Trump’s War on Intellectualism Is a Threat to Democracy—But Elite Universities Aren’t Innocent Victims

When Donald Trump and his political allies go after elite universities like Harvard, Columbia, and the University of Pennsylvania, it’s easy—too easy—for defenders of higher education to circle the wagons. We’re told that these attacks are a threat to academic freedom, to knowledge, even to democracy itself.

There’s some truth to that. But let’s not romanticize the institutions being targeted. Elite universities are not innocent victims in America’s democratic unraveling. They have, for decades, cultivated privilege, preserved inequality, and insulated themselves from the real-world consequences of their decisions. If we’re going to talk honestly about the dangers of anti-intellectualism, we must also confront the failures of the so-called intellectual elite.

That said, the Trump movement’s war on expertise, critical thinking, and education isn't aimed at reforming these institutions—it’s about dismantling the very idea of an informed, questioning citizenry. And that’s where the true danger lies.

Elite Universities: Power Without Accountability

Let’s start with the obvious: the Ivy League and its peers are deeply complicit in America’s meritocratic mythology. They’ve served as finishing schools for the ruling class, minting the bankers, judges, presidents, and policymakers who have overseen widening inequality, endless wars, mass incarceration, and climate inaction.

These schools have protected legacy admissions, turned a blind eye to labor exploitation on their campuses, and sat on billion-dollar endowments while adjunct faculty and graduate workers scrape by. They have not been champions of democracy so much as guardians of a highly stratified status quo.

So when critics accuse them of elitism, they’re not entirely wrong. But the Trump-era populism that claims to speak for “the people” doesn’t aim to democratize education—it aims to destroy its democratic function altogether.

The Real Target: Critical Thought

The Trump Administration's true grievance isn’t with elite universities per se; it’s with what these institutions represent in the public imagination: facts, complexity, and the right to question power. This resentment manifests in everything from attacks on “woke” curricula to efforts to ban books and gut public education.

The Trumpist strategy is clear: discredit intellectual institutions not to make them more accountable, but to replace expertise with loyalty, and dialogue with propaganda. This isn’t about fixing higher education. It’s about gutting the tools people need to resist authoritarianism—tools like historical context, scientific reasoning, and moral imagination.

And while elite universities may have failed to democratize knowledge, they are still among the few places where critical inquiry is possible. For all their hypocrisy, they produce some of the research and dialogue that fuels social progress. That’s precisely why they’re under attack.

The Cost of Cynicism

It's tempting to dismiss the fight over academia as a clash between out-of-touch elites and performative populists. But this is bigger than a feud between two privileged factions. At stake is whether truth itself still matters in American political life.

Yes, universities need to be held accountable—for their exclusivity, for their economic entrenchment, for their detachment from working-class realities. But that critique must be grounded in a desire to expand and democratize knowledge, not to destroy it.

Trumpism offers no such vision. It’s not trying to fix a broken higher ed system; it’s trying to ensure fewer people can question the system at all.

A Choice for the Future

We shouldn’t fall into the trap of defending elite universities just because Trump attacks them. Nor should we accept the false populism that scapegoats education while consolidating power in the hands of the ignorant and the loyal.

The choice we face is not between Ivy League hypocrisy and Trumpian anti-intellectualism. It’s between a democracy that values critical thought and a movement that seeks to suppress it—between a flawed system that can be reformed and an ideology that rejects the very notion of reform.

If we care about democracy, we must critique our institutions honestly—and defend the democratic values they too often betray but must ultimately uphold.

Rigged: How Redistricting Threatens Democracy in the 2026 US House Elections

As the 2026 midterm elections approach, efforts to manipulate congressional district boundaries—under the guise of redistricting—pose a serious threat to representative democracy in the United States. These efforts are not simply a matter of partisan politics; they represent a calculated attack on the principle of one person, one vote, and on the fragile trust working Americans place in democratic institutions.

Across multiple states, redistricting maps are being drawn to favor incumbents and dominant political parties, most often through a practice known as gerrymandering. While both major parties have been guilty of gerrymandering, the recent wave of redistricting efforts has intensified in key battleground states, particularly following the 2020 Census and court rulings that rolled back federal oversight.

Some of the most blatant manipulations are unfolding in Southern and Midwestern states, where legislatures have redrawn districts to dilute the voting power of Black, Latino, and low-income communities. In states like Alabama, Georgia, Louisiana, North Carolina, and Ohio, courts have intervened—only to be ignored, delayed, or overruled by higher courts, including the U.S. Supreme Court. The result: districts that favor white conservative voters while silencing diverse urban and working-class voices.

These distortions in representation aren't merely political—they have real consequences for education policy, healthcare, labor rights, and civil rights. When working families and students find themselves in districts designed to neutralize their votes, their needs are less likely to be met by elected officials. Funding for public education, protections for contingent workers, and relief from student loan debt are often neglected in favor of corporate interests and ideological agendas.

The U.S. Supreme Court’s 2019 Rucho v. Common Cause decision paved the way for even more aggressive gerrymandering, ruling that federal courts could not adjudicate claims of partisan gerrymandering. That decision effectively gave state legislatures a green light to draw lines with political intent, even when the result undermines basic democratic principles. And with the Voting Rights Act gutted in Shelby County v. Holder (2013), many communities of color no longer have a legal shield against discriminatory maps.

In a just system, redistricting would be handled by independent commissions. In some states, this is happening—California, Michigan, Arizona, and a handful of others have taken steps toward fairer maps. But in most of the country, the party in power controls the process and uses sophisticated data tools—often developed by private firms with little transparency—to fine-tune districts down to the household level. This isn’t democracy. It’s data-driven voter suppression.

For students, low-income voters, and working-class Americans, the implications are profound. A House of Representatives that does not reflect the electorate cannot be expected to act on behalf of its needs. Adjunct professors, student debtors, gig workers, rural teachers, and public librarians already operate on the margins. When their political voices are diluted, they are pushed even further to the periphery.

These redistricting battles also have an educational cost. In states where partisan gerrymandering has secured one-party rule, legislatures have targeted curriculum content, attacked diversity and inclusion programs, cut higher education funding, and undermined faculty tenure—all without meaningful opposition. Political disempowerment leads directly to institutional decay.

The Higher Education Inquirer calls attention to these developments not only because they distort elections, but because they warp the social and economic future of the country. The 2026 House elections may be won or lost not at the ballot box but on a redistricting map drafted behind closed doors in state capitals.

The right to vote is hollow if the outcome is predetermined. The promise of representative government collapses if districts are engineered to deny equal voice. Without public awareness and pressure, these efforts to undermine democracy will go unchecked.

It’s time to speak plainly: Unless there is a national movement to restore fairness to the process, the House of Representatives in 2026 will be even less representative of the people it claims to serve.

Sources:

• Brennan Center for Justice. “The Redistricting Landscape, 2023–2026.”

• ProPublica. “How Politicians Use Redistricting to Lock in Power.”

• NPR. “Supreme Court Ruling Lets Partisan Gerrymandering Stand.”

• Southern Coalition for Social Justice. “Voting Maps and Racial Disenfranchisement.”

• ACLU. “Gerrymandering: How It Works and Why It Harms Democracy.”

• U.S. Census Bureau. “Apportionment and Redistricting Data.”

U.S. Law Schools: Perpetuating Inequality and Injustice, Serving the Billionaire Class

As the nation grapples with profound social and economic inequities, U.S. law schools have become a critical yet overlooked institution in perpetuating these disparities. From shaping the legal minds that go on to influence policy to training future attorneys who occupy the nation's corridors of power, law schools are playing an outsized role in entrenching systems of privilege, rather than dismantling them.

One of the most glaring manifestations of this failure is the Trump-era Supreme Court, whose composition has shifted dramatically due to the influence of elite law schools. Justices such as Brett Kavanaugh (Yale Law), Neil Gorsuch (Harvard Law), and Amy Coney Barrett (Notre Dame Law) have reshaped the Court in the image of conservative ideologies. These justices, primarily from elite institutions, have consistently sided with corporate interests over public welfare. Their rulings on critical issues like voting rights (Shelby County v. Holder, 2013), abortion access (Dobbs v. Jackson Women's Health Organization, 2022), and corporate regulation (South Dakota v. Wayfair, Inc., 2018) have had profound consequences, amplifying inequalities and reducing access to justice for marginalized communities. The legal minds trained in these prestigious law schools have moved away from serving the public, instead reinforcing the status quo and further consolidating power in the hands of the wealthy elite.

This trend is compounded by the overwhelming concentration of law school graduates in a handful of sectors, particularly Washington, D.C., and on Wall Street. A report from the National Association for Law Placement (NALP) reveals that nearly 70% of graduates from top law schools—such as Harvard, Yale, and Columbia—secure positions in large corporate law firms or government roles. Meanwhile, those who enter public service or work in underfunded legal fields such as public defense face a starkly different reality. According to the American Bar Association (ABA), the average starting salary for a public defender in 2020 was around $50,000, compared to $190,000 in major corporate law firms. This disparity highlights the economic realities facing graduates who pursue careers in public interest law.

Law schools exacerbate these inequities through their admissions processes, which heavily favor students from affluent backgrounds. A 2019 study by the Equality of Opportunity Project found that 70% of students attending Harvard Law, Yale Law, and other Ivy League law schools come from families in the top 20% income bracket, while less than 5% come from the bottom 20%. This financial divide is perpetuated by high tuition costs—Harvard Law's tuition and fees for the 2024 academic year exceed $70,000 annually—making it inaccessible to many who might otherwise have the talent and potential to succeed in law.

Furthermore, law schools’ connections with corporate sponsors and wealthy alumni networks often shape the curriculum and career pathways offered to students. As a result, legal education has become increasingly oriented toward corporate law, perpetuating a system that values prestige and financial gain over social justice. A 2021 report from the American Bar Foundation indicated that nearly half of law school graduates work in the private sector within the first ten years of their careers, most of them in high-paying corporate firms or lobbying groups, which further concentrates legal power in the hands of the elite.

The oversupply of lawyers entering corporate sectors—many of whom attend the nation’s top law schools—has created a system where elite law firms and government agencies, such as the U.S. Department of Justice and major regulatory bodies, dominate legal decision-making. This trend is also visible in the disproportionate representation of law school graduates in Washington, D.C., where they shape policy in ways that benefit large corporations and financial institutions, while leaving the needs of the general public unmet.

A central aspect of the legal system that perpetuates inequality is the way the billionaire class profits from the injustice system itself. Wealthy individuals and corporate entities have found ways to exploit the legal system to their advantage, contributing to the concentration of wealth and power. Many billionaires and large corporations fund legal battles designed to weaken regulations, block labor rights, and influence policy decisions that benefit their financial interests.

For example, major private prison companies like CoreCivic and GEO Group, both of which have ties to influential law firms, profit from the mass incarceration of predominantly Black and Latino individuals. These private companies lobby for harsher sentencing laws and immigration policies that fill their prisons, creating a cycle of profit that thrives on systemic inequality. Legal professionals trained in elite law schools frequently represent these corporations, further entrenching the power dynamics that keep vulnerable populations incarcerated.

The billionaire class also reaps the benefits of legal loopholes and tax avoidance schemes facilitated by top-tier law firms. Lawyers trained in Ivy League schools often advise wealthy clients on ways to hide their assets, evade taxes, and exploit the legal system for personal gain, which further exacerbates income inequality. Law firms and the lawyers who work in them profit immensely by providing these services, while the broader public bears the burden of underfunded social programs and public services.

The impact of law schools’ role in the legal system is not a new development, but has historical roots. For much of U.S. history, the courts and legal institutions have played a pivotal role in limiting democracy and reinforcing inequalities. However, there have been pivotal moments when the courts, often driven by lawyers trained in the nation's top schools, expanded democracy and fought for justice.

A key moment in the history of expanding democracy was the work of Thurgood Marshall and Charles Hamilton Houston, both of whom were products of Howard University School of Law—a historically Black institution that stood in stark contrast to the elite, mostly white law schools of their time. Marshall, who went on to become the first African American Supreme Court Justice, and Houston, his mentor, fought tirelessly against segregation and racial discrimination. Houston's strategy, dubbed "the 'liberal' approach to civil rights," involved challenging discriminatory laws through the courts, using legal arguments rooted in equal protection and the promise of the 14th Amendment.

Houston's legal battles laid the groundwork for the landmark Brown v. Board of Education (1954) case, where the Supreme Court, under the influence of Marshall's legal strategies, overturned the doctrine of “separate but equal” and declared racial segregation in public schools unconstitutional. This ruling, perhaps one of the most profound examples of the courts expanding democracy, was achieved through the work of legal professionals committed to social justice, many of whom came from institutions outside the mainstream elite law schools.

Unfortunately, the trend of the courts advancing civil rights was not consistent. The Dred Scott v. Sandford (1857) decision, where the Supreme Court ruled that African Americans could not be citizens, and Plessy v. Ferguson (1896), which upheld racial segregation, serve as stark reminders of how the legal system can be wielded to entrench inequality and limit democracy. The very law schools that trained many of the justices responsible for these rulings were also responsible for shaping the legal education that upheld the racist and exclusionary structures of the time.

Today, the cycle of legal education serving the interests of the wealthy and powerful continues. While the courts have sometimes played a role in broadening civil rights and democracy, too often they have sided with corporate interests, limiting progress. Lawyers trained in elite law schools continue to occupy spaces where the rules of the game are rigged in favor of those with wealth and influence.

To reverse this trend, law schools must take deliberate action. They must shift their focus from training lawyers for the highest-paying and most prestigious jobs to producing attorneys who are dedicated to the public good. This includes increasing financial accessibility, offering more scholarships for low-income students, and reevaluating the curriculum to emphasize social justice, public interest law, and equitable legal reforms. Moreover, legal education should challenge the structures of wealth and power, ensuring that future lawyers are equipped to dismantle the systems that benefit billionaires and corporations at the expense of justice.

The influence of law schools in perpetuating inequality cannot be overstated. The future of the legal profession—and, by extension, the justice system—depends on whether these institutions can embrace a new mission: one that fosters true equality under the law and dismantles the structures of privilege that continue to shape our society.

The War on Education: Reclaiming Critical Thought in an Age of Fascism (Henry Giroux)

As Steven Levitsky and Daniel Ziblatt note in How Democracies Die, authoritarianism no longer announces itself with marching boots or military coups. It now emerges through culture, through the seductive rhythms of social media, viral spectacles, and the normalization of cruelty. Today, culture is not just a backdrop to politics and historical amnesia; it is politics embedded in the erasure of historical memory. It teaches us how to see, what to remember, whom to fear, and what to forget. In this age of resurgent authoritarianism, culture functions as a powerful pedagogy of domination.

We are living through a dismal age, one where anti-intellectualism is no longer masked, but paraded as a form of virtue. A fascist monoculture thrives, dull and mechanized, overrun by wooden stuntmen, empathy-hating billionaires, and artists like Kanye West who unashamedly praise Hitler. Meanwhile, podcast ventriloquists spew algorithmic bile into the void. In the ruins of the university, too many so-called leaders and their bureaucratic accountants now lend legitimacy to what Herbert Marcuse once called “scholarshit,” a travesty of thought, dressed in the empty rituals of managerial reason, budget-cutting cruelty, and unapologetic brutality. “Scholarshit'” masquerades as intellectual discourse while stripping it of genuine engagement with critical inquiry. It thrives on jargon and pretension, prioritizing form over substance, and favoring self-congratulatory cleverness over meaningful argument. In its hollow rhetoric, the complexities of society are reduced to buzzwords and superficial analyses, its practitioners more concerned with appearing intellectually sophisticated than engaging in any real critique. This approach to scholarship fosters intellectual laziness, encouraging an atmosphere where complexity is simplified, nuance is erased, and true critical thought is marginalized in favor of what passes for cleverness but lacks depth or insight. Never has the need for critical education and a shift in mass consciousness been more urgent. Never has it been more crucial to recognize education as both a force for empowerment and a powerful mode of colonization.

In an age when instrumentalism and techno-fascism dominates the culture, reducing education to mere training and suffocating pedagogy under the weight of indoctrination, it becomes more urgent than ever to reclaim the university as a space for reflection, critique, and ethical imagination. Instrumentalism erases social responsibility, dismisses matters of justice, and detaches learning from the deeper relations of power. It exchanges depth for compliance and, in the process, robs education of its emancipatory promise.

We have witnessed this logic unfold in so-called liberal movements like "teaching to the test" and in the ongoing proliferation of Teaching and Learning Centers, which often reduce education to a toolbox of technical skills. As Ariella Aïsha Azoulay warns, these practices resemble the workings of "imperial technologies", systems designed to manage learning without nurturing an awareness of injustice, to flatten thought, and to detach education from the struggle for democratic agency and pedagogical citizenship.

Consider Elon Musk, hailed by some as a visionary for creating Tesla and fueling fantasies of colonizing Mars. Beneath this gleaming myth, however, lies a far more disturbing reality. Musk has made Nazi salutes, trafficked in dangerous conspiracy theories, and, as Michelle Goldberg noted in The New York Times, exhibits a chilling disdain for empathy, paired with "breathless cruelty." This cruelty is not abstract; it manifests in the real world, where the policies Musk champions have contributed to the deaths of hundreds of thousands of children in Africa. His power is not merely technological; it is ideological, shaping a culture that confuses megalomania with genius and elevates indifference to suffering as a mark of strength. This is more than a collapse of civic literacy, it is a toxic poison, destroying any vestige of civic consciousness, solidarity, and social responsibility.

Cruelty has become the currency of power, the measure by which dominance is asserted and human worth discarded. Bill Gates, in a moment of moral clarity, acknowledged the gravity of shuttering USAID, conceding that he “bore the responsibility of risking a resurgence of diseases such as measles, HIV, and polio.” But his warning grew even more damning when, in The Financial Times, he described Elon Musk—once heralded as a symbol of techno-utopian promise—as “the world’s richest man killing the world’s poorest children.” Yet even Gates understates the larger architecture of violence at work. Trump’s so-called “beautiful budget bill” is not merely a policy document—it is a blueprint for social abandonment, a death sentence rendered in the language of austerity. It slashes funding for child nutrition programs, strips health care from millions, and eviscerates what remains of the social state. In its wake rises a machinery of disposability—a punishing state that targets the poor, the vulnerable, and people of color, turning the politics of governance into a war zone where compassion is silenced and suffering normalized. This is gangster capitalism on steroids--unleashed, utterly devoid of any social responsibility and drunk on its own greed, power, corruption, and fascist principles.

This silence speaks to a deeper void in higher education, one that raises crucial questions about the burden of conscience in education. It is no longer enough to champion STEM disciplines while starving the liberal arts and humanities. It is not enough for humanities students to dwell only in critique, disconnected from the technological world around them. What we need is a fusion of literacies, a pedagogy that teaches technical competence without sacrificing moral imagination; a pedagogy that nurtures civic literacy, historical awareness, the capacity to think beyond disciplines, and the courage to cross borders of culture, identity, and thought.

The attacks facing higher education today are more than a political or economic crisis, they also speak to a cultural catastrophe, a struggle over civic consciousness, critical literacy, and the promise of higher education as a democratic public good. Higher education has become prime target because it offers the promise to students of pedagogical citizenship—a pedagogy that enables young people to attentive, critical, knowledgeable, and able to hold power accountable. That is why higher education is viewed as dangerous to the authoritarian neanderthals attacking higher education. At the core of the crackdown on higher education is a project that successfully enables society to forget how to think, to feel, and to remember, practices that provide a fertile ground for creating fascist subjects.  Under such conditions, grotesque acts become normalized,  children are starved in Gaza, immigrant families are torn apart, and the horror of state terrorism fades into the background noise of spectacle and distraction.

And yet, culture remains a vital site of possibility. José Mujica, former president of Uruguay, reminded us that real change does not begin with laws or institutions, but with the values that shape how people see the world. You cannot build a society rooted in justice with individuals trained to prize greed, selfishness, and domination. As he put it, “You can’t construct a new kind of future with people whose hearts still belong to the old one.” The struggle for radical democracy must begin in the realm of culture, where imagination is nurtured, public conscience awakened, and the seeds of transformation take root.

Language itself has been hijacked, bent to the will of a colonizing legacy steeped in hatred, disposability, genocide, and a culture of unapologetic cruelty. Neo-Nazis march without shame, white supremacists shape the conservative cultural machinery, and racist policies are no longer whispered but codified. Nazi salutes are back in fashion. Universities are increasingly transformed into sites of indoctrination and surveillance, more attuned to the logic of police precincts than places of critical learning. Students who dare to protest the genocidal assault on Palestinians in Gaza are abducted, vilified, and silenced. The most powerful white nationalist on the planet parades corruption as a political virtue and deploys state terror as a primary tool of governance. Solidarity is reconfigured into communities of hate, while resistance to fascism is rebranded as terrorism. Beneath these crimes against humanity lies a culture hollowed out by the absence of reason, moral clarity, and the capacity to hold power accountable. The ghost of fascism has not merely returned; it has taken up residence and been made ordinary.

The age of lofty visions has been cast aside, discarded like ideological refuse. Yet without such visions, rooted in the hard labor and hopeful promise of democracy and the critical function of education, we are left adrift. In their place stand administrators who act as high-powered accountants, students shaped by a culture of commodification and conformity, and a precarious academic labor force paid less than Wall-Mart greeters and clerks. Meanwhile, racism, white nationalism, and Christian fundamentalism gather momentum, extinguishing the flickering lights that once illuminated the path toward a radical democracy. When higher education no longer serves as a vessel for ethical imagination and collective hope, it becomes complicit in its own undoing, and with it, democracy itself teeters on the edge.

As educators, we must fight for a vision of higher education as both sanctuary and catalyst, a place where democracy is not only studied but enacted, where students are not trained to be efficient machines, but cultivated into thinking, feeling, and acting human beings. We need an education in which a culture of questioning is not punished but nurtured, where talking back is a civic virtue, and where the pursuit of equity and justice is central to the very purpose of teaching and learning. Such an education must be grounded in the principles of civic literacy, historical consciousness, and a systemic understanding of power—one that connects private troubles to public issues and expands the possibilities for individual and collective agency.

This is the foundation upon which a radical democracy must be built, and it is the defining pedagogical task of our time. If we fail in this responsibility, higher education will surrender its role as a vital civic sphere—one essential to producing the narratives, knowledge, and capacities that sustain the promise of equality, justice, freedom, and compassion. In abandoning that mission, it will not merely falter; it will aid in its own unraveling. And with it, democracy will edge ever closer to collapse.

Donald Trump understands this. That is why he fears critical education. That is why he wages war on it.

Language in the Age of Fascist Politics (Henry Giroux)

In the age of expanding fascism, the power of language is not only fragile but increasingly threatened. As Toni Morrison has noted, “language is not only an instrument through which power is exercised,” it also shapes agency and functions as an act with consequences. These consequences ripple through the very fabric of our existence. For in the words we speak, meaning, truth, and our collective future are at risk. Each syllable, phrase, and sentence becomes a battleground where truth and power collide, where silence breeds complicity, and where justice hangs in the balance.

In response, we find ourselves in desperate need of a new vocabulary, one capable of naming the fascist tide and militarized language now engulfing the United States. This is not a matter of style or rhetorical flourish; it is a matter of survival. The language required to confront and resist this unfolding catastrophe will not come from the legacy press, which remains tethered to the very institutions it ought to expose. Nor can we turn to the right-wing media machines, led by Fox News, where fascist ideals are not just defended but paraded as patriotism. 

In the face of this crisis, Toni Morrison’s insight drawn from her Nobel Lecture becomes all the more urgent and makes clear that the language of tyrants, embodied in the rhetoric, images, and modes of communication characteristic of the Trump regime, is a dead language. For her “a dead language is not simply one that is no longer spoken or written,” it is unyielding language “content to admire its own paralysis.” It is repressive language infused with power, censored and censoring. Ruthless in its policing duties and dehumanizing language, it has no desire or purpose other than maintaining the free range of its own narcotic narcissism, its own exclusivity and dominance. “Though moribund, it is not without effect” for it actively thwarts the intellect, stalls conscience, and “suppresses human potential.” Unreceptive to interrogation, it cannot form or tolerate new ideas, shape other thoughts, tell another story, or fill baffling silences. This is the language of official power whose purpose is to sanction ignorance and preserve. 

Beneath its glittering spectacle and vulgar performance, lies a language that is "dumb, predatory, sentimental." It offers mass spectacles, a moral sleepwalking state of mind, and a psychotic infatuation for those who seek refuge in unchecked power. It forges a community built on greed, corruption, and hate, steeped in a scandal of hollow fulfillment. It is a language unadorned in its cruelty and addiction to creating an architecture of violence. It is evident in Trump’s discourse of occupation, his militarizing of American politics, and in his use of an army of trolls to turn hatred into a social media spectacle of swagger and cruelty.



Despite differing tones and political effects, the discourses of the far right and the liberal mainstream converge in their complicity: both traffic in mindless spectacle, absorb lies as currency, and elevate illusion over insight. The liberal mainstream drapes the machinery of cruelty in the language of civility, masking the brutality of the Trump regime and the predatory logic of gangster capitalism, while the far right revels in it, parading its violence as virtue and its hatred as patriotism. Language, once a powerful instrument against enforced silence and institutional cruelty, now too often serves power, undermining reason, normalizing violence, and replacing justice with vengeance. 

In Trump’s oligarchic culture of authoritarianism, language becomes a spectacle of power, a theater of fear crafted, televised, and performed as a civic lesson in mass indoctrination. If language is the vessel of consciousness, then we must forge a new one--fierce, unflinching, and unafraid to rupture the fabric of falsehood that sustains domination, disposability, and terror. The late famed novelist, Ngũgĩ wa Thiong’o, was right in stating that “language was a site of colonial control,” inducting people into what he called “colonies of the mind.”

The utopian visions that support the promise of a radical democracy and prevent the dystopian nightmare of a fascist politics are under siege in the United States. Increasingly produced, amplified and legitimated in a toxic language of hate, exclusion, and punishment, all aspects of the social and the democratic values central to a politics of solidarity are being targeted by right-wing extremists. In addition, the institutions that produce the formative cultures that nourishes the social imagination and democracy itself are now under attack. The signposts are on full display in a politics of racial and social cleansing that is being fed by a white nationalist and white supremacist ideology that is at the centre of power in the US—marked by fantasies of exclusion accompanied by a full-scale attack on morality, reason, and collective resistance rooted in democratic struggle. 

As more people revolt against this dystopian project, neoliberal ideology and elements of a fascist politics merge to contain, distract and misdirect the anger that has materialised out of legitimate grievances against the government, controlling privileged elites and the hardships caused by neoliberal capitalism. The current crisis of agency, representation, values and language demands a discursive shift that can call into question and defeat the formative culture and ideological scaffolding through which a savage neoliberal capitalism reproduces itself. This warped use of language directly feeds into the policies of disposability that define Trump's regime.

State Terror and Trump’s Politics of Disposability

As Trump’s regime concentrates power, he invokes a chilling convergence of law, order, and violence, a cornerstone of his politics of disposability. His acts of cruelty and lawlessness, abducting and deporting innocent people, branding immigrants as “vermin,” claiming they are “poisoning the blood” of Americans, and even proposing the legalization of murder for twelve hours, make clear that his violent metaphors are not just rhetorical flourishes. They are policy blueprints. In Trump’s hands, rhetoric becomes a weaponized prelude to atrocity, a tool of statecraft. Threats, hatred, and cruelty are transformed into instruments of governance.

This is not careless talk, it is a brutal and calculated expression of power. Trump’s threats to arrest and deport critics such as Zohran Mamdani reveal his willingness to use the machinery of the state for political extermination. His targets are predictable: immigrants, Black people, educators, journalists, LGBTQ+ individuals, and anyone who dares to challenge his white Christian nationalist, neoliberal, and white supremacist vision. His language does not merely offend, it incites harm, enacts repression, and opens the gates to state-sanctioned violence. It extends the reign of terror across the United States by labeling protesters as terrorists and deploying the military to American cities, treating them as if they were “occupied territories.” 

Trump is not alone. Many of his MAGA follower use these same hateful discourse. For instance, conservative pundit Ann Coulter wrote “in response to a speech by Melanie Yazzie, a Native artist and professor, about decolonization, “We didn’t Kill enough Indians.” This is not simply harsh rhetoric; nor is it a performative display of emboldened hatred and historical forgetting, it sets the stage for state-sanctioned repression and mass violence. What is at stake is more than civic respect. It is democracy itself. When language loses meaning and truth is blurred, tyranny thrives. Trump’s and too much of MAGA discourse is not about persuasion; it is about dehumanization and domination. It functions as statecraft, laying the groundwork for a society where suffering becomes spectacle and repression masquerades as law and order. Language is the canary in the coal mine, warning us that democracy dies without an informed citizenry.

As Eddie Glaude Jr. has powerfully argued, Americans must confront a brutal truth: the creation and expansion of Immigration and Customs Enforcement (ICE), now the largest federal law enforcement agency, is not merely a matter of policy, it is a cornerstone of white supremacy. It is a racist institution, entrenched in an immigration policy designed to uphold the values of white nationalism. In the face of shifting demographics, ICE is tasked with an urgent mission—to make America white again, a calculated attempt to turn back the clock on progress, to preserve an imagined past at the cost of justice and humanity.

We now live in a country where class and racial warfare both at home and abroad is on steroids, exposing the killing machine of gangster capitalism in its rawest, most punitive form. Trump supports the genocidal war waged by a state led by a war criminal. Children are being slaughtered in Gaza. Millions of Americans, including poor children, teeter on the edge of losing their healthcare. Funds for feeding hungry children are being slashed, sacrificed to feed the pockets of the ultra-rich. Thousands will die, not by accident, but by design. Terror, fear, and punishment have replaced the ideals of equality, freedom, and justice. Childcide is now normalized as the law of the land. The lights are dimming in America, and all that remains are the smug, ignorant smirks of fascist incompetence and bodies drained of empathy and solidarity.

Gangster Capitalism and the Death of Empathy

Gangster capitalism lays the foundation for Trump’s racist and fascist politics. As I have noted elsewhere, the United States has descended into a state of political, economic, cultural, and social psychosis, where cruel, neoliberal, democracy-hating policies have prevailed since the 1970s. At the core of this authoritarian shift lies a systemic war on workers, youth, Blacks, and immigrants, increasingly marked by mass violence and a punishing state both domestically and internationally. The U.S. has transformed into an empire dominated by a callous, greedy billionaire class that has dismantled any remnants of democracy, while embracing the fascistic ideology of white Christian nationalism and white supremacy. Fascism now parades not only beneath the flag but also under the Christian cross. 

America has shifted from celebrating unchecked individualism, as depicted in Ayn Rand’s Atlas Shrugged, to the glorification of greed championed by Gordon Gekko in Wall Street, and the psychotic avarice of Patrick Bateman in American Psycho. This descent into barbarity and psychotic infatuation with violence is further demonstrated by Justin Zhong, a right-wing preacher at Sure Foundation Baptist Church in Indianapolis, who called for the deaths of LGBTQ+ individuals during a sermon. Zhong defended his comments by citing biblical justifications and labeling LGBTQ+ people as "domestic terrorists." 

It gets worse. During a Men’s Preaching Night at Sure Foundation Baptist Church, Zhong's associate, Stephen Falco, suggested that LGBTQ+ people should "blow yourself in the back of the head," and that Christians should "pray for their deaths." Another member, Wade Rawley, advocated for violence, stating LGBTQ+ individuals should be "beaten and stomped in the mud" before being shot in the head. Fascism in America, nourished by the toxic roots of homophobia, now cloaks itself not just in the poisonous banner of the Confederate flag, but also in the sacred guise of the Christian cross.

Welcome to Trump’s America, where empathy is now viewed as a weakness and the cold rule of the market is the template for judging all social relations. One noted example can be found in the words of Trump’s on-and-off billionaire ally, Elon Musk, who dismisses empathy as a naive and detrimental force that undermines the competitive, individualistic ethos he champions. Speaking to Joe Rogan on his podcast, Musk specifically stated that “The fundamental weakness of western civilization is empathy.” As Julia Carrie Wong observes in The Guardian, the stakes extend far beyond casting empathy as a "parasitic plague." Empathy's true danger lies in its role as an enabler—granting permission to dehumanize others and constricting the very “definition of who should be included in a democratic state.” This is a recipe for barbarism, one that allows both states and individuals to turn a blind eye to the genocidal violence unfolding in Gaza and beyond.

Naming the Deep Roots of the Police State

Ruth Ben-Ghiat has warned that “America has been set on a trajectory to become a police state,” pointing to the passage of the Brutal and Bellicose Bill (BBB), which handed ICE a budget larger than the militaries of Brazil, Israel, and Italy combined. But the roots of this state violence go deeper. The foundation was laid under Bush and Cheney, whose war on terror birthed Guantanamo, Abu Ghraib, mass surveillance, and extraordinary rendition. What Trump has done is strip these earlier authoritarian practices of all pretenses, elevating them to the status of governing principles.

The police state did not begin with Trump; it evolved through him. Now, we see its terrifying maturity: racial cleansing disguised as immigration policy, hatred normalized as political speech, dissent criminalized, birthright citizenship threatened, and everyday life militarized. This is not politics as usual, it is fascism in real time.

Trump’s fascist politics grows even more dangerous when we recognize that his language of colonization and domination has helped transform American society into what Ngũgĩ wa Thiong’o chillingly describes as a “war zone.” This war zone now spans the digital terrain—through the internet, podcasts, social media, and educational platforms—becoming a fertile breeding ground for fascist symbols, reactionary values, manufactured identities, and the toxic resurrection of colonial logics. In this battleground of meaning, the language of colonization does more than obscure the truth—it erodes critical thinking, silences historical memory, and disarms the very possibility of empowered agency. What remains in its wake is a nation scarred by suffering, haunted by loneliness, bound by shared fears, and anesthetized by the numbing rituals of a punishing state.

The transformation of America into a war zone finds its most visible expression in the rise of Trump’s omnipresent police state. This authoritarian machinery reveals itself through the mechanisms of state-sponsored terror, a heavily militarized ICE force operating like masked enforcers, and the rapid expansion of detention centers that will increasingly resemble a network of potential forced labor camps. As Fintan O’Toole warns, Trump’s deployment of troops onto the streets of Los Angeles is not merely symbolic—it is “a training exercise for the army, a form of reorientation.” In this reorientation, soldiers are no longer defenders of the Constitution but are being retrained as instruments of authoritarian power, bound not by democratic ideals but by obedience to a singular will.

Nevertheless, we resist or refuse to name the fascist threat and the ideological and economic architecture of its politics. Still, we recoil from calling the Trump regime what it is: a fascist state engaged in domestic terrorism. Still, we remain blind to the fact that economic inequality, global militarism, and the genocidal logics of empire are not peripheral issues, they are the center. Why is it so difficult to admit that we are living in an age of American fascism? Why do the crimes of the powerful, at home and abroad, so often pass without scrutiny, while the victims are blamed or erased?

The Collapse of Moral Imagination

What we face is not only a political crisis, partly in the collapse of conscience and civic courage-- a profound moral collapse. The war being waged at home by the Trump regime is not just against immigrants or the poor, it is a war on critical thought, on historical memory, on the courage to dissent. It is a war on every institution that upholds critical thinking, informed knowledge, and civic literacy. This is a genocidal war against the very possibility of a just future—a war not merely against, but for stupidity, for the death of morality, and for the annihilation of any robust notion of democracy. Viktor Klemperer, in his seminal work The Language of the Third Reich, offers a crucial lesson from history: "With great insistence and a high degree of precision right down to the last detail, Hitler’s Mein Kampf teaches not only that the masses are stupid, but that they need to be kept that way, intimidated into not thinking." Klemperer’s analysis reveals that Nazi politics did not arise in a vacuum; it was cultivated in a culture where language itself was the breeding ground of cruelty and control.

Trump’s rhetoric of fear, racial hatred does not emerge in a vacuum. It resonates because it taps into a long and violent history, a history soaked in blood, built on genocide, slavery, colonialism, and exclusion. His language recalls the genocidal campaigns against Indigenous peoples, Black Americans, Jews, and others deemed disposable by authoritarian regimes. It is a necrotic lexicon, resurrected in service of tyranny. It gives birth to politicians with blood in their mouths, who weaponize nostalgia and bigotry, cloaking brutality in the false promises of patriotism and “law and order.”

Language as War and the Return of Americanized Fascism

This is not merely a rhetoric of cruelty, it is a call to arms. Trump’s words do not simply shelter fascists; they summon them. They silence dissent, normalize torture, and echo the logic of death camps, internment camps, and mass incarceration. His discourse, laden with hatred and lies, is designed to turn neighbors into enemies, civic life into war, and politics into a death cult and zone of terminal exclusion. Undocumented immigrants, or those seeking to register for green cards or citizenship, are torn from their families and children, cast into prisons such as Alligator Alcatraz, a grotesque manifestation of the punishing state. As Melissa Gira Grant writes in The New Republic, it is "an American concentration camp…built to cage thousands of people rounded up by ICE," constructed in a chilling display of colonial disregard, and erected on traditional Miccosukee land without so much as consulting the Tribe.

This is the face of modern cruelty: language wielded as a tool to orchestrate a spectacle of violence, designed to degrade, divide, and erase. Culture is no longer a peripheral force in politics; it has become the central weapon in the rise of state terrorism. The language of war and complicity normalizes America’s transformation into a monstrous carceral state, a symbol of state-sponsored terror where due process is suspended, and suffering is not just an outcome but the point itself. 

A culture of cruelty now merges with state sponsored racial terror, functioning as a badge of honor. One example is noted in Trump advisor Laura Loomer, who ominously remarked that "the wild animals surrounding President Donald Trump’s new immigration detention center… will have 'at least 65 million meals." Change.org, along with others such as Pod Save America co-host Tommy Vietor, noted that her comment “is not only racist, it is a direct emotional attack and veiled threat against Hispanic communities. This kind of speech dehumanizes people of color and normalizes genocidal language.” Her racist remark not only reveals the profound contempt for human life within Trump's inner circle but also highlights how cruelty and violence are strategically used as both a policy tool and a public spectacle. Loomer’s remark is not an aberration, it is a symptom of the fascist logic animating this administration, where death itself becomes a political message. Her blood-soaked discourse if symptomatic of the criminogenic politics fundamental to the working of the Trump regime.

The parallels to history are unmistakable. Loomer’s invocation of death as the outcome of detention recalls the Nazi designation of certain camps as Vernichtungslager, extermination camps, where as Holocaust survivor Primo Levi noted, imprisonment and execution were inseparable. Likewise, the U.S. internment of Japanese Americans during World War II, though often sanitized in public memory, operated under a similar logic of racial suspicion and collective punishment. The message in each case is clear, as Judith Butler has noted in her writing: some lives are rendered invisible, deemed unworthy of legal protection, of family, of dignity, of life itself. In fascist regimes, such spaces function not only as instruments of punishment but as symbolic theaters of power, meant to instill terror, enforce obedience, and declare which bodies the state has marked for erasure.

For Trump, J.D. Vance, and their ilk, fascism is not a specter to be feared but a banner to be waved. The spirit of the Confederacy and the corpse-like doctrines of white supremacy, militarism, and neoliberal authoritarianism have returned, this time supercharged by surveillance technologies, financial capital, and social media echo chambers. In the spirit of the Trump regime, the symbols of the Confederacy are normalized. Confederate flags are now waved by neo-Nazis in public squares and parades, while Trump renames US warships and 7 military bases after Confederate officers, reinforcing a dangerous nostalgia for a past rooted in racism and rebellion against the very ideals of unity and equality that this nation claims to uphold.

Higher Education and the Fight Against Authoritarianism
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It should not surprise us that the American public has grown numb with the constant echo chamber of state terrorism playing out in multiple sites of attack. Powerful disimagination machines, mainstream media, right-wing propaganda platforms, tech billionaires, have flooded public consciousness with conspiracy theories, historical amnesia, and spectacularized images of immigrants and others being deported to prisons, foreign Gulags, and modern day black holes. These are not simply entertainment outlets; they are pedagogical weapons of mass distraction, breeding civic illiteracy and moral paralysis. Under their influence, the American people have been placed in a moral and political coma.

White Nationalism and Reproductive Control

Nowhere is this more evident than in the mainstream media’s failure to address the racial and ideological foundations of Trump’s agenda. His attacks on Haitian immigrants, the travel ban on seven African countries, the shutting down of refugee programs, and his open-door policy for white Afrikaners from South Africa are not merely racist; they are explicitly white nationalist. The same ideology drives attacks on women’s reproductive rights, revealing the deep racial and gender anxieties of a movement obsessed with white demographic decline. These are not isolated skirmishes, they are interconnected strategies of domination.

These converging assaults, white nationalism, white supremacy, patriarchal control, and militarized life, manifest most vividly in the war on reproductive freedom. White nationalists encourage white women to reproduce, to hold back demographic change, while punishing women of color, LGBTQ+ people, and the poor. It is a violent calculus, animated by fantasies of purity and control.

The Systemic Assault on Democracy

This is a full-spectrum assault on democracy. Every act of cruelty, every racist law, every violent metaphor chips away at the social contract. A culture of authoritarianism is now used to demean those considered other, both citizens and non-citizens, critics and immigrants, naturalized citizens and those seeking such status. They are labeled as unworthy of citizenship now defined by the Trump regime as a privilege rather than a right. Meanwhile, a media ecosystem built on clickbait and erasure renders both such fascists as legitimate while making invisible the roots of suffering mass suffering and fear, all the while, turning oppression into spectacle and silence into complicity.

In this fog, language itself is emptied of meaning. Truth and falsehood blur. As Paulo Freire warned, the tools of the oppressor are often adopted by the oppressed. We now see that the logic of fascism has seeped into the culture, eroding civic sensibility, destroying moral imagination, and rendering resistance almost unspeakable.

The Normalization of Tyranny

Trump’s authoritarian fantasies do not alienate his base, they galvanize it. What was once unthinkable is now policy. What was once fringe has become mainstream. Cruelty is not something to be deplored and avoided at all costs, it is a central feature of power, wielded with theatrical and spectacularized brutality. Under the current acting ICE Director, Todd Lyons, this punitive logic has intensified: Lyons oversees a $4.4 billion Enforcement and Removal Operations apparatus staffed by over 8,600 agents across 200 domestic locations, using militarized tactics, surprise raids, and aggressive targeting of immigrant communities to sustain a regime of fear. ICE’s presence is at the heart of Trump’s hyper-police state, and its funding has been greatly expanded to $170 billion under Trump’s new budget bill, creating what journalist Will Bunch calls Trump’s “own gulag archipelago of detention camps across a United States that’s becoming increasingly hard to recognize.”

Meanwhile, figures like Tom Homan, who led ICE under Trump’s first term, laid the groundwork with Gestapo-style operations, midnight raids, family separations, and public declarations that undocumented immigrants “should be afraid”. As the “border tzar” under Trump, Homan has initiated deportation policies that are even more aggressively violent and cruel that those that took place in Trump’s first term as president. As Bunch notes, take the case of “the 64-year-old New Orleans woman, Donna Kashanian, who fled a tumultuous Iran 47 years ago, volunteered to rebuild her battered Louisiana community after Hurricane Katrina, never missed a check-in with U.S. immigration officials , and was snatched by ICE agents in unmarked vehicles while she was out working in her garden and sent to a notorious detention center.” These horror stories now take place daily in cities extending from Los Angeles to Providence, Rhode Island.

A central player in this current regime of state terrorism, systemic racism, mass abductions, deportations, and the criminalization of dissent is Stephen Miller, Trump’s White House Deputy Chief of Staff. During Trump’s first term, Miller was the driving force behind the Muslim ban, the family separation policy, and assaults on birthright citizenship, all rooted in an unapologetic white supremacist and eugenicist worldview. In Trump’s second term, he has emerged as the architect of even more draconian measures, pushing for mass deportations, the abolition of birthright citizenship, and the revocation of naturalized citizenship for those who fall outside his white Christian vision of who deserves to be called American.

Far-right white nationalist such as Miller, Tom Homan and Todd Lyons, do not treat cruelty as a regrettable side effect. For them, cruelty is the currency of power. Suffering becomes a spectacle, and violence a ritual of statecraft. Tyranny is not inching forward in silence; it is advancing at full speed, cheered on by those who treat fear as a governing principle and pain as public policy. At stake here is what Timothy Snyder calls the practice of fascist dehumanization.

This is not a passing storm. It is the death throes of a system that has long glorified violence, commodified everything, and fed on division. Trump’s language is not a performance, it is preparation. His words are laying the foundation for a society without empathy, without justice, without democracy.

Reclaiming the Language of Resistance, Reclaiming Democracy

In a decent society, language is the lifeblood of democracy, a vessel of solidarity, truth, and hope. But in Trump’s America, language has become a weapon, dehumanizing, excluding, and dominating. His vision is not a warning; it is a blueprint. We must resist, or we risk losing everything. The stakes are nothing less than the survival of democracy, the retrieval of truth and the refusal to live in a world where cruelty is policy and silence is complicity. 

What is needed now is not only a rupture in language but a rupture in consciousness, one that brings together the critical illumination of the present with a premonitory vision of what lies ahead if fascist dynamics remain unchecked. As Walter Benjamin insisted, we must cultivate a form of profane illumination, a language that disrupts the spectacle of lies and names the crisis in all its violent clarity. At the same time, as A.K. Thompson argues, we must grasp the future implicit in the present. His notion of premonitions urges us to read the events unfolding around us as urgent warnings, as signs of the catastrophe that awaits if we do not confront and reverse the political and cultural paths we are on. It demands that we see the connections that bind our suffering, rejecting the fragmented reality that neoliberalism forces upon us. 

The time for complacency is past. The time for a new and more vibrant language, one of critique, resistance, and militant hope, is now. A language capable not only of indicting the present but of envisioning a future rooted in justice, memory, and collective struggle.

As Antonio Gramsci remarked in his Prison Notebooks, "The crisis consists precisely in the fact that the old is dying and the new cannot be born; in this interregnum a great variety of morbid symptoms appear." What is clear is that these morbid symptoms have arrived. Yet, alongside the despair they breed, they also present new challenges and opportunities for revitalized struggles. This is where the power of language comes into play—this is the challenge and opportunity for those who believe in the transformative power of culture, language, and education to address not just the nature of the crisis but its deeper roots in politics, memory, agency, values, power, and democracy itself.

[This article first appeared in the LA Progressive.]


By Henry A. Giroux

Henry A. Giroux currently holds the McMaster University Chair for Scholarship in the Public Interest in the English and Cultural Studies Department and is the Paulo Freire Distinguished Scholar in Critical Pedagogy. His latest book is The Burden of Conscience: Educating Beyond the Veil of Silence (Bloomsbury in 2025). He is LA Progressive's Associate Editor. His website is www.henryagiroux.com

Pete Hegseth, Authoritarian Drift, and the Shrinking Democratic World: What His Latest Rhetoric Means for Ukraine, Taiwan, Latin America—and for the Manufacturing of a New U.S. War

Secretary of War Pete Hegseth’s latest comments on US military strategy signal a willingness to concede strategic ground, democratic alignment, and even moral authority to China and Russia. His rhetoric is not isolationism so much as resignation, a public abdication of democratic commitments that authoritarians in Moscow and Beijing have been hoping to hear for years.

In Hegseth’s telling, defending democracy abroad is optional, alliances are burdens rather than assets, and the global contest between democratic and authoritarian systems is someone else’s problem. This shift, echoed by others within his political orbit, effectively clears a path for China and Russia to expand their influence unchecked. It is the kind of rhetorical retreat that changes geopolitical behavior long before any formal policy is announced.

For Ukraine, Hegseth’s posture is devastating. Ukraine is not only fighting for its own survival but also anchoring the principle that borders cannot be erased by force. Every time prominent American voices depict Ukraine as a “distraction” or a “European problem,” the Kremlin hears permission. It emboldens Russia’s belief that with enough pressure and enough delay, Western unity will fracture. When U.S. resolve appears uncertain, Russian aggression becomes more likely, not less.

The implications for Taiwan are even more dire. Taiwan’s security rests partly on deterrence—the sense in Beijing that an attempted invasion would trigger an unpredictable coalition response. Hegseth’s rhetoric eats away at that uncertainty. When influential figures suggest Taiwan is too distant, too complicated, or too costly to defend, they send a clear message to Beijing: Taiwan stands alone. That perception, even if strategic theater, is dangerous enough to destabilize the region. It emboldens Chinese hardliners who believe the U.S. is tired, divided, and ready to cede the Western Pacific. For Taiwanese citizens, the erosion of deterrence threatens to collapse the delicate equilibrium that has preserved their democracy for decades.

The damage is not confined to Eurasia. Latin America—long an arena of soft-power competition—is already shifting toward Chinese and Russian influence. As U.S. leaders telegraph indifference or geopolitical fatigue, Beijing and Moscow expand their economic, security, and technological footprint. Surveillance systems, infrastructure deals with opaque terms, paramilitary cooperation, and coordinated disinformation campaigns fill the vacuum Washington helped create. Countries grappling with inequality and political instability increasingly view China and Russia as stable partners—precisely because the United States appears to be backing away. Hegseth’s rhetoric accelerates this hemispheric reorientation.

China and Russia are also advancing what experts call a “4G war,” leveraging cyber operations to strike at critical infrastructure globally. Power grids, financial networks, transportation systems, and communication backbones are increasingly vulnerable to state-sponsored cyberattacks, which can be executed remotely, anonymously, and at strategic scale. These digital assaults amplify physical geopolitical pressure without conventional troop movements. In a world where the U.S. retreats rhetorically and hesitates militarily, authoritarian cyber campaigns gain a force-multiplying effect: they destabilize economies, undermine public confidence, and signal that authoritarian states can achieve strategic objectives without firing a single shot—while democracies debate whether to respond.

All of this unfolds alongside an unnerving domestic trend: the increasing normalization of deploying the U.S. military inside the United States for political and symbolic ends. The occupation of Washington, D.C., following periods of unrest—an unprecedented show of military force in the nation’s capital—has now become a reference point rather than an aberration. Calls for troops at the southern border have grown louder, more casual, and more openly political. The idea of using active-duty forces for immigration enforcement—long considered a violation of democratic norms—has seeped into mainstream discourse. These domestic deployments do not exist in isolation; they reflect a broader comfort with authoritarian tools at home, even as some political figures argue that defending democracy abroad is unnecessary. It is a worldview that diminishes democracy both outwardly and inwardly.

Compounding these geopolitical and domestic retreats is a disturbing pattern: the willingness of U.S. leaders to manufacture conflict abroad for political gain. In an era when corporate media outlets increasingly avoid stories that challenge concentrated power, The American Prospect continues to do the work journalism was meant to do. Few embody that mission more consistently than David Dayen. His Dayen on TAP newsletters have become essential reading for anyone trying to understand how political decisions intertwine with economic power and democratic fragility.

Dayen’s December 1st dispatch is a masterclass in clarity. While many newsrooms chase horse-race narratives and meme-ready outrage, Dayen focuses on something far more consequential: the construction of a new U.S. war. And disturbingly, it bears the unmistakable imprint of the media-manufactured Spanish-American War—false premises, theatrical moralizing, and elite financial interests waiting eagerly behind the curtain.

The justification being sold to the public is fentanyl trafficking, despite U.S. agencies confirming that fentanyl production in Venezuela is essentially nonexistent. The real audience is a narrow faction of right-wing Venezuelan exiles in South Florida whose political demands have long shaped Senator Marco Rubio’s foreign policy. With an administration drawn to action-based optics and largely unbothered by legality, the machinery of pretextual warfare is already in motion: lethal maritime strikes of dubious legality, deployed carrier groups, unilaterally “closed” airspace, covert operations greenlit, and the political runway being cleared for a possible land invasion.

Hovering over all of this is the unmistakable scent of patronage. The judicial approval of selling Citgo to Elliott Investment Management—Paul Singer’s hedge fund, tightly linked to Rubio’s political ecosystem—raises troubling questions about whose interests are truly being served. Dayen’s reporting suggests a war effort crafted not around national strategy, human rights, or hemispheric stability, but around satisfying a small, wealthy, politically potent constituency.

Yet perhaps the most troubling part of this moment is not only the drift toward authoritarian powers, the normalization of using the military inside the United States, or the manufacturing of new conflicts—but the near-total silence of American universities. Institutions that once prided themselves on fostering democratic discourse, civic literacy, and dissent now largely avoid discussions of foreign policy—particularly when such discussions might anger donors, trustees, or state legislatures. Faculty navigate precarious employment. Administrators fear political retribution. Students, drowning in debt and economic insecurity, have little time or institutional support to engage deeply with global issues. At the very moment when democratic norms are eroding at home and authoritarian influence is expanding abroad, the institutions charged with educating citizens have retreated.

If this trend continues, China and Russia will not simply gain ground. They will redraw the global map. The democratic world will shrink. The consequences will be felt long after the speeches, the staged outrage, and the fundraising cycles have passed. And as U.S. universities remain timid, unwilling or unable to confront collapsing democratic commitments, the vacuum deepens. In a world where silence is interpreted as acquiescence, higher education’s retreat becomes more than a missed opportunity—it becomes complicity.

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Sources

– David Dayen, Dayen on TAP, The American Prospect, December 1, 2025.
– Public statements and broadcasts by Pete Hegseth (2024–2025).
– U.S. Department of State and DoD briefings on Ukraine, Taiwan, and Venezuela.
– DEA and State Department assessments on fentanyl production in Venezuela.
– Court filings relating to the Citgo sale and Elliott Investment Management.
– Reports on PRC and Russian influence in Latin America (CSIS, Wilson Center, academic research).
– Analysis of PRC and Russian cyber operations (“4G war”) on global infrastructure (power grids, transportation, financial systems).
– Congressional statements and policy proposals on U.S. military border enforcement.
– Documentation and analysis of military deployments in Washington, D.C., 2020–2025.

Remembering SNCC and CORE

To remember CORE (est. 1942 in Chicago) and SNCC (est. 1960) is to remember a democracy built not by elites but by everyday people—students, sharecroppers, domestic workers, bus drivers, teachers, and the poor and working class across the Jim Crow South and the segregated North. It is to remember Ella Baker’s wisdom, Diane Nash’s determination, Bob Moses’s quiet power, Fannie Lou Hamer’s moral force, James Farmer’s strategic brilliance—and also the thousands of unnamed organizers who risked everything without ever appearing in a textbook, a documentary, or a university lecture hall. Their names may not be widely known, but their work forms the backbone of the freedom struggle.

CORE and SNCC and were never celebrity movements. They were people-powered, grassroots engines of democracy. They were built by individuals who knocked on doors in rural counties where Black voter registration hovered near zero; who faced armed sheriffs, Klan mobs, and white citizens’ councils; who farmed during the day and attended movement meetings at night; who ferried activists to safe houses; who housed Freedom Riders despite threats of arson and lynching; who cooked for mass meetings; who walked into county courthouses where their presence alone was an act of political defiance. These unnamed contributors shaped history as much as the well-known leaders, and their invisibility in public memory is itself a measure of how selectively the United States remembers the struggle for justice.

Ella Baker insisted from the beginning that the movement’s strength rested in ordinary people discovering their own power. That is why she pushed for “group-centered leadership,” refusing the myth that liberation depends on a single, heroic figure. Her practice of listening deeply—and her belief that the least recognized people held the deepest wisdom—permeated SNCC’s organizing culture. It is a challenge to institutions today, especially universities that still cling to hierarchical models of governance and expertise.

CORE’s early commitment to interracial, nonviolent direct action emerged from a similar belief in collective action. Its activists—people like James Farmer, Bayard Rustin, and George Houser—helped introduce the tactics that would soon reverberate across the nation: sit-ins, freedom rides, boycotts, and jail-ins. CORE’s work in northern cities also exposed the hypocrisy of institutions—including universities—that claimed moral high ground while upholding segregation in housing, employment, and policing.

SNCC’s field secretaries—Charles McDew, Ruby Doris Smith Robinson, and Prathia Hall, and so many others—did work that higher education still struggles to fully comprehend. Their organizing went far beyond protest; it involved listening to community elders, teaching literacy classes, building independent political organizations, challenging disenfranchisement at every level, and nurturing local leadership. Behind each of those actions were dozens of unnamed individuals who opened their homes, shared their limited resources, and stood guard against retaliation.

Remembering the unnamed is not sentimental. It is foundational. The freedom struggle was sustained by people whose names were never printed, whose stories never made the evening news, and whose families bore the consequences. Many were fired from their jobs, evicted from their homes, or harassed by police. Some disappeared from public life after the movement years, carrying trauma with little public recognition or support. Their sacrifices made the Civil Rights Movement possible, and higher education owes them a debt it has never acknowledged.

Today’s universities still wrestle with the structures the movement confronted: racialized inequality, policing, surveillance, donor influence, and hierarchical authority. Many of the same dynamics SNCC and CORE challenged—white paternalism, economic exploitation, authoritarian governance—are alive in campus politics and in the broader “college meltdown,” where austerity, privatization, and predatory actors erode public trust and opportunity.

To honor SNCC, CORE, and the thousands of unnamed organizers is to affirm that democracy emerges from the ground up. It means recognizing that real change requires more than symbolic gestures or PR-friendly “initiatives.” It demands revisiting Ella Baker’s core insight: strong people do not need strong leaders—they need structures that cultivate collective power.

Remembering them means acknowledging that the freedoms we now take for granted—voting rights, desegregation, access to education—were won not by institutions, but by people who challenged institutions. And it means seeing the present clearly: that grassroots organizing, from campus movements to community struggles, remains essential to confronting the crises of inequality, debt, climate, surveillance, and governance that define our era.

To remember SNCC and CORE is to remember not just the famous, but the countless unnamed: the hosts, the watchers, the singers, the marchers, the jailmates, the caretakers, the strategists, the frightened but determined teenagers, the elders who said “yes,” and the ones who insisted that freedom was worth the risk. Their legacy is the true measure of democracy—and a guide for what higher education must become if it is to serve justice rather than power.

Sources
Clayborne Carson, In Struggle: SNCC and the Black Awakening of the 1960s.
Thomas F. Jackson, From Civil Rights to Human Rights: Martin Luther King Jr. and the Struggle for Economic Justice.
Charles M. Payne, I’ve Got the Light of Freedom: The Organizing Tradition and the Mississippi Freedom Struggle.
James Farmer, Lay Bare the Heart: An Autobiography of the Civil Rights Movement.
Taylor Branch, Parting the Waters: America in the King Years.
Barbara Ransby, Ella Baker and the Black Freedom Movement.
Danielle L. McGuire, At the Dark End of the Street.
SNCC Digital Gateway, Duke University.

Volcano Rumbles: Higher Education and the Unfolding Crisis of American Democracy

“When Fascism came into power, most people were unprepared, both theoretically and practically. They were unable to believe that man could exhibit such propensities for evil, such lust for power, such disregard for the rights of the weak, or such yearning for submission. Only a few had been aware of the rumbling of the volcano preceding the outbreak.”

—Erich Fromm, Escape From Freedom

On this Independence Day in 2025, the air is heavy with foreboding. Across the United States, fireworks burst into the sky as if nothing has changed. But below the spectacle lies a country teetering between democracy and authoritarian rule. The institutions tasked with preserving truth, freedom, and critical thought—most notably higher education—are caught in the crossfire of what Erich Fromm warned of nearly a century ago: the rise of modern fascism, not as a dramatic coup, but as a creeping normalization of authoritarian values under the guise of "freedom."

The Rumbles Before the Eruption

In hindsight, the signs were glaring. Corporate capture of the public good. The erosion of academic freedom. The transformation of universities from spaces of inquiry to credential factories and financial instruments. A growing surveillance infrastructure built not only by Big Tech but in concert with university IT departments, data brokers, and online program managers. The rise of so-called “free speech zones” and legislative gag orders that redefined political speech while silencing dissent.

What we are witnessing is not merely political turbulence—it is a full-scale epistemic breakdown, a national forgetting of what education is supposed to be.

The Trump Spending Bill and Project 2025

The reemergence of Donald Trump on the national stage—and his allies' vision through the Heritage Foundation’s Project 2025—has laid bare the authoritarian designs of a political movement bent on reshaping the federal government into a weapon against its own people. Under the new Trump Spending Bill, long-standing environmental protections, civil rights enforcement, and funding for critical education and research have been gutted. Student aid programs like Pell Grants are under siege, while massive giveaways to corporate polluters and military contractors accelerate.

The Department of Education itself is on life support, with Executive Order 14242 outlining a road map for its dissolution. Academic accreditation is being refashioned into a tool of ideological enforcement. DEI initiatives are being replaced with patriotic education mandates, while campuses are encouraged to police faculty and curricula for "anti-Americanism."

Higher Education: Complicit, Crippled, and Co-opted

Higher education did not arrive at this moment innocently. Elite institutions embraced neoliberalism decades ago, relying increasingly on corporate donations, defense contracts, and hedge fund returns. Many public universities, once proud bastions of working-class mobility, became tuition-dependent and debt-financed enterprises.

For years, scholars warned of growing authoritarian trends in American politics. But those voices—often contingent faculty, graduate students, and independent researchers—were sidelined, their jobs precarious, their influence limited. Meanwhile, college presidents and boards of trustees courted billionaires and politicians, hoping to remain above the fray.

The result is a sector fractured and weakened, unable to mount a coherent defense of democracy. In many places, it has become part of the problem—administered by opportunists, managed by AI-powered surveillance, and staffed by an underclass of overworked adjuncts who barely make a living.

The Yearning for Submission

Fromm’s insight—his warning that many people want to submit—rings especially true today. The cult of personality, the vilification of expertise, and the rise of conspiracy over fact have flourished in a vacuum of meaning and solidarity. Higher education once promised both, but its commodification has left millions alienated, indebted, and skeptical.

The myth of meritocracy—long propped up by institutions like Harvard, Stanford, and the University of Phoenix—has collapsed under the weight of its contradictions. People now look elsewhere for answers: to strongmen, to influencers, to AI chatbots, and to nostalgic visions of a past that never truly existed.

What Comes Next?

This is not a call for despair, but for resistance. If there is hope for American democracy, it lies in reclaiming the public mission of education—not just in words, but in practice.

That means supporting independent and investigative journalism. It means dismantling the corporate stranglehold on curriculum, research, and governance. It means honoring the work of teachers, librarians, and adjuncts who continue to hold the line in the face of overwhelming odds. And it means building alliances with those outside the academy—working families, community organizers, students—who understand that education is not a luxury, but a battleground.

On this Fourth of July, let us not retreat into comfortable myths or cynical fatalism. The volcano is still rumbling. But so too is the conscience of those who refuse to be silenced.

Let us remember: freedom is not inherited—it is practiced, defended, and reimagined in every generation.

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Sources

• Erich Fromm, Escape From Freedom (1941)

• Heritage Foundation, Mandate for Leadership: The Conservative Promise (Project 2025)

• U.S. House of Representatives, 2025 Appropriations Bill

• The Century Foundation, “The Future of Higher Ed in an Age of Authoritarianism” (2024)

• Chronicle of Higher Education, “Colleges Under Siege” (2025)

• Higher Education Inquirer archives