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L.A.-raised comic Jack Assadourian Jr. turns his Mexican Armenian roots into fearless new comedy special
Comedian Jack Assadourian Jr. on exploring his Mexican and Armenian roots through humor, family and his journey to embracing his identity.
Trump’s campaign against noncitizen voting demonstrates it’s rare and not enough to swing elections
WASHINGTON (AP) — The Trump administration's campaign to root out noncitizen voting is demonstrating what critics of President Donald Trump's election conspirac
vivo X Fold6 finally goes global
Most of its specs are intact too, and the battery capacity is cut by only a tiny amount, believe it or not. Exactly three months after being released in...
How a bill intended to rein in NIL and ‘protect' college sports could also save U.S. Olympic team
Exhibit A: Of the 257 U.S. athletes who won medals at the Paris Olympics two years ago, 184 had roots in an NCAA program.
Phil Keaggy talks Jesus Music roots, Guns N’ Roses riff, 'Reagan' director's cut: ‘Our main mission’ was the Gospel
Legendary Christian guitarist Phil Keaggy reflects on hearing his guitar in Reagan, his roots in the Jesus Music movement and why sharing the Gospel remains at the heart of his music more than 50
Sandhills Community College Small Business Center expands to Moore and Hoke Counties
Small Business Center Director, Laura Kinsman. Photo provided by: SCCSandhills Community College (SCC) is launching a redesigned Small Business Center model that expands no-cost entrepreneurial support across Moore and Hoke Counties. Rooted in the College’s commitment to strengthening small businesses and entrepreneurship as drivers of economic growth, the enhanced model is led by recently appointed Small Business Center Director, Laura Kinsman. The model also includes two new Senior Business Advisors who will provide trusted expertise, stronger community connections, and individualized guidance to entrepreneurs and business owners throughout the region.Kinsman brings a unique perspective to the director’s role as both a local business owner, operating in downtown Southern Pines, and a former Moore County educator. “Her combination of education, business ownership, leadership, and community involvement make her a great fit for the Small Business Center and the work we are continuing to build across Moore and Hoke counties,” said Taylor L. McCaskill, senior director of Workforce Development & Corporate Partnerships in a press release.Kinsman is an active member of the Southern Pines Business Association and has been connected to the Sandhills Small Business Center since the beginning of her entrepreneurial journey. She looks forward to building on that experience by strengthening the Center’s partnerships and expanding its connections throughout the community.She will lead the Center's efforts to support entrepreneurs and business owners throughout Moore and Hoke County and be the connector to the North Carolina Community College System Small Business Center Network operations. The Center offers no-cost, confidential one-on-one counseling, practical workshops, and connections to the resources and partners that help local businesses start, grow, and create jobs.A key part of this new approach, only offered at SCC, is a network of Senior Business Advisors, experienced professionals who will provide individualized guidance in areas such as business planning, finance, marketing, operations, growth strategy, and problem-solving. These advisors will serve as trusted partners to entrepreneurs and business owners, helping them turn ideas into action, overcome barriers, strengthen existing businesses, and pursue new opportunities. This one-on-one counseling is available at no cost, ensuring that high-quality business support is accessible to entrepreneurs at every stage.Senior Business Advisor for Hoke County, Kenna Parks. Photo provided by: SCCKenna Parks has been named the senior business advisor for Hoke County. She is a business professional, entrepreneur, and educator who brings a unique combination of academic training and real-world business experience. She earned her Master of Business Administration (MBA) in 2017 and has built her career around entrepreneurship, marketing, business development, and helping others turn ideas into sustainable opportunities.Senior Business Advisor for Moore County, Katrin Henderson. Photo provided by: SCCAs a military spouse, she has successfully launched and operated businesses across five states, giving her firsthand experience in adapting to diverse markets, building new customer bases and understanding the importance of global reach in today’s business environment. Over the last decade, her areas of focus include business planning, marketing strategy, branding, customer development, financial preparedness, operational planning and connecting entrepreneurs with educational programs and community resources.Parks brings an especially valuable perspective to business advising because she is an entrepreneur herself. She is the owner of Glamo Society Bridal & Formal Wear in Raeford, N.C., giving her firsthand experience with the realities of launching, operating, marketing and growing a small business. She understands that entrepreneurship extends far beyond developing a great idea; it requires strategy, financial awareness, adaptability, strong customer relationships, and consistent execution.Katrin Henderson will serve as the senior business advisor for Moore County. Thriving in hospitality and retail, Henderson has enjoyed positions in Food & Beverage Management and Retail Management in various fine dining and retail establishments in the area, before opening her own children's shop in 2015, in the Village of Pinehurst. She is a native of Moore County.Quickly immersing herself in this new world of small business ownership, Henderson joined various boards and committees, including President Elect of Pinehurst Business Partners and Event Chair for the Holly Arts & Crafts Festival. She also partnered with local organizations such as Moore County Economic Development and Moore County Chamber of Commerce and Sandhills Community College Small Business Center in events and educational opportunities. In 2026, Henderson sold her shop and now offers full-time support to both new and seasoned entrepreneurs through freelance consulting mentorship and the SCC Small Business Center program.The Small Business Center team is passionate about making business resources more accessible, and ensuring entrepreneurs know they do not have to navigate business ownership alone. Through their work with SCC, they are committed to building meaningful relationships with local businesses, community organizations, and industry partners while helping entrepreneurs move from idea to strategy, strategy to action, and action to sustainable growth.“Sandhills Community College believes deeply in the power of small business and entrepreneurship because strong local businesses create jobs, spark innovation, generate investment, and strengthen the communities we serve,” said McCaskill in press release. “Through this new Small Business Center model, Sandhills is building a stronger ecosystem where entrepreneurs can connect, grow, and thrive, while helping drive long-term economic vitality throughout our region.”To learn more about the Center's services or to schedule a consultation, please contact Kinsman directly at kinsmanl@sandhills.edu or 910-695-3938.
What’s Different About Jürgen Klopp’s Successor Roger Schmidt?
Returning to his tactical roots, the Salzburg veteran brings a hands-on approach to Red Bull’s global network, prioritizing continuity and aggressive pressing over flashy corporate reinvention.
Amazon unveils faster Fire TV Stick 4K (2026) and a new Fire TV Remote
The stick runs Vega OS instead of Fire OS, but app support is rapidly improving. And you can get the stick for half price. The TV remote is compatible with older sticks.
‘Big Brother’ host Julie Chen Moonves says she was a ‘jerk’ rooting against Rick Devens
Julie Chen Moonves says she was a ‘jerk’ for being ‘pissed off’ about Rick Devens on ‘Big Brother’: ‘I was letting my own foolish ego get in the way.’
More images of the Samsung Galaxy Buds On surface, they show off the clip-on design
The buds will support nod gestures and AI assistants. They will use "open-ear air conduction". We first heard of the Galaxy Able buds back when the Galaxy...
Who are Giants fans rooting for today?
All of the Wild Card series continue today. Who are Giants fans rooting for?
When “DEI” research is cut, what happens to community health?
“I’m just going to run to the grocery store!” How many times have we said this without thinking about it? For most of us, it's usually an easy walk or a short drive to get the cheese we forgot. In reality, though, 13% of the U.S. population (about 39 million people) live in “food deserts,” which means living more than a mile from a grocery store in urban areas and more than 10 miles in rural areas. This was the case for people in Pittsburgh’s Hill District, where a quick run to buy food wasn’t an option. In the 1930s, federal maps marked the Hill as "hazardous" for lending, a practice known as redlining that steered investment away from Black neighborhoods. Decades of disinvestment followed, and residents went about 30 years without a nearby grocery store. This made it hard to keep healthy eating habits and contributed to chronic disease. When a grocery store finally opened in the area in 2013, researchers saw the opportunity and launched the PHRESH study, which initially compared the health of participants from the Hill district to those in the Homewood district. Over time, the study expanded to other factors such as brain health and Alzheimer's risk. Residents like Roderick Blair overcame initial hesitation to share their health data, trusting it would benefit their neighborhood. Then, in August 2026, the NIH abruptly canceled the study’s grant, citing that it was “subjective” and fell outside their scientific scope—an effect of the administration’s interpretation of diversity, equity and inclusion (DEI). Research like PHRESH can help determine what changes in a neighborhood actually improve health, so cutting it has left that question unanswered. Other canceled studies have examined health issues like maternal health, preterm birth rates, or sickle cell disease. Courts have reversed some of these grant cancellations, but not all of them. If we really want America to be healthier, research into why some communities get sicker than others is absolutely critical. The law that created the federal minority health research institute passed with bipartisan support in 2000. But these days, as evidenced by grant cancellations, the political shift in attitudes toward DEI means we often lose access to the health information we need to help all communities thrive. DEI vs. health equity vs. equality and the overlap (or lack thereof) The letters “DEI” evoke very different reactions depending on who you are in the U.S. DEI programs can address gender, disability, age, and other factors, but the fiercest debate centers on race. For some people, hearing DEI brings to mind policies that may have cost them a job or a college seat because they are white. Others see DEI as a matter of justice: a way to expand representation and opportunity for groups that have been historically marginalized. Both perspectives are rooted in lived experience, and both center on the same question: whether hiring and admissions practices are fair. Hiring and admission practices, though related, are not the same as health equity. Health equity is “the attainment of the highest level of health for all people.” It’s the recognition that some groups of people consistently experience worse health outcomes than others. For instance, black mothers die from pregnancy-related complications at three times the rate of white mothers, and rural Americans are more likely to die from issues such as heart disease and cancer. Equity is also often conflated with “equality,” which leads to misunderstanding of how to actually best support communities. Equality ignores the fact that we aren’t all starting life with the same resources or circumstances, whereas equity is about helping people get what they specifically need based on their situation so they have the chance to achieve the same outcome as anyone else. For example, if every household in Pittsburgh got a $30 grocery gift card, that would be equal. But during the decades the Hill District went without a grocery store, that card wouldn’t have helped much. Equity means making sure everyone can actually access a store in the first place. DEI policies can overlap with health equity in many ways. For example, they may help expand access to quality education and stable, well-paying jobs, which in turn can provide health insurance, safer housing, and improved finances—all of which can reduce health disparities. But to make that happen, we first need data to identify disparities in communities and to develop solutions that effectively address them. What we lose when the research stops Community data is important to health equity because: You can’t fix what you don’t see: Data show which communities are most affected by health factors such as infection, heart disease, and cancer. If we don’t know what is happening and where, then we can’t develop interventions to help. Poor health costs everyone: Chronic disease is expensive—both to the individual person and to the overall economy. Understanding what groups of people are most at risk allows us to develop interventions that can save everyone money. Disparities exist for many communities: Health equity includes disparities that exist due to a whole host of factors, such as family background, race and ethnicity, rural vs. suburban residence, gender and sexual orientation, veteran status, disability, and lower income. This means many Americans can benefit from research into differences in health outcomes and how to improve them. Trust is easy to lose: Some participants in the PHRESH study were initially vocal about their concerns about participating. But that trust was earned because the researchers kept their promises and centered their work on the community. When projects are canceled mid-cycle, researchers have no choice but to leave behind communities they had promised to help. This hurts trust in the long run. It’s also a very inefficient use of resources, and it will take significant time and effort to redo the work when the government realizes this work is important again. How should we talk about health equity? This is hard because the words “equity” and “DEI” are currently very politically charged. So whether you’re a public health professional, teacher, or friend, how we talk about this topic matters. The right framing can help people who might otherwise be skeptical see why health equity research is important and deserves funding. Here are some suggestions to help your conversations: Choose your words strategically: Who are you trying to reach with your message? Are they likely to be resistant to terms like “diversity” and “equity”? If so, find alternative words to use to still get the message across. It is frustrating to be in that position, but the goal of improving health is too important not to try to make inroads. Sometimes simply reframing can help the message reach those who need to hear it. Focus on the problem: The terms “health equity” and “DEI” are abstract. Make it more specific. For example, discuss differences in maternal death or ways to improve health outcomes in rural communities. These still have equity at their core but will likely be better understood by those you’re talking with. Focus on systems: Disparities exist, but if they are communicated poorly, people can mistakenly think the issue is the individual’s fault. Disparities are largely driven by failures of the system—such as lack of access to health care and a long legacy of racism. When discussing the disparities, frame them around these systemic issues to ensure blame isn’t placed on the individuals impacted. Tell stories: Personalize these policies by using stories from those impacted that connect to the data you’re trying to convey. This helps make the policies and outcomes more concrete and meaningful. Bottom line Some communities end up sicker than others. That’s just the facts. We can argue about the best way to do that research, but canceling it simply because it may be linked to DEI doesn’t make anyone healthier. It just leaves communities like the Hill district behind. And in the end, it causes us all to move backward in our efforts to improve health in this country. Love, EM Big thanks to MacKenzie Isaac & Legairre Radden, who reviewed this piece and generously shared their expertise and lived experience to help improve it. Dr. Liz Marnik, PhD, is Executive Director of The Evidence Collective and a science communicator and immunologist working at the intersection of public trust, science, and public health. To discuss communication training on topics like health equity and storytelling, email Liz at liz@yle.health or learn more on our website. Your Local Epidemiologist (YLE) comprises a team of experts, ranging from physicians to immunologists to epidemiologists to nutritionists, working together with one goal: to “translate” ever-evolving public health science so that people are well-equipped to make evidence-based decisions. The YLE suite of newsletters reaches over 475,000 people across more than 132 countries. This newsletter is free to everyone, thanks to the generous support of fellow YLE community members. To support the effort, subscribe or upgrade below: Your Local Epidemiologist is a reader-supported publication. 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Who Will Win the 2026 Nobel Prize? Scientists Make Their Predictions
From GLP-1 pioneers to researchers who uncovered the genetic roots of narcolepsy, scientists reveal who they think could receive a call from the Nobel Committee this year.
Gambit's Best of New Orleans 2026: Entertainment
Design by Dora Sison / Gambit Best Bounce Artist googletag.cmd.push(function() { googletag.display('ad-1492300'); }); 1. Big Freedia (Instagram: @bigfreedia)2. Ha Sizzle (Instagram: @hasizzlethevoice)3. Subtweet Shawn (Instagram: @subtweetshawn1) Trixie Minx Photo by Sophia Germer / The Times-Picayune Best Burlesque Performer1. Trixie Minx (Instagram: @trixienola)2. Bella Blue (Instagram: @bellablueforever)3. Miss Angie Z (Instagram: @missangiez) Best Casino1. Caesars New Orleans (8 Canal St., 800-427-7247; caesars.com/caesars-new-orleans)2. Treasure Chest Casino (4550 Williams Blvd., Kenner, 504-443-8000; treasurechest.com)3. Boomtown Casino (4132 Peters Road., Harvey, 504-366-7711; boomtownneworleans.com) Best Drag Performer1. Debbie with a D (Instagram: @debbiewithad)2. Katrina Waters (Instagram: @katrinawaters504)3. Laveau Contraire (Instagram: @laveaucontraire) Best Festival (that's still around)1. New Orleans Jazz & Heritage Festival (nojazzfest.com)2. French Quarter Festival (frenchquarterfest.org)3. Hogs For The Cause (hogsfest.org) Best Food Festival1. New Orleans Fried Chicken Festival (friedchickenfestival.com)2. Oak Street Po-Boy Festival (poboyfest.com)3. New Orleans Jazz & Heritage Festival (nojazzfest.com) Tipitina's Photo by Sophia Germer / The Times-Picayune Best Live Music Venue1. Tipitina’s (501 Napoleon Ave., 504-895-8477; tipitinas.com)2. The Broadside (600 N Broad St., 504-766-0871; broadsidenola.com)3. The Fillmore (6 Canal St., 504-881-1555; thefillmorenola.com) Best Live Music Club1. Maple Leaf Bar (8316 Oak St., 504-866-9359; mapleleafbar.com)2. Snug Harbor Jazz Bistro (626 Frenchmen St., 504-949-0696; snugjazz.com)3. Chickie Wah Wah (2828 Canal St., 504-541-2050; chickiewahwah.com)3. Blue Nile (532 Frenchmen St., 504-766-6193; bluenilelive.com) Best Local Blues Artist/Band1. Little Freddie King (littlefreddieking.com)2. Samantha Fish (samanthafish.com)3. Tab Benoit (tabbenoit.com) Best Local Brass Band1. Rebirth Brass Band (rebirthbrassband.com)2. Hot 8 Brass Band (hot8brassband.com)3. The Soul Rebels (thesoulrebels.com) Best Local DJ1. Paul Lakeway (Instagram: @paul_lakeway)2. DJ Soul Sister (Instagram: @djsoulsister)3. ANTWIGADEE! (Instagram: @antwigadee) Best Local Funk Band1. Dumpstaphunk (dumpstaphunk.com)2. Galactic (galacticfunk.com)3. Big Sam's Funky Nation (bigsamsfunkynation.com) Kaye the Beast Provided Photo by Catherine Debuys Best Local Hip-Hop Group/Artist1. Kaye the Beast (Instagram: @kayethebeast)2. La Reezy (Instagram: @lareezymusic)3. Pell (Instagram: @pellyeah) Best Local Movie Theater1. The Broad Theater (636 N. Broad St., 504-218-1008; thebroadtheater.com)2. The Prytania (5339 Prytania St., 504-891-2787; theprytania.com) googletag.cmd.push(function() { googletag.display('ad-1492297'); }); 3. The Prytania Theatre at Canal Place (333 Canal St., 3rd floor, 504-290-2658; theprytania.com) Best Local Music Artist/Band1. Robin Barnes & The Fiya Birds (robinbarnesmusic.com)2. Trombone Shorty (tromboneshorty.com)3. Sweet Crude (sweetcrudeband.com) Best Local Rock Band1. The Revivalists (therevivalists.com)2. Better Than Ezra (betterthanezra.com)3. Cowboy Mouth (cowboymouth.com) Best Wedding Band/ DJ1. The Mixed Nuts (themixednuts.com)2. Bucktown All-Stars (bucktownallstars.com)3. Warm Advice (warmadvice.com) Doreen Ketchens Provided photo Best Local Street Performer1. Doreen Ketchens (doreensjazz.org)2. Jourdan Blue (Instagram: @jourblue)3. Sariyah Idan (ariyahidan.com) Best Local Theater Company1. The Tennessee Williams Theatre Company of New Orleans (504-264-2580; twtheatrenola.com)2. Le Petit Theatre (616 St. Peter St., 504-522-2081; lepetittheatre.com)3. The NOLA Project (504-302-9117; nolaproject.com) Best Local Traditional Jazz Group/Artist1. Preservation Hall Jazz Band (preservationhalljazzband.com)2. Kermit Ruffins (@ruffinsbbq)3. Trombone Shorty (tromboneshorty.com) Best Marching Band1. St. Augustine High School Marching 100 (Instagram: @staugmarching100)2. Edna Karr High School Marching Band (Instagram: @theofficialkarrband)3. The Roots of Music Marching Crusaders (therootsofmusic.org) Best Mardi Gras Parade1. Muses (kreweofmuses.org)2. Iris (kreweofiris.org)3. Endymion (endymion.org) 610 Stompers Photo by Chris Granger / The Times-Picayune Best Mardi Gras Dance Krewe1. 610 Stompers (610stompers.com)2. Amelia EarHawts (aecabinkrewe.com)3. The Jamettes (Instagram: @thejametteskrewe) Best Place to See Burlesque/Drag1. The AllWays Lounge & Cabaret (2240 St. Claude Ave., 504-218-5778; theallwayslounge.net)2. The Original Nite Cap (1300 St. Bernard Ave., 2nd floor, 504-224-2854; Instagram: @originalnitecap)3. The Country Club (634 Louisa St., 504-945-0742; thecountryclubneworleans.com) Best Place to See Comedy1. Sports Drink (1042 Toledano St.; sportsdrink.org)2. The Howlin' Wolf (907 S. Peters St., 504-529-5844; thehowlinwolf.com)3. Big Couch New Orleans (1045 Desire St.; bigcouchnola.com) Best Local Comedian1. Ryan Rogers (ryanrogerscomedy.com)2. Mark Normand (marknormandcomedy.com)3. Cyrus Cooper (Instagram: @cyrusjcooper) Best Strip Club1. The Penthouse Club (727 Iberville St., 504-524-4354; penthouseclubneworleans.com)2. Rick’s Cabaret (315 Bourbon St., 504-524-4222; rickscabaretneworleans.com)3. Larry Flynt's Hustler Club (225 Bourbon St., 504-524-0010; neworleanshustlerclub.com) Best Performing Arts Center1. Jefferson Performing Arts Center (6400 Airline Dr., 504-731-4700; jeffersonpac.com)2. Saenger Theatre (1111 Canal St., 504-525-1052; saengertheatreneworleans.com)3. Mahalia Jackson Theater for the Performing Arts (1419 Basin St., 504-525-1052; mahaliajacksontheater.com) .donate-gambit-article-module-container { text-align: center; padding: 10px; /* background-color: #24da6d; */ background-color: rgb(153, 0, 0); margin-bottom: 20px; } .donate-gambit-article-module-title { font-weight: bold; color: #fff; } .donate-gambit-article-module-copy { color: #fff !important; font-size: 16px; } .donate-gambit-article-module-button { background-color: black; width: 50%; border-color: black; font-size: 16px; } .donate-gambit-article-module-button:hover { background-color: black; } @media only screen and (max-width: 600px) { .donate-gambit-article-module-button { font-size: 14px; width: 100%; } .donate-gambit-article-module-copy { font-size: 14px; } } BECOME A GAMBIT MEMBER AND JOIN OUR KREWE TODAY For more than 40 years, Gambit has covered New Orleans, for New Orleans. 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Rangers Fans' Rooting Guide for Wild Card Round
Let's break down who Texas Rangers fans should be rooting for in this year's Wild Card round on a scale of 1-5.
Austin salsa maker turns his mom’s recipes into a growing business
An Austin man is honoring his mother and Hispanic roots through his creation of the salsa brand, Fantastic Fuego.
Tuesday BP: Wild Card series Game 1
All four NL/AL Wild Card series begin today. Who are Giants fans rooting for?
Beyond executive politics: Why football’s grassroots are betting on continuity
While political debates dominate football’s power centres, local member associations care about one primary goal: sustainable development on home soil. For many smaller federations, FIFA's support o...
Beyond executive politics: Why football’s grassroots are betting on continuity
While political debates dominate football’s power centres, local member associations care about one primary goal: sustainable development on home soil. For many smaller federations, FIFA's support o...
Senate passes college sports bill to rein in athlete payments and transfers
A 2025 lawsuit settlement uprooted the college sports landscape by allowing colleges to pay their players.
Caribbean Diet: Traditional Foods, Nutrition, and Cardiometabolic Health
Traditional and neo-traditional Caribbean food patterns emphasize locally produced plant foods, roots, legumes, fruits, and seafood, with observational evidence linking these patterns to more favorable cardiometabolic profiles. Nutrition transition, import dependence, changing food practices, and structural pressures are reshaping these diets, highlighting the potential value of culturally relevant and locally resilient food systems.
Motorola's wide foldable now has a name and its specs are out
We also get two concept shots of its colors to look at. Earlier this month, some sketches leaked purporting to show Motorola’s upcoming wide foldable,...
Dakota Johnson reveals root of Taylor Swift friendship, shares thoughts on Travis Kelce wedding photos
The “Verity” actress doesn’t think her longtime bestie will ever drop the pictures from her nuptials.
The Galaxy S25 series plus the Galaxy Z Fold7 and Z Flip7 are now getting stable One UI 9
The update has started rolling out to users in South Korea. Samsung announced the One UI 9 update for the S26 series – it started rolling out in South...
Peanuts Entertainment, London-Based Production Company Focusing on Latin American Stories, Launches With Mirabal Sisters Feature ‘Alive in Their Garden’ (EXCLUSIVE)
Peanuts Entertainment, a production company focused on developing what it describes as “culturally rooted Latin American stories for international audiences,” has launched in London. The new outfit ha...
Bitterroot Health highlights early breast cancer detection ahead of awareness month
As Breast Cancer Awareness Month approaches, Bitterroot Health is highlighting why early detection can make a difference.At the Hamilton hospital, 3D mammograph
Dominique Lewis, Spotlighted By Influential Women, Connects Life Science Expertise With Holistic Wellness
A Career Rooted in Scientific Knowledge, Personal Growth, and Meaningful Transformation Washington, DC – Dominique Lewis has developed a distinctive
A political scientist studied the rise of grassroots activism in local government. Philly was his case study.
Stephen McGovern's "Mobilization Politics" details how Philly activists employed bottom-up tactics to win major policy victories in criminal justice reform and protections for immigrants and workers.
Neal Milner: Cowardice Isn’t Limited To Trump Sycophants
A new book details the spineless power players in the Trump world. But Hawaiʻi has its own cowardly behavior, rooted in a culture of avoidance.
Scientists Test an Unexpected Sleep Aid Made From Tree Roots
A pilot study suggests that oil from underused Hinoki roots could be used in scented products for relaxation. Falling asleep can be compared to easing down a dimmer switch, with brain activity gradually shifting as sleep deepens. Researchers studying Hinoki, or Japanese cypress, are exploring whether its scent could help smooth that transition for women
Across the South, Black voters weigh a new political reality
New voting maps in the South have sparked a wave of grassroots activism following a major Supreme Court ruling.
Phoenix Rising lacks energy in pivotal loss to Oakland
With just four games remaining on the USL Championship schedule and still sitting outside the playoff places, Phoenix Rising lost 3-0 on the road to Oakland Roots. It could have...
Missouri State Football’s Growing Connection to the Lone Star State
Missouri State head coach Casey Woods and several players with Texas roots prepare to lead the Bears into a matchup against SMU in Dallas, marking the team's third consecutive trip to the state.
Deals: Galaxy Z Fold7 vs. Galaxy Z Fold8 and Z Fold8 Ultra, plus Galaxy S26 FE alternatives
The Z Fold7 is a lot cheaper than its replacement - but you will be missing out on some great improvements and the Z Fold8 Ultra is discounted as well.
Here's the Apple HomePod Mini 2 in all its colors
The original HomePod Mini, unveiled in October 2020, was initially offered in two colors and then later got three more colors.
York County business owner turns family roots into viral bakery
A viral TikTok video is bringing customers to Manna Micro Bakery in York — but owner Zaidy Luyando's story goes far beyond social media.
U2 goes back to school to put on a show where it all began 50 years ago
U2 has returned to their roots, surprising students with a rock and roll class at Mount Temple Comprehensive School in Dublin | KCBS All News 106.9FM and 740AM
U2 goes back to school to put on a show where it all began 50 years ago
U2 has returned to their roots, surprising students with a rock and roll class at Mount Temple Comprehensive School in Dublin | WWL
Bulgaria’s presidential race turns to ballot numerology
The Bulgarian obsession for political numerology has practical roots
Patriots rooting guide for NFL Week 3
Rooting information, kickoff times, TV schedule and more for NFL Week 3.
What's Gone in macOS Golden Gate and What's Next in macOS 28
With macOS Golden Gate, Apple phased out several legacy features and services, cutting support for older devices and accessories. More cuts are coming in macOS 28 as Apple continues to root out lingering Intel features. Here's everything that's been dropped. Support for Intel Macs - macOS Golden Gate is the first version of macOS that runs only on Apple silicon Macs. Intel Macs can't run it and are limited to macOS Tahoe. Apple still plans to offer security updates through fall 2028.
How AI Is Driving Both Parties Back to Their Roots
The dot-com boom shifted political alignments. AI is shifting them back.
Microsoft unveils Surface Pro 12" tablet and Surface Laptop 13" with Snapdragon X2 Plus
The new chipset has 60% faster graphics and a 95% faster NPU compared to the X Plus that powered the previous Surface Pro 12" and Surface Laptop 13".
Rooted in science: Rooted Owl brings science-backed solutions to the pet supplement category
The company offers nine different targeted capsule supplements, along with five hemp-derived products.
Hands-on science can be cool
After spending many long days conducting experiments to find a new way to combat bacterial infections in crops, Misha Hegde and Mia Soleil Maurer have been rewarded with international recognition and access to top research facilities. But these are not typical scientists. They are 16-year-old German high school students.“Our supervisor told us that in order to start a project, you need to begin with either a question or a problem,” says Misha, adding that she and Mia had read about antibiotic resistance in certain plants being treated for bacterial infections. “We found out that antibiotics overuse is very common in agriculture,” explains Mia. “Our aim was to create an alternative to antibiotics and to try to raise awareness of the problem of overusing antibiotics.”Their subsequent research has focused on harnessing bacteriophages, the natural predators of bacteria, to eliminate pathogens threatening food crops treated with antibiotics. At the Schuldorf Bergstraße Jugend forscht MakerLab in Seeheim-Jugenheim, located in the German state of Hesse, they discovered a novel phage that infects the Rhizobium rhizogenes bacterium, which causes the hairy root disease that can reduce yields of tomatoes, carrots, soya beans and other food staples.The students believe their method could curb antibiotic use, while protecting plants from infections without disturbing the natural soil microbiome. “The application of phages is host-specific, so they would only kill the targeted pathogen or disease-causing bacteria,” explains Mia. It may also offer environmental benefits, since applying antibiotics can contaminate groundwater.Getting to this point has not been easy. The childhood friends admit to feeling frustrated when their trials did not yield the expected results. “We spent six months on our first experiment, just doing the same thing over and over and over again, to the point where we thought, is it even worth it? Why are we doing this?” Misha says. “You just need to be brave enough to take that first step and keep going.”The benefits of inquiry-based learningTheir determination has paid off. In 2025, the pair won first prize in biology at Jugend forscht, Germany’s national competition for young people interested in science, technology, engineering and mathematics. They were also among the winners of the German Research Foundation Europa-Preis, which is awarded to selected national winners at Jugend forscht, and took third place in the 2025 European Union Contest for Young Scientists.The Jugend forscht Foundation opens doors for young people to connect with scientists as well as industry professionals. Jessica Bönsch, executive director of the Foundation, sees Misha and Mia as prime examples of how young people can develop a deeper understanding of science through their own research projects. “The experience of working on your own research question is very important,” she explains, adding that “inquiry-based learning engages with real-life problems in a way that can be more motivating than traditional classroom teaching.”The Jugend forscht Foundation offers financial support through sponsor pools in Germany’s federal states. Some projects are developed in cooperation with student research centres, university labs or informal collaborative learning areas called makerspaces. Other activities start as hands-on “garage projects” and can grow within the Jugend forscht network and infrastructure.The Jugend forscht Foundation is also a partner of Science Comes to Town, an EU initiative to strengthen public awareness about science and create bridges between researchers and communities. The EU-financed project involves universities, research institutions and other stakeholders in three host cities — Brest (France), Kiel (Germany) and Split (Croatia).“It's so important for people not to live in a bubble, because I think science can be very scary if you misunderstand it,” Mia says of SCTT. The initiative’s aim of raising awareness about science is “absolutely amazing,” Misha adds. “I think it's the best way to kind of make science digestible for the public. In a world where misinformation in science is getting more radical, more dangerous, becoming more of a threat to the trust in scientific infrastructure and foundations, we need such programmes.”Misha and Mia also believe that SCTT can help break down gender stereotypes in science by encouraging young women to study and pursue careers in scientific fields. Both students have benefited from female mentors and encouragement they had when they were much younger. Mia’s love of science began with a class trip to a lab, while Misha — with a smile on her face — says she wanted to study history until “a teacher kind of coerced me into joining a school science club.”Recognition beyond EuropeIn May, Misha and Mia were among the finalists at the Regeneron International Science and Engineering Fair held in Phoenix, Arizona, and involving nearly 1,700 pre-university students from over 60 countries. “It was very crazy because there were so many people and so many teenagers interested in science,” Mia recalls. The event was also challenging. “It was eight hours of continuously presenting your project,” adds Misha.Attending the fair was a chance for the young women to see first-hand the value of international collaboration as well as how research cultures differ. “America is a bit more willing to take risks, and I think that's something we can learn about here in Europe,” Misha explains. However, she continues, “I think Europe has the talent, has the innovation and has the resources” to be competitive.Misha and Mia plan to continue their phage experiments in the new school year, inspired by the project’s hands-on nature and the support they receive from their supervisors. They have also attracted the interest of professional scientists and received invitations to leading research facilities, including the Centre for Synthetic Microbiology, jointly run by the University of Marburg and the Max Planck Institute for Terrestrial Microbiology in Germany. “It is so cool that we can do something to try to move the world in our school and at this age,” Mia says.After completing secondary school, Mia plans to study microbiology and pursue a career in medical research, focusing on Ebola and other infectious diseases. “This has been my dream for so long,” she says. Her friend Misha is interested in biological research with a focus on medicine. “I've gotten addicted to the process of going to the lab, planning out experiments, then failing, trying again,” Misha says. “I think there's just so much to be discovered, so much to be done.”The students' names and photos were published with the permission of their parents.Science|Business, which connects policymakers, academics and industry through its news reporting, analysis and events, is an SCTT partner.
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Whether you like it or not, celebrities have an impact on politics
The global groundswell of support for Macklemore’s pro-Palestinian advocacy serves to remind us that maybe celebrity activism really is that deep after all, writes Cheek’s Varsha Yajman. Subscribe In the last week, publications, podcasts, and influencers that have either rarely or never spoken about Israel’s genocide in Palestine have flooded my social feed. And it was all because singer Ed Sheeran and his team dropped Macklemore as his opener for saying “Free Palestine” on stage. Millions raised, millions speaking up in support of Palestine - all of this confirming my view that, whether I like it or not, celebrities do have an impact on political outcomes. And this is interesting when much of the time celebrity activism can induce an eye roll - I love to see Charli XCX pointing out a Palestinian flag in the crowd, but it’s hardly the bold symbol of allyship that some fans would make it out to be. But there’s a line between healthy scepticism and outright dismissal - and I’d argue that the latter lets the rich and powerful off far too easily. For instance, actress Jennifer Lawrence, once outspoken about her political views, last year told The Times she no longer believes celebrities have a role to play: “Celebrities do not make a difference whatsoever on who people vote for. So then what am I doing? I’m just sharing my opinion on something that’s going to add fuel to a fire that’s ripping the country apart.” While it’s a narrative she might find comfort in, it simply is not true. Grassroots movements often garner worldwide attention when celebrities and other high-profile spokespeople bring a mainstream platform to their causes. And this frustrates me. We have had three years of a live-streamed genocide. Macklemore himself has been calling for a Free Palestine long before he booked the Sheeran concert. Yet it’s the high-profile fallout of the last week that finally seems to have made saying “Free Palestine” socially acceptable in the mainstream. It feels like the collective mood has shifted, where calling out censorship is now the obvious response - not just the business of ‘radical’ activists. To recap, Sheeran’s decision followed an ultimatum from billionaire Robert Kraft, owner of Gillette Stadium, one of the venues Sheeran was scheduled to perform at: either drop Macklemore as your opener after only two of the eight scheduled shows, or you do not play at any stadiums. Sheeran’s disappointing decision to stand on the side of billionaire-led censorship has ultimately seen a surge in support for Free Palestine. It began when all his openers and his backing band pulled out of Sheeran’s tour, in solidarity with Macklemore and with the Palestinian cause. It was met with an uproar of support from those who had never or barely touched politics before: influencers lip-syncing to Macklemore’s music, singers like Jack Antonoff singing “Free Palestine,” and publications and podcasts standing with Macklemore. And finally, we saw material support: Macklemore donated $1 million in profits from his two nights opening for Sheeran’s tour to several Palestinian aid groups and called for Sheeran and Kraft to match it, which they have since promised to do. We’ve also seen children’s entertainer Ms Rachel follow suit with a $1 million donation to Palestinian aid, and publication PopBase has donated $10,000. Anera, a humanitarian aid group working in Palestine, Lebanon, and Jordan, said donations since Macklemore’s announcement were more than triple this month’s daily average. The group’s Instagram page has also gained 8,000 followers. Macklemore far from the first celebrity to speak and participate in politics in the Western World. In 1924, singer Al Jolson supported Republican candidate Warren G. Harding for president, and decades later, celebrities such as Harry Belafonte, Lena Horne, and Aretha Franklin voiced their public support for the Civil Rights movement. More recently, in the lead-up to the 2024 US election, ‘The Daily Show with Trevor Noah partnered with the organisation Power the Polls to recruit poll workers to address shortages- a problem disproportionately affecting voters of colour. The campaign saw 170,000 new sign-ups - 35,000 of which came directly through the TV show’s link - resulting in the recruitment of 713,000 total poll workers that year, an almost three-fold increase on the organisation’s goal. Alongside recruiting workers, celebrities in the US (where voting in elections is not compulsory) have made a huge difference by calling for people to register to vote. Taylor Swift’s endorsement of Kamala Harris in 2024 saw over 400,000 visitors on the voter registration site within 24 hours of her Instagram post. In 2023, Swift had urged her fans to register, resulting in 35,000 new voter registrations. Similarly, Ariana Grande promoted voter registration in 2019 by setting up booths at concerts on the American leg of her tour, resulting in over 33,000 voters registering. And the same thing is happening closer to home. This year, musician Jack River successfully called for government action to ensure creatives in Australia do not have their work scraped by generative AI companies. Celebrity as the mediator between the punter and the politician Celebrity activism isn’t just a feel-good news story - research tells us it actually makes a difference. By directing attention to issues affecting the average person, like voting inaccessibility or a lack of action on a genocide, researchers Alfred Archer and Amanda Cawston state that “celebrities can play a useful bridging role between political elites and the people they represent”. Alternatively, in a world where talking about politics is “not cool,” or where people lack exposure or knowledge to engage with politics, celebrities can act as an educational resource or an entry point into the political world - when they speak up about an issue, their audience gets exposed to it. Olivia Rodrigo’s Daisy Chain Fields festival is a perfect example. Rodrigo partnered with twelve organisations focused on women’s issues, such as reproductive rights. These organisations had stalls at the festival for people to meet them and were also featured heavily on social media, giving their issues global attention and raising $20 million for the organisations. We have also seen celebrities at award shows such as the Emmys wearing F*CK ICE pins, referring to the U.S. Immigration and Customs Enforcement’s treatment and detainment of people - generally people of colour. When celebrities speak up about political issues in public forums, they put the issue at the forefront of mainstream media, rally their supporters, and make it clear that, however much they disagree, the government cannot simply ignore it. Our over-reliance on celebrities versus our politicians As much as I love seeing my favourite celebrity use their platform for a good cause, there is an important question to ask: not whether celebrity activism is good or bad, but whether we should have to rely on celebrities. And the answer would, in an ideal world, be no. In an ideal world, or merely a just world, action on Palestine would’ve happened decades ago, climate change would be taken seriously, and most importantly, people would understand their democratic rights. However, that is not our reality. Only around 28 per cent of Australian Year 10 students reach proficiency in civics and citizenship. In the US, almost two-thirds of people under 30 say high school civics education didn’t prepare them to understand voting deadlines, how to research candidates, or how to vote by mail. When civics education is weak, our trust in these institutions and our understanding of change-making processes also decline. This is where celebrity steps in and becomes our main source of reliance. As Mary R. Connelly notes in _The Tartan, “_Celebrities will always be involved in campaigns in one form or another, but their presence is not what causes people to vote blindly. The lack of political engagement and literacy is what allows celebrities to wield their influence on the political sphere so impactfully.” About the author Varsha Yajman is the Digital Content Producer at Cheek Media. She is a youth advocate and lawyer with a background in climate litigation and is passionate about looking at the intersection between race, climate justice, and mental health. Thanks for reading Cheek Media Co. ! This post is public so feel free to share it. Share
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Truth and Politics in the Age of Post-Truth
Get E-International Relations delivered to your inbox, free of charge. As you sign up, consider becoming a paid subscriber, or make a donation, to support our work. Subscribe This is an excerpt from Global Politics in a Post-Truth Era. You can download the book free of charge from E-International Relations. The term post-truth is by now so ubiquitous in describing the state of politics in the Western world and even beyond that the most pressing issue of the day appears to be about making democracy work in the era of post-truth rather than questioning the normalisation of the term itself in the first place. The critical turning point appeared to have occurred in 2016 when the term was chosen by the Oxford English Dictionary as ‘The Word of the Year.’ On its website, the Dictionary notes the transformation of post-truth from ‘being a peripheral term to being a mainstay in political commentary and connects ‘the spike in frequency’ directly with the Brexit referendum in the United Kingdom and the election of Donald J. Trump in the United States – both occurring in 2016. Paired with the noun ‘politics,’ post-truth is defined as an adjective ‘relating to or denoting circumstances in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief.’ The Oxford English Dictionary traces the first use of the term to a 1992 essay in The Nation by the playwright Steve Tesich as he reflected on the 1980s Iran-Contra scandal and the 1990–91 Gulf War: We are rapidly becoming prototypes of a people that totalitarian monsters could only drool about in their dreams. All the dictators up to now have had to work hard at suppressing the truth. We, by our actions, are saying that this is no longer necessary, that we have acquired a spiritual mechanism that can denude truth of any significance. In a very fundamental way we, as a free people, have freely decided that we want to live in some post-truth world (Tesich 1992, 13; emphasis added). He then continued, The Gulf War is over but the war at home goes on. The gulf between rich and destitute widens – between those of us who live in a modern post-industrial nation and those of us who live in the Third World countries of our inner cities. The present administration’s response to this internal crisis has shifted from benign to malignant neglect. The current levels of misery and decomposition of our cities and the economic gulags of our ghettos are acceptable. Since there is only so much hope to go around, there is a freeze on hope. The have-nots have now been reclassified as never-will-haves (Tesich 1992, 13). In the context of Tesich’s essay, truth includes both facts, as in what happens, and ‘moral absolutes,’ as in the ‘self-evident truths mentioned in our Constitution’ (Tesich 1992, 14). Together, these two notions of truth entail the obligation to both act and react. The two passages cited above show that even in the early post-Cold War years, Tesich was already deeply concerned that the American people are neither prepared to act on truth nor react to truth that is disconcerting, or what he calls ‘bad news’ (Tesich 1992, 12). Accordingly, Tesich’s insight as captured by the term post-truth is not that truth is irrelevant to what we know, but rather it is irrelevant to how we act. In contrast, ‘post-truth politics,’ as defined by Oxford as a term that pitches ‘objective facts’ against ‘emotion and personal belief’ such that the latter appears to have overtaken the former in shaping ‘public opinion’ and thereby, democratic politics. When Tesich’s post-truth politics and its current usage are juxtaposed, the two are in fact not identical in terms of what truth is and how it relates to politics. Against such consideration, this chapter provides a critical survey of selected historical events and theoretical considerations for the purpose of gaining a more nuanced understanding of the relation between truth and politics. Truth and Language One notable impact of post-truth politics is that language is being overtly deployed as a political weapon not only by politicians and those in power, but among the general population. It seems that once facts are irrelevant to the validity of what is being said, language becomes the platform for an all-out political contest in which what is said is no more than an act of will expressed as an assertion of power and/or an exercise in defiance. As early as in the writings of Thucydides (460–400 BCE), the vulnerability of logos – which is the human capacity for rational discourse in tumultuous times – was already noted. Thucydides belonged to a school of Greek thought which maintained that language is conventional and that the association between name and things is a result of ‘human use and habit’ rather than ‘nature or divine dispensation’ (Connor 1984, 99). The conventional nature of language means that it is incapable of providing its users with any independent criteria for judgement. In Thucydides’ study of the Peloponnesian War (431–405 BCE), the subversion of logos as seen in the manipulation of language was introduced through his account of the civil war in Corcyra (Thucydides 1972, 236-245). The war first broke out in 427 BCE between the pro-Athenian democratic faction and the pro-Spartan oligarchic faction before it spread to the rest of the Greek world. There was a general breakdown of law and order, resulting in extreme violence and death. Language underwent changes that were reflective of the events of the time. The English philosopher Thomas Hobbes (1588–1679) translated Thucydides’ description of the situation as follows: The received value of names imposed for signification of things, was changed into arbitrary. For inconsiderate boldness, was counted true-hearted manliness: provident deliberation, a handsome fear: modesty, the cloak of cowardice: to be wise in everything, to be lazy in everything... he that had been so provident as not to need to do the one or the other, was said to be a dissolver of society, and one that stood in fear of his adversary. In brief, he that could outstrip another in the doing of an evil act, or that could persuade another thereto that never meant it, was commended (Hobbes 1839–1845, 8: 348; Thucydides 1972, 242-243). What concerned Thucydides most was that the meanings of words are no more than linguistic conventions that require logos to support them. The Corcyrean civil war was a reminder that such capacity cannot be assumed. This is why history understood as an authentic account of what happens matters. Guided by logos, the historian’s task is ‘the search after truth’, which is established through ‘the absence of the fabulous,’ including ‘the rejection of myth and unverifiable stories’ (de Jonge 2017, 2). Thus, history plays an important role in facilitating the stability of language – without which distinctions and judgements cannot be rendered communicable. Just like Thucydides, Hobbes was a nominalist who subscribed to the view that there is no inherent meaning to words. Hobbes’ state of nature, where there is no common authority, is precisely one in which distinctions cannot be made. As Hobbes put it, there is ‘no Mine and Thine distinct’ nor is there distinction between ‘the notions of Right and Wrong, Justice and Injustice’ (1968, 188; emphasis in original). This is clearly an unsustainable condition for everyone. Behind Hobbes’ famous words that life in the state of nature is ‘solitary, poor, nasty, brutish, and short’ is his uncompromising argument for the ‘Leviathan’, which is described by the late American political theorist, Sheldon Wolin (1922–2015), as the ‘sovereign definer’ (Hobbes 1968, 186; Wolin 2004, 238–243). Accordingly, the social contract is importantly a ‘linguistic contract’ that binds all parties to ‘general names agreed upon’ (Peters 1979, 125; Hobbes 1968, 111). Through Thucydides and Hobbes, we can identify a line of thinking that sees politics as a contestation over the use of language, which is based on shared conventions and norms. Thus understood, politics is not a collective quest for the true nature of our being or an epistemological exercise in pursuit of true knowledge. Rather, politics is about humans living with one another by finding a shared language to communicate with one another on matters that affect them all. Truth is in that sense contingent on what is being said as opposed to setting the standard for it. In other words, truth is the embodiment of shareability among us. While truth as such ensures the viability of a political entity, truth by no means represents a normative standard to adjudicate among contesting actors in what they say, let alone in what they do. During Thucydides’ times, ancient China was also experiencing a tumultuous time as the ruling Zhou dynasty deteriorated into the period of the Warring States (481–221 BCE). This was when the rulers of Zhou no longer presided over the territories brought under its control through conquest. Instead of professing allegiance to the Zhou royalty, the lords of these territories became kings themselves to rule over their own land. The period was one marked by endless military campaigns as each of the seven major states aimed to conquer the rest (Lewis 1999). Yet, the period was also known for its intellectual vibrancy as different thinkers challenged the restoring of order among these warring states – including offering ideas and advice to rulers on good governance. Among these thinkers was Confucius (551–479 BCE). His thought, which came to be known as Confucianism, went on to become the state ideology of China from the Han dynasty (206 BCE–222 CE) until the end of the Qing dynasty in 1911 when China became a republic. The founding text of Confucianism was the Analects, which is a collection of dialogues between Confucius and his students as recorded by them. One key concept Confucius advanced is the ‘rectification of names’. Though the term only appears in one exchange in the Analects, it is considered a major aspect of Confucius’ thought. Generations of Confucian scholars from past and present, including Western academics, have debated over its interpretation (Makeham 2003). The passage in question reads as follows: Zi Lu said: ‘The monarch of the state of Wei wants you to govern the country, what is the first thing you plan on doing?’ Confucius said: ‘First it is necessary to rectify the names.’Zi Lu said: ‘Is that really what has to be done? You are being too pedantic, aren’t you now? How will you rectify these names?’Confucius said: ‘Zhong You, you are too unrefined. A gentleman, faced with a matter that he does not understand, takes a skeptical attitude. If names are not correct, one cannot speak smoothly and reasonably, and if one cannot speak smoothly and reasonably, affairs cannot be managed successfully. If affairs cannot be managed successfully, rites and music will not be conducted. If rites and music are not conducted, punishments will not be suitable. And if punishments are not suitable, the common people will not know what to do. So, when the gentleman uses names, it is necessary to be able to speak so that people understand. If one can say it, one can definitely do it. A gentleman should not be careless with words’ (Analects 13:3 in Cao 2016, 148). This translation is offered by the contemporary philosopher Cao Feng. As Cao notes, the passage is what started the whole debate over ‘exactly what kind of names did Confucius... wish to rectify’ (Cao 2016, 148). Of the three major groups of interpretation examined by Cao, beginning with classical Confucian scholarship, one is arguably the most influential and certainly most pertinent to the issue of language and politics. This is the interpretation that was first associated with the Neo-Confucian master, Zhu Xi (1130–1200), who argued that the ‘rectification of names is simply the rectification of politics’ (Cao 2016, 149). Within this interpretive framework, rectification has the dual functions of correction and prescription by ensuring that predetermined hierarchical roles are strictly adhered to through following ‘the system of rites and propriety’ (Cao 2016, 151). In addition, the rectification of names entails ‘using names to rectify actuality’ (Cao 2016, 151). Yet Cao rejects this whole body of interpretive works by arguing that these were ideas developed later. Instead, Cao suggests the following: The original meaning of Confucius’ rectification of names may, then, be quite simple. Confucius did not mean to establish a concrete, normative system of “names”; rather, Confucius was simply the first person in history to realize or remark upon the importance of language in politics. As a politician, he noticed and foresaw the impact that the indeterminacy, ambiguity, and arbitrariness of names would have on politics. Confucius recognized the political consequences of language’s not accurately expressing meaning or not being accurately received by people. He realized the great role that names, as a means of distinguishing right and wrong and establishing norms, could play in society and politics (Cao 2016, 168). Scholarly debates aside, Cao’s view has the advantage of identifying an interpretation of this controversial exchange in the Analects that enables its readers to extrapolate from it the observation that the meaning of words depends as much on their users as on their interpreters; neither of which can be predetermined. Accordingly, a good ruler is someone who can speak without ambiguity to his subjects and make good his words through actions. Stated differently, Cao’s view on what concerned Confucius then, who was living through times of protracted political upheaval, is that language is an indispensable political tool for those in power and can be deployed by both good and bad rulers alike. To sum up, this historical survey shows that politics as a war of words is by no means a distinctive marker of contemporary politics nor the Western world. Be it ancient or current, east or west, language is subject to manipulation to serve political purposes and when there is an outright war of words that defies existing norms, it is indicative of a political situation in which people no longer share a language and truth becomes irrelevant. Accordingly, political order entails stability in language use. Truth and Politics As previously noted, current use of the term post-truth as an adjective to the term ‘politics’ suggests that once there was a time when politics aligned with truth. Indeed, if we start with Plato’s Republic as the key founding text of Western political thought, we see that the ideal polis (city-state of ancient Greece) is where truth and politics converge, and justice is achieved. Written around 380 BCE when Athens was still coping with its defeat by the Spartans in the Peloponnesian War, the Republic is a defence of the rule of the ‘philosopher king’, defined as someone who is ‘guided by the truth’ and is ‘always and in every way’ in pursuit of the truth (Plato 1974, 490a). For Plato, truth converges with virtues and hence, letting the philosopher take charge of politics is to let the wisest and the most virtuous lead the less wise and the less virtuous even if it requires compulsion (Plato 1974, 499b). In Plato’s words, ‘…until the philosophers attain power in a city there will be no respite from evil for either city or citizens…’ (Plato 1974, 501e). The uncompromising rule of philosopher-kings is made palatable by the claim that we are all ‘earth- born brothers’ with random mixtures of gold, silver, bronze and iron, but only the gold can rule (Plato 1974, 414–415). Understandably, academic debates over the interpretation of Plato’s Republic revolve around the question of whether truth as attained in philosophy can be realised in politics as action and whether such a connection is even desirable. Without getting into the details of these scholarly exchanges, I suggest that they all share the concern that truth acquired through the rigorous process of philosophical reasoning is not without problem when applied to the real world of living humans. This is because not all humans are philosophers – and indeed, in Plato’s view, not everyone is capable of becoming a philosopher given the protracted and arduous training that one needs to endure to become one. Hannah Arendt (1906–1975), a highly influential political philosopher of the twentieth century, notes that ‘Plato was the first to introduce the division between those who know and do not act and those who act and do not know’ and that such a separation has remained ‘at the root of all theories of domination’ (Arendt 1958, 223, 225). What Arendt points out in this remark is not the gap between theory and practice, but rather that Plato provides the normative ground for those who know the truth to tell those who do not know what to do. Arendt herself took on the challenge of understanding the relationship between truth and politics through her analysis of Nazism and Stalinism. Arendt’s insight, which was controversial when The Origins of Totalitarianism was published in 1951, was to identify Nazism and Stalinism as representative of a new form of political rule – totalitarianism – making it distinct from ‘other forms of political oppression... such as despotism, tyranny and dictatorship’ (Arendt 1973, 460). Arendt defines totalitarianism as a self- contained system of ideas driven by their ‘logic’ and marked by a mode of reasoning called ‘ideological thinking.’ Ideological thinking as such is a distinctive form of political reasoning defined by three characteristics. First, ideological thinking claims to provide a ‘total explanation’ of all historical happenings, encompassing the past, the present, and the future. Second, while ideological thinking is an attempt to account for ‘factual reality’ in its totality, this mode of thinking is paradoxically divorced from reality and experience. This is because experience, being rooted in specificity, is clearly limited in its claim to totality. It follows that as its third characteristic, ideological thinking aims to emancipate thought from the limitation imposed by experience through a ‘specific method of demonstration.’ The method involves arranging facts into an ‘absolutely logical procedure’ that starts from an ‘axiomatically accepted premise’. It is, in short, a ‘process of deduction from a premise’ – which is the only possible movement in the realm of logic that leads to one definitive conclusion. This is how the ‘logicality of ideological thinking’ provides the basis for total explanation and the ‘principle of action’ for totalitarian movement (Arendt 1973, 468–474). Stated differently, totalitarianism is a form of uncompromising idealism that exists in one’s head irrespective of shared reality as experienced. It is the perverse form of what Arendt later refers to as ‘rational truth’, which is the product of the ‘speculative mind’ that belongs to philosophy, mathematics and the sciences. The ‘speculative mind’ is the mind working on its way to generate axioms and theories by relying on the cognitive capacity of the human brain (Arendt 1977, 231). The presence of others has no bearing whatsoever on rational truth. In contrast, ‘factual truth’ is what happens when humans are ‘living and acting together’ (Arendt 1977, 231). Factual truth is therefore particular and temporal by definition. But more importantly, factual truth is ‘political by nature’ because it can only be validated in the context of the human community (Arendt 1977, 238). In other words, factual truth is about humans in their plurality rather than in their singularity. For factual truth to be sustainable, we need what Arendt calls ‘common sense’ – understood as ‘community sense’ (Arendt 1982, 72). There is also another distinction about truth that Arendt makes which is pertinent to understanding how totalitarianism works. The issue is whether the so-called totalitarian ideology is simply an unnecessarily cumbersome way of saying that it is an all-round and polished lie. Here, Arendt calls totalitarian ideology the ‘modern lie’ – in contrast to the ‘traditional lie’. The latter is restricted by two conditions: that it is a lie about the ‘particulars’ and that it deceives only the ‘enemy’ – which means that the liar is not engaged in self- deception. The modern lie, however, involves a ‘complete rearrangement of the whole factual texture’. It also intends to deceive everyone alike, to the extent that those who initiate the lie eventually ‘fall victims to their own falsehood’ (Arendt 1977, 249–254). This distinction between the traditional and modern lie is important. It indicates that not only is totalitarianism a lie, but the lie is in fact too big to fit into the standard meaning of the word. To tell a lie from truth, we need a common standard. In the case of a traditional lie, the common standard is precisely ‘the fabric of factuality’. As such, a lie always appears as a ‘tear’ to that fabric. Yet, modern lies require making a surrogate reality with a completely different context for facts to fit ‘without seam, crack, or fissure, exactly as the facts fitted into their original context’. Arendt notes that as long as those who concoct the surrogate reality are prepared to engage in self- deception to ‘create a semblance of truthfulness’, there is nothing to prevent ‘these new stories, images, and non-facts from becoming an adequate substitute for reality and factuality’ (Arendt 1977, 253–254). Totalitarianism therefore requires a person to stand outside of the system itself in order to make sense of it. Arendt points out that it is futile for us to argue with (for example) a Nazi or a Stalinist on race or class. To confront totalitarianism requires more than just a confrontation with specific facts. It is a more fundamental confrontation between reality as experienced and its total rejection. This means that Nazism and Stalinism are more than radical ways of conducting racial conflict or class struggle. Rather: Totalitarian politics – far from being simply antisemitic or racist or imperialist or communist – use and abuse their own ideological and political elements until the basis of factual reality, from which the ideologies originally derived their propaganda value– the value of struggle, for instance, or the interest conflicts between Jews and their neighbours – have all but disappeared (Arendt 1973, xv). Accordingly: The ideal subject of totalitarian rule is not the convinced Nazi or the convinced Communist, but people for whom the distinction between fact and fiction (that is, the reality of experience) and the distinction between true and false (that is, the standards of thought) no longer exist (Arendt 1973, 474). Who then is the ‘ideal subject’ of totalitarianism? Although there is a revival of interest in Arendt’s observation on truth and politics since the onset of post- truth politics, not enough has been said about her reply to the question (Hyvönen 2018; Klinkler 2018; Lee 2019; Zerilli 2020). Yet if we take a look at Arendt’s portrait of this ideal subject, her view is even more pertinent to our current challenge. As a self-contained system of ideas that is detached from experience, totalitarian thinking offers consistency in ways that reality cannot. Arendt notes that this kind of consistency is especially appealing to those who have lost a sense of bearing in the world (Arendt 1973, 353). They constitute what she calls the ‘masses’. The ‘mass man’ is thus a highly isolated and atomised individual, who is ‘obsessed by a desire to escape from reality’ (Arendt 1973, 318, 352). In his ‘essential homelessness’ the mass man can ‘no longer bear its accidental, incomprehensible aspects’ (Arendt 1973, 352). This longing for escape from reality is a ‘verdict against the world’ in which one is ‘forced to live’ but ‘cannot exist’ (Arendt 1973, 352). Such a situation is ripe for the ‘revolt of the masses’ against ‘common sense,’ which is ‘the result of their atomisation, of their loss of social status’ and with it, the ‘whole sector of communal relationships in whose framework common sense makes sense’ (Arendt 1973, 352). In short, the masses are people who are considered to be ‘superfluous or can be spared … [who] cannot be integrated into any organisation based on common interest’ (Arendt 1973, 311). Whether one agrees with Arendt’s analysis of the social conditions in the interwar years that led to the formation of the ‘masses’, her portrait of the ‘mass man’ is a powerful account of what can happen to an individual who has become disposable to the society that they used to belong to. Hand in hand with this phenomenon is indeed the collapse of ‘common sense’ that leaves the dislodged individual scrambling for reconnection. By offering the masses a substitute reality validated by the ‘logic of an idea’ rather than by experience, totalitarianism makes it possible for them to live in a world where there is no condition of plurality. Between ‘facing the anarchic growth and total arbitrariness of decay’ and ‘bowing down before the most rigid, fantastically fictitious consistency of an ideology’, the masses will likely ‘choose the latter’ (Arendt 1973, 352). A world created by ideology, then, is more attractive to the masses not because ‘they are stupid and wicked, but because in the general disaster this escape grants them a minimum of self- respect’ by conjuring up ‘a lying world of consistency which is more adequate to the needs of the human mind than reality itself’ (Arendt 1973, 353). Moreover, it is precisely this ability to guarantee consistency that makes it possible for the leaders of totalitarian movements to demand ‘total, unrestricted, unconditional and unalterable loyalty of the individual member’ (Arendt 1973, 323). While this chapter is not a study of the social factors that led to specific contemporary developments such as the result of the Brexit referendum or the election of Donald Trump in 2016, Arendt’s ‘mass man’ seem to have found their counterparts among the supporters of Brexit and Trumpism. Studies of voters’ profiles in both events point to a disproportionate share of supporters from white male lower income backgrounds without university educations. These are individuals who have either already lost their jobs to globalisation or who are at high risk of losing their job with very little capacity to be retrained for the twenty-first century market economy of advanced industrialised states (BBC 2016; Pew Research Center 2018). In short, these displaced workers are part of the tapestry forming the modern equivalent of Arendt’s ‘mass man’ – ready to be the recruits of totalitarianism. Conclusion If we step back to take a more comprehensive approach to the relationship between truth and politics, both historically and theoretically, it is not so obvious that 2016 is a defining moment. From ancient China and ancient Greece to our so-called post-truth age, the indeterminacy of language appears to be a persistent political challenge. Language is always open to manipulation by its users to serve power. Nonetheless, the tendency these days is to single out the ubiquity of social media and the proliferation of Internet platforms as the incubator for the countless cyberwars of words that in turn fuel the real world of politics. In this context, language is no longer the conveyor of objective facts and accurate information, but rather the medium for expressing subjective opinions and feelings, as captured by the Oxford Dictionary’s definition of the term ‘post-truth politics’. In contrast, the historical approach used in this chapter shows that it is in fact too easy to point the figure at the Internet and digital communication for the political challenge that we face today. What is being suggested here is that with or without the Internet, language, be it used to convey facts or emotions, is simply a tool for communication that humans have invented. While language per se cannot adjudicate what is true or not true, what is right or wrong, it embodies such capacity when language is a shared norm. That shared norm cannot be sustained without some semblance of cohesion in any given community. Any war of words, irrespective of its platform, is indicative of the breakdown of such cohesiveness. Returning to the original context in which the term post-truth politics was first used by Steve Tesich helps to identify the important distinction between truth as the standard for knowledge and truth as the standard for action. The two do not necessarily coincide. Placed in the context of the history of political thought, this distinction is in fact at the heart of Plato’s Republic. Yet when the philosopher as the quintessential bearer of truth becomes king, the polis that he rules over is far from the ideal of a just state that it purports to be. Instead, it is one that is held together by lies and coercion. What Arendt reveals through her study of Nazism and Stalinism is that it is dangerous for the kind of truth that philosophy generates – ‘rational truth’ – to become the guide to politics. Politics guided by rational truth can only be uncompromising and follows a logic of its own that cannot afford the ambiguity and indeterminacy of reality as lived experiences of humans. A world of post-truth politics can be an opportunity for a new kind of politics if it is indeed about dismantling the idea that truth is the ideal that politics should strive for. But as it stands, the post-truth politics of today is more about invoking a past that never exists to judge the presence as a crisis in naming when the real crisis is about rebuilding a shared space that has room for all – be they of the left, right or centre; cosmopolitan or parochial; civic-minded or self-centred; liberal-minded or bigoted. Politics is and always will be about striving for that space, without which no human can thrive. References Arendt, Hannah. 1958. The Human Condition. Chicago: The University of Chicago Press. Arendt, Hannah. 1973. The Origins of Totalitarianism. Rev. ed. New York: Harcourt Brace Jovanovich. Arendt, Hannah. 1977. “Truth and Politics.” In Between Past and Future, 227–264. New York: Penguin Books. Arendt, Hannah. 1982. Lectures on Kant’s Political Philosophy, edited by Ronald Beiner. Chicago: University of Chicago Press. British Broadcasting Corporation. 2016. “Brexit vote: The breakdown.” BBC News, December 7, 2016. https://www.bbc.com/news/uk-politics-38227674 Cao, Feng. 2016. “A New Examination of Confucius’ Rectification of Names.” Journal of Chinese Humanities 2: 147–171. https://doi-org.subzero.lib. uoguelph.ca/ doi/ 10.1163/23521341-12340032. Connor, W. Robert. 1984. Thucydides. Princeton: Princeton University Press. de Jonge, Casper C. 2017. “Dionysius of Halicarnassus on Thucydides.” in The Oxford Handbook of Thucydides, edited by Sara Forsdyke, Edith Foster, and Ryan Balot. Oxford University Press. DOI: 10.1093/ oxfordhb/9780199340385.013.17 https://www-oxfordhandbooks-com.subzero. lib.uoguelph.ca/view/10.1093/oxfordhb/9780199340385.001.0001/oxfordhb-9780199340385 Hyvönen, Ari-Elmeri. 2018. “Careless Speech: Conceptualizing Post-Truth Politics.” New Perspectives 26 (3): 31–55. https://www.proquest.com/ scholarly-journals/careless-speech-conceptualizing-post-truth/ docview/2204515132/se-2?accountid=11233. Hobbes, Thomas. 1839–1845. The English Works of Thomas Hobbes, edited by Sir William Molesworth. London: John Bohn. Vol. 8. Klinkner, Melanie. 2018. “Reasonable Truth.” International Journal of Media & Cultural Politics 14 (3): 393–99. doi:10.1386/macp.14.3.393_7. Lee, Haiyan. 2019. “When Nothing Is True, Everything Is Possible: On Truth and Power by Way of Socialist Realism.” PMLA/Publications of the Modern Language Association of America 134 (5). Cambridge University Press: 1157–64. https://doi.org/10.1632/pmla.2019.134.5.1157 Lewis, Mark E. 1999. “Warring States Political History.” In The Cambridge History of Ancient China: From the Origins of Civilization to 221 BC, edited by Michael Loewe and Edward Shaughnessy, 587–650. Cambridge: Cambridge University Press. Makeham, John. 2003. “Zheng ming (Rectification of names).” In RoutledgeCurzon Encyclopedia of Confucianism, edited by Xinzhong Yao. Vol. 2: 813-814. New York: Routledge. Oxford Languages, n. d. “Word of the Year 2016.” Accessed 19 August 2017. https://languages.oup.com/word-of-the-year/2016/ Peters, Richard. 1979. Hobbes. Westport: Greenwood Press. Pew Research Center. 2018. “An examination of the 2016 electorate, based on validated voters.” Report, August 9, 2018. https://www.pewresearch.org/ politics/2018/08/09/an-examination-of-the-2016-electorate-based-on- validated-voters/ Plato. 1974. Republic. Translated by G. M. A. Grube. Indianapolis: Hackett. Tesich, Steve. 1992. “Watergate Syndrome: A Government of Lies.” The Nation: 12-14. January 6/13, 1992. Thucydides. 1972. The Peloponnesian War. Translated by Rex Warner. Harmondsworth, England: Penguin Books. Wolin, Sheldon. 2004. Politics and Vision: Continuity and Innovation in Westen Political Thought. Expanded Edition. Princeton: Princeton University Press. Zerilli, Linda M. G. 2020. ‘Fact-Checking and Truth-Telling in an Age of Alternative Facts.’ Le foucaldien 6, no. 1: 2, 1–22. Theresa Man Ling Lee is an Associate Professor of Political Science at the University of Guelph (Canada). Lee is a political theorist who specializes in contemporary political thought. Her research and teaching areas include continental philosophy, Marxism and critical theory, feminism, postmodernism, philosophy of social science, psychoanalysis, multiculturalism, human rights, disability studies, modern Chinese political thought and comparative political theory. Lee has published on a wide range of subjects in these areas, including intercultural pedagogy and the challenges of teaching as a person with multiple minority designations in a Canadian university classroom.
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