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How security at the Minnesota Capitol has changed since lawmaker shootings
Federal judge orders Trump administration to restore science and history to signs and exhibits at US…
A federal judge in Massachusetts on Friday ordered Trump officials to restore all signs and exhibits in US national parks that were changed as a part of the administration's efforts to remove any purp...
I updated to One UI 8.5 and immediately changed 5 settings
One UI 8.5 is bigger than One UI 8.0.
I left tech for carpentry. It's been hard finding an apprenticeship.
a 32-year-old left her tech job to pursue carpentry after AI changed her job. Finding an apprenticeship has been harder than she anticipated.
SBA moves to revise 8(a) rules while preserving tribal, ANC eligibility
Details By Brian Edwards Native Contracting June 13, 2026 The U.S. Small Business Administration has proposed changes to its 8(a) Business Development Program that would eliminate race-based presumptions of social disadvantage for individually owned businesses while leaving eligibility standards unchanged for tribally owned enterprises, Alaska Native corporations and other Native entity-owned participants. In both the title and summary of the proposed rule published in the Federal Register, SBA emphasized that the changes only apply to individually owned firms and “do not impact entity-owned firms,” including tribes, Alaska Native corporation, Native Hawaiian organizations and community development corporations. The proposed rule, announced June 11, would require all individual applicants seeking admission to the 8(a) program to submit evidence demonstrating social disadvantage. Membership in a racial or ethnic group alone would no longer establish eligibility, according to the SBA. For Indian Country, the agency said eligibility standards for businesses owned by federally recognized tribes, Alaska Native corporations, Native Hawaiian organizations and community development corporations would remain unchanged. The proposal comes after the Department of Defense reaffirmed that participation by tribes and Alaska Native corporations in the 8(a) program is based on their political status under federal law rather than diversity, equity and inclusion initiatives. In a May 28 letter to Alaska's Republican Sens. Lisa Murkowski and Dan Sullivan, Under Secretary of Defense for Acquisition and Sustainment Michael P. Duffey wrote that participation by federally recognized tribes and Alaska Native corporations in federal programs is “grounded in their political status as Native Americans, not DEI initiatives.” The SBA proposal follows a 2023 federal court ruling that found unconstitutional the program's rebuttable presumption that members of certain racial and ethnic groups were socially disadvantaged. SBA Administrator Kelly Loeffler said the proposed rule would establish a single standard for individually owned applicants by requiring evidence of social disadvantage. The 8(a) Business Development Program provides participating firms with business development assistance and access to federal set-aside and sole-source contracting opportunities. The program remains a major source of federal contracting revenue for tribal enterprises and Alaska Native corporations. Native-owned firms received $16.1 billion of the program's approximately $26 billion in federal contract awards during fiscal 2024, according to data previously reported by Tribal Business News. The proposal also arrives amid ongoing concerns from Native contractors about SBA administration of the program. In May, the Native American Contractors Association and 53 Native-owned businesses urged SBA to address delays in processing 8(a) applications, saying some reviews had stretched beyond regulatory deadlines and appeared to have stalled since August 2025. The proposed rule is open for public comment through July 13. The Federal Register notice does not reference tribal consultation or indicate whether SBA determined consultation was unnecessary because tribal eligibility standards are unchanged. The SBA has not announced when the proposed rule would take effect. The agency is expected to accept public comments before issuing a final rule.About The AuthorAuthor: Brian EdwardsBrian Edwards is associate publisher and associate editor of Tribal Business News and Native News Online. He is a longtime publisher, editor, business reporter and serial entrepreneur. Subscribe Today!Other Articles by this authorDefense Department reaffirms tribal, ANC eligibility in SBA 8(a) programTribal heritage projects eligible for up to $100K in federal funding through NPS programIHS launches tribal long-term care construction initiative with three projectsIḷisaġvik College acquires site for long-planned Utqiaġvik campus This article is available to paid digital subscribers. Click here to sign in or get access.
Judge orders Trump administration to restore signs changed at national parks
A federal judge in Massachusetts has ordered the Trump administration to restore all signs that were changed or removed at national parks across the country as part of President Donald Trump’s controversial directive last year.
Deleting Instagram changed how I connect with my children
After deleting Instagram, I found myself more present with my children, less distracted, and more connected to everyday life.
In Retrospect: Poland, Russia, Europe
In April I spent a few days with Zryw, a Polish non-profit organization that recruits young people to enter politics and public life. Their aim is to build a new generation of civic leaders in Poland. I’ve followed their evolution from the beginning; my son is one of the founders. (“Zryw” means “impulse” or “burst of speed” in Polish). Julie Chmielewska, one of Zryw’s leaders, interviewed me at the event. Here is the conversation, lightly edited for grammar and context: Julia Chmielewska: Assuming that culture shapes institutions, could we conclude that some cultures are more prone to authoritarianism? Anne Applebaum: I don’t think so. Every culture, every nation, and every country has the potential for change. When we look at history, we can see that nations do change. Poland has changed, for example, from the 1980s to today. There’s a completely different mentality here than the one I encountered when I first visited, in 1988. The current generation sees the world through a different frame. So no, I don’t believe that certain nations are doomed to authoritarianism, or to anything. Of course, there are political and cultural traditions, but they can always be challenged. JC: So do you think there’s something intrinsic in human nature that pushes people to democracy, freedom? AA: I think there is something in human nature, a deep instinct, that pushes people towards freedom, yes. People who live in authoritarian countries – and I’ve heard this from them over and over again – sooner or later find themselves angered by a feeling of helplessness. They can see the unfairness of crooked courts, irrational political decisions. They naturally dislike the fact that somebody has all the power while they have none. In those circumstances, people who have no political background at all sometimes are politicized just by that frustration. I’m thinking of Svetlana Tikhanovskaya, for example, who was a Belarusian housewife, until the circumstances of her husband’s arrest forced her to become a politician. I met a woman who is a Uyghur from China, and who had come to live in Turkey. After several of her family members were arrested, she too was propelled into a political role. These kinds of experiences make people interested in democracy or political reform, even if they thought they didn’t care. I also think that the opposite is true: some people instinctively prefer homogeneity, order, hierarchy. They don’t like the confrontation of opinions or the noise of debate, and they lean towards a single leader or a unified regime. I think that most of modern history is shaped by the clash between those two different sides of human nature. JC: Which force do you find more powerful today? AA: I think they both have a lot of power and there’s no way of predicting who wins. Even in countries that seem very shut off or stuck in an authoritarian system can change. We’ve seen that happen. And vice versa, I think democracies can also begin to fail and slide into authoritarianism. So it’s very important not to be complacent in either direction. JC: I want to go into your history and your experiences. You’ve lived in Russia during a time of incredible change in the late 80s, and then you came back to do research in post-Soviet Russia. AA: I was a student in Russia just before the collapse of the Soviet Union. I then traveled and worked there extensively in the 1990s, and I met people who really were full of hope. They hoped that Russia could become a democracy, or at least a place that guaranteed freedom of speech, freedom of the press. These weren’t ideas that came from Washington. Although now the narrative in the Kremlin is different, I met many people who were working towards exactly that kind of transformation. A friend of mine ran a series of seminars – once a year, and then later several times a year, in cities all over Russia – designed to get people to discuss politics in new ways. She invited young politicians and journalists, as well as foreigners. I went to many of them, in Moscow as well as Volgograd and Novosibirsk. Over two decades, hundreds of people came to these seminars, and all of them wanted Russia to be different. I remain convinced that many Russians still want Russia to be different. It’s just that the old system, in the form of Putin, a representative of that system, returned. The KGB reimposed their power. And this wasn’t because of something to do with culture, this was to do with money and politics, and who was in charge. JC: You’ve partially answered my question... I wanted to ask whether that excitement of the 1990s was an exception from the Russian historical norm which has been rather authoritarian? AA: Of course, if you look at the history of Russia since the 18th century, there have always been liberal groups, reformers and revolutionaries. There were the Decembrists, in the early 19th century, and the rural populists later on, who tried to organize the peasantry. A significant group of liberal Russians appeared at the turn of the 20th century, people like the father of the writer Vladimir Nabokov, who was a Russian politician before the revolution. These groups were small in number, but sometimes had a broader significance. The Russian dissident movement in the 1950s and 1960s actually invented the modern human rights movement. It was their idea to hold the leaders of the Soviet Union accountable for the language they used, to remind them of the treaties they had signed and the promised they had made. They created the Helsinki group, for example, that held Soviet leadership to the language of the Helsinki Treaty, which formally ended the Second World War and which contained guarantees of human rights, at least on paper. That idea spread to Eastern Europe, and similar tactics were used here in Poland. (Benjamin Nathans recently wrote a great book about the Soviet dissidents, To the Success of Our Hopeless Cause) JC: But seemingly, even if they do ever get power, they could never hold on to it. AA: We don’t know, because they have never really had power. But in any case, we also don’t know what will happen in the future. There is no reason to assume that Russia will forever be condemned to totalitarianism. Even during the first fifteen years of Putin’s regime there was some form of democratic politics. Only when the full-scale war began did he bring everything to an end: he shut down all remaining independent organizations and killed his most important opponent, Alexi Navalny. But does that mean he is popular, that he enjoys legitimacy? Even now, we don’t really know what Russians think about him, or about the war. There is no way of doing real polling in Russia because nobody will answer an independent pollster over the phone. JC: Do you think that the flock of young people, especially young men, who fled Russia after the start of the war represent a continuation of liberal movements that refuse to partake in the authoritarian state, or do you think they are moving for the sake of self-preservation – “I don’t want to go to the army, so I leave”? AA: I’m sure it’s both. I actually know many people who left Russia for political reasons either in the very last years before the war, or else just after the war began. JC: And do you see a change in the young generation versus the old one that have fled? AA: It’s hard for me to say because the people who I know were mostly already politicized. I do know some younger people who left, but most of them were already either active in the opposition, or working as journalists. Many of them very self-consciously think of themselves as maintaining Russian culture abroad, just as in the 20th century the Soviet dissidents or the anti-communist White Russians once thought of themselves as people who maintained the true Russian culture, outside of Bolshevik Russia. JC: Let’s move on to Poland. One of your first experiences with Poland was reporting on Margaret Thatcher’s first state visit, in the autumn of 1988. You followed her around the farmers’ market. AA: She was making a symbolic gesture. She wanted to welcome free markets, but the only one she could really visit was the farmers’ market at Hala Mirowska. JC: And I want to talk about this area because today you can look out of any window in that district, Mirów, and see rows and rows of skyscrapers. How does it feel to see a country built from the ground in such a short time, both politically and economically? AA: You know, when you’re living in a period of dramatic change, it’s always hard to know whether the change is positive or negative. The transformation in Poland created winners and losers, as well as new classes of people, new political movements of different kinds. At the time, it sometimes just felt like turbulence. Now, we can look back at the 1990s and early 2000s in Poland and see in retrospect that the country was headed in towards prosperity and European integration. In around 2009 or 2010, I remember speaking to a woman who worked cleaning government offices, and who asked me if her daughter should study in Amsterdam or in London. This seemed to me to be a real transformation, and it happened very fast: within a few years, Poles stopped feeling like second-class Europeans, and a generation of younger Poles appeared who had no qualms about crossing borders. JC: We again live in turbulent times. Do you think we’re heading towards positive outcomes? AA: I can’t make predictions, because everything that happens tomorrow depends on what people do today. Also, history doesn’t have a trajectory. It doesn’t move in a particular direction. You only think it does afterwards. As I said, you can look afterwards at Poland in the 1990s and you could say this was a period of great progress. But not everybody at the time saw that. Sometimes people are very wrong about a given country’s trajectory. I remember people writing about Ukraine in the 1990s, about how dangerous it was that Ukraine was independent, that this was going to be an anti-semitic state, that Ukrainian nationalism was going to come back... and although you can say many bad things about Ukraine, the country made many bad choices, actually it became a pretty tolerant state which now has a Jewish president and until recently a Muslim defense minister. JC: In the 1990s Poland’s and Ukraine’s GDP were roughly similar. Ukraine was even a bit richer. So the starting point was similar for both of these countries, but they’ve turned out very, very differently. Even if we stop in 2014. Why do you think Ukraine “chose East”? Was it external influence? AA: No, I think Ukraine was in a different position. First of all, central and eastern Ukraine had been part of the Soviet Union since the 1920s, and had therefore experienced a longer period of occupation, repression, Sovietization and even Russification. Ukraine did not have, as Poland did, an alternative elite: a large cadre of economists and politicians, who already had some experience in opposition politics and in independent thinking. In Poland, the transformative finance minister, Leszek Balcerowicz, had already thought about how an economy might be decentralized before he took office. We can argue about how successful he was, but at least he was prepared to try something new. In Ukraine, people weren’t prepared. For one, there hadn’t been much space even for an illegal opposition in the previous couple of decades. Ukraine was also in many ways still emerging from colonial occupation. For the previous couple of centuries, many of the most capable Ukrainians had moved to Russia, and the first generation of leaders in independent Ukraine tended to be former Soviet apparatchiks. They didn’t immediately seek to become closer to western Europe. Instead, they looked for some kind of economic and political “third way” and an accomodation with Russia. Ukraine became stuck in this position, half-in, half-out and became pretty profoundly corrupt. JC: The Polish alternative elite had a vision of where they wanted the country to go. I think the general perception now is that this vision ends with the next election, right? Is this a natural process of gaining power? AA: Their vision, and it was shared by the time by politicians who now call themselves both left and right, was that Poland should join the EU and NATO, as fast as possible. My husband (Radek Sikorski) was in the very first government that said it wanted to join NATO. At the time this was taken very badly in Washington: the demand for NATO membership absolutely came from Poland, not from the US. But even then, in the early 1990s, many Poles already understood that the Russian sphere of influence would grow once again, that it was important to become part of the transatlantic alliance and an integrated Europe as fast as possible: NATO, the EU, the Council of Europe, all of the trading and security alliances. That consensus lasted through several different governments and over many years, even governments containing former communists. For twenty years, right, left and center disagreed about many things, but they all agreed on the direction that the country should go. In retrospect, that consensus created the basis for prosperity in Poland. JC: And regarding the Polish-Ukrainian relations. We know that antagonisms, e.g. the myth of Wołyń [a massacre of Poles that took place in what is now Western Ukraine, in 1943] are increasingly used in Polish political discourse today. In Ukraine, nationalist historians make heroes out of UPA, the Ukrainian revolutionary army, which is held responsible for this tragedy. Where do you see a start for burying the hatchet? Is the reconciliation of our nations possible? AA: So here’s a strange thing: For more than a decade after they both gained independence, Poland and Ukraine participated in a number of projects that were designed to solve exactly these kinds of Polish-Ukrainian differences. Books were published that were jointly written by Polish and Ukrainian historians, monuments were built. These projects were successful: If you’d asked me this question in 2010, I would have said that there are no real historical issues between Poland and Ukraine, that the two countries had mostly reconciled. For a number of reasons, this began to shift. In Poland, children and grandchildren of victims of the Wołyń massacre felt their tragedy hadn’t been fully recognized. In Ukraine, nationalist groups wanted the UPA partisans who had fought against the Soviet Union recognized for their heroism, despite the fact that some in this broad and not well-defined group were also linked to Wołyń. In both eastern Poland and western Ukraine, the memory of the ethnic cleansing that took place there in the late 1940s - Poles were moved West, Ukrainians East - to accomodate new borders has left feelings of displacement and bitterness. The wave of Ukrainian immigration, which started before the war, may have provoked some of this. But don’t underestimate the role played by Russia, which has always wanted to create discord between Poland and Ukraine, and pumps out propaganda to that effect in both countries. Vandalism on both sides of the border, damage done to cemeteries and monuments, is sometimes carried out by provacateurs working for Russia, just to create bad feelings. The Polish-Ukrainian conflict also hides a different reality: although there are real grievances and bad memories, the truth is that the biggest tragedies both nations experienced in the twentieth century were inflicted by the Soviet Union and Nazi Germany. That should unite these two countries, not divide them. JC: This week (19.04.2026 – Ed.) in Hungary we saw that using historical narratives to create grievance has no longer worked. Are you optimistic about the direction after Orban’s loss? AA: The Hungarian election was really important because it shows that people can actually resist powerful, dominant propaganda. The ruling party Fidesz controlled all of the TV, 90% of the newspapers, the constitutional court, the bureaucracy... and yet people had the nerve to vote against it and resist it. It’s also an important election because Hungary created a huge network of well-funded think tanks and foundations that were funding other far right groups and projects. So that loss is going to have a knock-on effect in other places too, maybe even in Poland. JC: What you’ve said about resisting propaganda reminds me of one of the interviews you did about talking to Russians in the post-Soviet era who claimed that people knew that the system was lying. Why do people choose to believe in these regimes anyway? AA: Because it’s useful. Stephen Kotkin, an American historian, once described how people would learn how to “speak Bolshevik”: It was just a language that you needed to use in order to get by in society. If you didn’t talk the way the regime wanted you to talk, then you might have problems, or lose your job, or your kids would not get into university. It was a way of getting along. Communist Poland was similar, at least in the early years. When I was writing a book about the Sovietization of Eastern Europe after World War II, I met a lot of people who wanted to talk a lot about the war, when many of them had done really heroic things. But almost nobody wanted to talk about the decade afterwards, between 1945 and 1956. This was when you had the short period of terror, violence and Polish Stalinism. To stay safe, people felt the need to just go along with what others were saying, or stay out of politics, or use communist jargon without necessarily believing it. I don’t judge them for it, and I wouldn’t describe all of those people as collaborators. It’s easy to feel moral certainty in retrospect, because we know that communism ended. But if you were living in 1949, it might not have been clear to you that communism was going to end. In very repressive societies, maybe about 10% of people who are really evil – collaborators, torturers. Maybe 10% of people are really brave and who find ways to resist. And then around 80% of people have kids, they have parents, they have to have jobs and they’ve had to get through it somehow. Strange though it may sound, I’ve found that the work I did on that book is now very useful in explaining some of what’s going on in the United States today. There are plenty of members of the Republican Party in Congress who know perfectly well that Donald Trump says many things that aren’t true. But they avoid criticizing him because it’s inconvenient, because they would get in trouble, because someone would attack them on the internet. So actually you don’t even need mass terror to get people to conform. JC: Is Gen Z reinventing agency? AA: We’ll see. In any generation you can find groups of people who want agency. If you live in a society that’s unfair, for example where a tiny number of people have captured most of the wealth, then at a certain point people rebel. This is always easier for younger people, who have you have less to lose. The question now is how the internet will affect the relationships between citizens and the state, and how it will change organizations. The “Twitter revolutions” people spoke about as early as 2008-9, mass protests organized online, have often proved to be very superficial. Although you can easily join something just by clicking, the work of creating a real movement requires physical participation. Successful mass movements of the past, for example the Civil Rights movement in the United States, were built by people who had spent many years together. They had participated in non-violent workshops together. They practiced and prepared. Just using the you can get everybody to show up at a certain moment, but then when the protest is broken up, nothing happens. It’s also true that the repressive regimes have more recently learned how to use the internet to undermine leaders and movements. Most of all, they now understand how to make people cynical. The form of propaganda that most modern authoritarians use - and I think the Russians really pioneered this - deploys sneering cynicism. Instead of praising the rulers, the regime propagandists mock the opposition movement leadership for being supposedly corrupt or sexually degenerate, with the goal of undermining any kind of idealism. JC: MAGA grew on the internet? AA: MAGA is a real grassroots movement. They had symbols, red hats, they showed up at rallies. But you’re right that the cynicism, the sarcasm and the distrust that the movement embodies came originally from the internet, and this is different. Fifty years ago, most European political parties had a social base in real organizations, in trade unions for Social Democrats, in church groups for Christian Democrats. As people stopped going to church and as the trade unions became smaller, the social base of these parties disappeared. Now people who wouldn’t have known one another in the past meet on the internet and create new movements, many of which don’t last. JC: Is history ending? Going in stale circles? AA: History never ends. In truth, human beings want contradictory things at the same time: order and freedom, stability and change. These things are never resolved, and when a society swings too far in one direction, people always push it the other way. But each time that happens, the result is different. Certainly it is true that we are now in a period when old philosophers and ideas from the 1930s are undergoing a revival. Carl Schmitt, who was a philosopher who was very influential on the Nazis, is back as an influence on both the far left and the far right, once again inspiring people to think that all politics has to be existential, that all politics is about defining and defeating enemies. In the US, some are also bringing back dominionism, the idea that we need a Christian and not a secular state. It’s also true that we are living through a more fundamental shift. The old left-right divide, which was mostly about the size of the state, is much less important now. Instead, we are arguing about more fundamental things: what are our rights, what protects our freedom. Or how much power do we want to give small elites, versus how much power to give ordinary people. In America a small group of very wealthy people now control information, because they control the social media platforms and AI, which means they determine what people will read and learn. Finding a way to preserve preserve zones of autonomy and independent thinking, this is going to be the main task for the next generation. JC: What is the one book that a person interested in Central Europe should read? AA: You could read my book “Iron Curtain: the Crushing of Eastern Europe” which tells the story of how the Soviet Union imposed its culture on the region. Or read Tim Snyder’s history of the region, “The Reconstruction of Nations: Poland, Ukraine, Lithuania, Belarus 1569-1999.” And everyone should read “The Captive Mind” by Czesław Miłosz, which describes exactly the phenomenon we were talking about: why do people collaborate? I joined Scott Galloway and the brilliant Fiona Hill in a discussion about the wars in Ukraine and Iran, the future of global power, and what these conflicts reveal about America's role in the world. Scott told us that this was the 400th edition of his podcast, which is quite a number: My friend Francesco Chiamulera runs a brilliant series of literary events, Una Colline di Libri, A Hill of Books, in the Prosecco Hills, a region of vineyards and elegant hill towns in the Veneto, north of Venice. We did an event in Vittorio Veneto and also drove and biked around the countryside. Buy Autocracy Inc Buy Iron Curtain Open Letters, from Anne Applebaum is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. Subscribe
Judge blocks Trump national parks order, calling it ‘censorship’
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One of fall's coolest games has been delayed to October to avoid a September crush
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I'm 40 and looking forward to being 80
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Lab-created 'moon' rock could help scientists interpret lunar data and explore how water might form on the moon
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I went to the Xbox Showcase, met with Xbox execs, fans, and developers — Something HAS changed ... but for how long?
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Earth's first animals barely evolved until sex changed everything
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A majority of voters who changed their political party switched to Republican
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What North Texas health leaders do isn’t changing for FIFA World Cup, but how they do it is
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Buffalo Bills ranked best new quarterback-head coach duo in NFL
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Goldman Sachs pushes Fed rate-cut call to 2027 on strong US jobs data
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What Changed For Red Wings Larkin?
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The cult of objectivity has broken consciousness science
With 22 competing theories and no consensus in sight, the science of consciousness is lost. In this exclusive IAI interview, Berkeley psychedelics researcher and bestselling author of a new book on consciousness Michael Pollan insists that even though consciousness lies beyond traditional forms of scientific investigation, we should resist becoming dualists who see it as something radically different from ordinary stuff in the world. Instead, he makes the case for reimagining science itself: it must stop reaching for objective descriptions of physical reality, and instead embrace subjectivity as the indispensable core of all inquiry. Alasdair Craig: How did your experiences with psychedelics get you interested in consciousness?Michael Pollan: One of the things that happens on psychedelics is that they foreground consciousness. What formerly seemed perfectly transparent and ever present—and yet, non-existent, as water is to fish—suddenly you see it. The metaphor I use in the book is that psychedelics sponge the windscreen. Suddenly you realize: wow, there’s a windscreen, there is this phenomenon that’s mediating my relationship to reality. This is not an unusual realization on psychedelics. I think a lot of people are called to think about consciousness after psychedelic experiences. So that was the proximate inspiration for A World Appears: A Journey Into Consciousness (2026).And then there was a more specific way in which psychedelics influence the book. That was a particular experience I had on psilocybin. I had the sensation that the plants in my garden were conscious and returning my gaze, with their own point of view and agency, and I got curious as to how to evaluate an insight like that. I mean, what’s the truth quotient of insights you have on psychedelics? And I was reading William James—who, of course, wrote beautifully about mystical experience—and he said, we can’t judge the metaphysics here, but we should pay attention to two criteria: (1) How useful is it to think this is true? He was a pragmatist, of course. And (2) can we subject it to other ways of knowing to validate it? Because maybe we should treat these insights as hypotheses. And that’s kind of how I approach psychedelics, as a great generator of hypotheses, but they need to be tested against other ways of knowing. And so that led me down this long path exploring the science of plant intelligence and plant sentience.AC: I love your phrase, “smudging the windowpane of conscious experience.” So do you now start to think, actually, even when I’m not on psychedelics, I’m just seeing a screen all the time, which is not reality, but rather is my conscious experience, behind which reality is hidden?MP: Well, you know, not when I’m brushing my teeth and making breakfast! But yes, in meditation, certainly. I mean, one of the things you realize is that my experience happens to be this way now, but it could be another way. And many things can affect it. My morning coffee changes the screen in various ways, sharpens certain things.___The only tool we have to understand consciousness is consciousness.___There’s this wonderful metaphor in Aldous Huxley’s book, The Doors of Perception, where he thinks we channel consciousness, and that what the brain does is edit it, and there’s a reducing valve. And psychedelics open the reducing valve wider. I don’t know that I’m ready to buy into the idea that consciousness exists outside brains, but I do love that metaphor because there are times when you are more conscious than others. I know I’ve switched from window pane to valve, but you know, a camera aperture can open wider or narrower. And I do have a sense of that. I have a sense of when I’m being less conscious, and when I’m being more conscious, by which I mean, you know, more present, taking in more sensory information. So when you start thinking about consciousness as a matter of degree, that changes things also.I think when we scroll on social media, obviously, we’re conscious. But minimally so, because we don’t have to generate our own thoughts. We’re basically taking these little hits from other people and thinking their thoughts.The process of writing this book made me kind of relativize everyday consciousness as just one type, which is exactly what William James said. Normal consciousness is one type, separated by the flimsiest of screens from the other types.AC: If we stick with the metaphor of the smudge on the window that you get when you take psychedelics, it seems like we’re saying that consciousness has become like an object that you’re looking at, right? You’re looking at the smudge and that just is consciousness. But sometimes we’ll talk about consciousness as a state that you’re in, rather than an object you can perceive. You’re either conscious or you’re not conscious. So it’s difficult to really know what sort of thing we’re talking about when we talk about consciousness, right?MP: Yeah. When you say that consciousness is an object, what’s the subject? Consciousness also? The only tool we have to understand consciousness is consciousness. So we’re in a closed loop and when we get a perspective on consciousness, we’re not achieving any distance from it. That’s one of the problems with studying consciousness. Science is predicated on an objective, God’s eye view of things, and you never get that. There’s no such thing. SUGGESTED VIEWING The brain filters consciousness With Àlex Gómez-Marín But, yeah, there is this sense, I think, that consciousness is something you can approach. Certainly, when you’re writing and trying to recreate a conscious experience, it’s a fiction, but you’re standing back from it, and looking at it. But there’s no real subject-object distinction.AC: That’s so interesting, because when philosophers start talking about consciousness, they often talk about what they call “qualia”, which is their word for the felt experience of, say, the color red. And I think that way of speaking often makes us think of the qualia as an object, which you can see out there: the redness of red. But, as you say, we also want to collapse the subject-object distinction when we talk about consciousness. So there’s something strange going on here…MP: Oh, yeah, there are many strange things going on! *AC: Let’s talk about the varieties of consciousness. Apart from perceptions, there are, pains, emotions, thoughts, and so on. What is it that holds all this diversity together so that they all count as instances of consciousness? What is it that they all have in common?MP: Yeah, that’s a really good question. I mean, there is sensory information, right? Which we perceive coming from the world outside ourselves. And then there’s internal information, which is what’s called interoception. And this is very important too. This is where feelings come from—what are sometimes called homeostatic feelings—that are intended to get the brain to keep us in these narrow ranges of temperature and glucose and so on. That’s a very important part of consciousness. And according to some researchers, who I think are probably right, this is where consciousness begins, with these very primal feelings, like hunger and thirst and warmth and itch, and things like that. And then there’s this third thing, which is our thinking about thinking.And what holds all this together is, I think, the sense of self. Consciousness generates a self: it is probably an organizing principle. All this stuff is happening to the self. It’s a construct, I think, but it is very useful. It can connect all these different streams of consciousness to a single being or a place, metaphorically speaking.* AC: The first half of your book is about the science of consciousness. Is consciousness just another thing, like black holes or the origin of life, which we don’t yet understand, but which we should have every hope that science will one day get to the bottom of, or is there something special about consciousness that makes this unlikely?MP: It depends how you define science. As we define science now, it’s going be very difficult. Science since Galileo has had a set of rules or assumptions, which is that the proper remit of science is to deal with the objective, quantifiable, third-person world. And the physical sciences have done amazing work under that set of limitations. Galileo—for tactical reasons, not for philosophical reasons—said science should not deal with the soul, which at the time was what consciousness was considered to be. So what is subjective, what is qualitative, what is first person, we’re going to leave to the church, he said. And this was a good agreement, and it probably kept many scientists from getting burned at the stake. But it leaves science in an awkward spot, now that it wants to venture into that territory of qualities, of first-person experience. And I don’t think it has the proper tools. I think it will have to add to its toolkit in some way, and find a way to bring in phenomenology, or lived experience and introspection, which science is usually dismissive of.The challenge—we alluded to it earlier—is that the only tool you have to study consciousness with is consciousness. And what I mean by that is, the whole scientific enterprise is a manifestation of consciousness. As much as scientists like to flatter themselves with this idea that they attain a godlike perspective on what they study, when it comes to consciousness, there’s no such thing. And it’s fine for all the things you can step outside of and study from that perspective. But two areas it won’t work are consciousness and cosmology.___It could be that we live in this anomaly of not believing nature is conscious. And maybe psychedelics are teaching us something we’ve forgotten.___With cosmology, too, you have to study the universe from inside the universe. It’s not that cosmologists haven’t made progress. We know a lot about the age of the universe and expansion and things like that. But we can’t penetrate what happened before the Big Bang. We just don’t have the tools because we can’t stand outside.The fact that there are 22 full-scale theories of consciousness tells you all you need to know: we’re kind of lost. And I was surprised to find that we are more lost than I thought we were when I started this. I thought that there’d be leading theories, or that we had experiments that we could conduct that would nail some of this down. And the fact is, we don’t.So, I don’t know if science can solve it. But, of course, we can change the rules of science. A really influential book for me was a book called The Blind Spot, by two physicists, Marcello Gleiser and Adam Frank, and a philosopher, Evan Thompson. It’s a reminder that science is a social practice. It’s organized in a certain way and it can be organized in a different way. But it has this huge blind spot at the center of it, which is its failure to recognize that it is a form of consciousness itself, and it doesn’t have a good way of taking account of lived experience.AC: On the one hand, I think you want to resist traditional dualism, which would say that consciousness is something magical, something supernatural, right? But on the other hand, you’re accepting that there is this division in reality between the stuff that you can investigate objectively and measure, and so on—the stuff that science has been good at finding out about—and consciousness, which, for some reason, you can’t objectively measure. Some would take this to suggest that the dualism is actually right. Is there a way of reconciling these two strands of your thinking?MP: To call it magical is full of value judgement. I mean, you could just say immaterial. The interesting thing is, I think, that intuitively we’re all dualists. And I don’t know whether that’s because we’re children of Descartes and other cultures are less dualist than we are. Or it may be because that’s how consciousness feels. It feels different than the body. It feels separate from the body. But I don’t think we should trust that intuition.AC: So let’s think about ways that science might be changed to get at consciousness. I suppose the starting point would be the way that you begin the second half of your book. You have this nice line from William James, where he says, “We now begin our study of the mind from within.” Could you give us some sense of the ways of studying the mind from within? What does this involve?MP: I don’t know what that science looks like. But one of the points I’m making is that it depends on the humanities. I found that I learned as much, if not more, about consciousness, from reading novels and poetry. There is a sense of the fullness and complexity of consciousness that you don’t get in any scientific account. I interviewed this stream-of-consciousness writer and I approached her as an expert on consciousness, and she is. So I think that dialogue is really important.I’m reading Ben Lerner’s new novel, Transcription. Just read the first page of this novel: it’s a man falling asleep on a train, going to conduct an interview, and there is the experience of being in the train, facing backwards, there’s the view outside, but there’s a reflection of himself through which he’s seeing outside. There’s the memory of dropping his kids off at school. All this is going on in one moment of consciousness. Scientists aren’t going anywhere near that. But I think it’s useful for them to think about. That’s where we’re trying to go: like, how does such a layered experience happen? You know, it also makes you wonder, could a computer ever do this? And it gives you some doubt.*AC: Before we get to computers, perhaps we could talk briefly about plants. How did you come to feel that they are sentient?MP: Well, it was a psychedelic experience, and it’s not unusual on psychedelics. In fact, there’ve been studies about how people become animists during psychedelic experience. Their belief in animism arises after a single psychedelic experience.You know, most scientists would say this is all a myth. But we have only 400 years of the age of enlightenment and science. Before that, we were animists, and if you go around the world, most indigenous cultures are still animists, and children are animists, by and large, until they go to school. So it could be that we live in this anomaly of not believing nature is conscious. And maybe psychedelics are teaching us something we’ve forgotten.As I said, I wanted to test this idea, and see whether there was conventional scientific evidence for it. And there’s fascinating work going on in a field that calls itself—in a rather cheeky way—plant neurobiology. These are people who fully realize there are no neurons in plants, but they’re trolling conventional botanists! And they’re doing experiments that are demonstrating that plants can learn and remember, which is kind of amazing: how do you store a memory without neurons? They’re finding plants that can solve problems, that can hear and see. In fact, they have 20 senses to our five or six. For example, a bean plant looking for something to twine, and given a pole within eight inches or so of it, knows where that pole is and will aim its spiraling reach at that pole. What is that about? Is it bouncing signals off of it?One of the spookiest things is the fact that the same anesthetics that put us out put plants out. You might think that plants are already out, but they’re not. They’re just slow. If you take a plant with a fast behavior, like a Venus flytrap, and give it an anesthetic, it will stop reacting. So you have to ask yourself, what is lost when the plant is anaesthetized? Some state of alertness, of awareness, of its environment, of reactivity. I’m not prepared to call that consciousness, but maybe it’s sentience—which is a simpler form of consciousness, and involves the ability to sense what’s going on in your environment and assess what’s good and bad for you and act appropriately. That may be a universal quality of life.AC: Let’s turn from plants to AI. You point out that LLMs are trained on the internet rather than direct interactions with reality. You put this really nicely when you say the internet is not the world so much as a shadow cast by the world. So LLMs are living in this kind of shadow world, or in Plato’s cave, as you put it. What’s the significance of this for AI consciousness and moral consideration? And, to recall the beginning of our conversation, if we’re stuck behind a veil or screen of consciousness, are we also stuck in a kind of shadow world?MP: I don’t think they’re the same shadow worlds because our world includes nature and other people. And even if it’s mediated in some ways... There is a reality out there, and we are in relation to it, through consciousness. There’s friction with it. What’s missing from the LLMs is that friction with the real world. There’s more to the world than human representation, which is what they’re dealing with. And that means that so far, AI is a cultural technology for combining thoughts we’ve already had. SUGGESTED VIEWING Cracking the code for thought With Roger Penrose, Sabrina Gonzalez Pasterski, Max Tegmark, Güneş Taylor Genuine creativity is more than collage. A lot of what AI does now is tantamount to collage, putting this with that and you know, that’s part of art, certainly. But there are also genuinely new ideas that come into the world that don’t come in through manipulating the representations we already have. So it remains to be seen whether AIs can be truly creative in that more radical sense.But my arguments against AI becoming conscious have to do with the fact that the idea of AI consciousness is based on this faulty metaphor that the brain is a computer. There are dimensions in which the brain is like a computer—it certainly does its share of computation. But computers have this sharp distinction between hardware and software, and brains don’t. In a brain, hardware and software are identical. Every memory is a physical change to the brain. Brains are not interchangeable in the way computers are. So this idea that you could take the consciousness out and somehow run it on another substrate, a silicon substrate, seems foolhardy.Anyway, it’s a more extended argument, and I may be wrong. And when we move to computers that aren’t based on silicon—neuromorphic computers and things like that—all bets may be off.AC: Regarding your point about LLMs being stuck in the world of our representations—the internet or whatever—and not being able to interact with reality, are these representations, the world of the internet, themselves part of reality? We’ve created the internet, but it’s still a real thing that exists. And so while the LLMs may be trapped within that part of reality, they’re nevertheless within reality and interacting with it and so on. So it’s not obvious that there’s a barrier there to them becoming conscious and being creative.MP: Yeah, I mean, if our consciousness is built out of human culture, which is what we’re talking about with all those representations. But I tend to think consciousness comes a bit more out of nature and friction with the natural world, but...AC: So there’s a fundamental divide between the natural world and human artefacts?MP: And we lose track of that, and especially people in this computer world. You know, the people who are creating these AI systems, my guess is they’ve been into video games since the age of three, and they didn’t go outside a lot. And their own contact with nature is somewhat limited. I could be wrong, it’d be a very interesting thing to ask, all the wizards of AI, whether they like to go fishing and hiking and do things like that. Or were they on computers from a very early age? I interviewed Blake Lemoine, the Google engineer who came to believe that LaMDA, the Google LLM out at the time, was conscious and deserved personhood. It was very clear that he didn’t see a distinction between this bubble in which he lived and the real world. And I think we’ve all been distanced from the natural world, and this is taking us even further away. But it’s still there, you know, and we still have bodies, and we’re still mortal, and we don’t live in a simulation.AC: I think that’s a great place to finish. Michael Pollan, thank you very much!
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(Welcome to the “Most Important Story of the Week”, my bi-weekly strategy column analyzing the most important (but often not buzziest) news story of the last two weeks. I’m the Entertainment Strategy Guy, a former streaming executive who now analyzes business strategy in the entertainment industry. Please subscribe.) Here’s a funny thing about the debate over whether streamers should release their movies in theaters first: Both sides think the other side represents the “conventional wisdom”. If you’ve been reading me for any amount of time, or even just scanned my front page, you know I think movies make more money by having a robust theatrical window compared to going straight-to-streaming. I’ve published thousands of words on this topic. And for years, I felt like I was standing up to a wave of opposition. See, while the “put your films in theaters to make money” take was obvious at any point before 2019, post-streaming revolution, most of the trendy thinkers took the opposite point of view. Big names argued that Netflix putting their film straight-to-streaming (“S-to-S” from here on out) actually made more money. Netflix was “disrupting” theaters, just as they disrupted Blockbuster Video, and since innovation is always good, this too was a great idea. This thinking then leaked into the mainstream business outlets like the Wall Street Journal and Bloomberg. I read many articles whose take boiled down to “Netflix makes tons of money from S-to-S releases” and “theaters were in structural decline” anyways. Covid-19 shutting down theaters and the 2023 strikes shutting down film production seemingly justified this point of view, as the box office struggled to return to 2017-2019 heights. Yet I’ve also read folks arguing the opposite point: the conventional wisdom says to put films in theaters! From some writers’ points of view, “everyone” actually agrees/agreed with my “send your films to theaters” take—especially the stodgy traditional studios—and folks still didn’t understand Netflix’s genius. I feel like, for the last two years, many people have argued this point as if it’s conventional wisdom. You know what? I may have been wrong. At this point, the “S-to-S strategy makes money” might be the minority viewpoint. Especially with the news this month that Netflix will put at least one film—Greta Gerwig’s Narnia film The Magician’s Nephew—in theaters in 2027 for a full 49-day run is big news. So that’s the story of the week, but I’ll also explain why they’re making this move now and why Netflix may not completely embrace theaters, along with other topics, like how I don’t buy Disney’s “super app” strategy, the latest good news out of the unions, my take on the latest attacks against free speech, and a whole lot more. Let’s get started. Subscribe Most Important Story of the Week - Netflix Goes to Theaters! Listen, I promise not to victory lap too hard today. As I just wrote, I’ve argued against sending films straight-to-streaming for—checks calendar—eight years now. Since 2018. Yikes. That’s a long time. And for years, others painted my thinking as “conventional” in that I was standing up for the status quo against trendy, cool disruption. And that’s not cool! But math is math, and I never could make the S-to-S numbers work. The only thing that ever enabled that model was Wall Street’s brief exuberance for it. It seems like the heads of Netflix now agree with me. (There were always rumors that former head of film for Netflix Scott Stuber argued internally for theatrical releases as well.) As they announced: “The Magician’s Nephew_—the first film in a Narnia series of films—will open on 12-Feb-2027, with a 49 day theatrical exclusive run.”_ I’m a little surprised at how little coverage this big change actually got. Credit to Bloomberg for leading with it and Matt Belloni’s The Town for highlighting it with the provocatively titled podcast “Hell Hath Frozen Over”. But after that? Instead of getting as much coverage as, say, the FCC’s latest egregious crackdown on free speech, this news story got crickets. But it’s massively more important for the future business of entertainment. So let’s start with the obvious question… Why Put Your Movies in Theaters? So…why should Netflix put (some!) of their movies in theaters? Well, I’ve already written that in a very, very, very long article from 2022: [ ](https://entertainment.substack.com/p/the-data-is-in-theatrical-films-massively) [ The Data Is In: Theatrical Films Massively Outperform Straight-To-Streaming Films ](https://entertainment.substack.com/p/the-data-is-in-theatrical-films-massively) Entertainment Strategy Guy · April 5, 2023 [ Read full story ](https://entertainment.substack.com/p/the-data-is-in-theatrical-films-massively) To summarize, theatrical runs make much more money, especially blockbusters, because they earn more money per viewing,1 and that helps boost home entertainment sales. Theatrical films also perform as well or better than the streaming-only films. Now, partially this is driven by increased marketing for said films, but said marketing ultimately boosts the awareness of the movies and drives improved streaming and library performance as well. Again, I’ve made this case after reviewing the economic models and streaming data for years. Just last week, Emily Horgan also made the case for kids films! Yes, it is probably conventional wisdom, but that’s also because it’s true! I’d also argue we’ve seen a lot of data in the various studios’ behavior. As I’ve noted before, the more a studio needs to make money, the likelier they are to put films in theaters. As such, Disney, Universal, Warner Bros., Paramount and Sony all send their major films to theaters. Even if they once made a big S-to-S push (*cough* Disney *cough*), they’ve since relented and returned to theaters. The tech companies don’t need to make money, per se, so it took them years to embrace theaters. Apple doesn’t need to make money because it doesn’t disclose their (likely) Quibi-sized losses each year. (They fear bad press more than losing money.) Amazon announced two years ago that they planned to make Amazon-MGM Studios/Prime Video profitable on its own, and guess what? Now they’re putting films in theaters. That leaves Netflix. They’re in between the “no need to make money at all” and the “desperately need to make money to offset linear TV declines”, so they had less pressure to put some films in theaters. Plus, for years, they were the sexy disruptor, and Wall Street rewarded them for that. (Honestly, they still do.) Yet, even Netflix likely saw the money they were leaving on the table (I’ve estimated it at an easy billion dollars before) so they changed their course. I heard one pundit argue that, because Netflix already makes so much money, they don’t need to make more money, which sort of goes against everything I’ve ever learned about business and economics. Again, to be super-nuanced, sending “films to theaters” does not mean EVERY film. TV movies have been a thing for decades. Lifetime films, Hallmark holiday films, Disney Channel Original Movies, and so on, don’t need theatrical runs. But films above a certain budget level (say $25 to 50 million) almost certainly need theaters to maximize their revenue. The Scenarios (with a Dose of Skepticism) Now time for some skepticism: it won’t surprise me at all if Netflix re-changes course. Specifically, Netflix announced that their Narnia film will go to theaters. And I’d bet anything we see KPop Demon Hunters 2: The Huntering2 also goes to theaters, cause it’s the surest hit outside of a Disney animated sequel right now. But how much does Netflix truly commit to theaters? They’ve already tried to emphasize that this is a one-off move. I see three broad scenarios:
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Imagine the scene: In some Harry Potter version of 21st-century London, a group of deathless UK Treasury officials gathered from across the last century huddle over warm pints and glasses of Chardonnay. Around the table there are officials from the 1920s, the 1930s, the 1970s, 2022 and today. Inevitably, in May 2026, the subject of conversation is the disintegration of the current Labour government. Despite its huge majority in parliament, it has been reduced to tatters by catastrophic local election result. These exposed the fact that rather than having a government with a clear popular majority, the UK is like most other modern societies divided into 5 segments each of which commands between 26 and 16 percent of the vote. Perhaps unsurprisingly, the leadership at Nos 10 and 11 Downing Street - where the Prime Minister and the Chancellor (Treasury Secretary) work - seem paralyzed. They are caught between mounting discontent over unfairness and the cost of living, and tough fiscal strictures that push them into making unpopular spending decisions. In the London pub, the Treasury officials from across the ages, can barely hide their satisfaction at the latest display of democratic politics caught in the vice-grip of financial logic. “Remember the mur d’argent and the banker’s ramp?” “Just like yesterday!” There are smirks around the table. Then the representative of 2026 pipes up: “One thing you have to say about the current lot (referring to the latest hapless Labour government), you don’t have to teach them about the bond market!” There is a murmur of ascent from the Treasury Mandarins. The trauma of the fiscal crisis of September-October 2022 sits deep. Back then, in the final stages of Tory decay, a ‘mini budget’ that challenged fiscal orthodoxy led to a brief but fierce panic in one of the oldest government bond markets in the world (aka gilt market). Now all you have to do is to mention the “bond market” to hush debate. [ Paul Mason@paulmasonnews In the name of public service, and as ex-economics editor of BBC Newsnight, I offer to do a zoom call, tonight, with any Labour MP who wants to understand why bond markets do not "fall into line" with governments. 1/ 3:57 PM · May 12, 2026 · 466K Views 224 Replies · 674 Reposts · 3.93K Likes ](https://x.com/paulmasonnews/status/2054229532404519082?s=20) “And the funny thing is”, the young man in the huddle continues, “they don’t even want to talk about … ”. There is a sudden hush. Significant looks are exchanged around the table. About? One of the senior figures puts down his glass with a decisive “clink”. He-Who-Must-Not-Be-Named has entered their thoughts. Meanwhile, a few miles away in a grubby pub in Bloomsbury, two conspirators from the camp of Critical Macrofinance huddle over cans of low-alcohol IPA. They look at each other and blurt out loud: “The Bank!” “Everyone in the bloody Labour party is talking about the bond market. But why aren’t they even mentioning … the Bank of England!?” “Why is no one talking about Voldemort?” In Paul Mason’s blogpost, after much chest-thumping about basic fiscal logic, the basic point about the Bank of England is buried in the fine print at #3 in his list of suggestions as to what a radical Labour government might actually be able to do! [ Conflict & Democracy Down with the bond market! Down with gravity! It may seem unfair to focus on Labour MP Paula Barker for her off-the-cuff assertion that the bond market would have to “fall in line” with Andy Burnham, should he replace Keir Starmer as prime minister. But Burnham himself told the New Statesman that Labour had to “get beyond this thing of being in hock to the bond markets… Read more 2 days ago · 100 likes · 3 comments · Paul Mason ](https://htsf.substack.com/p/down-with-the-bond-market-down-with?utm_source=substack&utm_campaign=post_embed&utm_medium=web) Back in Bloomsbury they shake their heads and ask: “Didn’t we learn anything from the Eurozone crisis?” Meanwhile, as if summoned to the conversation by some higher force, the “pink pages” announce: “The days of ultra-cheap government borrowing have come to an end” and Martin “Whizzard” Wolf publishes the graph of the season Look at the UK in 2026, perilously positioned on the upper edge of the pack. No wonder no one in London needs any lessons about the “bond market”. But, look again. Imagine how they feel in Rome. What is London’s nightmare in 2026? The nightmare is that you end up like Italy in the early 2010s during the Eurozone crisis. Once comfortably situated in the middle of the pack, watching with horror as your ten-year yields explode to 7 percent and “spreads” become a national nightmare. One of the largest economies in Europe, a founding member of the euro, stigmatized. But the message of the Italian experience is ambiguous. After all, the stigma didn’t last. In 2026, Italy borrows at rates lower not only than the UK but the US. The US, which, as everyone knows, enjoys the “exorbitant privilege” of being the issuer of reserve, safe asets. What kind of magic is this? How did Italy, in the space of fifteen years, go from being good, to bad and back again? Which brings us back to our dissident friends in their Bloombury boozer and their memories of the Eurozone crisis. Italy never was Britain - with its ongoing fiscal deficits. Without interest payments, on primary balance, from 2000 to 2020 Italy ran a tight fiscal ship. Even in 2008 it barely went into deficit and when it was being put on the rack in the early 20210s its primary surplus matched that of austere Germany. So, what happened? How did it end up stigmatized? Of course Italian politics didn’t help. Berlusconi was at the helm and he had legal issues. But amongst friends in the Bloomsbury pub, Berlusconi is a sideshow, the name we whisper to each other is “Trichet”. From 2004 to 2011 the ECB was headed by Jean-Claude Trichet, ex of the French Treasury, more German than the Germans. After 2009 as the news of the Greek fiscal disaster broke, the European bond markets wento into panic mode and Trichet began a brutal game of cat and mouse. Between 2009 and 2011, Trichet intervened in the bond market to help, only when he thought he had compliance with austerity. When he thought they were uncooperative, he withdrew. In the summer of 2011, he even made direct suggestions to his Italian counterparts in Rome, as to how Italy should be governed. It was this cat and mouse game that drove the bond markets crazy and exposed Italy to a violent squeeze. When Mario Draghi took over the ECB at the end of 2011 and declared “whatever it takes”, the pressure on Italy, gradually eased. It is that starring role that has made Draghi into the towering figure in European politics that he remains today. So now you see why voices in London hush when it comes to the Bank of England. “The bond market” isn’t an irresistible objective force like the weather or an avalanche. It can appear like that. But that depends on the way it is being handled, or not handled by the central bank. Which is why the silence about the Bank of England in London right now is so significant. If you think this all sounds a bit fishy, coming from a left-liberal Keynesian like myself, well, let me introduce you to Robin Brooks, who, to put it mildly, plays on a different quidditch team to me. Here, from the position of a fiscal hawk is Robin’s celebratory account of the Bank of England’s role since 2022; In October 2022, at the height of the bond market blow-up in the UK, something incredible happened. Governor Andrew Bailey told British pension funds the Bank of England would end its support program for the country’s fragile gilt market, drawing a line under how much help the central bank was willing to give to exposed pension funds and - implicitly - the government. By the end of that week, Kwasi Kwarteng - the finance minister - had resigned. Prime Minister Liz Truss would soon follow. This episode is so incredible because it contrasts with what happened in the Euro zone earlier that year. Bond markets in Spain and Italy were under pressure amid high inflation and rising interest rates. In the middle of this, Mario Draghi - Italy’s Prime Minister - resigned, compounding pressure on bond markets of high-debt countries on the Euro periphery. Unlike the Bank of England, the ECB caved. It bought Italian and Spanish government bonds in an effort to cap yields and introduced a new tool that signaled to markets it might do such caps more frequently going forward. Faced with pressure on bond markets, the ECB capitulated to political pressure from high-debt countries like Italy and Spain. The Bank of England stood its ground and toppled the Truss government. This kind of thing has long-lasting consequences. It means markets price a higher probability of yield caps in the Euro zone, which keeps Italian and Spanish yields artificially low, while markets feel free to push up UK yields without fear of central bank intervention. As I flagged in yesterday’s post, this means you really can’t compare UK yields to those of other high-debt countries. The UK looks worse, but only because its central bank isn’t interfering with markets. There’s more to this than just that 2022 episode. The Bank of England has also been much more aggressive in its quantitative tightening (QT) than other central banks. If one motivation for quantitative easing (QE) is to lower bond yields - especially longer-dated ones - then it stands to reason QT pushes yields up. The left chart above shows a four-quarter moving average of UK government debt issuance (black line) in percent of GDP and which sectors absorb this issuance, including the Bank of England (blue bars). The right chart above compares the Bank of England’s accumulation or run-off of government bonds (blue line) with that of other central banks, where this blue line is the same as the blue bars in the left chart. The Bank of England was quicker and more aggressive than other central banks in downsizing its bond holdings, so UK yields will have risen more than elsewhere also for this reason, not just because of Governor Andrew Bailey’s remarks in October 2022. Back in October 2025, after a conversation in New York with friends in British politics, my sense of dysphoria was such that I raised the issue of the Bank of England openly in the FT Since 2008, the UK has slid into a deep economic and political predicament. Growth has stagnated to a degree far worse even than in the 1970s. The Tory leadership’s wager on the Brexit referendum spectacularly backfired, leaving the UK isolated from Europe and at the mercy of its special relationship with the US, many of whose political class regard the UK as a basket case. After years of austerity, the Labour party lurched to the left and then back to the centre. The Tory party has been eclipsed by the populist nationalism of Reform. Any British government should be worrying first and foremost about how to restart growth. Instead, Keir Starmer is beset by shades of the gilt market panic triggered by the Liz Truss government in 2022. The debt level is higher than in recent years, but there is no cause for panic. UK debt is at far from critical levels and of long duration. Whether you want to “take back control” or launch progressive economic policy, a democracy dogged by fear of bond market vigilantes is unhealthy. In a country that is a monetary sovereign, this climate points to one thing: a disconnect between the government and the central bank. Since 1997, the independence of the Bank of England has become a sacred cow. But independence is what you make of it. And in the wake of the gilt market crisis of September 2022, relations between the Bank of England and the UK government need a reset. In normal times, there is no doubt that an inflation-targeting independent central bank can serve a country well. But since 2008, the UK and other advanced economies have not had the luxury of such simple problems. To their credit, central bankers around the world have not stood on orthodoxy. After 2008, the US Federal Reserve rescued the global banking system and, through quantitative easing, it stabilised the Treasury market in the face of huge deficits. In Europe, things were trickier. Both the Bank of England under Mervyn King and Jean-Claude Trichet’s European Central Bank played cat and mouse with national governments. This was a high stakes wager that between 2010 and 2012 escalated bond market tension and triggered a disastrous turn to austerity. Shaken by the impact of those shocks, their successors, Mark Carney and Mario Draghi adopted a more protective stance (assuming you were not the government of Greece). Recall that Draghi’s legendary slogan, “Whatever it takes”, was uttered to face down the City of London’s bond vigilantes. In 2015, Draghi launched QE — financial repression by another name. In 2016, Carney used the authority of the Bank of England to stabilise markets following the vote for Brexit, an exemplary demonstration of how central banks can underpin democratic choice, even when those choices are wrong headed. All these were independent central bankers steeped in the best practice of the 1990s, who recognised that historic crises demanded radical action. It was the price surge of 2021-2023 that poisoned the atmosphere. Though the shock came mainly from the supply side, central banks ended up in the dock. Nowhere more so than in the UK. The Bank of England reacted with aggressive normalisation. Faced with a cost of living crisis, the governor called for workers to accept real wage cuts. In early 2022, as gas prices were at record levels and Russia’s army was poised to invade Ukraine, the Bank adopted a stringent programme of quantitative tightening, elevating interest rates. When the Truss government got itself in trouble, the Bank took almost a week to come to the rescue. Rather than enacting a charade of normality, it is time to recognise that in 2025 the UK faces a period of historic transition. To meet this challenge, what is needed is a new concordat with the Bank. This should not ignore inflationary pressures or the long-run trajectory of debt, but should affirm the priority of reviving investment-led growth. One could follow Donald Trump in demanding interest rate cuts. The Bank could shadow the ECB in its commitment to capping Eurozone yields. But the top priority should be to lay the ghost of September 2022. The Bank’s slowing of QT last month was a concession. An immediate and complete end would send the right signal. Such a concordat will not by itself restore sanity to politics, solve the housing problem or rebuild the NHS. But it would help to lift the fear of bond market crisis, which is paralysing the effort by democratic politicians to answer the fundamental questions facing the nation. Now, that call for a new concordat between government and Bank of Englands seems more urgent than ever. The problem is that in October 2025, Starmer still had some authority. Today the government is in tatters. And when you are the “under the harrow” - to echo a phrase of Montagu Norman’s from the 1920s - it is the worst possible time to consider institutional change. To make general arguments at a time of crisis can only seem like special pleading rather than a general argument for long-term change. The same, unfortunately, is also true for the other basic institutional reform that Britain urgently needs i.e. the abolition of the out-dated first past the post electoral system and its replacement by a moderated form of proportional representation. And thirdly - whilst we are saying the quiet parts out loud - Britain needs to reopen the question of EU membership. What the local election results of 2026 show is that this remains a key issue. And what they also show is that there is a clear majority that would favor a return. Until these basic features of Britain’s political economy are addressed the country will carry on its politics as though in a haunted house, governed by governments that lack actual majorities, conjuring up false constraints whilst ignoring the real ones. This one is for DG and MI. I love writing the newsletter. If you enjoy it too and fancy buying me a coffee once a month, you know what to do. Click below! Subscribe
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