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Ron Howard and Brian Grazer on 'Grinch' Sequel, YouTube Filmmakers
The Imagine Entertainment partners sat down with THR editor-in-chief Maer Roshan for a keynote conversation at the UCLA Entertainment Symposium, where they also touched on AI fears and their (lack of) retirement plans.
What we observed as the Pirates played the A's in a (surprisingly pleasant) minor league ballpark
WEST SACRAMENTO, Calif. — I hadn’t even made it inside Sutter Health Park when someone asked me what I thought of the stadium. Those conversations...
Quartz countertops are driving a public health crisis in the US – 2 occupational health experts explain the surge of lung transplants and lawsuits
Workers are facing a preventable and incurable lung disease from a material being used to renovate kitchens in millions of American homes.
Gemini for Android using Bubbles to let you multitask & continue chats
After adding Dynamic Color earlier this month, the Gemini overlay on Android is now using Bubbles to help keep track of conversations.
Google bets on Gemini to reinvent the smart home speaker
Google is betting generative AI can breathe new life into the smart speaker. The company's new $99.99 Google Home Speaker replaces the rigid commands of the Google Assistant era with more conversational Gemini interactions.
Google’s first smart speaker in six years arrives next week
The Google Home Speaker is designed for Gemini for Home and its more conversational smart home assistant.
Job Creators Network - Small Business Warning: Inflation, Interest Rates & the Hidden Impact of Washington Policies
Video originally published here. Elaine Parker speaks with Caroline Melear of the R Street Institute about how federal policy decisions affect small businesses and local economies across America. The conversation examines the connection between Washington policymaking and the economic realities faced by entrepreneurs, families, lenders, and communities. Parker and Melear discuss several major forces shaping...
On Netflix’s World Cup Show, It’s Still Called Football
When Netflix approached Goalhanger co-founder Tony Pastor last year, he assumed the streamer was interested in picking up a version of his podcast network’s The Rest Is History. In their first meeting, executives discussed episodes from the show—then pivoted the conversation. “They suddenly said in the middle of the meeting—’but actually, that’s not what we want …
Steam Machine Performance Benchmark Leak Signals Approaching Launch
Since the news broke that the Valve Steam Machine would be delayed, there have been countless conversations online about how the Steam Machine would be dead on arrival because of its expected pricing and aging internals—a six-core Zen 4 CPU and a Radeon Navi 33 GPU with 8 GB of VRAM—but a recent set...
Small Business Administration chief talks the state of small businesses in the U.S.
The Reindustrialize Summit convened leaders from manufacturing, technology, defense and finance in Detroit to discuss how to restore America’s industrial strength. Small Business Administration Administrator Kelly Loeffler sat down with CNBC’s Leslie Picker for a conversation on boosting America’s manufacturing base, small business sentiment, and AI’s impact to Main Street.
Cigarettes Are Cool Again and Health Advocates are Worried
We explore the return of smoking's coolness, and how the glamorization of cigarettes complicates the public health conversation around nicotine.
Google Releases the June 2026 Pixel Drop
In addition to today's Android 17 release, Pixel users are getting the June 2026 Pixel Drop with numerous new features for supported devices.
Doceree Recognized in the Gartner® Hype Cycle™ for Life Science Enterprise Technologies, 2026
Doceree, the only healthcare marketing platform that can measure and adapt to the actual clinical intent of both physicians and patients, has been recognized as a Sample Vendor in the Trusted Conversational AI in Life Sciences profile for the Hype Cycle™ for Life Science Enterprise Technologies, 2026. For Doceree, this recognition reflects the growing role of Agentic AI in life sciences.
How bond markets have become one of the most powerful forces in modern politics
What exactly are they? And why do politicians care so much about them?
Prediction markets are opening many new opportunities for unregulated insider trading and unethical bets – in the name of making a game out of politics
The rapidly growing popularity of prediction markets is sparking worries about the markets’ effects on US politics, where campaign staff has bet on its candidate’s electoral performance.
Apptio Unveils Conversational Insights and New Suite of AI-Powered Capabilities to Translate Complex Technology Spend into Measurable Business Outcomes
Apptio announced significant updates to its solution suite designed to turn technology investment into measurable business outcomes and establish best practices for the financial governance for AI in a time of record infrastructure investments.
Community Conversations: Black Business Expo to showcase local black-owned businesses
Dave Hunter spoke with Sharmain Cooper-Richardson about the upcoming Black Business Expo.
"Three Women and Me" Launches a Bold New Health Media Platform Designed to Change the Conversation Around Women's Health and the Issues Families Face Every Day
Award-Winning Producer Charles Mattocks and Bionic Bloom's own Dr Angela Fisher- Join Heather Reilly Hiemstra, Dr. Jenny Vaughn-Curtman, and Dr. Cathleen Gerenger, for a Powerful New Television Series and Podcast Featuring World-Renowned Experts, ...
Trump proposes putting political goals above objective criteria in deciding who gets government grants, from childcare to research to public safety
The White House says the changes it seeks would strengthen transparency, accountability and oversight. Critics say federal grantmaking would become too political.
How window-mounted heat pumps can give tenants efficient heating and cooling
Permanently installing a heat pump system in a building is expensive. But new window units can deliver many of the benefits with far less cost and go with renters when they move.
Do shark culls keep people safe in the ocean? Here’s what the science says
Culls are back on the table after a shark bit a woman at Coogee beach on Saturday.
Mind, Body, Soul: Self-Care Is Health care Community Health Day
Ethan Temple Seventh-day Adventist Church invites residents throughout the Miami Valley and surrounding communities to attend its “Mind, Body, Soul: Self-Care Is Healthcare: Community Health Day” on Saturday, July 25, 2026, at Ethan Temple SDA Church, 4000 Shiloh Springs Road, Clayton, Ohio 45315.The free community event is designed to promote holistic wellness by addressing physical, mental, emotional, and spiritual health while connecting individuals and families with valuable healthcare and community resources.The day opens with Morning Worship at 11:00 a.m., featuring guest speaker Alberta Scruggs, a licensed registered dietitian and nutritionist, who will share practical guidance on nutrition, self-care, and healthy living. Following the service, attendees will enjoy refreshments and a light lunch before taking part in the afternoon's health screenings, community resource fair, and wellness-focused activities.From 2:00 p.m. to 5:00 p.m., attendees will have access to free health screenings provided through a partnership with Premier Health, along with information and resources from local health and human service organizations.A Community Health Fair from 2:00 p.m. to 3:30 p.m. will feature representatives from several organizations such as Black Women’s Health Initiative, CareSource, and many more.Recognizing the growing importance of emotional wellness, the event will also feature a Mental Health Panel Discussion from 3:30 p.m. to 5:30 p.m. led by respected professionals in behavioral health and counseling. The panel will provide an opportunity for open conversation, education, and community engagement around mental health awareness, treatment, and support.In addition to health services and educational opportunities, attendees will receive complimentary lunch bags while supplies last, and school supplies will be distributed to students and families while supplies last.The Community Health Day is open to the public and free of charge. No registration is required.
Taboos are on the table at Bury St Edmunds women's health event
Three nurses behind the event say they want women to feel they can have open and honest conversations.
Why Marketing Feels Harder as Your Business Grows by Nathan Tayloe
At some point, most growing businesses hit the same moment. What used to feel straightforward starts to feel more complicated. Marketing takes more effort. Results feel less predictable. What once worked consistently begins delivering mixed outcomes. It is easy to assume something is broken. In many cases, nothing is. The business has simply reached a different stage. What Worked Before Starts to Lose Its Edge Early on, growth is often driven by a few things working well at the same time: Referrals are strong The value of the offering is clear The team is aligned Decisions are made quickly Marketing, in that stage, tends to feel easier because the business itself is easier to understand. As the company grows, that simplicity fades. The audience expands. Services evolve. New people join the team. More channels are added. More decisions are made across more touchpoints. Marketing is no longer communicating one clear story. It is trying to represent a more complex business. Complexity Creates Friction That added complexity does not always show up immediately. It builds over time. Messaging starts to drift. Different parts of the business describe what they do in slightly different ways. The website no longer reflects how the company actually operates. Sales conversations evolve faster than the brand. At the same time, more activity is introduced to try to keep growth moving: New campaigns More content Additional platforms More tools and reporting The volume increases. The clarity does not always keep pace. That is when marketing starts to feel harder. It’s Not a Lack of Effort Most teams respond to this stage by doing more. More output More meetings More adjustments More experimentation That effort is not misplaced. It is often pointed in the wrong direction. When the underlying issue is a lack of alignment, more activity tends to create more noise. Results become harder to interpret. Decisions take longer. Progress feels inconsistent. From the outside, everything looks active. From the inside, it feels less certain. The Real Shift As businesses grow, marketing becomes less about execution and more about alignment. The companies that navigate this transition well tend to refocus on a few fundamentals: A clearly defined audience A strong, consistent position in the market Messaging that reflects how the business actually operates Alignment between leadership, marketing, and sales When those elements are in place, execution becomes more effective again. Marketing does not necessarily become easier, but it becomes more consistent. A Different Kind of Discipline Growth introduces more opportunity, but it also demands more discipline. What worked when the business was smaller often cannot be scaled without adjustment. The systems, messaging, and decision-making that once felt intuitive need to become more intentional. That is not a sign of failure. It is a normal part of growth. Marketing feels harder because the business has become more complex. The solution is not to outwork that complexity. It is to bring clarity to it. The companies that do that well tend to regain momentum quickly. Those who do not often stay busy without seeing the same level of progress. — Learn more about how we help organizations align strategy, brand, and execution. Visit tayloegray.com, or reach out directly at nathan@tayloegray.com.
Ebola, hantavirus, diphtheria: how distrust in health care is fuelling multiple outbreaks across the globe
Distrust in health care during infectious disease outbreaks can have devastating consequences. Here’s what we can do about it.
Computer science students develop AI platform for use in nursing courses
The faculty-student team is creating a web platform this summer that will allow nursing students to conduct actual conversations with a wide range of AI personas, simulating real interactions with physicians, patients and family members they will experience in the workforce.
JD Vance says he’ll discuss 2028 presidential run with wife after midterms
Vice President JD Vance also said he doesn't initiate conversations about his political future with President Donald Trump, but noted that Trump is "fascinated by it."
How a UConn program reduces the stigma of mental health care. It’s designed to increase access.
Research at several universities in New York indicates that just having a conversation that promotes mental health on campus normalizes the idea that students will go out to seek help for themselves
"I Don't Do Anything I Don't Enjoy" - The Business Philosophy That Made Terry Bradshaw a Winner Off the Field
Terry Bradshaw, Hall of Fame Quarterback, 4-Time Super Bowl champion with the Pittsburgh Steelers, Emmy-Award winning studio analyst with the NFL on Fox and Founder of Bradshaw Bourbon and Bradshaw Quarter horses joins Sports Business Radio for a wide-ranging conversation. Bradshaw discusses his Hall of Fame career with the Steelers (where he went 4-0 in the Super Bowl). Bradshaw returned to Pittsburgh earlier this year for the NFL Draft and he shares his feelings about his relationship now with
WHUR’s Joe Clair Brings Men Together for Honest Conversation About Mental Health
WASHINGTON, D.C. (Saturday, June 13, 2026) — Dozens of men filled the event space at Macy’s Downtown Metro Center Saturday for Well-Dressed Well-Being: A Men’s Mental Health Check-In, an afternoon of powerful storytelling, healing, and honest conversations designed to break the stigma surrounding men’s mental health. Hosted by WHUR 96.3 afternoon personality, comedian, and community advocate Joe Clair, […]
Tony Perkins joins Joe Clair for men's mental health event
News4’s Tony Perkins will join WHUR’s Joe Clair for an important conversation on mental wellness, healing and community.
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
Why grandparents matter more than ever for children's mental health
A child psychologist says grandparents are more important than ever as youth mental health challenges continue to rise. He argues that children need supportive relationships, meaningful conversations, and a sense of purpose—not just pressure to achieve. Grandparents can help by listening, encouraging, and creating positive experiences that strengthen emotional resilience.
Why grandparents matter more than ever for children's mental health
A child psychologist says grandparents are more important than ever as youth mental health challenges continue to rise. He argues that children need supportive relationships, meaningful conversations, and a sense of purpose—not just pressure to achieve. Grandparents can help by listening, encouraging, and creating positive experiences that strengthen emotional resilience.
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Times Opinion: US lead in science is shrinking fast as China, India and even Iran catch up
A country with one of the fastest-rising scientific profiles operates under sweeping international sanctions, has limited access to Western research infrastructure and is rarely mentioned in American conversations about global innovation. That country is Iran.
US lead in science is shrinking fast as China, India and even Iran catch up
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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!
Coffee Conversation: Science Riot making science fun with comedy program
While science may not be the easiest or most entertaining subject to many, the non-profit Science Riot has made it their mission to put the fun back into STEM. The
Coffee Conversation: Science Riot making science fun with comedy program
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The work you can't always see: Beer is political, part 2
Recently I published a piece about beer, politics, and the question of who speaks up and who doesn’t. I meant every word of it. I still do. And then my inbox opened up. Cleveland Prost is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. Subscribe I’ve been writing about beer since 2014. For most of that time, I kept things deliberately light — taproom profiles, new releases, the people behind the pints. Gradually, over years of building this thing, you gave me something I didn’t expect: permission. Permission to go deeper. To say what I actually saw in this industry and what I actually believed about it. That trust isn’t something I take lightly. It’s why that piece existed at all, and it’s why this one does too. I’m not walking anything back. But I want to go further. In that piece, I wrote that beer has never existed outside the system. That immigration policy affects who staffs breweries and harvests ingredients. That labor policy affects taproom workers. That civil rights policy affects who feels safe walking into a taproom. That “beer does not exist in a vacuum. The idea that it does is comforting. It is also false.” I believe that as much now as I did when I wrote it. But one idea came back at me, in different forms, over and over (from reader emails, comments, and conversations): that beer itself isn’t political — that it only becomes political when someone decides to make it that way. That what we’re really seeing is a choice by individuals to inject division into something that doesn’t inherently require it. It’s a comforting idea. It’s also wrong — and I think it’s worth being precise about why. That framing assumes that breweries operate outside the conditions shaping everything else. That politics is something you choose to bring into a room that was, until then, clean and neutral. That if you stay quiet, you stay clear of it. But the room was never neutral. It was never clean. Politics is already in the room. It’s in who walks through the door comfortably and who hesitates. It’s in whether a space can be used for organizing without fear. It’s in whether helping someone quietly might carry consequences you have to think carefully about in advance. It’s in who staffed the brewery, who harvested the grain, who can afford to be a regular. The idea that you opt out of all that by staying quiet is an illusion. You only change how visible your response to it is. This is, I realize, a hard thing to hear if you came to a beer newsletter for something lighter. I wrote recently that “beer, for me, has always felt like a refuge — a third place in an increasingly fractured world.” I meant that. I still do. But a refuge is not an escape from reality. It’s a place to gather strength to face it. Here’s what I actually missed — and what I want to correct. Multiple people in the industry reached out to me. I’m not naming them and I’m not identifying their businesses, because that’s not my call. If and when they want to be loud about what they’re doing, that agency belongs to them. What I can share is the substance of what they said, because it complicated something I presented too cleanly. The overall message: *You don’t know what we all are doing.* And they’re right. I don’t. One example involved a collaboration brewed quietly to support another business facing serious challenges in a whole different region, with proceeds directed toward solidarity, community, and keeping operations afloat. No announcement. It could have been broadcast widely. The point was never publicity. Another example involved logistical support for community efforts: organizing safe transportation, providing space for meetings on otherwise closed days, facilitating gatherings under difficult conditions. All of it happening while balancing real financial pressure and genuine concern for personal safety. None of what they described is a brewer “deciding to make beer political.” It’s people responding to the conditions around them — conditions that are already shaping who feels safe, who has access, who can gather, who needs help, and who has the capacity to offer it. Politics, again, already in the room. Already shaping choices. Whether anyone announced it or not. I’ve spent decades in taprooms, at barrel releases, at festivals, in back offices and brewing floors, talking to the people who built this industry from nothing. I know how much happens that never makes it onto social media. I know the owner who quietly comp’d a tab for someone having a crisis. The brewer who drove an hour to pick up a stranger who needed a safe ride. The taproom that stayed dark on a Tuesday so a community group could use the space without it becoming A Whole Thing. None of that gets a post. Most of it never will. So when I wrote recently about silence — when I said that “silence right now doesn’t feel neutral, it feels like complicity” — I was writing about what I could see. And I was right about what I saw. The public silence of breweries that have the platform, the stability, and frankly the safety to say something and choose not to? That still troubles me. I’m not softening that. But some of what I read as silence is actually something else entirely. It’s people doing the work with their hands instead of their phones. It’s people who are genuinely afraid — not of being canceled, but of real consequences for their families, their employees, their ability to keep the doors open at all. That deserves more than a footnote. It deserves to be named clearly. Here’s the tension I want to sit with honestly: public statements matter. They matter because people can’t rally around something they can’t see. Visibility creates awareness and solidarity. It helps people find each other. It tells someone standing outside your taproom door, uncertain whether they’ll be welcomed inside, something they need to know — or whether it’s even safe for them to be in public at all. That’s not performative. I wrote recently that the craft beer movement “was built on collective defiance. It was built on rejecting consolidation. On pushing back against homogeneity.” I believe that too. And I’ll extend it: breweries should be at least as loud about their values as they are when they drop a new seasonal. Your hazy IPA gets a full rollout — the label art, the tap handle photo, the countdown post. Human dignity deserves the same energy. Be as loud about human rights as you are about your beer. There is no reason those two things should require different levels of courage from you. But visibility isn’t the only form of courage. And not everyone can be visible right now without real consequences — financial, personal, sometimes physical. There are people in this industry doing hard, unglamorous, sometimes risky work in the background, and announcing it would compromise it or paint a target on someone who’s already stretched thin. That’s not silence as complicity. That’s operational discipline under pressure. What I want to push back on — clearly, not gently — is the idea that behind-the-scenes action and public visibility are in competition with each other. The person organizing quietly in the back room and the person posting a statement of solidarity on a Tuesday morning are both doing something real. We need both. We need the quiet infrastructure and we need the visible signal. We need people to know that this industry — at its best, at its most independent, and human — gives a fuck. I closed that piece with a question: “Reactive and fearful? Or clear and values-driven?” That question still stands. But having heard from you, I’d add a corollary: the values-driven path isn’t always the loudest one. Sometimes it’s a phone call and a recipe. Sometimes it’s a room made available on a closed Tuesday. Sometimes it’s a drive across town for someone who needed a safe ride home. All of it is political. All of it was always political. You don’t get to opt out of that — you only get to decide what you do with it. I’ve spent more than a decade writing about this industry because I believe it can be exactly that. I’ve been lucky enough to build an audience that lets me say so plainly. That’s a privilege I intend to use. The work is happening. Some of it you’ll see. Some of it you won’t. Support it either way. Cleveland Prost is a reader-supported publication covering beer and brewing across New York state. To receive new posts and support this work, consider becoming a free or paid subscriber. Cleveland Prost is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. Subscribe
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