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people not listening

Closing yourself off to others' opinions is unproductive, writes Firstenberg.

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Firstenberg, a former Senate staffer, is an artist and created an installation near the Washington Monument to make visible the human toll of the Covid-19 pandemic.

“I probably have, what, 10 more years? And nothing to do with them,” he said. The 64-year-old good ol’ boy had meant to vent his frustration. Instead, he uncovered his sad truth.

By pulling front-end in beside my charging Tesla, he had blocked my car door from opening with his black, extended cab F150. Parked with windows open at a Wawa in southern Virginia, I became his defacto captive audience.

“How long does it take to charge that thing?” he began. Without waiting for my response, he launched his first salvo, “You know, that battery will be an environmental hazard.” Likely, he had just pumped $5.29 per gallon gas.

His grievances burst forth in a racist, liberal-bashing, ugly froth. Always ready to learn about people, I let him talk. Figuring he would not physically attack me in broad daylight, I employed the fine art of rational/emotional jujitsu. We had chosen our weapons — his was anger and grievance. Mine was that he had underestimated me.


As he railed against Black people, I looked into his eyes and asked, “What makes you and me better than Black people?” As evidence, he told me of a Black woman who had set her bag of Costco groceries on the hood of his truck while she buckled her daughter into her car seat.

“So you cared more about your paint job than the safety of a child?” I challenged him. He stammered, then continued. He had lost his job at a florist shop because he had called a customer the “N” word. “And the woman who fired me was older than me!”

Now we were getting somewhere.

“President Biden is ruining the country!” he said, pivoting subjects.

“Congress is the problem,” I countered, asking him who is sending all these idiots to D.C. “People have more power than they know,” I countered. “Vote for better people.”

“The environment is going to hell. Everything is going to hell,” he lamented. “I probably have 10 more years to go … and what do I have to do?”

“You can help a lot of people in 10 years’ time. You just have to focus on others.”

Twenty minutes of being heard likely did not change his world. Those minutes changed mine. They clarified the existential depths of despair that animate America’s angry and aggrieved.

They need us to hear them. Not to agree, but to guide them away from identities of ideology and to challenge them to matter. They can matter. With our help, most of them will.

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After the Ceasefire, the Violence Continues – and Cries for New Words

An Israeli army vehicle moves on the Israeli side, near the border with the Gaza Strip on November 18, 2025 in Southern Israel, Israel.

(Photo by Amir Levy/Getty Images)

After the Ceasefire, the Violence Continues – and Cries for New Words

Since October 10, 2025, the day when the US-brokered ceasefire between Israel and Hamas was announced, Israel has killed at least 401 civilians, including at least 148 children. This has led Palestinian scholar Saree Makdisi to decry a “continuing genocide, albeit one that has shifted gears and has—for now—moved into the slow lane. Rather than hundreds at a time, it is killing by twos and threes” or by twenties and thirties as on November 19 and November 23 – “an obscenity that has coalesced into a new normal.” The Guardian columnist Nesrine Malik describes the post-ceasefire period as nothing more than a “reducefire,” quoting the warning issued by Amnesty International’s secretary general Agnès Callamard that the ”world must not be fooled” into believing that Israel’s genocide is over.

A visual analysis of satellite images conducted by the BBC has established that since the declared ceasefire, “the destruction of buildings in Gaza by the Israeli military has been continuing on a huge scale,” entire neighborhoods “levelled” through “demolitions,” including large swaths of farmland and orchards. The Guardian reported already in March of 2024, that satellite imagery proved the “destruction of about 38-48% of tree cover and farmland” and 23% of Gaza’s greenhouses “completely destroyed.” Writing about the “colossal violence” Israel has wrought on Gaza, Palestinian legal scholar Rabea Eghbariah lists “several variations” on the term “genocide” which researchers found the need to introduce, such as “urbicide” (the systematic destruction of cities), “domicide” (systematic destruction of housing), “sociocide,” “politicide,” and “memoricide.” Others have added the concepts “ecocide,” “scholasticide” (the systematic destruction of Gaza’s schools, universities, libraries), and “medicide” (the deliberate attacks on all aspects of Gaza’s healthcare with the intent to “wipe out” all medical care). It is only the combination of all these “-cides,” all amounting to massive war crimes, that adequately manages to describe the Palestinian condition. Constantine Zurayk introduced the term “Nakba” (“catastrophe” in Arabic) in 1948 to name the unparalleled “magnitude and ramifications of the Zionist conquest of Palestine” and its historical “rupture.” When Eghbariah argues for “Nakba” as a “new legal concept,” he underlines, however, that to understand its magnitude, one needs to go back to the 1917 Balfour Declaration, in which the British colonial power promised “a national home for the Jewish people” in Palestine, even though just 6 % of its population were Jewish. From Nakba as the “constitutive violence of 1948,” we need today to conceptualize “Nakba as a structure,” an “overarching frame.”

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Donald Trump has repeatedly used the phrase “holding the cards” during his tenure as President to signal that he, or sometimes an opponent, has the upper hand. The metaphor projects bravado, leverage, and the inevitability of success or failure, depending on who claims control.

Unfortunately, Trump’s repeated invocation of “holding the cards” embodies a worldview where leverage, bluff, and dominance matter more than duty, morality, or responsibility. In contrast, leadership grounded in duty emphasizes ethical obligations to allies, citizens, and democratic principles—elements strikingly absent from this metaphor.

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Campbell's episode, now the subject of national headlines and an ongoing high-profile legal complaint, is troubling not only for its blunt language but for what it reveals about the hidden injuries that erode the social contract linking institutions to citizens, workers to workplaces, and brands to buyers. If the response ends with the usual PR maneuvers—rapid firings and the well-rehearsed "this does not reflect our values" statement. Then both the lesson and the opportunity for genuine reform by a company or individual are lost. To grasp what this controversy means for the broader corporate landscape, we first have to examine how leadership reveals its actual beliefs.

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