A year ago this month, President Donald Trump granted clemency to nearly 1,600 people responsible for the January 6 insurrection at the US Capitol. When Robert Pape, a University of Chicago political science professor who studies domestic political violence, heard about the pardons, he says he immediately thought it was “going to be the worst thing that happened in the second Trump presidency.” The first year of Trump’s second term has been a blizzard of policies and executive actions that have shattered presidential norms, been challenged in court as unlawful, threatened to remake the federal government, and redefined the limits of presidential power. But Pape argues that Trump’s decision to pardon and set free the January 6 insurrectionists, including hundreds who had been found guilty of assaulting police, could be the most consequential decision of his second term. “There are many ways we could lose our democracy. But the most worrisome way is through political violence,” Pape says. “Because the political violence is what would make the democratic backsliding you’re so used to hearing about irreversible. And then how might that actually happen? You get people willing to fight for Trump.” Subscribe to Mother Jones podcasts on Apple Podcasts or your favorite podcast app. On this week’s More To The Story, Pape talks with host Al Letson about how America’s transformation to a white minority is fueling the nation’s growing political violence, the remarkable political geography of the insurrectionists, and the glimmers of hope he’s found in his research that democracy can survive this pivotal moment in history. Find More To The Story on Apple Podcasts, Spotify, iHeartRadio, Pandora, or your favorite podcast app, and don’t forget to subscribe. This following interview was edited for length and clarity. More To The Story transcripts are produced by a third-party transcription service and may contain errors. Al Letson: Bob, how are you today? Robert Pape: Oh, I’m great. I’m terrific. This is just a great time to be in Chicago. A little cold, but that’s Chicago. I was about to say, great time for you. I’m a Florida boy, so I was just in Chicago, I was like, let me go home. So Bob, I thought I would kind of start off a little bit and kind of give you my background into why I’m really interested about the things that we’re going to be talking about today, right after Charlottesville happened. When I look back now, I feel like it was such a precursor for where we are today. And also I think in 2016 I was looking back and it felt like… Strangely, it felt like Oklahoma City, the bombing in Oklahoma City was a precursor for that. Ever since then, I’ve just really been thinking a lot about where we are as a society and political violence in America. The origins of it, which I think are baked deeply into the country itself. But I’m also very interested on where we’re going, because I believe that leadership plays a big role in that, right? And so when you have leaders that try to walk us back from the edge, we walk back from the edge. When you have leaders that say charge forward, we go over the edge. And it feels like in the last decade or so we’ve been see-sawing between the two things. So let me just say that you are quite right, that political violence has been a big part of our country and this is not something that is in any way new to the last few years. And that’s also why you can think about this when you talk about 2016, going back to 1995, with the Oklahoma City bombing here and thinking about things from the right and militia groups and right-wing political violence. Because that in particular from the seventies through 2016, even afterwards of course, has been a big part of our country and what we’ve experienced. But I just have to say a big but here, it’s not just the same old story. Because starting right around 2016, it would’ve been hard to know this in 2016 and even really 2017, ’18 and ’19, you were there right at the beginning of a new layer, so to speak, of political violence that is growing. It’s not that the old layer went away, which is why it’s been a little bit, I think, mystifying and confusing for some folks, and that’s folks who even cover this pretty closely, like the Southern Poverty Law Center and the Anti-Defamation League and so forth. Because it took a few years before they started to see that there was some new trends emerging, growing political violence. It was getting larger. The old profiles of who was doing the violent attacks were starting to widen. And in many ways that’s scarier and more dangerous than if they’re kind of narrow because we like our villains to be monsters who are far away from us and they couldn’t possibly be living next door to us. Whereas the closer they come, the more edgy it feels. So what you’re really experiencing there is the very beginning of where I date the beginning of our shift to the era of violent populism. We’re in a new world, but it’s a world on top of the old world. The old world didn’t go away. No, no, no. It feels like the old world is really the foundation that this new house of violence has been raised around. All of that that happened in the past was the foundation. And then in 2016, 2017, some people would say 2014, in that timeframe, the scaffolding began to go up and then Trump gets into office and then suddenly it’s a full-blown house that now all of America is living in. Well, if you look at the attacks on African-Americans, on Jews and Hispanics, except for going all the way back to the 1920 race time, except for that, these large-scale attacks have clustered since 2016. Then we have the Tree of Life Synagogue in 2018, that’s the largest attack killing, mass killing of Jews ever in the United States. And then we have August, 2019, the attack at the El Paso Walmart killing more Hispanics in a day than has ever been killed in our country. So there’s a pointed wave, if you see what I mean here. And race is certainly playing a role. So when you say how does this tie to the old layer or the existing layer, one of the big foundations here is absolutely race. What’s really sad and really tragic is in this new era of violent populism, that’s a term I like to use because it’s not just the same old, but it’s not quite civil war. In this new era, we’ve seen things move from the fringe where they were bad but happened more or less rarely, to more the mainstream where they’re happening more and more. And our surveys show this, people feel very fearful right now, and there’s actual reason for that. That’s not just media hype. There have been more events. We see them and they are real. We really have a time here that people are, I’m sorry to say, concerned. And there’s reason to be concerned. Yeah, as you say, the thing that pops up in my mind is the fact that white supremacy, which I think for a long time held sway over this country. And then I think that white supremacy in a lot of ways always held onto the power. But there was a time where being a racist was not cool and looked down upon. And so racism, while still evident, still holding people down, it’s built into institutions, all of that. I’m not saying that racism was away, I’m just saying that expressing it openly is now in the mainstream. I mean, we just heard President Trump recently talking about Somalis- Absolutely, yeah. In a very… I mean, just straight up, there is no difference between what he said about Somalis than what a Klansman in the forties in front of a burning cross would say about Black people, like zero difference. Yeah. So the reason I think we are in this new era, because I think you’re right, putting your finger on the mainstreaming of fringe ideas, which we used to think would stay under rocks and so forth, and white supremacy clearly fits that bill. But what I think is important to know is that we are transitioning for the first time in our country’s history from a white majority democracy to a white minority democracy. And social changes like that in other countries around the world, so I’ve studied political violence for 30 years in many countries around the world. Big social changes like that Al, often create super issues with politics, make them more fragile and often lead to political violence. Now, what’s happening in our country is that we’ve been going through a demographic change for quite some time. America up through the 1960s was about 85% white as a country. There was ebbs and flows to be sure. Well, that really started to change bit by bit, drip by drip in the mid 1960s, whereas by 1990 we were 76% white as a country. Today we’re 57% white as a country. In about 10 or 15 years, it depends on mass deportations, and you can see why then that could be an issue, we will become truly a white minority democracy for the first time. And that is one of the big issues we see in our national surveys that helps to explain support for political violence on the right. Because what you’re seeing Al, is the more we are in what I call the tipping point generation for this big demographic shift, the more there are folks on the right, and most of them Trump supporters, mega supporters, who want to stop and actually reverse that shift. Then there of course, once knowing that, there are folks on the left, not everybody on the left, but some on the left that want to keep it going or actually accelerate it a bit for fear that with the mega crowd you won’t get it, the shift will stop altogether. These are major issues and things that really rock politics and then can lead to political violence. Talk to me a little bit about January 6th, when that happened, I’m sure you were watching it on TV. Yeah. What were you thinking as all of it was kind of coming into play? Well, so I was not quite as surprised as some folks, Al. So on October 5th in Chicago, I was on the Talking Head show in Chicago, it’s called Chicago Tonight. So on October 5th, 2020, that was just after the Trump debate where he said to the Proud Boys, stand back, but stand by. Well, the Chicago folks brought me on TV to talk about that, and I said that this was really quite concerning because this has echoes of things we’ve seen in Bosnia with some other leaders that a lot of Americans are just not familiar with, but are really quite worrisome. And I said what this meant was we had to be worried about the counting of the vote, not just ballot day, the day of voting. And we had to be worried about that all the way through January 6th, the certification of the election. But you made a point earlier, Al, about the importance of leaders. This is part of the reason why it’s hard to predict. It’s not a precise science, political violence. I like to use the idea, the analogy of a wildfire when I give talks. When we have wildfires, what we know as scientists is we can measure the size of the combustible material and we know with global warming, the combustible dry wood that could be set afire is getting larger. So you know you’re in wildfire season, but it’s not enough to predict a wildfire because the wildfire’s touched off by an unpredictable set of triggers, a lightning strike, a power line that came down unpredictably. Well, that is also a point about political leaders. So it was really, I did see some sign of this that Donald Trump said too about the Proud Boys, stand back and stand by. And no other president had said anything like that ever before in our history, let’s be clear. And because of my background studying political violence, I could compare that to some playbooks from other leaders in other parts of the world. That said, even I wouldn’t have said, oh yeah, we’re 90% likely to have an event, because who would’ve thought Donald Trump would’ve given the speech at the Ellipse, not just call people to it, it will be wild. His speech at the Ellipse, Al, made it wild. You co-authored a pretty remarkable study that looked at the political geography of January 6th insurrectionists. Can you break down the findings of that paper? Yeah. So one of the things we know when we study as a scholar of political violence, we look at things other people just don’t look at because they just don’t know what’s important. We want to know, where did those people live, where’d they come from? And when you have indictments and then you have the court process in the United States, you get that as a fact. So now it does mean I had to have big research teams. There’s a hundred thousand pages of court documents to go through. But nonetheless, you could actually find this out. And we found out something stunning, Al, and it’s one of the reasons I came back to that issue of demographic change in America. What we found is that first of all, over half of those who stormed the capitol, that 1,576 were doctors, lawyers, accountants, white collar jobs, business owners, flower shop owners, if you’ve been to Washington DC, Al, they stayed at the Willard. I have never stayed at the Willard- Yeah. So my University of Chicago doesn’t provide that benefit. That is crazy to me because I think the general knowledge or what you think is that most of the people that were there were middle class to lower, middle class to poor. At least that’s what I’ve always thought. Yeah, it’s really stunning, Al. So we made some snap judgments on that day in the media that have just stayed with us over and over and over again. So the first is their economic profile. Whoa, these are people with something to lose. Then where did they come from? Well, it turned out they came from all 50 states, but huge numbers from blue states like California and New York. And then we started to look at, well, where are in the states are they coming from? Half of them came from counties won by Joe Biden, blue counties. So then we got even deeper into it. And what’s happening, Al, is they’re coming from the suburbs around the big cities. They’re coming from the suburbs around Chicago, Elmhurst, Schomburg. They’re not coming from the rural parts of Illinois. They’re coming… That’s why we call them suburban rage. They’re coming from the most diversifying parts of America, the counties that are losing the largest share of white population. Back to that issue of population change, these are the people on the front lines of that demographic shift from America is a white majority democracy, to a white minority democracy. These are the counties that will impact where the leadership between Republican and Democrat have either just changed or are about to change. So they are right on the front lines of this demographic change and they are the folks with a lot to lose. And they showed up, some took private planes to get there. This is not the poor part, the white rural rage we’re so used to hearing about. This is well off suburban rage, and it’s important for us to know this, Al, because now we know this with definitiveness here. So it’s not like a hand-wavy guess. And it’s really important because it means you can get much more serious political violence than we’re used to thinking about. Yeah. So what happens, let’s say if circumstances remain as they are, IE, the economy is not doing great, the middle class is getting squeezed and ultimately getting smaller, right? The affordability thing is a real issue. What wins? The first big social change that’s feeding into our plight as a country is this demographic social change. There’s a second one, Al, which is that over the last 30 years, just as we’re having this demographic shift to a white minority democracy, we have been like a tidal wave flowing wealth to the top 1%. And we’ve been flowing wealth to the top 1% of both Republicans and Democrats. And that has been coming out of the bottom 90% of both Republicans and Democrats. Unfortunately, both can be poorer and worse off. Whites can be worse off because of this shift of the wealth to the top 1%. And minorities can be worse off because of the shift. And you might say, well, wait a minute, maybe the American dream, we have social mobility. Well, sorry to say that at the same time, we’re shifting all this money to the top 1%, they’re spending that money to lock up and keep themselves to top 1%. It’s harder to get into that top 1% than it’s ever been in our society. And so what you see is, I just came back from Portland. What you see is a situation in Portland, which is a beautiful place, and wonderful place where ordinary people are constantly talking about how they’re feeling pinched and they’re working three jobs. Yeah. Just to make their middle, even lower middle class mortgages. I mean, this is what’s happening in America and why people have said, well, why does the establishment benefit me? Why shouldn’t I turn a blind eye if somebody’s going to attack the establishment viciously? Because it’s not working for a lot of folks, Al. And what I’m telling you is that you put these two together, you get this big demographic change happening, while you’re also getting a wealth shift like this and putting us in a negative sum society. Whoa, you really now have a cocktail where you’ve got a lot of people very angry, they’re not sure they want to have this shift and new people coming into power. And then on top of that, you have a lot of people that aren’t sure the system is worth saving. I really wanted to dive in on the polls that you’ve been conducting, and one of those, there seems to be a small but growing acceptance of political violence from both Democrats and Republicans. What do you think is driving that? I think these two social changes are underneath it, Al. So in our polls, just to put some numbers here, in 2025, we’ve done a survey in May and we did one in the end of September. So we do them every three or four months. We’ll do one in January I’m sure. And what we found is that on both sides of the political spectrum, high support for political violence. 30% in our most recent survey in September, 30% of Democrats support the use of force to prevent Trump from being president. 30%. 10% of Democrats think the death of Charlie Kirk is acceptable. His assassination was acceptable. These represent millions and millions of adults. That’s a lot of people, you see. What you’re saying is right, we’re seeing it. And I think what you’re really seeing here is as these two changes keep going, this era of violent populism is getting worse. Yeah, I mean, so I’ve seen that Democrats and Republicans are accusing each other of using violent rhetoric. So in your research, what’s actually more common in this modern area where we are right now, is it right wing or left wing on the violent rhetoric, but also who’s actually doing it? So we’ve had, just after the Kirk assassination, your listeners will probably remember and they can Google, we had these dueling studies come out almost instantly, because they’re kind of flash studies and they’re by think tanks in Washington DC. One basically saying there’s more right-wing violence than left. And one saying there’s more left-wing violence than right. Well, I just want your listeners to know that if you go under the hood, so my job is to be like the surgeon and really look at the data. You’re going to be stunned, maybe not so stunned, Al, because you live in the media, to learn the headlines and what’s actually in the content are very different. Both studies essentially have the same, similar findings, although slightly different numbers, which is they’re both going up. They’re both going up. So it’s really not the world that it was either always been one side or now it’s newly the other. So the Trump administration’s rhetoric, JD Vance is wrong to say it’s all coming from the left, but it’s also wrong to say it’s all coming from the right. Now, what I think you’re also seeing, Al, is that the politicians, if left to their own devices, rarely, I’m sorry to say do the right thing, they cater to their own constituents. But there’s some exceptions and they’ve been helpful, I think. There’s two exceptions I want to draw attention to, one who’s a Republican and one who’s a Democrat. On the Democratic side, the person who’s been just spectacular at trying to lower the temperature is Governor Shapiro. He’s a Democrat, the Governor of Pennsylvania. Josh Shapiro has given numerous interviews public, where he has condemned violence on all sides. He’s recognizing, as very few others are, that it’s a problem on both sides. He personally was almost burned to death, only minutes from being burned to death with his family here back in April. So he knows this personally about what’s at stake and he has done a great job, I think in recognizing that here. Now on the Republican side, we have Erika Kirk and what Erika Kirk, of course the wife of Charlie Kirk who was assassinated did, was at Kirk’s funeral, she forgave the shooter. But let’s just be clear, she’s a very powerful voice here. Now, I think we need more of those kind of voices, Al, because you see, they really are figures people pay attention to. They’re listening to people like that. They have personal skin in the game and they can speak with sort of a lens on this few others can. But we need more people to follow in that wake and I wish we had that, and that can actually help as we go forward. And I’m hoping they, both of those people will do more and more events, and others who have been the targets of political violence will come out and do exactly the same thing. I want to go back a little bit to January 6th and just talk about those insurrectionists. So when President Trump pardoned them, what was going through your mind? That it was probably going to be the worst thing that happened in the second Trump presidency. And I know I’m saying quite a bit. I know that he’s insulted every community under the sun many, many, many times. But the reason I’m so concerned about this, Al, is that there are many ways we could lose our democracy, but the most worrisome way is through political violence. You see, because the political violence is what would make the democratic backsliding you’re so used to hearing about, irreversible. And then how might that actually happen? You get people willing to fight for Trump. And already on January 6th, we collected all the public statements on their social media videos, et cetera, et cetera, in their trials about why those people did it. And the biggest reason they did it was Trump told them so, and they say this over and over and over again, I did it because Trump told me to do it. Well, now Trump has not forgiven them, he’s actually helping them. They may be suing the government to get millions of dollars in ‘restitution’. So this is going in a very bad way if you look at this in terms of thinking you’re going to deter people from fighting for Trump. And now of course others are going to know that as well on the other side. So again, this is a very dangerous move. Once he pardoned it, no president in history has ever pardoned people who use violence for him. Yeah. So you have the insurrectionist bucket. But there’s another bucket that I’ve been thinking about a lot and I haven’t heard a lot of people talk about this, and that is that under President Trump, ICE has expanded exponentially. Yep. The amount of money that they get in the budget is- Enormous. Enormous. I’ve never seen an agency ramp up, A, within a term, like so much money and so many people- It is about to become its own army. Right. And Al, what this means concretely is, we really don’t want any ICE agents in liberal cities in October, November, December. We don’t want to be in this world of predicting, well, Trump would never do X, he would never do Y. No, we’ve got real history now to know these are not good ways to think. What we just need to do is we need to recognize that when we have national elections that are actually going to determine the future of who governs our country, you want nothing like those agents who, many of them going to be very loyal to Trump, on the ground. We should already be saying, look, we want this to stop on October 1st to December 31st, 2026, and we want to have a clean separation, so there’s no issue here of intimidation. And why would you say that? It’s because even President Trump, do you really want to go down in history as having intimidated your way to victory? So I think we really need to talk about this as a country, Al. And we really want a clean break here in the three months that will be the election, the run-up to the election, the voting, and then the counting of the vote. In closing, one of the major themes of this conversation has been that America is changing into a white minority. The question that just keeps coming to mind to me is, as somebody who studies this, do you think that America can survive that transition? Well, I am going to argue, and I’m still a little nervous about it, but we are in for a medium, soft landing. Okay. One of the things we see is that every survey we’ve done, 70% to 80% of Americans abhor political violence. And that’s on both sides of the aisle. And I think in many ways there are saving grace and it’s why, Al, when we have public conversations about political violence, what we see in our surveys is that helps to take the temperature down. Because you might worry that, oh, we’ll talk about it, we’ll stir people up and they’ll go… It seems to be the other way around, Al, as best we can tell. That there’s 70% to 80% of the population that really, really doesn’t want to go down this road. They know intuitively this is just a bad idea. This is not going to be good for the country, for their goals. And so they are the anchor of optimism that I think is going to carry us to that medium soft landing here. I think we could help that more if we have some more politicians joining that anchor of optimism. They’re essentially giving voice to the 70%, 80%. And if you look at our no Kings protests, the number of people that have shown up and how peaceful they have been, how peaceful they have been, those are the 70% to 80%, Al. And I think that gives me a lot of hope for the future that we can navigate this peacefully. But again, I’m saying it’s a medium soft landing, doesn’t mean we’re getting off the hook without some more… I’m sorry to say, likely violence, yeah. Listen, I’ll take a medium. I would prefer not at all, but the way things are going, I’ll take the medium. Thank you very much. Bob, Professor Robert Pape, it has been such a delight talking to you. Thank you so much for taking the time out. Well, thank you Al, and thanks for such a thoughtful, great conversation about this. It’s just been wonderful. So thank you very much.

Kansas City police Officer Matt Masters first used a Taser in the early 2000s. He said it worked well for taking people down; it was safe and effective.  “At the end of the day, if you have to put your hands on somebody, you got to scuffle with somebody, why risk that?” he said. “You can just shoot them with a Taser.” Subscribe to Mother Jones podcasts on Apple Podcasts or your favorite podcast app. Masters believed in that until his son Bryce was pulled over by an officer and shocked for more than 20 seconds. The 17-year-old went into cardiac arrest, which doctors later attributed to the Taser. Masters’ training had led him to believe something like that could never happen.  This week on Reveal, we partner with Lava for Good’s podcast Absolute: Taser Incorporated and its host, Nick Berardini, to learn what the company that makes the Taser knew about the dangers of its weapon and didn’t say. This is an update of an episode that originally aired in August 2025.

In 2023, Marlena Arjo adopted a one-eyed kitten with a penchant for destruction. She named him Otto, and over the next eight months, Otto grew into his own little chaotic personality. “ He’s laying on houseplants, he’s tearing books out of the bookshelves, ripping the calendar off the wall…I wasn’t prepared for having a criminal in my home,” Arjo joked. Within months, Otto got sick and stopped eating. Arjo rushed him to a vet and learned he had feline infectious peritonitis, better known as FIP, a disease that kills nearly all cats that contract it.  Subscribe to Mother Jones podcasts on Apple Podcasts or your favorite podcast app. The vet said there was nothing the clinic could do. But there was something Arjo could do. “I shouldn’t tell you this,” Arjo recalled the vet telling her. “But by the way, you can get drugs for this if you go to this Facebook group.” This week on Reveal, in partnership with the Hyperfixed podcast, we tell the story of the cat drug black market, why it was even necessary, and how cat lovers fought for big changes to make the black market obsolete.

Bill McKibben isn’t known for his rosy outlook on climate change. Back in 1989, he wrote The End of Nature, which is considered the first mainstream book warning of global warming’s potential effects on the planet. Since then, he’s been an ever-present voice on environmental issues, routinely sounding the alarm about how human activity is changing the planet while also organizing protests against the fossil fuel industries that are contributing to climate change. McKibben’s stark and straightforward foreboding about the future of the planet was once described as “dark realism.” But he has recently let a little light shine through thanks to the dramatic growth of renewable energy, particularly solar power. In his latest book, Here Comes the Sun: A Last Chance for the Climate and a Fresh Chance for Civilization, McKibben argues that the planet is experiencing the fastest energy transition in history from fossil fuels to solar and wind—and that transition could be the start of something big. Subscribe to Mother Jones podcasts on Apple Podcasts or your favorite podcast app. “We’re not talking salvation here,” McKibben says. “We’re not talking stopping global warming. But we are talking the first thing that’s happened in the 40 years that we’ve known about climate change that scales to at least begin taking a serious bite out of the trouble we’re in.” On this week’s More To The Story, McKibben sits down with host Al Letson to examine the rise of solar power, how China is leapfrogging the United States in renewable energy use, and the real reason the Trump administration is trying to kill solar and wind projects around the country. This is an update of an episode that originally aired in October 2025. This following interview was edited for length and clarity. More To The Story transcripts are produced by a third-party transcription service and may contain errors. Al Letson: Bill, how are you this morning? Bill McKibben: I’m actually pretty darn good, which one feels bad about saying in the midst of planetary ecological trauma and the collapse of our democracy, but it’s a beautiful day in the mountains of Vermont and in the midst of all that bad stuff, I’ve got one piece of big good news, which it’s actually kind of fun to share. Yeah, I think in the midst of all the stress and pressure and sadness about the way the world is heading at this moment, I think having joy is a revolutionary act and it’s good. I think when you come outside and the sun is shining and it feels good outside, I don’t know. I don’t think we should be ashamed of it. I think we should bask it and hold onto it as long as possible because good Lord, who knows what’s next? Amen. One of the results of having spent my whole life working on climate change is I never take good weather for granted. If there’s a snowstorm, I make the most out of every flake. If there’s a beautiful cool fall-like morning like there was today, nobody’s out in it quicker than me. So I take your point 100%. How long have you been working in the field of environmental justice and thinking about the environment? Al, when I was 27, I wrote a book called The End of Nature, so this would’ve been 1989 because I’m an old person. So, wrote a book called The End of Nature that was the first book about what we now call the climate crisis, what we then call the greenhouse effect. And that book, well, that book did well, it came out in 24 languages and things, but more to the point, it just made me realize that this was not only the most important question in the world, what was going to happen to the Earth’s climate, but the most interesting, that it required some understanding of science, but also more importantly of economics, of politics, of sociology, of psychology, of theology, of pretty much everything you could imagine. And so for 38 years now, I guess, it’s been my work and at some level, I wish I’d been able to spend my life on something not quite so bleak. On the other hand, I have to confess, I haven’t been bored in any point in there. Yeah. How would you describe the environmental causes in America since you’ve been watching it for so long? It seems to me that there’s a lot of one step forward, three steps back, one step forward, three steps back. I’d say it’s been more like one step forward, three quarters of a step back over and over again. And that’s a big problem because it’s not only that we have to move, it’s that we have to move fast. Climate change is really probably the first great question we’ve ever come up against that has time limit. As long as I’ve been alive and as long as you’ve been alive, our country’s been arguing over should we have national healthcare? I think we should. I think it’s a sin that we don’t, people are going to die and go bankrupt every year that we don’t join all the other countries of the world in offering it, but it’s not going to make it harder to do it when we eventually elect Bernie and set our minds to it than if we hadn’t delayed all this time. Climate change isn’t like that. Once you melt the Arctic, nobody has a plan for how you freeze it back up again. So we’re under some very serious time pressure, which is why it’s incredibly sad to watch our country pretty much alone among the world in reverse right now on the most important questions. Yeah. Is that forward movement and regression tied to our politics, i.e., is it tied to a specific party? If the Democrats are in office, we move forward, if Republicans come in office, we move backwards? Yeah, in the largest terms. The fossil fuel industry, more or less purchased the Republican Party 30, 35 years ago. Their biggest contributors have been the Koch brothers who are also the biggest oil and gas barons in America. And so it’s just been become party doctrine to pretend that physics and chemistry don’t really exist and we don’t have to worry about them. Democrats have been better, and in the case of Joe Biden actually, considerably better. His Inflation Reduction Act was the one serious attempt that America’s ever made to deal with the climate crisis, and it was far from perfect, and there were plenty of Democrats like Joe Manchin that got in the way and so on and so forth. But all in all, it was a good faith effort driven by extraordinary activism around the Green New Deal. And it’s a shame to see it now thrown into reverse in the Trump administration, especially because the rest of the world is at different paces, some of them very fast, starting to do the right thing here. So given all of that where we are and kind of stepping back away from the progress we had made forward, you just wrote a new book that is pretty optimistic, which is a little bit different for you because you’ve been described as dark realism. Tell me why are you feeling optimistic in this moment? About 36 months ago, the planet began an incredible surge of installation of renewable energy, solar panels, wind turbines, and the batteries to store that power when the sun goes down or the wind drops. That surge is not just the fastest energy transition play on the planet now. It’s the fastest energy transition in history and by a lot, and the numbers are frankly kind of astonishing. I mean, the last month we have good data for is May. In China, in May, they were putting up three gigawatts of solar panels a day. Now, a gigawatt is the rough equivalent of a big coal-fired power plant. So they were building the equivalent of one of those worth of solar panels every eight hours across China. Those kind of numbers are world-changing if we play it out for a few more years, and if everybody joins in. And you can see the same thing happening in parts of this country. California has not done everything right, but it’s done more right than most places, and California has hit some kind of tipping point in the last 11 or 12 months. Now, most days, California generates more than a hundred percent of the electricity it uses from clean energy, which means that at night, when the sun goes down, the biggest source of supply on their grid is batteries that didn’t exist three years ago. And the bottom line is a 40% fall in fossil fuel use for electricity in the fourth-largest economy in the world is the kind of number that, adopted worldwide, begins to shave tenths of a degree off how hot the planet eventually gets. And we know that every 10th of a degree Celsius, that the temperature rises, moves another a hundred million of our brothers and sisters out of a safe climate zone and into a dangerous one. We’re not talking salvation here, we’re not talking stopping global warming, but we are talking the first thing that’s happened in the 40 years that we’ve known about climate change, that scales to at least begin taking a serious bite out of the trouble we’re in. Yeah, so I own a home in Jacksonville, Florida. In the Sunshine State. In the Sunshine State. I was planning on getting solar panels for the house, but then I was told A, one, it would be really expensive, and then B, it wouldn’t save me that much on my bill because of the way some local ordinances are configured. And so for me, somebody who wants to have solar panels and wants to use solar power, it’s just not cost-effective. So how do we get past that? Well, there’s a lot of ways. One of the ways was what Biden was doing in the IRA, which was to offer serious tax credits. And those, despite the Republican defeat of them, remain in effect through the end of this year through New Year’s Eve. So if people move quickly, they can still get those. Probably more important in the long run, and this was the subject of a long piece I wrote for Mother Jones this summer, we need serious reform in the way that we permit and license these things. Putting solar panels on your roof in Florida is roughly three times more expensive than it is to put solar panels on your roof in say, Australia, to pick someplace with a similar climate, or Europe, someplace with a more difficult climate, costs three times as much here. A little bit of that’s because of tariffs on panels. Mostly it’s because every municipality in America, they send out their own team of inspectors, permits, on and on and on. It’s a bureaucratic mess, and that’s what drives the price up so dramatically. There’s actually an easy way to do it. The National Renewable Energy Laboratory developed a piece of software called the Solar App Plus that allows contractors to just plug in the name of the type of equipment they’re going to put on the roof and the address that they’re doing it, and the computer quickly checks to see if it’s all compatible, and if it is, they get an instantaneous permit and get to work right away. And then, for apartment dwellers, because there’s almost as many apartment dwellers as homeowners in this country, who don’t have access to their own roof usually, we need another set of easy technology. We’re calling this balcony solar. And across Europe over the last three years, three and a half, 4 million apartment dwellers have gone to whatever you call Best Buy in Frankfurt or Brussels and come home for a few hundred euros with solar panel design just to be hung from the railing of a apartment balcony and then plugged directly into the wall. No electrician needed nothing. That’s illegal every place in this country except that progressive bastion in the state of Utah where the state legislature unanimously passed enabling legislation earlier this year because some Libertarian Republican state senator who I’ve talked to, an interesting guy, he said, “Well, if people in Stuttgart can have it, why not people in Provo?” And no one had a good reason, so now there’s on YouTube lots of videos of Happy Utahns putting up their balcony solar arrays. So let me just to clarify that because I never heard of this before. In overseas, in different countries, they can go to, I don’t know, an Ikea and grab a solar panel, come home and plug it in the wall to power their apartment? It often powers 25% of the power that they’re using in their apartment. It’s a real amazing thing and it’s for a few hundred euros. And among other things, it really introduces people to the joy of all this. There was a big story in The Guardian a few months ago following all sorts of people who’d done this and almost to a person, they’d all become fascinated by the app on their phone showing how much power they were generating at any given moment. Solar power is kind of a miracle. It exists in so many different sizes, from your balcony to big solar farms, all of which we need. But the thing that’s a miracle about it is precisely that it’s available to all of us. I mean, no one’s going to build a coal-fired power plant on their balcony. This is something that everybody can do, and it’s something that once you’ve got the panel, no one can control. We’re talking about energy that can’t be hoarded, that can’t be held in reserve, and that essentially the sun delivers for free every day when it rises above the horizon. So that is an extraordinary boon to especially poor people around the world and an extraordinary threat to the fossil fuel industry, which is why you’re seeing the crazy pushback that marks the Trump administration. So with the Trump administration and this bill that they passed, The Big Beautiful Bill, that impacts tax credits for renewable projects like solar, how is that going to affect the solar power industry in the United States? It’s going to decimate it. There are already companies laying people off and going out of business because that tax credit was important and it’s, since we can’t do anything in Washington at the moment, why we need state and local governments to step up big to change the rules here and try to keep this momentum going in the States. The United States accounts for about 11% of emissions in the world. The other 89%, things are going much better than they are here, not just in China, but in all the places that China touches. In some ways, the most powerful story for me in the book was what happened in Pakistan last year. Now, Pakistan’s been hit harder by climate change than any country on earth. Its cities now routinely report temperatures of 125, 126 degrees. The two worst floods that really we’ve ever recorded on the planet happened in Pakistan over the last 15 years. Right now there’s big major, not quite as bad, but really serious flood across the Punjab. Pakistan also has an expensive and unreliable electric system. So about 18 months ago, people began importing in very large numbers, cheap Chinese solar panels from across their shared border. And within six months, eight months, Pakistanis, without government help, just basically using directions you can get on TikTok, had installed enough solar panels to equal half of the existing national electric grid in Pakistan. It’s the most amazing sort of citizen engineering project in history and of incredible value to people. Farmers in Pakistan, I don’t know if you’ve traveled in rural Asia, but the soundtrack of at part of the world is the hum of diesel pumps, often the cough of diesel generators because you need to bring up this irrigation water from quite a great depth to wells that came with the green revolution. Often for farmers, that diesel is the biggest single input cost that they have. So farmers were very early adopters here. Many of them lacked the money to build the steel supports that we’re used to seeing to hold your solar panels up. They just laid them on the ground and pointed them at the sun. Pakistanis last year used 35% less diesel than they did the year before. Now the same thing is happening in the last six months across large parts of Africa. Pretty much any place where there’s really deep established trade relations with China, and it’s not just solar panels. What the Chinese are also doing is building out the suite of appliances that make use of all that clean, cheap electricity. The most obvious example being electric vehicles and electric bikes. More than half the cars sold in China last month came with a plug dangling out the back, and now those are the top-selling cars in one developing nation after another around the world because they’re cheap and they’re good cars and because if you’re in Ethiopia or Djibouti or wherever you are, you have way more access to sunshine than you do to the incredibly long supply chain that you need to support a gasoline station. But my understanding, and my understanding is definitely dated, which is why I’m glad I’m talking to you, but for a very long time, my understanding of solar power was that it wasn’t that efficient, that you wouldn’t be able to get enough power to really do much of anything versus fossil fuels. Is it true that the Chinese have really invested in the technology and really pushed it forward? Yeah, I mean Chinese are now, you’ve heard of petro states, the Chinese are the first electro state in the world. This stuff works great and it works great here. I mean, I was telling you about what’s going on in California. In some ways, an even more remarkable story, given the politics, is that Texas is now installing clean energy faster than California because it’s the cheapest and it’s the fastest thing to put up. If you’re having to build data centers, and God knows, I’m not convinced we have to build as many data centers as we’re building, but if you do, the only thing that builds fast enough to get them up is solar or wind. You can put up a big solar farm in a matter of a few months as fast as you can build the dumb data center. Your question’s really important because for a very long time, all my life, we’ve called this stuff alternative energy, and it’s sort of been there on the fringe like maybe it’s not real big boy energy the way that oil and gas is. I think we’ve tended to think of it as the Whole Foods of energy. It’s like nice, but it’s pricey. It’s the Costco of energy now. It’s cheap, it’s available in bulk, it’s on the shelf ready to go. 95% of new electric generation around the world and around the country last year came from clean energy, and that’s precisely why the fossil fuel industry freaked out. You remember a year ago, Donald Trump told oil executives, “If you give me a billion dollars, you can have anything you want.” They gave him about half a billion between donations and advertising and lobbying. That was enough because he’s doing things even they couldn’t have imagined. I mean, he’s shut down two almost complete big wind farms off the Atlantic seaboard. I mean, it’s craziness. We’ve never really seen anything like it. Do you think we’ll be able to bounce back? As we’re watching all of these forward movements that have happened before Trump came back into office, it feels like he is burning it all down and not just burning it down, but salting the earth. Nothing’s going to grow there again. Yeah, I completely hear you. Yeah. This one possibility. Look, 10 years from now, if we stay on the course that Trump has us on, any tourist who can actually get a visa to come to America, it’ll be like a Colonial Williamsburg of internal combustion. People will come to gawk at how people used to live back in the olden days. I don’t think that that’s what’s going to happen. I think that at some point, reality is going to catch up with this, and everyone’s going to start figuring out we’re paying way more for energy than else in the world, and that means our economy is always on the back foot. That means that our consumers are always strapped. I mean, electricity prices are up 10% this year so far around this country because he keeps saying, “We’re not going to build the cheapest, fastest way to make more electricity.” I don’t see how that can last. But then I don’t see how any of this, none of it… I mean, I confess, I feel out of my depth now, the hatred of immigrants, the racial hatred, the insane economic policy around tariffs, none of it makes any real sense to me politically or morally. So I could be wrong, but I hope that America, which after all was where the solar cell was invented and where the first solar cell came out of Edison, New Jersey in 1954, the first commercial wind turbine in the world went up on a Vermont mountain about 30 miles south of where I’m talking from you speaking in the 1940s. That we’ve now gifted the future to China is just crazy no matter what your politics are. The idea that we are ceding ground to China is not just about solar energy, but in all sorts of ways. The move of the Trump administration to be sort of isolationists is actually hurting us way more than being open and growing and advancing. Yep, I couldn’t agree more. Look, I’ve been to China a bunch of times. I’m glad that I’m not a Chinese citizen because doing the work I do, I would’ve been in jail long ago, and I’m aware of that and understand the imperfections and deep flaws in that country. But I also understand that they have a deep connection to reason. They’ve elected engineers, or not elected, appointed engineers to run their country now for decades while we’ve been electing lawyers to run ours. And as a result, they’re not surprisingly better at building stuff. And so they have. And I think now, they’re using that to build a kind of moral legitimacy in the world. If the biggest problem the world faces turns out to be climate change, and I have no doubt that it is, then China’s going to be the global leader in this fight because we’ve just walked away from it. Yes. The question that comes to mind when you say that is, it’s clear to me that what some climate change skeptics and renewable energy skeptics have been able to do is to wrap things like solar power and wind energy into the culture war. So now that it’s a part of the culture war, people just stand against it because, well, they’re on the wrong team. Instead of looking at the economic reality that their bills could go down significantly if they dived in. It’s super true, but it’s also true that solar power is remarkably popular across partisan lines. The polling we have shows that yeah, the Republican voters are less enamored of it now because Trump’s been going so hard after it, but still like it by large margins and want more government support for it. I think the reason is that there are several ways to think about this. I’m concerned about climate change. I’m a progressive. I like the idea that we’re networking the groovy power of the sun to save our planet, but I’ve lived my whole life in rural America, much of it in red state, rural America. I have lots of neighbors who are very conservative. There’s lots of Trump flags on my road, and some of them fly in front of homes with solar panels on them because if you’re completely convinced that your home is your castle and that you’re going to defend with your AR-15, it’s a better castle if it has its own independent power supply up on the roof, and people have really figured that out. So this can cut both ways, and I hope that it will. That’s that story from Utah about the balcony solar. That’s the one place where people have said, “Well, there’s no reason not to do this. Let’s do it.” Yeah. So you’ve been doing this work for a really long time. I’m curious, when you started doing this work, could you have ever imagined the place that we are in right now as a country? No. Remember I was 27 when I wrote this first book, so my theory of change was people will read my book and then they will change. Turns out that that’s not exactly how it works. It took me a while to figure out. Really the story of my life is first 10 years after that, I just kept writing more books and giving talks and things because I thought being a journalist that we were having an argument and that if we won the argument, then our leaders would do the right thing because why wouldn’t they? Took me too long, at least a decade, to figure out that we had won the argument, but that we were losing the fight because the fight wasn’t about data and reason and evidence. The fight was about what fights are always about, money and power. And the fossil fuel industry had enough money and power to lose the argument, but keep their business model rolling merrily along. So that’s when I started just concluding that we needed to organize because if you don’t have billions of dollars, the only way to build power is to build movements. I started with seven college students, a thing called 350.org that became the first big global grassroots climate movement campaign. We’ve organized 20,000 demonstrations in every country on earth except North Korea. And in recent years, I’ve organized for old people like me, what we call Third Act, which now has about 100,000 Americans that work on climate and democracy and racial justice. And so this is a big sprawling fight, we don’t know how it’s going to come out. The reason I wrote this book, Here Comes the Sun, was just to give people a sense that all is not lost, that we do have some tools now that we can put to use. Find More To The Story on Apple Podcasts, Spotify, iHeartRadio, Pandora, or your favorite podcast app, and don’t forget to subscribe.

The first pilot episode of Reveal exposed how the Department of Veterans Affairs was overprescribing opioids to veterans and contributing to an overdose crisis. Journalist Aaron Glantz explained how he received—surprisingly quickly—a decade’s worth of opioid prescription data from the federal government.  “Sometimes, you have to sue to get the records,” he said. “I have to think that there were some people over there in DC who were as concerned as we were about this.” After that first show was made, host Al Letson didn’t know what to expect. “We weren’t sure if any public radio stations would even air it,” he said.  Subscribe to Mother Jones podcasts on Apple Podcasts or your favorite podcast app. Reveal’s VA investigation sparked outrage. Congress held hearings during a government lockdown, and there’s been a sea change in the way veterans are prescribed painkillers. And today, the show is on more than 500 stations.  This week on Reveal, we celebrate our 10-year anniversary with a look back at some of our favorite stories, from investigations into water shortages in drought-prone California to labor abuses in the Dominican Republic. And we interview the journalists behind the reporting to explain what happened after the stories aired.   This is a rebroadcast of an episode that originally aired in March 2025.

Dan McClellan has spent much of his life learning—and relearning—what the Bible and its authors were trying to tell us. But the years he spent in graduate school studying Hebrew texts, Near Eastern cultures, and the concept of deity taught him something else: The way scholars talk about the Bible is much different from how churchgoers—or most people on social media—talk about it. So several years ago, McClellan began pushing back against what he saw as misguided biblical interpretations online and found an audience. Today, he has almost 1 million followers on TikTok who look for his thoughts on topics like the “sin of empathy,” what the Bible says about slavery, or maybe just to see what graphic T-shirt he has decided to wear that day. (He confesses to also being a comic book nerd.) But one strand of thought that weaves through many of his videos is how Christian nationalists have recently used the Bible to gain political power. Subscribe to Mother Jones podcasts on Apple Podcasts or your favorite podcast app. “The hot new thing right now is to be a Christian nationalist,” says McClellan, who also wrote The Bible Says So: What We Get Right (and Wrong) About Scripture’s Most Controversial Issues. “And I think a lot of people are jumping at the opportunity to get on board this attempt to take over the government on the part of Christians. And unfortunately, it means hurting an awful lot of people along the way.” On this week’s More To The Story, McClellan sits down with host Al Letson to talk about the ways people throughout history have used the Bible to serve their own interests and describes a time when his own perspective of the Bible was challenged. This is an update of an episode that originally aired in July 2025. This following interview was edited for length and clarity. More To The Story transcripts are produced by a third-party transcription service and may contain errors. Al Letson: So you got a new book out, but wait, before we get to that, before we get to that, I should tell my listeners that I am such a huge fan of your work. I’ve been following you for a while and I think I came across your work because I’m the son of a preacher man, grew up in the church and definitely have my own religious beliefs. But what I love about the work that you do is you are just kind of demystifying the Bible and putting it in context. How did you end up doing this type of work, for lack of better term, fact-checking people’s conception of the Bible on TikTok and Instagram? Dan McClellan: Yeah, that was definitely not what I was aimed at when I started graduate school. In fact, I think from an academic point of view, my career looks more like a failure than anything else. Because I have taught at some universities, but never on a full-time basis. I don’t have a tenure-track position or anything like that. But something that has always been a concern of mine, even when I was an undergraduate and then moving into graduate school was the fact that the way scholars and experts talk about the Bible and think about the Bible is very, very different from the way the folks on the street or in the pews think and talk about the Bible. There’s a very big gap between those two. And the more I learned about the Bible and an academic approach to the Bible, the more that gap bothered me and the more I wanted to be able to share the insights that come from that expertise with the folks on the street and in the pews, which is not an easy thing to do, not only because it requires packaging frequently very complex concepts into things that are more easily digestible, but also because there tends to be a lot of pushback from the streets and the pews when you say, “Actually, that’s not what the Bible is like, it’s more like this.” Because of how deeply embedded in their worldviews their own understandings of the Bible are. And so I’ve always tried to engage on social media with the discourse about the Bible and religion. And I’ve always tried to combat the spread of misinformation and speak out against hoaxes and fake artifacts that people try to pawn off as real, have been doing this for a long time on blogs and on message boards and on Facebook and things like that. And the reach is just not that great on those channels. And then for whatever reason, I stumble across TikTok and suddenly I’m able to find an audience that is interested in someone who is there to call balls and strikes rather than to try to defend one dogma or one identity over and against the other. And I’m very happy to be in a position where I say that I combat the spread of misinformation about the Bible and religion for a living. And I wouldn’t take a university position right now if somebody offered me one. So very happy to be in the position I am right now. If any of our listeners have not seen you on TikTok or Instagram and they’re just listening to this conversation and they’re being introduced to you for the first time, I think they would be surprised to know that you’re also a huge pop culture nerd, like myself, a specific type of nerd though. You’re a comic book nerd. I mean, I’m sure you cover many nerddoms, but the one we definitely have in common is comic book and so which makes your videos fun. I think, from what I gather, there are an awful lot of folks out there who find my work relatable precisely because I do not come across as some stuffed shirt, Ivory tower academic. I’m just another dude who likes to wear graphic tees and likes to read comic books and stuff like that. And so I mean, how much better off could things be for me that the things that I enjoy are things that my audience enjoys and that I get to just riff about? So when I think about you on TikTok, I mean, basically you’re fact-checking people who are bending the message of the Bible for their own purposes. I mean, people have been doing this since the Bible was written. But today with social media, those interpretations are now being delivered in a new and really effective way. Yeah. I think the Bible for a long time has been viewed as the highest authority, and particularly after the Reformation when a lot of Christians got rid of everything else and now all we have is the Bible. But if you have something, a text that is supposed to be God’s very word and inspired and inerrant and that is the ultimate authority, if you can leverage that in support of your identity markers, in support of your rhetorical goals and everything like that, that’s a powerful tool in structuring power and values and boundaries. And so it becomes the… That’s the holy grail. That’s what you need to have on your side. But because it’s a text, it has no inherent meaning. It has to be interpreted, which then means whoever best interprets the text in support of their ideologies is going to be able to leverage that ultimate authority. And so I think an awful lot of people spend an awful lot of time trying to read their own ideologies and their own identity politics into the text because that is a very attractive instrument that they can then leverage to serve their own ends. And unfortunately, far too often that means powerful people using that as a tool against less powerful people and groups. And I think that’s particularly true today. I would say that when we look at the way religion is being used to fight against things like homosexuality, the way the Bible is being used to reframe slavery. There was one clip where Charlie Kirk was a person that you were taking his, I wouldn’t say misinformation, I would say disinformation because I think that he actually knows the truth of what he’s saying, as someone that knows the Bible a little bit, even I can look at the things he’s saying and be like, “What are you talking about?” Yeah, he’s an example of somebody I get tagged in his videos a lot and I try not to engage unless there’s a plausible case to be made that what he’s talking about overlaps with the Bible. That’s an example of somebody who right now is trying to leverage the Bible in defense of Christian nationalism because that’s the hot new thing right now is to be a Christian nationalist. And I think a lot of people are jumping at the opportunity to get on board this attempt to take over the government on the part of Christians. And unfortunately, it means hurting an awful lot of people along the way and structuring everything to serve the interests of already privileged and powerful groups over and against the interests of already vulnerable groups. I think folks who love power more than they love people are the actual problem that is causing a lot of the social ills that we have today. And unfortunately, the Bible is very frequently one of the main instruments that we find in the hands of those people. A couple months ago, the thing that I was hearing a lot on social media specifically from right wing religious folks is the idea that there’s the sin of empathy. And on its surface I thought it was laughable, but I have you here now. So my question is is there anywhere in the Bible that talks about the sin of empathy? Certainly not. There are certainly times when in narratives God will say, “Show no mercy,” or something like that. And these are particularly problematic passages where God says, “You will go through the town and you will kill everything that breathes, men, women, children, the suckling baby. Show no mercy.” And so I think you could interpret that to mean there are times when God does not want you to be empathetic, at least there are times when the narrative calls for that. But I think we can point out that’s a bad narrative and that’s a bad message. There’s certainly no point where anyone says empathy is a sin just in general. And the notion of the sin of empathy is just an attempt to try to overturn the fact that we’re social creatures and we are evolutionarily and experientially predisposed to feel what other people are feeling. That is what allows us to cooperate. That’s what allows us to build larger and more complex social groups without things breaking down. Empathy is important to the survival of humanity, but it has a negative byproduct because we all understand ourselves according to specific sets of social identities. And if you have a social identity, you have an in-group and then you have an out-group. And so empathy can be problematic when we empathize with the in-group to the degree that we then become antagonistic toward the out-group. We call that parochial empathy. If you are empathetic toward the people you identify with to the degree that you then antagonize and harm the out-group, that can be harmful. But I don’t think that’s what people are talking about when they are talking about the sin of empathy because those are the people who are overwhelmingly trying to defend precisely parochial empathy because they’re trying to convince others it’s bad for us to empathize with undocumented immigrants. It’s bad for us to empathize with people from other nations. It’s bad for us to empathize with either conservatives or liberals. I think empathy that is outward looking is good. Empathy that is parochial, I mean, it serves a purpose. Smaller groups that are threatened, that are vulnerable, in order for those identities to survive, they have to kind of circle the wagons and you have to kind of be a little protective of your identity. This is what the Judeans and the Jewish folks throughout history have had to do. And that’s necessary, I think, in certain contexts for the survival and the protection of vulnerable identities. But once you become the oppressor, once you become the empire, once you become the dominant group to then say the out-group is bad and to exercise that parochial empathy, I think that becomes phenomenally harmful. And so ironically, there can be a way that empathy is bad and the folks who talk about the sin of empathy are primarily defending the bad kind of empathy and criticizing the good kind of empathy. So I think they have it precisely backwards. And I think all they’re trying to do is protect their own privilege and power. Yeah. I mean, I think they have it backwards, but I think they have it backwards purposefully so. I think that there are a lot of people who don’t know any better and they say things based in their ignorance, but I also think there are a lot of people who interpret the text in a way that justifies the things that they already believe to be right. It’s good for them to… I mean, sometimes when I’m listening to some folks talk about the Bible and Jesus, the image of Jesus that comes in my mind is Jesus riding horseback on a Tyrannosaurus Rex with two sub-machine guns in his hand. With an AK, yeah. Yeah, exactly. It’s like that’s not the Jesus that I see, but I understand how some people can twist their beliefs to fit that image. Yeah. And you do, anytime you have these movements, you’ve got a lot of people who are there along for the ride. They’re convinced of things, but a lot of the thought leaders and a lot of the people who are driving the car are conscious of what they’re doing, are very intentionally doing it. So tell me about your book. why’d you write it? All the things. All the things. It’s called The Bible Says So: What We Get Right and Wrong About Scripture’s Most Controversial Issues. The framing that I came up with is the Bible says so because one of the most common things that I’m confronting in social media is the notion that the Bible says X, Y, and Z. And so that was the genesis of this manuscript that turned into this book, which has 18 different chapters, an intro, and then I give a little broad-level view of how we got the Bible. But then 18 different chapters, each one addresses a different claim about what the Bible says. So the Bible says homosexuality is an abomination. The Bible says God created the universe out of nothing. The Bible says you should beat your kids. A lot of different claims about what the Bible says. And in each chapter I try to go through and share what the data actually indicate about what the authors and earliest audiences of these biblical texts understood the text to be doing and to be saying, where normally when people say the Bible says X, Y or Z, they’re sharing what makes the Bible meaningful and useful to them in their specific circumstances. And what I do is try to say, “I’m going to set that aside and I’m going to try to understand what would’ve made this text meaningful and useful to its authors and earliest audiences irrespective of how meaningful and useful that may make it to us.” And so I try to share what we think the authors were trying to say when they wrote whatever they did right in the Bible. All of your studies that you’ve… And you’ve gone deep into all of this, is it fair to look at the Bible as a historical document or do you see the Bible more as a collection of stories that try to teach people, specifically people of that time how to live their lives, like how to be safe, how to create community, all of those things? I think there’s a degree to which many parts of the Bible are historical, but I think that’s incidental. The Bible was certainly not written as a history book. And I think overwhelmingly, the Bible is a collection of texts from that time period that were intended to try to do certain things with the audiences. It wasn’t also always necessarily about how to live right. I think a lot of the times it’s about trying to establish who’s in control and what kind of understanding of our identity we should have and things like that. So there are a lot of different rhetorical goals going on, and sometimes one set of authors might be arguing against another set of authors. You see that particularly between Samuel and Kings and Chronicles. You have a lot of things being changed because the editors of Chronicles were like, “I don’t like the way you do it. I’m going to do it this other way.” And they’re trying to make different points. But yeah, they’re definitely rhetorical texts. They’re definitely to some degree propagandistic texts, and particularly a lot of the historical texts having to do with the Kings and things like that in the Hebrew Bible. Once we get into the New Testament, I think it’s probably a little more in line with texts intended to help people understand how to live according to the opinion of the authors. Tell me if this categorization is fair. The God of the Old Testament is, my dad would kill me if he heard me say this, but the God of the Old Testament feels very much a God of get off my lawn, kids and very much like an angry wrathful God, like, “You step in line with me or I will smite you. I will burn whole cities down. And if you turn around and look at those cities, I will turn you into pillars of salt. I don’t mess around. There’s no mercy.” Then after Jesus is born and Jesus lives his life, the God we meet there is a much more generous and loving God, the God who hung out with tax collectors, who hung out with prostitutes, who told you to love your neighbor as you would love yourself, all of these things that are a much more softer and loving deity than what we see in the Old Testament. Would you agree that that’s true? I would agree that that’s a very common interpretation. And I would agree that on the surface, if we’re not looking incredibly closely, it can seem like that. But I think there’s a problem with that perspective, and there are a few things going on here. Because you have an angry vindictive God in the New Testament as well, but it’s isolated to only a couple places and primarily like the Book of Revelation represents a deity that will bathe its sword in the blood of victims, and you also find a phenomenally merciful and long-suffering God in different parts of the Hebrew Bible. And this is one of the reasons that I’ve tried to point out there’s no one God of the Bible. You have numerous different divine profiles being represented throughout both the Hebrew Bible and the New Testament. Different authors are going to represent God in whatever ways serve their own rhetorical interests and goals, but there is a chronological trajectory as well. As things are changing in the world in societies, you go from far more warfare, far more conflict between societies to a time period when there’s still war and conflict, but there’s a lot more advocacy for peace. And it’s not the division between the Hebrew Bible and the New Testament where that pivots, it’s actually before the end of the Hebrew Bible. I think that that dichotomy of the vindictive and violent God of the Hebrew Bible and the loving merciful God of the New Testament also is problematic from an antisemitism point of view because that has taken up frequently to frame the God of the Jewish people as evil and the God of Christianity as good. And that facilitates, or it historically has facilitated a lot of problems. So I try to help people understand that you’ve got a mix of both in both sets of texts, and it’s really your choice what you choose to emphasize, give priority to and center. This is exactly why I love your videos because I have a long-held belief that I’ve thought about over years. And then you come along and you blow it all up. You blow it all. Not only do you blow it up, you point out the places where that belief is problematic because until you said it, I never would’ve thought of it in the frame of like antisemitic. It’s the blind spot, I don’t see it like that, but when you frame it in that way, I get it. I get why that thinking is totally problematic, and I think that’s the power of what you do on social media. And that’s something that it’s a lesson I had to learn myself as well. Because I saw somebody posted on Twitter many years ago a picture of Santa Claus in somebody’s living room, but he was angry and had an ax or something, and there’s a little kid on the stairs looking around the corner and says, “Oh, no, it’s Old Testament Santa.” And I was like, “Aha.” And I shared this and some of my Jewish scholar friends immediately were like, “Bad form. Here’s why this is bad.” And it had never occurred to me either, and then I couldn’t unsee it. Once I accepted that people with very different experiences are going to feel very differently about the joke and what’s being expressed there, I couldn’t unsee that. It’s interesting to me growing up in the Baptist church that when I was in church and in the church that I went to, the Bible verse that I heard more than anything was that it is easier for a camel to pass through the eye of the needle than a rich man to enter the gates of heaven. And that was kind of a thing in the church that I was in, and most of the churches that I went to, that wealth did not equate that you were a pious and good person. It was more the opposite, that wealth meant that your actions had to be more because it was going to be hard for you to get through the gates of heaven. And it seems that that Bible verse is completely forgotten by, well, A, like a lot of these Christian nationalists or preachers who engage in the prosperity gospel. Yeah, it’s a big issue. And I mean, there are ways that people try to get around that verse. They say that, “Oh, eye have the needle doesn’t mean an actual sewing needle. It refers to what’s called a wicked gate, a little door that is inside of the main door of the city gate.” And so it just means that you have to open the little door and the pack has to be taken off the camel and they have to shimmy through on their knees. And I don’t think these people have ever seen a camel in real life who are saying this because camels are not going to do that. But there were no such gates anywhere in, around or near Jerusalem, anywhere near the time of the composition of the New Testament. And this is very clearly hyperbole that is coming at the end of a story about a rich young ruler comes to Jesus and says, “I’ve kept all the commandments since my youth. What do I have to do to inherit the kingdom of God?” And Jesus says, “Sell everything you own and give it to the poor.” And then it says the man went away sad because he had a lot of possessions. And that’s where Jesus goes, “Tsk, tsk. It’s going to be hard for a rich person to enter the kingdom of heaven,” and then gives this hyperbolic notion of a camel passing through the eye of a needle. And for people who try to endorse a prosperity gospel interpretation of this, not only is it incredibly hard to do and it’s never really convincing unless you are already there and just need to be made to feel like it’s not impossible. But like everywhere else in the gospels, Jesus says, “You cannot serve God and mammon.” And Jesus says, “Blessed are the poor.” And you can look in the sermon on the Mount and in Matthew 5, and it says, “Blessed are the poor in spirit.” And so people say, “Aha. It doesn’t say… That’s not about economic poverty, that’s about humility.” But you can then go to the sermon on the plain in the Gospel of Luke and it just says, “Blessed are the poor.” Which very clearly is referring to economic poverty. As I said before, the Bible is a text. It has no inherent meaning. We create meaning in negotiation with the text, which means we’re bringing our experiences and our understanding to the text, and that’s generating the meaning. And if you have experienced privilege and wealth your whole life, you’re going to interpret the Bible in a way that makes that okay. It’s very rare that we have someone in a position like that who comes to the text and can think critically enough to realize, “This is about me. This is saying that I am the problem. I better fix myself.” That’s phenomenally rare. What is far more common is for someone to bring their own experiences to the text and say, “I was right all along. The problem is everybody else. The problem is not me. I can find endorsement or validation of my own worldviews and my own perspectives and my own hatred and my own bigotry in the text and that authorizes and validates it.” And that’s what we see going on overwhelmingly in public discourse about the Bible. Tough question that you’ve probably been asked a million times before, but the fact that you are doing such deep research on the Bible, how does that affect your religious belief? And I think for a long time I assumed that you are an atheist, that you didn’t believe in God, but then you did a video and you talked about being a Mormon, and I was like, “Wow, okay. That’s a wrinkle. That’s something there.” So yeah, talk to me about that. How do you balance the two things? Well, and this is something I’ve for a long time said, I don’t talk about my personal beliefs on social media, so that’s a boundary that I try to maintain. But what I will say is that I have always tried very, very hard ever since I started formally studying the Bible to ensure that I was compartmentalizing my academic approach to the Bible from my devotional approach to the Bible, keeping them firmly separate, which is not an easy thing to do because I was raised more or less without religion. And like I mentioned earlier, I joined the LDS church as an adult. I was 20 years old. I didn’t really have much that I had to deconstruct when I started studying the Bible academically. So I would say that a lot of people reach out to me for help with deconstruction, for help with trying to understand these things through a prism of faith. And that’s where I say, “That’s above my pay grade.” I don’t take a pastoral approach to this. I’m not here to hold anybody’s hand through faith crises and things like that. There are content creators out there who do that kind of thing. I’m just here to try to present the data and my own personal grappling with that is something that is private. So I do keep that separate. Find More To The Story on Apple Podcasts, Spotify, iHeartRadio, Pandora, or your favorite podcast app, and don’t forget to subscribe.

In the mid-’90s, two high-end New York art galleries began selling one fake painting after another–works in the style of Jackson Pollock, Andy Warhol, Mark Rothko and others. It was the largest art fraud in modern U.S. history, totaling more than $80 million. Our first story looks at how it happened and why almost no one ever was punished by authorities.  Subscribe to Mother Jones podcasts on Apple Podcasts or your favorite podcast app. Our second story revisits an investigation into a painting looted by the Nazis during World War II. More than half a century later, a journalist helped track it down through the Panama Papers.  This is an update of an episode that originally aired in January 2020.

For many Americans, proper sanitation and clean water seem like issues for developing countries. But much of rural America—and even parts of US cities—still struggles to provide the basics we all need to survive. And as infrastructure ages and strains under the threat of climate change, the problems will likely get worse. Environmental justice activist Catherine Coleman Flowers has been on the forefront of these issues for decades. And she says that while a lack of sanitation is often found in poor, Black regions, especially in the Deep South, these basic environmental issues cut across racial lines. Subscribe to Mother Jones podcasts on Apple Podcasts or your favorite podcast app. “We have to expand the definition of environmental justice, because we can’t let people think that because if you are not Black and poor, you are not going to be victimized by this,” she says. “That’s not true.” On this week’s More To The Story, Flowers sits down with host Al Letson to talk about her years working to achieve “sanitation justice” in the South, how biblical lessons apply to climate offenders, and her book of personal essays, Holy Ground: On Activism, Environmental Justice, and Finding Hope. Find More To The Story on Apple Podcasts, Spotify, iHeartRadio, Pandora, or your favorite podcast app, and don’t forget to subscribe. This following interview was edited for length and clarity. More To The Story transcripts are produced by a third-party transcription service and may contain errors. Al Letson: So I want to zoom back a little bit because I think that if you do not live in a rural area, you can kind of not think about these issues. It feels like it’s a world away and not something that is happening in the United States, but in the United States, we are actually dealing … And not just in rural areas, but all across the United States. We’re dealing with issues with clean drinking water, open sewage, all of those things. As an environmental justice activist and someone who works in this field, can you kind of lay out big picture like what’s going on in America that we just don’t talk about enough? Catherine Coleman Flowers: Well, first of all, let me just expand to talk about what’s happening in urban America. A lot of our wastewater treatment systems, the big pipe systems, have only been built to last for 50 years, and they’ve already gone beyond where they should be in the first place. So a lot of places are having problems now with sewage raining back in people’s homes. That’s true in Detroit. When it rains a lot in Detroit, people are having problems with sewage backing up in their basements. We saw the same thing in Mount Vernon in New York, outside of New York City. We’ve been told, we’ve been contacted by people in the Bronx that talk about when weather events, they have sewage running back into their homes as well. So it’s not just in rural areas. Our infrastructure has not been designed to keep up with the demands of a changing climate. And some of them haven’t been built to keep up with the demands of population growth, and that’s a problem as well. So we’re finding sanitation issues around the country, and we’re not just hearing from poor people in Lowndes County. We’re hearing from people in Malibu. We’re hearing from people in affluent areas in Florida. There are people in Atlanta metropolitan area that are on septic tanks. So a lot of people in metropolitan areas that are not deemed rural communities are also on septic tanks. But not only are we finding that as an environmental justice issue, but we recently went to East Palestine and Ohio where a train derailed two years ago, the area is probably about 95 to 97% white, but they’re poor. They’re powerless. And consequently, a lot of people that were exposed to the toxins from that derailment are complaining about their health. They’re complaining that they still feel that the land and air and water is contaminated. So what we saw there were people screening for help. They want the same kind of help that people in Lowndes County are asking for. We talk about what’s happening in Memphis and what is happening there when they build a data center that did not deal with the environmental harms that is causing in that community. I think that we have to expand the definition of environmental justice because we can’t let people think that because if you are not Black and poor, you’re not going to be victimized by this. That’s not true. We all drink the same water. The people in Flint, when I went to Flint and I understood that environmental justice, we can’t narrowly look at environmental justice. If you’re white in Flint, you drank the same water. It didn’t treat you differently because you were white. Everybody is impacted by it. It’s just that the communities that have the greatest impact tend to be those communities that are poor. And maybe if you’re not a billionaire and you only have a few meetings, you could be marginalized too. Can you tell me, how did you come to this work? I came to this work, it was kind of an evolution. Initially, I was a teacher. Well, first of all, I was an activist in high school, and at that time the issue was education, my education. But can you take me back to where you were in high school? Because I feel like that’s an important part of it. It’s not just that you were an activist in high school. You were a Black girl who was an activist in the deep South. Yeah. Also, I was living in Lowndes County, Alabama, which is between Selma and Montgomery. And my principal at the time would stop school at 12:00 so that we could have parties. And everybody was happy about that because that meant there was no class. I was unhappy about it because I wanted to go to college and I felt like my education was being short-changed. So I was approached by a group that was organized by the American Friends Service Committee who was at that time looking at education in the South because there were a lot of issues around the desegregation of public schools. And they approached me and started teaching me what the Alabama law was. And based on the Alabama law, I was documenting things in my high school that were in violation of that law. Based on the documentation of those violations, we were able to bring charges against the principal, saying that he had violated the Alabama code as related to education. And ultimately he was removed. And then later I became a teacher. And then after I moved back to Alabama, I didn’t teach in Alabama. I started working doing economic development and found out it was not easy to do without having infrastructure. You can’t recruit businesses into a community that don’t have water infrastructure, sewage infrastructure. In some cases, natural gas, that’s one of the requirements. So in that process, I met a gentleman named Bob Woodson who was helping me with the economic development side. When he came to visit for the very first time he came to Lowndes County, a county commissioner called me and said,” You should take him by this family’s home. “When we went there, we saw raw sewage running down the side of the road from their compound where they live, and we found out that the husband and wife had been arrested because they could not afford onsite septic that worked. And that’s how I came to this work around sanitation. That was the beginning. So sanitation isn’t sexy. When you’re talking to people about the sanitation issues in rural counties, specifically like in Lowndes County, how do you get people to engage in this? Well, the way I get people to engage in sanitation issues, you’re right, it’s not sexy, but everybody has to use a bathroom. So whether it’s sexy or not, it’s a requirement that no matter where we go in the world, people, this is one thing we all have to do. And when we talk about it and we’re talking to rural communities, whether they’re rural communities of people that are Black, rural communities, people that are Hispanic, or whether we are talking to people from more affluent communities that are using septic, we hear the same complaint. It doesn’t work well, and nobody likes it coming back into their homes. Straight piping is one thing. Straight piping is when you flush your toilet and go straight out onto the ground, there’s no kind of treatment whatsoever. However, there are a lot of people that have paid for onsite septic and it doesn’t work. And so can you just give me, before we dive deeper into that subject, can you give me an understanding of what Lowndes County is like right now? So Lowndes County is still very rural. And when we talk about rural, I think when people think about a rural community, they think about people living five miles from the nearest house. That is not true. What we find in a lot of rural communities is that the settlement patterns are, if you look in Lowndes County right now, we were recently, last week we were in Lowndes County and we were on Macpherson Street. Everybody on Macpherson Street is related to each other. So the settlement patterns in these rural communities is that a lot of people that live in these areas, they know each other. They’ve been there for years. So there’s a special kinship to the land. There’s also pride in land ownership. There’s pride in the history of Lowndes County in that the original Black Panther Party was founded there. People there are very prideful, but they’re also very poor. You have people there that are very poor and the septic systems that we were looking at while we were there last week averaged around $26,000 each. Yeah. I used to be on a septic system in the house, an older house that I had, and maintaining septic systems are hard, but also just getting a septic system put in is really cost prohibitive, especially if you’re in an economically depressed area. Yes, it is cost prohibitive. We’re trying to figure out ways in which we can fill that void that has been a void since I’ve been doing this work since 2002. It’s figuring out how to make sure families not only have access to septic systems, but septic systems that work because I think the popular narrative has been when they fail, the families are blame. So what we’re seeing is that it is that the climate change is impacting these septic systems, but the septic systems haven’t changed in terms of the designs to deal with the fact that the climate is also changing, that we’re getting more water. In Lowndes County, what’s the regulation? Because earlier you said that you went to a house and you saw the sewage coming down and the family, the husband and wife were arrested because they did not have a septic tank. So what is the regulation? How long has that been in place and why hasn’t the state been able to help people get into a septic system? Well, first of all, the regulations are written by the state and the state enforces them. The state is also responsible for training the installers. They train the people that pump the septic systems. The state is involved in every step of the process and it’s not free. You have to pay for it. And then the tank itself is a completely different animal that’s separate, but you have to pay for that as well. When we first moved to Lowndes County, people had outhouses and they went from outhouses to sex pools and from sex pools to septic tanks. And what we are finding is that the septic tanks, even if you have a septic tank, they fail. But when the septic tanks fail, it’s not the onus is on the homeowner. The liability is transferred to the homeowner. And I think that is part of what the problem is. Now, the state itself, in Alabama, they don’t have money to put in septic systems, but we found that in other states they have revolving loan funds and so forth where they actually help people get septic systems and then they pay it back and then they help someone else get septic systems. That was not the case in Alabama. It was left up to the homeowner. And what we tried to do, first of all, is bring this to the attention of people beyond the state that forced the state to do something, which led to our filing the complaint. That was one of the reasons why we filed the complaint with DOJ and Health and Human Services against the State of Alabama over this issue. And how did the State of Alabama respond to that? We did a parasite study in 2017, and once it was peer reviewed and published in 2017, the Alabama Department of Public Health responded by putting on their website that our parasite said it was not valid because we used PCR technology, which had not been approved by the FDA. Now, keep in mind, three years later, PCR technology was used to diagnose COVID. I guess they were trying to minimize our findings. And we found during this parasite study, we found hookworm and other tropical parasites that were associated with raw sewage. And it was that that led to us filing this complaint because they get their funding. A lot of their funding came from Health and Human Services. And instead of them trying to mitigate the problem, they instead were trying to minimize our study that raw sewage was on the ground. And that led to an investigation by DOJ. I got a call from them saying that they would investigate our complaint, which they did. And there was a resolution that was signed between the Department of Justice, Health and Human Service Services and the Alabama Department of Public Health. What was noteworthy about the complaint that this was the first time DOJ had used civil rights law to investigate environmental justice issues. It was also the first time ever in history that there was a mitigation of this where there was a resolution in that regard. And when that happened, the state started allocating funding to deal with as part of the resolution, allocating funding to deal with the problem in Lowndes County. That ended in February of this year when the current administration took office and put on their website for DOJ that they were backing out of the agreement because it was illegal DEI. So the people in Lowndes County who desperately need this sanitation work done were denied it because the Trump administration has deemed this as DEI. Yes, but I have to also give the state some credit because what the state’s response was, as long as we still have money, and I don’t know how much money they received, but they said as long as they still had money, they would continue to try to work on resolving the problem. So I have to give them credit for that. I want to pivot back to your latest book, Holy Ground, and this book is a collection of very personal essays. What inspired you to write it? When I wrote Holy Ground, I wanted to lead people with positive messages to talk about my own experiences and for people to know that at the end of the day, I was still hopeful because a lot of times people give up, especially young people. They give up when they run into adversity instead of trying to push through it. And that was the point. And also to show people that if you make a bad mistake, you don’t have to wally in it. You change, you move on. And I did that by showing examples of people in history that made mistakes, but they changed. And I wanted people to know that we didn’t have to stay in a state of wrongdoing or unrighteousness. And the first chapter really struck me because it’s actually something I think about a lot, and that is the 30 pieces of silver. So I should say that I am the son of a Baptist preacher. I’m a PK. So I know it resonated. Exactly. Exactly. So the things that you were talking about how, for those of our listeners who are not preacher’s kids, Judas Iscariot took 30 pieces of silver to betray Jesus Christ in the Bible. He took the 30 pieces of silver and he betrayed Jesus with a kiss. And you take that metaphor at the beginning of your book to talk about the place that we are in America, not just in environmental justice. You focused on the problem of America, which I loved. Can you talk to me about that? Why does that metaphor seem to fit in so many different ways when we think about the issues that are plaguing America today? The whole point of it was when I talked about America, not specifically about environmental justice, because sometimes when we talk just about environmental justice, people think we’re only talking about Black people when that’s not true, where the environmental injustices that are impacting people’s lives are happening around the country. And the one thing that they tend to have in common is that they’ve been marginalized primarily because they don’t have money. So I thought the best way to help people to see this was to use that common understanding of the story of Judas and then try to get them to apply it to what’s happening today. Yeah. How did you feel on election day watching the country decide to put President Trump back in office? I was confused. I was confused. But then I think back to the Old Testament where Moses led the Jewish people out of bondage, but they wandered in the desert for 40 years. Hopefully we won’t be wandering for 40 years, but maybe in the next four years, we decide we don’t want to be in the desert anymore. I think that we have taken a lot of things for granted. We took democracy for granted, we took freedom, we took the right to vote for granted, and now people are seeing that we can’t take it for granted, that we can’t stand on the sidelines and let things happen. We thought we would never have a king. We thought that you could go to the courts for justice all of the time, but now other people are saying that it’s not just that when we talk about justice, you’re not just talking about black people, we’re talking about being an American citizen. On the flip side, I think that a lot of people that voted for Trump would say the opposite, that they believe that Trump is acting on behalf of God, that he is the divine intervention that this country needed. Well, I would tell them to read Revelations. I would also tell them that everybody that cloaks themselves in God are not of God. So I believe that a lot of those people now are questioning their own faith. They’re questioning their own decisions because it has not been consistent with the things that are Christlike. And recently we were in Italy and a lot of the conversations were around how we treat migrants. And it made me wonder, I’ve said it numerous times that if Christ were to come across the southern border right now, would ICE place him under arrest? And clearly, when I speak to people that are supposed to be part of the Christian family, I call upon them to question their faith if they believe that this is the right thing to do and the right way to do it. In your opinion, what does environmental justice look like under the Trump administration? Is this a partisan issue under Trump? I don’t think that environmental justice is a partisan issue. I think that environmental justice under the Trump administration is going to help people to understand why it’s not a partisan issue because a lot of people that will be impacted by no regulations will be those same people that thought that they would benefit from this presidency and the decisions that they’re making. I believe that we are going to see more people protesting environmental harms because they’re going to see the effects of making decisions without regulations being in place to protect the communities that they live in. Who or what industries do you consider to be the biggest offenders against environmental justice? Oh, wow. There’s so many of them. It depends on where you are in the country. Who are the biggest offenders? It depends on where you are. If I was in Eastern Carolina, I would say the factory farms, because they’re polluting the air, the water and the soil. If I was in Cancer Alley, I would say the multinational corporations that exist there that are producing lots of chemicals that are also contaminating the air to water and the soil. So it depends on where you’re located and the new kid on the block are the data centers. I don’t even think we know the impact of the data centers yet because that’s a new thing. So we’re going to have to revisit that to see. Unfortunately, we don’t really seem to wake up until the harms are already done and they’re irreversible. Exactly. I think with the data centers, the only thing that may shine a little bit of light on it is that people are beginning to notice that their electric bills are significantly higher wherever these data centers are. And a lot of times when the middle class or when people who have money, their pocketbooks are affected, suddenly those issues kind of move to the forefront. Yes. I think that whenever people’s, as you said, their pocketbooks are impacted, then of course they start asking questions and complaining because I read recently that the power that’s used to power a data center could power 80,000 homes. But I’m also seeing that there’s not an equal way in which they’re being built because there’s a data center that’s being built in Alabama where a lot of the power is being generated by solar. That’s not what’s happening in Memphis. They’re using technologies differently based on who is negotiating, but apparently whoever was negotiating on behalf of the people in Memphis were the people that were living in those neighborhoods that are being impacted by it. And consequently, that’s why we got it. And I think that what’s going to be very important going forward in the future, no matter who’s in the White House is community engagement so that the communities can be a part of designing what it looks like. The communities would know firsthand what kind of jobs are coming out of this or are there jobs beyond construction jobs? Because the way they generally sell it to the community is all the jobs that are coming. But how many people are actually going to be employed working at these locations? And who’s going to pay the bill? As you’ve mentioned, in a lot of communities, people are seeing that their power bills are going up. Why? Why are they paying for this? And if a data center is making your electric bill go up and they’re getting to make all the money off of it, they should be breaking you off. You should get a check as well. Why should they get all the profits and you get nothing? Well, and again, it goes back to how we need to redesign what economic prosperity looks like. And part of that should go to the communities. I think they could still make billions of dollars and communities can prosper as well too.

Chicago has been one of the latest stops on the Trump administration’s deportation tour. “Operation Midway Blitz” started in September and, for months, Immigration and Customs Enforcement and Border Patrol agents have been roaming the streets and detaining hundreds of people. This week on Reveal, host Al Letson and producer Ashley Cleek visit Chicago to see “Operation Midway Blitz” in action, and find out what it’s been like for those targeted by it. Letson and Cleek found citizens detained, Chicago police officers pepper-sprayed, and communities terrified. Most Chicagoans arrested by federal agents in the operation had no criminal record, not even a traffic ticket. Subscribe to Mother Jones podcasts on Apple Podcasts or your favorite podcast app. Letson and Cleek also see how communities are mobilizing to protect each other, and how some of the tensions over immigration raids stretch back to decisions made by the city back in 2022. They also learn from 404 Media’s Joseph Cox about face-scanning apps used by federal agents in Chicago—and how the use of this kind of surveillance points to a broader shift in how the US government deploys its technologies against people inside the country.

The second Trump administration has made tearing down parts of the federal government a priority. And some of those efforts have been literal. In October, President Donald Trump ordered the demolition of the White House’s East Wing to make way for the construction of a massive 90,000-square-foot ballroom. He’s also given the White House a gilded makeover, bulldozed the famed Rose Garden, and even has plans for a so-called “Arc de Trump” that mirrors France’s Arc de Triomphe. So what’s behind all of this? Art historian Erin Thompson—author of Smashing Statues: The Rise and Fall of America’s Public Monuments—says that whether it’s Romans repurposing idols of leaders who had fallen out of favor or the glorification of Civil War officers in the American South, monuments and public aesthetics aren’t just about the past. They’re about symbolizing power today. Subscribe to Mother Jones podcasts on Apple Podcasts or your favorite podcast app. “The aesthetic is a way to make the political physically present,” Thompson says. “It’s a way to make it seem like things are changing and like Trump is keeping his promises when he’s actually not.”On this week’s More To The Story, Thompson sits down with host Al Letson to discuss why Trump has decked out the White House in gold (so much gold), the rise and recent fall of Confederate monuments, and whether she thinks the Arc de Trump will ever get built. Find More To The Story on Apple Podcasts, Spotify, iHeartRadio, Pandora, or your favorite podcast app, and don’t forget to subscribe. This following interview was edited for length and clarity. More To The Story transcripts are produced by a third-party transcription service and may contain errors. Al Letson: What is an art crime professor? Erin Thompson: Well, someone who’s gone to way too much school. I have a PhD in art history, and was finishing that up and thought, “Oh, I’m never going to get a job as an art historian. I should go to law school,” which I did, and ended up back in academia studying all of the intersections between art and crime. So I studied museum security, forgery, fraud, repatriations of stolen artwork. I could teach you how to steal a masterpiece, but then I would have to catch you. So is it fair to say that The Thomas Crown Affair is one of your favorite movies? No. Least favorite, opposite- Really? … because they make it seem like it’s a big deal to steal things from a museum, but it’s really, really easy to steal things from museums, as the Louvre heist just proved. I was just about to say, I think the thieves at the Louvre would agree with you. It’s hard to get away with stealing things from museums, which is why they got arrested immediately. So how did you move from studying museum pieces and art crime into monuments? Well, so my PhD is in ancient Greek and Roman arts, and when monuments began being protested in the summer of 2020 after the murder of George Floyd, people were commenting online, “Civilized people don’t take down monuments. This is horrible.” And I was thinking, “Well, studying the ancient world, everything that I study has been at one point torn down and thrown into a pit and then buried for thousands of years.” Actually, as humans, this is what we do. We make monuments and then we tear them down as soon as we decide we want to honor somebody else. So I thought I could maybe add some perspective. And then having my skills in researching fraud, I started to realize that so many of the most controversial monuments in the U.S. were essentially fundraising scams where a bunch of money was embezzled from people who wanted to support racism, essentially, by putting up giant monuments to white supremacy. So I thought, maybe that’s some interesting information for our current debates. They got got, as they should. Yeah. Yeah, yeah. As somebody who grew up in the South, I would just say as a young Black man growing up in the shadow of these monuments, watching them go down felt like finally, finally this country was recognizing me in some small way. And I was completely unsurprised at the uproar from a lot of people who wanted to keep these monuments up. But when you dig into why these monuments were placed down, a lot of them were done just … Especially when we’re talking about Civil War monuments in the South and in other places, they were primarily put there to silence or to intimidate the Black population in a said area. Yeah, I call them victory monuments. They’re not about the defeat of the Confederates, they’re about the victory of Jim Crow and other means of reclaiming political and economic power for the white population of the South. Yeah. And so talk to me a little bit about the monuments themselves and how a lot of those were scams. I had never heard of that before. So for example, just outside of Atlanta in Stone Mountain, Georgia is the world’s largest Confederate monument, a gigantic carving into the side of a cliff of Lee and Jackson and Jefferson Davis. And that was launched in 1914 by a sculptor, Gutzon Borglum, working with the United Daughters of the Confederacy. The Klan enthusiastically embraced the project. They stacked the board. They took a bunch of the donations. Essentially, no progress was made for years and years and years until the 1950s when as a sign of resistance to Brown v. Board, the state of Georgia took over the monument and finally finished it. So it wasn’t finished until the 1970s. And to me, the makers said it should be a shrine to the South. It’s more like a shrine to a scam. The Klan leaders who led the project even fired Borglum at a certain point because they thought he was taking too much money. But he landed on his feet because he persuaded some Dakota businessmen to sponsor him to carve what turned into Mount Rushmore. So he defected from glorifying the Confederacy to carve a monument to the Union. So he didn’t really care about the glory of the Confederacy, he just wanted to make some money. So in the United States, how have monuments historically been funded? Well, the American government, both state and federal has always been a bit of a cheapskate when it comes to putting up public art. So most monuments that we see were actually privately fundraised, planned, and then donated to local governments. So they’re not really public art. They were put up by small groups for reasons. If you look, for example, at the Confederate monument that used to be in Birmingham, Alabama, this is a little weird that Birmingham had a Confederate monument in the first place because they were founded as a city well after the close of the Civil War. And the monument went up in two parts, both of which were in response to interracial unionization efforts. So the leaders, the owners and managers of the mines, when the miners were threatening to strike said, “No, no, no, no, no, no. We need to remind our white workers that they have to keep maintaining the segregation that their fathers or grandfathers fought for, so let’s put up this Civil War Monument.” So monuments don’t tell you very detailed versions of history, but also even thinking about history is kind of leading you on the wrong track when you look at, well, who is actually paying for these monuments top people put up and what did they actually want from them? So tell me, just pulling back a little bit, what’s the relationship between monuments and society? Monuments are our visions of the future. We put up a monument when we want people to aspire to that condition. We put up monuments to honor people to inspire people to follow their examples. So that sounds good and cheerful, right? It’s nothing wrong with having models and aspirations, but you have to think about, well, monuments are expensive. So who has the money to pay for them? Who has the political power to put them in place permanently? And you’ll often see that monuments are used to try and shape a community into a different form than it currently has. I live in New York City, for example, and almost all of the monuments put up until the last few decades are of white men. And what kind of message does that send to this incredibly diverse community of who deserves honor? And you said earlier that throughout time we have erected monuments and taken them down. Can you talk that cycle through with me? Yeah. Well, take the Romans, for example. Roman emperors would win a victory at war and put up a big victory monument, a triumphal arch or portraits of themselves. And then after the emperor died, the Senate would vote and decide, was this a good one or a bad one? Do we want to decide officially that they have become a deity and are to be honored forever, or do we want to forget their memory? And it was about a third, a third, a third. A third was no vote, a third were deities, a third were their memories were subjected to what we call damnatio memoriae. And if that happened to you, they would chisel the face off your statues and carve on your successor. The Romans were thrifty that way. They reused sculptures- Wow. So they recycled. Yeah, yeah, yeah. Wow. Or they would break things up or melt it down and make it into a new statue. So this was a pretty common strategy of, just like we do it in a much more peaceable form, when a new president is elected, you take down the photo of the current president from the post office and put up the successor, etc, etc. So in the ancient world they had a more intense version of this, but you can think about the tearing down of statues of Saddam after his fall or the removal of statues of Lenin across the Soviet satellite states. This is something that we do when there are changes in power, and usually we don’t notice it because it’s more peaceful. There’s an official removal of the signs of the previous regime and a substitution with the others. So what was special and different about the summer of 2020 was the change came from below. It was unofficial. We mostly saw people not tearing down monuments with their bare hands, that’s obviously hard to do, but modifying monuments by adding paints, signage, projections, etc. And that’s exactly like what you looked at in Smashing Statues is the shift that, to me, in a lot of ways had been a long time coming. There had been movements here and there that were kind of under the radar for most people. But then after George Floyd, it’s like it got an injection of adrenaline, and suddenly all over the country you start seeing this stuff happening. Yeah, and I think people lost patience. What wasn’t obvious to a lot of observers was that changing a monument or even questioning a monument is illegal in most of the U.S., or there’s just no process to do so. So I interviewed for the book Mike Forcia, an indigenous activist in Minnesota, and he had been trying for his entire adult life to get the state legislator to ask why is there a statue of Columbus in one of the cities with the largest concentrations of an urban indigenous population in the world? And all of his petitions were just thrown away. So he eventually had to commit civil disobedience, I would describe it, by pulling down the statue. There’s no other way to have that conversation. Let me ask you, just to go back a little bit, how do these monuments shape and perceive history? Because you saying that this is what we’ve always done and the Romans would switch out faces and statues, that’s totally new to me. And so as somebody who grew up with Confederate statues around or Confederate names always around, I think it’s shaped the way I view the world. And also as they were coming down, not knowing that in the long arc of history that this is what we always do, it challenged the perceptions, I think of a lot of people. Monuments are inherently simple. You can’t tell a full historical story in a couple figures in bronze. So I think they communicate very simple messages of this is the type of person that we honor. And they speak directly to our lizard brain, the part of us that sees something, “Oh, something big and shiny and higher than me is something worthy of respect.” So you can’t tell them a nuanced story in a monument, and that is used as a strength. I also think it’s a strength that they become boring. They fade into the background of our lived landscape, and then we don’t question their messages if we just think of the monument as something, oh, we’re going to tell each other, “Meet at the foot of this guy for our ultimate Frisbee game,” or something. So it is these moments of disruption that let us think, “This is supposed to stand for who we are as a people. Do we really want that guy up on the horse telling us who we are?” In the aftermath of George Floyd’s death and these statues and monuments are coming down or they’re being defaced, my little sister lives in Richmond, Virginia and I went to visit her. And I’ve been to Richmond several times. And I think I’d seen pictures of the monuments in Richmond being graffiti on them, but I had not seen them in real life up close. And it was kind of stunning to me. Also, what was stunning about it, because in Richmond, if you’ve never been to Richmond, Richmond has like this … I don’t know what street it is, but this long row- Monument Avenue. Monument Avenue, thank you. Has Monument Avenue with all of these different monuments. After George Floyd, they were spray painted, and people were gathering around these monuments in a way that I’d never seen before. I think those monuments went up to create a certain type of community. Monument Avenue was designed as a wealthy neighborhood, and how do you prevent the quote, unquote, “wrong type of people” from moving into your nice neighborhood? Well, put up some nice monuments celebrating Civil War generals. So it’s not- You tell them they’re not welcome. Yeah, exactly. So it’s a community created by exclusion, is what these monuments were put up for. And we actually see that again and again. In Charlottesville as well, the sculpture of Robert E. Lee that was recently melted down was put up to mark the exclusion of people from a neighborhood that had formerly been a neighborhood of Black housing and businesses, which they were condemned by eminent domain and turned into a cultural and park space that was intended to be whites only in the 1920s. So monuments are a powerful course for creating community. But you’re absolutely right that the removal can be a powerful force for creating community as well. And what saddens me is if you go to Richmond today, some of the bases of those monuments are still there. The Civil War monuments have been removed from Monument Avenue, but all of the graffiti has been scrubbed off. There’s no more people gathering there. It looks just like a traffic median again. And that’s true of almost everywhere in the U.S. The authorities are always a bit nervous about this type of spontaneous use of public space, I would say. Yeah. Listeners to this podcast have heard me say this 101 times because it’s my thing, but I just believe that America is a pendulum, that it swings hard one way and then it comes right back and swings the other way. Which means that in the long-term, America sees progress in inches, but the swings are where you can see exactly where the country is right now. And so I think if we look at what happened after George Floyd died, that was a hard swing the other way. I’m curious if what we see right now coming from the Trump administration, and not just like in military, he’s reverting the names or changing the names of military bases back to people whose names have been taken off these military bases, all of that type of stuff, but also he’s planning to put an Arc de Trump in D.C., the East Wing Ballroom, all of that stuff, do you feel like that is the opposite swing of what we saw during George Floyd’s death? Oh, yeah. And even literally, recently the Trump administration said that they were going to reverse removal of statues. So they re-erected a Confederate general statute in D.C., and they’ve said that they’re going to put up the Arlington Confederate Monument, which would cost millions and millions and millions of dollars to put up. So we will see if that actually happens. But just declaring that you’re going to do it is enough of a propaganda victory, I think, in this situation. Right. It might seem silly or not worthy of attention to look into the Trump administration’s aesthetic decisions, all of the gold ornamentations smeared all over the Oval Office and ballrooms and Arc de Trumps, and etc, but the aesthetic is a way to make the political physically present. It’s a way to rally people’s energies. It’s a way to make it seem like things are changing and like Trump is keeping his promises when he’s actually not. I think he hasn’t really changed Washington in the way that he’s told his base he’s going to change. The elite are still in control of political power and wealth, but he is literally changing the White House by tearing part of it down. And you can channel people’s attention into rooting for that type of change instead of actual change. And the style choices that he’s making are very congruent with his political message, in that he’s appealing to a vision of the past, which is greater than the present. But in both his political message and his aesthetic style, this vision of the past, you can’t pinpoint it. It’s not an actual time. It’s a fuzzy, hand-wavy, things were prettier and nicer than. And so you can’t fact-check that type of vision. You can’t see if we’ve actually gotten closer to it. And so putting up a gilded tchotchke counts as progress towards that, and he can claim the credit, which he’s happy to do. Yeah. And I think that’s intentional, because if you can’t land on the specific time period, you can’t be held accountable for how that time period played out for the disenfranchised. Or for the powerful of that time period. Right. Right, exactly. Appealing to making the White House look like Versailles. We all know what happened to the French kings, but apparently we’re not paying much attention. And there’s another current right tendency to appeal to the glory of Caesar. Everybody wants to be like Julius Caesar when that’s really not a good life choice, if you want to end up like him. I think the other thing when I think about Trump’s aesthetic, so I grew up in the South but I am originally from New Jersey, and I remember Trump when I was really young, primarily because my dad was from Pleasantville, New Jersey, which is right outside of Atlantic City. And so there were conversations that I didn’t understand as a kid, and Trump was a part of those because he had his casinos and all of that type of stuff. And I just remember being a little kid and seeing a commercial for, I guess either it was Trump’s properties or it was a casino or whatever. And I just remember looking at it on the TV and seeing gold everywhere. That was his thing, gold. And the older I get, the more I realize that the way Trump sees gold and all the fittings that he has around, really is like him surrounding himself what he perceives of as wealth, and what people who don’t have wealth perceive of as wealth. But the actual uber-rich, usually from what I’ve seen, do not decorate their houses in all gold, do not flaunt. Their wealth is present but quiet, whereas Trump’s wealth is present but loud. And that speaks to a lot of people who do not have the wealth. And in a sense, him putting gold around the White House is a secret, in my opinion, aspirational message to poor folks who do not have that, “One day you can have.” I don’t know, it’s just like a theory that I’ve been cooking in my head since I was a little kid. I think absolutely. We have the proverb, “All that glitters is not gold” because people keep needing to be reminded. And yeah, again, in our primitive lizard brains, we think shiny equals good and I want that, and we don’t look below the surface. And I think that Trump’s focus on glitzing up the White House, on making these new constructions now in his second term is not accidental, because you often see populist leaders focusing on aesthetic projects towards the end of their political life. In Hitler’s last days in the bunker, he was still pouring over models for a museum that he was building in his hometown of Linz, in which he was planning to put all of the masterpieces seized from victims of the Holocaust from other museums across Europe. It was going to have 22 miles of galleries, all stuffed full of the artistic wealth of the world. And I think there’s a comfort in this idea. Like, if I make something spectacular and beautiful enough, all of the cruelty that went into making it will be justified. I will be forgiven. So when I’m feeling depressed about the world, I think maybe this focus on the gold now is such an obsession because he recognizes that he’s on his way out. What does it mean to a society that some of the tech leaders are now turning their attention towards building statues? You were just talking about how leaders when they’re beginning their twilight are … I guess they’re thinking about their legacy, and so they’re putting up these monuments and doing other things. But what does it mean for us when we have these tech bros that are doing it now? Well, we’ve always seen this. Think about the Pantheon in Rome, that big circular temple. Across the front of it, you can still see the shapes of the letters that it used to have that was erected not by an emperor, but by a wealthy Roman who was doing so in service of the imperial cause. So big donors making big, splashy public projects have always been realizing that this is a good way to get in with the regime to shape things, to get loyalty from the public to their point of view as well. So today you look at people’s reactions to Elon Musk is very similar, I think to what you were talking about, the idea of, “I can also have this splashy level of wealth maybe someday, so I will follow somebody who I could see as a model of getting wealth, rather than someone who is actually going to do anything that’s actually good for me.” Do you think that the Arc de Trump will ever be built? That’s the thing about these Trumpian aesthetic actions, you can just put out the promise, you can release a picture of the renderings and claim victory, even though you haven’t actually done anything. I very much doubt that this arch is going to go up for a huge variety of reasons, but if it would go up, I don’t understand how it can be justified to spend that much money. When on the one hand you’re saying we are trying to cut government expenditure, there’s no justification for having tens of millions probably going on an arch to yourself.