had been abroad for no more than three years. [...]

Around 95% of those leaving were Jews, who account for 80% of the overall population. However,  54% were born outside Israel and had immigrated to Israel from Europe (64%), or America and Australia (25%), while 11% moved to Israel from African or Asian countries.

Financial Times: Trump and the corporate backlash | World