Playground Politics Quotes

But depression wasn't the word. This was a plunge encompassing sorrow and revulsion far beyond the personal: a sick, drenching nausea at all humanity and human endeavor from the dawn of time. The writhing loathsomeness of the biological order. Old age, sickness, death. No escape for anyone. Even the beautiful ones were like soft fruit about to spoil. And yet somehow people still kept fucking and breeding and popping out new fodder for the grave, producing more and more new beings to suffer like this was some kind of redemptive, or good, or even somehow morally admirable thing: dragging more innocent creatures into the lose-lose game. Squirming babies and plodding, complacent, hormone-drugged moms. Oh, isn't he cute? Awww. Kids shouting and skidding in the playground with no idea what future Hells await them: boring jobs and ruinous mortgages and bad marriages and hair loss and hip replacements and lonely cups of coffee in an empty house and a colostomy bag at the hospital. Most people seemed satisfied with the thin decorative glaze and the artful stage lighting that sometimes, made the bedrock atrocity of the human predicament look somewhat more mysterious or less abhorrent. People gambled and golfed and planted gardens and traded stocks and had sex and bought new cars and practiced yoga and worked and prayed and redecorated their homes and got worked up over the news and fussed over their children and gossiped about their neighbors and pored over restaurant reviews and founded charitable organizations and supported political candidates and attended the U.S. Open and dined and travelled and distracted themselves with all kinds of gadgets and devices, flooding themselves incessantly with information and texts and communication and entertainment from every direction to try to make themselves forget it: where we were, what we were. But in a strong light there was no good spin you could put on it. It was rotten from top to bottom.

If you need a reason to get involved in world politics, all you need to do is watch a playground of children for awhile. Imagine a world that happy and free all the time, that vision is the future worth fighting for.

So it’s really not true, after all, that the government has spared children from toil and instead lets them romp on the playgrounds. No, the government instead buses them into mass worker-training programs and is very resentful indeed when parents try to opt out of this arrangement, as in homeschooling.

Poetic Terrorism WEIRD DANCING IN ALL-NIGHT computer-banking lobbies. Unauthorized pyrotechnic displays. Land-art, earth-works as bizarre alien artifacts strewn in State Parks. Burglarize houses but instead of stealing, leave Poetic-Terrorist objects. Kidnap someone & make them happy. Pick someone at random & convince them they're the heir to an enormous, useless & amazing fortune--say 5000 square miles of Antarctica, or an aging circus elephant, or an orphanage in Bombay, or a collection of alchemical mss. ... Bolt up brass commemorative plaques in places (public or private) where you have experienced a revelation or had a particularly fulfilling sexual experience, etc. Go naked for a sign. Organize a strike in your school or workplace on the grounds that it does not satisfy your need for indolence & spiritual beauty. Graffiti-art loaned some grace to ugly subways & rigid public monuments--PT-art can also be created for public places: poems scrawled in courthouse lavatories, small fetishes abandoned in parks & restaurants, Xerox-art under windshield-wipers of parked cars, Big Character Slogans pasted on playground walls, anonymous letters mailed to random or chosen recipients (mail fraud), pirate radio transmissions, wet cement... The audience reaction or aesthetic-shock produced by PT ought to be at least as strong as the emotion of terror-- powerful disgust, sexual arousal, superstitious awe, sudden intuitive breakthrough, dada-esque angst--no matter whether the PT is aimed at one person or many, no matter whether it is "signed" or anonymous, if it does not change someone's life (aside from the artist) it fails. PT is an act in a Theater of Cruelty which has no stage, no rows of seats, no tickets & no walls. In order to work at all, PT must categorically be divorced from all conventional structures for art consumption (galleries, publications, media). Even the guerilla Situationist tactics of street theater are perhaps too well known & expected now. An exquisite seduction carried out not only in the cause of mutual satisfaction but also as a conscious act in a deliberately beautiful life--may be the ultimate PT. The PTerrorist behaves like a confidence-trickster whose aim is not money but CHANGE. Don't do PT for other artists, do it for people who will not realize (at least for a few moments) that what you have done is art. Avoid recognizable art-categories, avoid politics, don't stick around to argue, don't be sentimental; be ruthless, take risks, vandalize only what must be defaced, do something children will remember all their lives--but don't be spontaneous unless the PT Muse has possessed you. Dress up. Leave a false name. Be legendary. The best PT is against the law, but don't get caught. Art as crime; crime as art.

The Africans and the underdeveloped peoples, contrary to what is commonly believed, are quick to build a social and political consciousness. The danger is that very often they reach the stage of social consciousness before reaching the national phase. In this case the underdeveloped countries’ violent calls for social justice are combined, paradoxically enough, with an often primitive tribalism. The underdeveloped peoples behave like a starving population—which means that the days of those who treat Africa as their playground are strictly numbered. In other words, their power cannot last forever. A bourgeoisie that has only nationalism to feed the people fails in its mission and inevitably gets tangled up in a series of trials and tribulations. If nationalism is not explained, enriched, and deepened, if it does not very quickly turn into a social and political consciousness, into humanism, then it leads to a dead end. A bourgeois leadership of the underdeveloped countries confines the national consciousness to a sterile formalism. Only the massive commitment by men and women to judicious and productive tasks gives form and substance to this consciousness.

Twitter is an ideal—almost too ideal—playground for Musk. It rewards players who are impulsive, irreverent, and unfiltered, like a flamethrower for the thumbs.

This is the essence of psychological rationalism: We grow into our rationality as caterpillars grow into butterflies. If the caterpillar eats enough leaves, it will (eventually) grow wings. And if the child gets enough experiences of turn taking, sharing, and playground justice, it will (eventually) become a moral creature, able to use its rational capacities to solve ever harder problems. Rationality is our nature, and good moral reasoning is the end point of development.

Last year we stepped onto an elevator. We politely asked the white lady behind us If she could please take the next lift To continue social distancing. Her face flared up like a cross in the night. Are you kidding me? she yelled, Like we'd just declared Elevators for us only Or Yous must enter from the back Or No yous or dogs allowed Or We have the right to refuse Humanity to anyone Why it's so perturbing for privileged groups to follow restrictions of place & personhood. Doing so means for once wearing the chains their power has shackled on the rest of us. It is to surrender the one difference that kept them separate & thus superior. Meanwhile, for generations we've stayed home, [segre] gated, kept out of parks, kept out of playgrounds, kept out of pools, kept out of public spaces, kept out of outside spaces, kept out of outer space, kept out of movie theaters, kept out of malls, kept out of restrooms, kept out of restaurants, kept out of taxis, kept out of buses, kept out of beaches, kept out of ballot boxes, kept out of office, kept out of the army, kept out of the hospitals, kept out of hotels, kept out of clubs, kept out of jobs, kept out of schools, kept out of sports, kept out of streets, kept out of water, kept out of land, kept out of kept in kept from kept behind kept below kept down kept without life. Some were asked to walk a fraction / of our exclusion for a year & it almost destroyed all they thought they were. Yet here we are. Still walking, still kept.

Kids shouting and skidding in the playground with no idea what future Hells awaited them: boring jobs and ruinous mortgages and bad marriages and hair loss and hip replacements and lonely cups of coffee in an empty house and a colostomy bag at the hospital. Most people seemed satisfied with the thin decorative glaze and the artful stage lighting that, sometimes, made the bedrock atrocity of the human predicament look somewhat more mysterious or less abhorrent. People gambled and golfed and planted gardens and traded stocks and had sex and bought new cars and practiced yoga and worked and prayed and redecorated their homes and got worked up over the news and fussed over their children and gossiped about their neighbors and pored over restaurant reviews and founded charitable organizations and supported political candidates and attended the U.S. Open and dined and travelled and distracted themselves with all kinds of gadgets and devices, flooding themselves incessantly with information and texts and communication and entertainment from every direction to try to make themselves forget it: where we were, what we were. But in a strong light there was no good spin you could put on it. It was rotten top to bottom. Putting your time in at the office; dutifully spawning your two point five; smiling politely at your retirement party; then chewing on your bedsheet and choking on your canned peaches at the nursing home. It was better never to have been born—never to have wanted anything, never to have hoped for anything.

As a woman of color who is interested in these issues of democracy and who wants to enact social change, Pilaf sees the Internet as a tool that perpetuates the corporate, white, middle-class hegemony of American consumer culture rather than a tool for revolution. Instead of viewing the Internet as a new outlet for activism and that opens up a world of communication, Pilaf sees the online communication and activism as an escape valve, a way to remove oneself from interactions with people. Although I disagree with her on this point, I’m very much aware that my ability to see the Internet as revolutionary comes from a place of privilege, in which I can think of the Internet as a sexual, political, and intellectual arena because I’m in a place (geographically and economically) where these are the very things that are my primary focus and concern. Although some of Pilaf’s criticisms overlap with those technophobes who view the Internet as the devil’s playground, her observations come from a very real, intense place of political and personal discomfort with forging ahead of digital culture and the casualties this ‘progress’ may leave.

Ever since the French Revolution, people throughout the world have gradually come to see both social equality and individual freedom as fundamental values. Yet the two values contradict each other. Equality can be ensured only by curtailing the freedoms of those who are better off. Guaranteeing that every individual will be free to do as he wishes inevitably short-changes equality. The entire political history of the world since 1789 can be seen as a series of attempts to reconcile this contradiction. Just as medieval culture did not manage to square chivalry with Christianity, so the modern world fails to square liberty with equality. But this is no defect. Such contradictions are an inseparable part of every human culture. In fact, they are culture’s engines, responsible for the creativity and dynamism of our species. Just as when two clashing musical notes played together force a piece of music forward, so discord in our thoughts, ideas and values compel us to think, reevaluate and criticise. Consistency is the playground of dull minds.

There are two types of kindnesses in the world. The first type of kindness is what some people are born with: an innocent, inherent joy to be alive. It’s nurtured with the right family. It laughs and it dances, on playgrounds and nightclubs, girlish and boyish. The second type of kindness is realized. It is born after countless heartbreaks, traumas, and molded by the darkest thoughts the brain can juggle. Add some life experience and a few good people gone, and you’ve got yourself a person who decides to be kind. Margo was the second. And you could tell by the way she spoke—an attentive politeness, a pain in between her blinks, and a tranquil surrender to how pathetic and beautiful we all are. You could feel all the people she carried with her. It was as if you were somehow meeting them all. And if we want to talk instincts, I could sense there was a quiet battle inside her. She wasn’t a saint. Her kindness wasn’t wholly pure, but it tried. It can be like a veil of effort to almost convince ourselves a person can be good, and I think “almost” is as far as we get. In some way, the same as completely good.

But depression wasn’t the word. This was a plunge encompassing sorrow and revulsion far beyond the personal: a sick, drenching nausea at all humanity and human endeavor from the dawn of time. The writhing loathsomeness of the biological order. Old age, sickness, death. No escape for anyone. Even the beautiful ones were like soft fruit about to spoil. And yet somehow people still kept fucking and breeding and popping out new fodder for the grave, producing more and more new beings to suffer like this was some kind of redemptive, or good, or even somehow morally admirable thing: dragging more innocent creatures into the lose-lose game. Squirming babies and plodding, complacent, hormone-drugged moms. Oh, isn’t he cute? Awww. Kids shouting and skidding in the playground with no idea what future Hells awaited them: boring jobs and ruinous mortgages and bad marriages and hair loss and hip replacements and lonely cups of coffee in an empty house and a colostomy bag at the hospital. Most people seemed satisfied with the thin decorative glaze and the artful stage lighting that, sometimes, made the bedrock atrocity of the human predicament look somewhat more mysterious or less abhorrent. People gambled and golfed and planted gardens and traded stocks and had sex and bought new cars and practiced yoga and worked and prayed and redecorated their homes and got worked up over the news and fussed over their children and gossiped about their neighbors and pored over restaurant reviews and founded charitable organizations and supported political candidates and attended the U.S. Open and dined and travelled and distracted themselves with all kinds of gadgets and devices, flooding themselves incessantly with information and texts and communication and entertainment from every direction to try to make themselves forget it: where we were, what we were. But in a strong light there was no good spin you could put on it. It was rotten top to bottom. Putting your time in at the office; dutifully spawning your two point five; smiling politely at your retirement party; then chewing on your bedsheet and choking on your canned peaches at the nursing home. It was better never to have been born—never to have wanted anything, never to have hoped for anything.

The ethic of autonomy is based on the idea that people are, first and foremost, autonomous individuals with wants, needs, and preferences. People should be free to satisfy these wants, needs, and preferences as they see fit, and so societies develop moral concepts such as rights, liberty, and justice, which allow people to coexist peacefully without interfering too much in each other’s projects. This is the dominant ethic in individualistic societies. You find it in the writings of utilitarians such as John Stuart Mill and Peter Singer11 (who value justice and rights only to the extent that they increase human welfare), and you find it in the writings of deontologists such as Kant and Kohlberg (who prize justice and rights even in cases where doing so may reduce overall welfare). But as soon as you step outside of Western secular society, you hear people talking in two additional moral languages. The ethic of community is based on the idea that people are, first and foremost, members of larger entities such as families, teams, armies, companies, tribes, and nations. These larger entities are more than the sum of the people who compose them; they are real, they matter, and they must be protected. People have an obligation to play their assigned roles in these entities. Many societies therefore develop moral concepts such as duty, hierarchy, respect, reputation, and patriotism. In such societies, the Western insistence that people should design their own lives and pursue their own goals seems selfish and dangerous—a sure way to weaken the social fabric and destroy the institutions and collective entities upon which everyone depends. The ethic of divinity is based on the idea that people are, first and foremost, temporary vessels within which a divine soul has been implanted.12 People are not just animals with an extra serving of consciousness; they are children of God and should behave accordingly. The body is a temple, not a playground. Even if it does no harm and violates nobody’s rights when a man has sex with a chicken carcass, he still shouldn’t do it because it degrades him, dishonors his creator, and violates the sacred order of the universe. Many societies therefore develop moral concepts such as sanctity and sin, purity and pollution, elevation and degradation. In such societies, the personal liberty of secular Western nations looks like libertinism, hedonism, and a celebration of humanity’s baser instincts.13

On the playground, “cooties” seems harmless and innocuous (unless you’ve been on the other end of that game). But sociomoral disgust can quickly scale up in intensity and become the engine behind the very worst of human atrocities. During times of social stress or chaos, those persons or populations already associated with disgust properties will provide the community a location of blame, fear, and paranoia. In short, sociomoral disgust is implicated in the creation of monsters and scapegoats, where outgroup members are demonized and selected for exclusion or elimination. As David Gilmore writes in his book Monsters, a monster is “the demonization of the ‘Other’ in the image of the monster as a political device for scapegoating those whom the rules of society deem impure or unworthy - the transgressors and deviants.” These deviants are considered to be “deformed, amoral, [and] unsocialized to the point of inhumanness.” Take, for an example, the Nazi propaganda film The Eternal Jew, where an early shot in the film showed rats emerging from a sewer juxtaposed with a crowd of Jewish persons in a Polish city. In America, as another example, proponents of anti-gay legislation have circulated pamphlets claiming that gay men eat human feces and drink human blood. In each of these instances, sociomoral disgust is used to demonize and scapegoat populations, creating “monsters” who are threatening to society.

Designori's face had clouded over once more. "Some times," he said resignedly, "it seems to me that we have not only two different languages and ways of expressing ourselves, each of which can only vaguely be translated into the other, but that we are altogether and fundamentally different creatures who can never understand each other. Which of us is really the authentic and integral human being, you or me? Every so often I doubt that either of us is. There were times when I looked up to you members of the Order and Glass Bead Game players with such reverence, such a sense of inferiority, and such envy that you might have been gods or supermen, forever serene, forever playing, forever enjoying your own existences, forever immune to suffering. At other times you seemed to me either pitiable or contemptible, eunuchs, artificially confined to an eternal childhood, child-like and childish in your cool, tightly fenced, neatly tidied playground and kindergarten, where every nose is carefully wiped and every troublesome emotion is soothed, every dangerous thought repressed, where everyone plays nice, safe, bloodless games for a lifetime and every jagged stirring of life, every strong feeling, every genuine passion, every rapture is promptly checked, deflected, and neutralized by meditation therapy. Isn't it artificial, sterilized, didactically pruned world, a mere sham world in which you cravenly vegetate, a world without vices, without passions, without hunger, without sap and salt, a world without family, without mothers, without children, almost without women? The instinctual life is tamed by meditation. For generations you have left to others dangerous, daring, and responsible things like economics, law, and politics. Cowardly and well-protected, fed by others, and having few burdensome duties, you lead your drones' lives, and so that they won't be too boring you busy yourselves with all these erudite specialties, count syllables and letters, make music, and play the Glass Bead Game, while outside in the filth of the world poor harried people live real lives and do real work.

But depression wasn’t the word. This was a plunge encompassing sorrow and revulsion far beyond the personal: a sick, drenching nausea at all humanity and human endeavor from the dawn of time. The writhing loathsomeness of the biological order. Old age, sickness, death. No escape for anyone. Even the beautiful ones were like soft fruit about to spoil. And yet somehow people still kept fucking and breeding and popping out new fodder for the grave, producing more and more new beings to suffer like this was some kind of redemptive, or good, or even somehow morally admirable thing: dragging more innocent creatures into the lose-lose game. Squirming babies and plodding, complacent, hormone-drugged moms. Oh, isn’t he cute? Awww. Kids shouting and skidding in the playground with no idea what future Hells awaited them: boring jobs and ruinous mortgages and bad marriages and hair loss and hip replacements and lonely cups of coffee in an empty house and a colostomy bag at the hospital. Most people seemed satisfied with the thin decorative glaze and the artful stage lighting that, sometimes, made the bedrock atrocity of the human predicament look somewhat more mysterious or less abhorrent. People gambled and golfed and planted gardens and traded stocks and had sex and bought new cars and practiced yoga and worked and prayed and redecorated their homes and got worked up over the news and fussed over their children and gossiped about their neighbors and pored over restaurant reviews and founded charitable organizations and supported political candidates and attended the U.S. Open and dined and travelled and distracted themselves with all kinds of gadgets and devices, flooding themselves incessantly with information and texts and communication and entertainment from every direction to try to make themselves forget it: where we were, what we were. But in a strong light there was no good spin you could put on it. It was rotten top to bottom. Putting your time in at the office; dutifully spawning your two point five; smiling politely at your retirement party; then chewing on your bedsheet and choking on your canned peaches at the nursing home. It was better never to have been born—never to have wanted anything, never to have hoped for anything. And all this mental thrashing and tossing was mixed up with recurring images, or half-dreams, of Popchik lying weak and thin on one side with his ribs going up and down—I’d forgotten him somewhere, left him alone and forgotten to feed him, he was dying—over and over, even when he was in the room with me, head-snaps where I started up guiltily, where is Popchik; and this in turn was mixed up with head-snapping flashes of the bundled pillowcase, locked away in its steel coffin.

While the experience of the Second World War has to a large extent shaped the political makeup and destinies of all European societies in the second half of the twentieth century, Poland has been singularly affected. It was over the territory of the pre-1939 Polish state that Hitler and Stalin first joined in a common effort (their pact of nonaggression signed in August 1939 included a secret clause dividing the country in half) and then fought a bitter war until one of them was eventually destroyed. As a result, Poland suffered a demographic catastrophe without precedent; close to 20 percent of its population died of war-related causes. It lost its minorities - Jews in the Holocaust, and Ukrainians and Germans following border shifts and population movements after the war. Poland's elites in all walks of life were decimated. Over a third of its urban residents were missing at the conclusion of the war. Fifty-five percent of the country's lawyers were no more, along with 40 percent of its medical doctors and one-third of its university professors and Roman Catholic clergy. Poland was dubbed 'God's playground' by a sympathetic British historian, but during that time it must have felt more like a stomping ground of the devil.

In 1968, elementary school teacher Jane Elliott conducted a famous experiment with her students in the days after the assassination of Dr. Martin Luther King Jr. She divided the class by eye color. The brown-eyed children were told they were better. They were the “in-group.” The blue-eyed children were told they were less than the brown-eyed children—hence becoming the “out-group.” Suddenly, former classmates who had once played happily side by side were taunting and torturing one another on the playground. Lest we assign greater morality to the “out-group,” the blue-eyed children were just as quick to attack the brown-eyed children once the roles were reversed.6 Since Elliott’s experiment, researchers have conducted thousands of studies to understand the in-group/out-group response. Now, with fMRI scans, these researchers can actually see which parts of our brains fire up when perceiving a member of an out-group. In a phenomenon called the out-group homogeneity effect, we are more likely to see members of our groups as unique and individually motivated—and more likely to see a member of the out-group as the same as everyone else in that group. When we encounter this out-group member, our amygdala—the part of our brain that processes anger and fear—is more likely to become active. The more we perceive this person outside our group as a threat, the more willing we are to treat them badly.

It is when we think (or suppose that we do) that we get into the most trouble. The human race is not competent when it comes to abstract political notions. This is the terrain on which we are easily lost – the wilderness of ideology, the nowhere of utopias and the playground of the political madman. J.R.Nyquist

But as soon as you step outside of Western secular society, you hear people talking in two additional moral languages. The ethic of community is based on the idea that people are, first and foremost, members of larger entities such as families, teams, armies, companies, tribes, and nations. These larger entities are more than the sum of the people who compose them; they are real, they matter, and they must be protected. People have an obligation to play their assigned roles in these entities. Many societies therefore develop moral concepts such as duty, hierarchy, respect, reputation, and patriotism. In such societies, the Western insistence that people should design their own lives and pursue their own goals seems selfish and dangerous—a sure way to weaken the social fabric and destroy the institutions and collective entities upon which everyone depends. The ethic of divinity is based on the idea that people are, first and foremost, temporary vessels within which a divine soul has been implanted.12 People are not just animals with an extra serving of consciousness; they are children of God and should behave accordingly. The body is a temple, not a playground. Even if it does no harm and violates nobody’s rights when a man has sex with a chicken carcass, he still shouldn’t do it because it degrades him, dishonors his creator, and violates the sacred order of the universe. Many societies therefore develop moral concepts such as sanctity and sin, purity and pollution, elevation and degradation. In such societies, the personal liberty of secular Western nations looks like libertinism, hedonism, and a celebration of humanity’s baser instincts.13

The Lie of Unfair Life I guess the grand lie is that the world has to be grim. Toughen up, kid, that’s just the way it is. The lie told when boys push other boys on the playground (because boys are tough, only) or when the looming adult says something that’s not fair or when your sister takes something that you wanted and never gives it back. Life isn’t fair. People are unkind and all our heroes are fighting themselves more than their foes. I’m not trying to start anything but what if we tried to teach our kids to change the world instead of resign themselves to it? So you’re born and you work and you die. We’ve got this line that says apathy’s the coolest. If you don’t care you’ve got it made. I slap the naïve label on and ask what we could do if we cared loudly about things and envied the people who feel deeply instead of the ones who trick us into thinking they don’t feel anything at all. Grass-roots happiness, optimism as a political act. All of us facing each other and admitting that we’ve got hearts ready to fill up and burst.

In his second inaugural address, Lincoln said that slavery was the chief cause of the war and noted the complicity of Christians, many of whom “believed weighty political issues could be parsed into good or evil. Lincoln’s words offered a complexity that many found difficult to accept.”The war devastated the playground of evangelical politics and “‘thrashed the certitude of evangelical Protestantism’ as much as World War I shattered European Protestant liberalism.” Lincoln’s contention that Christians played a role in causing the war offers an illuminating and devastating critique of the way toxic religious attitudes stoke fires of hatred. His realism in confronting facts was both masterful and badly needed. Lincoln spoke of “‘American slavery’ as a single offense ascribed to the whole nation.

Politics is the playground of crash and egoism.

The Earth isn’t a playground for daemons; it’s a battleground. We’re the spoils in a war of attrition between the Overworld and Underworld. They both want to control Earth and the only thing stopping them is each other.” He stared sightlessly at the ground between his feet. “I never considered before how woefully helpless we are to their politics.

War is not a football game, nor is it merely an expanded version of a fistfight on the school playground. Because Fourth Generation war involves not only many different players, but many different kinds of players, fighting for many different kinds of goals (anything from money to political power to religious martyrdom), it is more complex than war between state militaries. Attempts to simplify that complexity by ignoring various elements merely set us up for failure. The worst possible simplification is reducing the problem to putting firepower on targets.

Take the Tea Party. I get it. They’re a playground team with staunch work ethics and sincere values, and they’re sick of watching all these lazy, political clowns throw away their hard-earned tax dollars. On the other hand are the Occupiers, the other playground team who’s furious that the top one percent hire a bunch of lobbyists to bribe those same clowns and tilt the chessboard.

Howard Schultz, the man who built Starbucks into a colossus, isn’t so different from Travis in some ways.5.22 He grew up in a public housing project in Brooklyn, sharing a two-bedroom apartment with his parents and two siblings. When he was seven years old, Schultz’s father broke his ankle and lost his job driving a diaper truck. That was all it took to throw the family into crisis. His father, after his ankle healed, began cycling through a series of lower-paying jobs. “My dad never found his way,” Schultz told me. “I saw his self-esteem get battered. I felt like there was so much more he could have accomplished.” Schultz’s school was a wild, overcrowded place with asphalt playgrounds and kids playing football, basketball, softball, punch ball, slap ball, and any other game they could devise. If your team lost, it could take an hour to get another turn. So Schultz made sure his team always won, no matter the cost. He would come home with bloody scrapes on his elbows and knees, which his mother would gently rinse with a wet cloth. “You don’t quit,” she told him. His competitiveness earned him a college football scholarship (he broke his jaw and never played a game), a communications degree, and eventually a job as a Xerox salesman in New York City. He’d wake up every morning, go to a new midtown office building, take the elevator to the top floor, and go door-to-door, politely inquiring if anyone was interested in toner or copy machines. Then he’d ride the elevator down one floor and start all over again. By the early 1980s, Schultz was working for a plastics manufacturer when he noticed that a little-known retailer in Seattle was ordering an inordinate number of coffee drip cones. Schultz flew out and fell in love with the company. Two years later, when he heard that Starbucks, then just six stores, was for sale, he asked everyone he knew for money and bought it. That was 1987. Within three years, there were eighty-four stores; within six years, more than a thousand. Today, there are seventeen thousand stores in more than fifty countries.

I remembered how tough it was getting black people in large tenements to come together to build a playground. The enemy was not the Klan by the inside-outside lock that racism and classism had on the minds of the people: It operated from the inside through self-hate and self-doubt, and from the outside through the police, carnivorous landlords, and the welfare system.

Stuyvesant Town also was a safe haven, yielding a community of loyal, lifelong friends. As kids, we would hang out at the playgrounds until it was too dark to see. Later, we shared the raptures and torments of adolescence in a wild 1960s New York City scene. With numerous temptations and very few limits, we hung together and guided one another through many storms. Maybe that’s why I have always found comfort in community. Whether in newsrooms, campaigns, or the White House, I have thrived in communal settings, finding emotional nourishment in the friendships and camaraderie of the team.

The New York Times deemed the ad “as subtle as a playground taunt,” noting how our campaign videos often featured “unattractive images of Mr. Christie, sometimes shot from the side or backside, highlighting his heft, jowls and double chin.” (In fairness, none of the videos were doctored.)

No individual is ever made better by having his guilt excused as the result of his external environment, of bad playgrounds, of Oedipus or Electra, of Grade B milk, bad politics, or want of social opportunity.

This hardened response to those on the “other team” is not an invention of modern American politics. It seems to be hardwired into the circuitry of our brains. The Old Testament is filled with stories of sometimes deadly tribalism, and scientific data gives us insight into why that happens. In 1968, elementary school teacher Jane Elliott conducted a famous experiment with her students in the days after the assassination of Dr. Martin Luther King Jr. She divided the class by eye color. The brown-eyed children were told they were better. They were the “in-group.” The blue-eyed children were told they were less than the brown-eyed children—hence becoming the “out-group.” Suddenly, former classmates who had once played happily side by side were taunting and torturing one another on the playground. Lest we assign greater morality to the “out-group,” the blue-eyed children were just as quick to attack the brown-eyed children once the roles were reversed.6

Loving horses didn't make her strange, and strange was something to be feared and avoided above all else in the vicious political landscape of the playground, where the slightest sign of aberration or strangeness was enough to bring about instant ostracization

These are hard times. Imperial death-pangs are never pleasant; and it seems we find ourselves in the midst of the geo-political playground when the empire is thrashing about in a vain attempt to maintain its idolatrous pursuit of wealth and power, seeking to be “great again,” seeking to demonize those whose own violence it fears.

Discussing the dangers inherent in this misguided, ideological approach to raising boys, Melissa Langsam Braunstein, a mother of three daughters and one son, asks, “How do you parent a boy when political grenades are constantly being lobbed at their entire sex, due to no fault of their own?” Describing the new APA guidelines as “hair-raising,” she strongly objects to the APA telling boys they are inherently damaged and that they should shoulder blame for centuries of perceived wrongs by the so-called patriarchy. “I certainly don’t want them being asked to leave a public playground,” she says, “because another mother wants to host a girls-only playtime to compensate for decades- or centuries-old injustices.”33 She wonders why people can’t support girls and women without shaming boys and men. Not everything has to be a zero-sum game.

By November 1918, everything had changed. Imperial Germany had been defeated in a long and devastating conflict, resulting in the abdication of the Kaiser and the declaration of a new Republic. The early months of this new Republic saw Berlin streets turned into battlegrounds; whilst political leaders jostled for power, a communist revolution was under way and by the time of democratic elections in January of 1919, 2,000 Berliners had been killed. The fledgling government was forced to flee the city and assemble 280 kilometres south-east, in the historic town of Weimar, to draft the new constitution that bore its name and changed the lives of the people of Germany.

Mann’s outspoken writing and politics put him squarely at odds with the new regime. His books were among those burned by the Nazis on May 10th 1933, cited as being decadent and ‘against the decency of the family and the state’. He fled Germany and travelled through France, Spain and Portugal before settling in the US, where he died in Santa Monica, California, in 1950.

Just like the playground bully, nationalism draws upon low self-esteem and insecurity to shape its character

The major failing was that during the last years of the Batista régime, Cuba became extremely corrupt. Havana became America’s adult playground and tourists were bringing in the “Yankee Dollar.” Construction companies with the right connections were busy building new gambling casinos and hotels. Girly shows, prostitution and gaming became widespread and people in the service industry made a good income. Those people that were involved in politics or supported Batista’s rise in wealth were raking in money beyond their wildest imagination. While the good times rolled, in the Sierra Maestra Mountains things were fermenting and the revolutionaries were gaining strength. Young people throughout the island were becoming actively involved. Older people, tired of the corruption and decadence, silently supported Fidel Castro. They may not have known what was in store for them, but they did know that Batista and his followers had hijacked their country, and they were willing to back the fresh wind blowing down from the mountains. As the revolution heated up, the Policía Nacional and Batista’s spy network headed by the Military Intelligence Service, Servicio de Inteligencia Militar, resorted to torture and executions. The newspapers always cited that the bodies found alongside remote roads, railroad tracks or ditches, were shot by unknown persons. The bombs that were heard exploding at night reminded people that these were not normal times. Political enemies of the régime were rounded up and taken to police detention centers located around Havana. Special tribunals, Tribunales de Urgencia, were set up to deal with these prisoners. Since these jails were under the control of the local police, there was little or no accountability. Notorious police precincts such as the ones commanded by Captains Ventura and Carratalá prided themselves on the torturous pain they could inflict, using extremely imaginative methods. Most Cubans feared the police and it seemed that everyone knew of someone who had fallen into their clutches, many of whom were later found dead.

Reformers believed moral and political relationships were learned in play. Given street-afforded license, kids would grow up bad. “If we let the gutter set its stamp upon their early days,” Jacob Riis warned in 1904, “we shall have the gutter reproduced in our politics.” The antidote to the street was the supervised playground. Settlement houses had opened rudimentary play spaces in the 1890s. In 1898 the Outdoor Recreation League (ORL), founded by Lillian Wald and Charles B. Stover and housed in the College Settlement, opened the city’s first outdoor playground in Hudsonbank Park (at West 53rd Street), whose sand gardens, running track, and equipment were supervised by Hartley House’s headworker. Playground proponents insisted the city take over and expand these programs. An 1898 University Settlement report argued: “Waterloo was won in part on the playing fields of Eton said Wellington; good government for New York may partially be won on the playgrounds of the East Side.” In 1902 the city assumed responsibility for the nine ORL playgrounds created to date. And in 1903 Seward Park became the first municipal park in the country to be equipped as a playground.

Never known to shy away from political satire and parody in its earlier years, the KadeKo played host to some of the sharpest and wittiest comedians of the day, most regularly Paul Nikolaus. By 1929, trying to fill 900 seats a night caused owner-manager Kurt Robitschek to rethink the content of the programme at the KadeKo. While delivering the bulk of political material remained in the hands of the MC, the rest of the show comprised non-political songs, vaudeville acts and comical one-act plays. The inexorable rise of the Nazis, and the now ever-present threat of street violence, had a dramatic effect on the KadeKo when some patrons became afraid to venture out, especially onto the busy and often volatile Kurfürstendamm. By 1931, ticket prices had been dramatically reduced and the political content of the shows had almost vanished.

Volumnia, who is attempting to infuse some of her own stalwart qualities into her daughter-in-law: If my son were my husband, I should freelier rejoice in that absence wherein he won honor than in the embracements of his bed where he would show most love. (1.3.2–5) Is it possible to imagine anything more perverse? Not only is Volumnia declaring that she prefers a warrior who is absent (and in mortal danger on the battlefield) to a husband who is present in her bed—this much could be chalked up to Roman heroic virtue—but the whole assertion rests on the premise of herself as her son’s husband. And this, let’s not forget, spoken to the individual who actually does share “his bed where he would show most love.” It renders by comparison rather colorless the son-husband comparison with which All’s Well begins. With the fate of Rome hanging in the balance, the husbandless mother of the hero/savior edges toward absurdity, as when Menenius, trying vainly to stage manage the hero’s role in making peace with the plebeians, is forced to say to him, “is this the promise you made your mother?” (3.3.87), which sounds to me like a laugh line delivered on the playground or something I heard in my head at a prepubescent age, not an exhortation to decisive political action in the Roman forum. But Shakespeare has woven, ominously (or so it appears to me), another thread into the fabric of Coriolanus’s Rome. With the ferocious mother-fatherlover rolled into one at the center of this particular Roman world, it seems as though perversity is on the loose everywhere. Nothing in the rulebook of epic heroism accords with Coriolanus’s rapturous reception of his ally Cominius, O, let me clip ye In arms as sound as when I wooed, in heart As merry as when our nuptial day was done. … (1.7.29–31)