MLK Day gives me mixed feelings. When he lived, MLK was hated by most Americans. That hatred may have been seeded in white resentment, but it grew as Dr. King focused his attention on our unjust economic system & started marching with workers, joining them on strike lines. 1/
More from For later read
I’ve asked Byers to clarify, but as I read this tweet, it seems that Bret Stephens included an unredacted use of the n-word in his column this week to make a point, and the column got spiked—maybe as a result?
Four times. The column used the n-word (in the context of a quote) four times. https://t.co/14vPhQZktB
For context: In 2019, a Times reporter was reprimanded for several incidents of racial insensitivity on a trip with high school students, including one in which he used the n-word in a discussion of racial slurs.
That incident became public late last month, and late last week, after 150 Times employees complained about how it had been handled, the reporter in question resigned.
In the course of all that, the Times' executive editor said that the paper does not "tolerate racist language regardless of intent.” This was the quote that Bret Stephens was pushing back against in his column. (Which, again, was deep-sixed by the paper.)
Stephens goes on in his column (which never saw light of day) to cite famous Lee Atwater quote that uses racial slur, and which NYT has cited \u201cat least seven times.\u201d
— Dylan Byers (@DylanByers) February 11, 2021
"Is this now supposed to be a scandal?\u201d he asks.
...
Four times. The column used the n-word (in the context of a quote) four times. https://t.co/14vPhQZktB
That is correct. In his draft he quotes Atwater using the word (4 times) and he does not redact it.
— Dylan Byers (@DylanByers) February 11, 2021
For context: In 2019, a Times reporter was reprimanded for several incidents of racial insensitivity on a trip with high school students, including one in which he used the n-word in a discussion of racial slurs.
That incident became public late last month, and late last week, after 150 Times employees complained about how it had been handled, the reporter in question resigned.
In the course of all that, the Times' executive editor said that the paper does not "tolerate racist language regardless of intent.” This was the quote that Bret Stephens was pushing back against in his column. (Which, again, was deep-sixed by the paper.)
Excited we finally have a draft of this paper, which attempts to provide a 'unifying theory' of the long economic divergence between the Middle East & Western Europe
As we see it, there are 3 recent theories that hit on important aspects of the divergence...
1/
One set of theories focus on the legitimating power of Islam (Rubin, @prof_ahmetkuru, Platteau). This gave religious clerics greater power, which pulled political resources away form those encouraging economic development
But these theories leave some questions unanswered...
2/
Religious legitimacy is only effective if people
care what religious authorities dictate. Given the economic consequences, why do people remain religious, and thereby render religious legitimacy effective? Is religiosity a cause or a consequence of institutional arrangements?
3/
Another set of theories focus on the religious proscriptions of Islam, particular those associated with Islamic law (@timurkuran). These laws were appropriate for the setting they formed but had unforeseeable consequences and failed to change as economic circumstances changed
4/
There are unaddressed questions here, too
Muslim rulers must have understood that Islamic law carried proscriptions that hampered economic development. Why, then, did they continue to use Islamic institutions (like courts) that promoted inefficiencies?
5/
As we see it, there are 3 recent theories that hit on important aspects of the divergence...
1/
New CEPR Discussion Paper - DP15802
— CEPR (@cepr_org) February 14, 2021
Culture, Institutions & the Long Divergence@albertobisin @nyuniversity, Jared Rubin @jaredcrubin @ChapmanU, Avner Seror @SerorAvner @amseaixmars @univamu, Thierry Verdier @PSEinfohttps://t.co/lhs6AJb7jE#CEPR_DE, #CEPR_EH, #CEPR_ITRE pic.twitter.com/FtMzAELljJ
One set of theories focus on the legitimating power of Islam (Rubin, @prof_ahmetkuru, Platteau). This gave religious clerics greater power, which pulled political resources away form those encouraging economic development
But these theories leave some questions unanswered...
2/
Religious legitimacy is only effective if people
care what religious authorities dictate. Given the economic consequences, why do people remain religious, and thereby render religious legitimacy effective? Is religiosity a cause or a consequence of institutional arrangements?
3/
Another set of theories focus on the religious proscriptions of Islam, particular those associated with Islamic law (@timurkuran). These laws were appropriate for the setting they formed but had unforeseeable consequences and failed to change as economic circumstances changed
4/
There are unaddressed questions here, too
Muslim rulers must have understood that Islamic law carried proscriptions that hampered economic development. Why, then, did they continue to use Islamic institutions (like courts) that promoted inefficiencies?
5/
