Professional Documents
Culture Documents
1. Limits is the best standard for adjudication. It’s the only way to give
the judge a clear standard for evaluating interpretations.
4. Voters
Fairness
Education
NC- Refugees
1. Capitalism is unsustainable and now is key to socialist organization
Geier and Sustar ‘16, *associate editor of the International Socialist Review; **labor editor of
Socialist Worker and a frequent contributor to the ISR, (Joel and Lee, Fall, “World economy: The return
of crisis,” International Socialist Review, Issue #102, http://isreview.org/issue/102/world-economy-
return-crisis)
In these crises, there breaks out an epidemic that, in all earlier epochs, would have seemed an absurdity—the epidemic of
overproduction. Society suddenly finds itself put back into a state of momentary barbarism ; it appears as if a
famine, a universal war of devastation, had cut off the supply of every means of subsistence; industry and
commerce seem to be destroyed; and why? Because there is too much civilization , too much means of
subsistence, too much industry, too much commerce. The crisis of neoliberalism- In past decades, mainstream economists would have sneered
at such an analysis. These days, however, the more honest establishment economists are coming to grips with the fact
that neoliberalism—the policies of privatization, deregulation, free trade, social- spending cuts, and union bashing that had delivered a
long upward swing of the world economy between 1982 and 2007—does not offer a solution to the chronically depressed
world economy. On the contrary, neoliberalism is increasingly seen to be at the root of the problem . In
2011, New York University economist Nouriel Roubini told the Wall Street Journal that “Karl Marx had it
right. At some point capitalism can destroy itself. . . . We thought markets worked. They’re not working .”7
After five more years of weak economic growth, other mainstream economists also rejected the orthodoxy.
Notably, Lawrence Summers, the former secretary of the US Treasury turned critic of establishment economics, now
argues that the world economy is gripped by what he calls “secular stagnation,” his description of the prolonged
period of weak growth. He concluded that the economic theory he taught for years is wrong.8 Two staff writers
for the IMF— a training ground for neoliberal technocrats as well as a debt collection agency for Western banks—admitted that “ aspects of
the neoliberal agenda . . . have not delivered as expected .”9Financial Times columnist Martin Wolf asserted that if big
banks had to be effectively nationalized during the 2008 crash, they should be considered wards of the state.10 Economist Robert Gordon’s
latest book is titled The Rise and Fall of American Growth.11 The list could go on. The combination of economic and
ideological crises has led directly to political ones . The impact of a new global slump on world politics is beyond the scope of
this article. It must suffice to say that the polarization seen in the recent economic “good” years will continue. The flux
in imperialist relations following the twin US defeats in Afghanistan and Iraq has ensured that the political
consequences of a depressed world economy will be magnified. This includes revolution,
counterrevolution, and civil war in the Middle East, the biggest refugee crisis in seventy years, the rise of anti-
immigrant right-wing politics in Europe, and working-class resistance as seen in France and other countries. The continued crisis
in the dominant political parties of both the older and newly industrialized nations is part of a process of
political polarization that has produced political possibilities for both the Right and the Left. There is a left-
wing electoral revival in Greece, Spain, and Portugal, as well as the victory of leftist Jeremy Corbyn in Britain’s Labor
Party, which had been the pacesetter in European social democracy’s turn to neoliberalism. While the
outcomes are varied—Greece’s Syriza capitulated to creditors, with Spain’s Podemos likely to face a
similar challenge—anti-austerity politics were finding an expression at the ballot box. For their part, far-right
parties—such as Marine Le Pen’s National Front in France and Norbert Hofer’s Freedom Party in Austria—are seeking electoral gains based on
channeling popular anger over the economy against immigrants. But French
unions’ big strikes and protests against anti-
labor laws in 2016 highlighted the potential of working-class resistance and raised opportunities for the
renewal of the Left within that struggle.12 In the United States, the economy and rising inequality fueled both
the rise of Donald Trump’s anti-immigrant “Make America Great Again” campaign and Bernie Sanders’s unexpected
success in reintroducing socialism into mainstream US political discussion for the first time in decades. Of course,
the capitalist class and its political representatives will not stand idly by as the world economy drifts from crisis to
crisis. On the contrary, capital and the state will by turns try and contain, co-opt, or crack down against any
serious challenge from below. US imperialism will develop a new strategy to reassert its power . At the same time,
capital will grope towards some way to restructure the system to restore growth and profitability—which
inevitably will mean intensifying class conflict. If neoliberalism succeeded in gutting Western social
contracts and “partnership” labor-management relations, the next capitalist restructuring will attempt to shred what
remains. In France, it is the El Khomri law to gut workers’ rights; in the United States, it is “entitlement reform,” a euphemism for cutting
Social Security and Medicare. The stormy economic times ahead will only increase this political volatility and
create both challenges and opportunities for a rebirth of revolutionary socialist politics and
organization. The opportunities for such a revival are clear. But if socialists are to make a convincing case for their
views, they must put forward an analysis of the current crisis and an understanding why it cannot be solved
on a capitalist basis without even greater human suffering than we have seen in recent years .
However, as I argued in the first section, this argument neglects how forms
of inclusion based on human rights, shared
humanity, and common solidarity may be colonized and corrupted by neoliberalism . It neglects how these values may
have undergone a process of economization and how—given that economization cannot be reduced to monetization—entrepreneurial
states may try to maximize not just their economic growth, but their non-monetary and non-
economic value. Hence, they may evaluate prospective citizens—a few hundred Syrian refugees, in this case—
as capital that may enhance their cultural, emotional, and reputational value, even if this
implies an economic cost. This argument appears particularly relevant in the aftermath of Alan Kurdi’s death. In
New Zealand, “Amnesty, the United Nations, Catholic bishops, former Prime Minister Helen Clark and local mayors publicly urged the
Government to do more” (Vance 2015). Yet, the rationale for “doing more” was not
solely framed as necessary in order to
relieve the suffering of Syrian refugees. For Labor leader Andrew Little, “Kiwis” should keep up
with their “track record” of open borders for those in need because “[t]here is something in our
nature—we are people of conscience and compassion—[committed] to offer help” (Vance 2015).
Similarly, for then prime minister John Key, New Zealand should do more because “people want us to respond with extra people, they definitely
want us to respond for Syrians” (New Zealand Herald 2015). These remarks invite us to consider how
responding to the demand
of compassion stemming from the emotional wave provoked by Alan’s death required
supplying New Zealand with Syrian refugees in order to reproduce an ethical and
compassionate self-understanding of New Zealanders. Alan’s death, in other words,
contributed to turn Syrian refugees—specifically, a few hundred Syrian refugees with mental
and physical disabilities—into a source of emotional capital which would contribute to
strengthening the self-understanding of the moral value of the country. To further explore this argument, it
is necessary to consider how the last few years have witnessed a progressive shift from human rights to humanitarianism. This means that
provisions of care for “precarious lives” such as “the lives of the unemployed and the asylum
seekers, . . . of sick immigrants and people with AIDS, . . . of disaster victims and victims of
conflict” (Fassin 2012, 4) are increasingly linked and subordinated to their recognition as
“victims.” Abetted by the protean development of visual culture and social media consumption, humanitarianism has introduced a new
language of compassion and emotions revolving around notions of “suffering” and “trauma” that has resulted in the construction of a “new
humanity” made of individuals who are legitimate as long as they are recognized as “suffering bodies” (Ticktin 2011, 4–5). Miriam Ticktin (2011,
2), for instance, explores the French so-called “illness clause”: a humanitarian principle that grants residence to migrants already in the country
who suffer from a life-threatening condition that would not be properly treated in their home country. This clause endows the government
with the power to decide what constitutes “legitimate suffering” and has contributed to turn the “suffering body” into a “means to papers”
(Ticktin 2011, 4). For Ticktin (2006, 35), this clause is the product of and contributes to reproduce a self-understanding of France as a “global
moral leader” and as the “home of human rights.” It has engendered “a new politics of citizenship in France, a humanitarian space at the
intersection of biopolitical modernity and global capital, in which contradictory and unexpected diseased and disabled citizens emerge” (Ticktin
2006, 35). Humanitarianism institutes a
new global “meritocracy of suffering” (Clifford Bob, quoted in Ticktin
2006, 34) that favors the establishment of humanitarian corridors for certain categories of
refugees—such as women and children, particularly if affected by physical and mental
conditions—and the hardening of borders for able-bodied refugees. Ticktin’s argument resonates with
Mezzadra and Neilson’s notion of “differential inclusion.” This term captures how the modern process of “disarticulation of citizenship” results
in a condition in which “inclusion in a sphere, society, or realm can be subject to varying degrees of subordination, rule, discrimination, and
segmentation” (Mezzadra and Neilson 2013, 159). However, whereas Mezzadra and Neilson deem differential inclusion a function of the
neoliberal political economy of labor—that is, of the capacity of laboring bodies to be inscribed in and contribute to neoliberal mechanisms of
production, accumulation, and dispossession—Ticktin alerts us that inclusion may also be a function of humanitarianism. For her,
humanitarianism represents a partial degeneration (my term) of the human rights regime since it subordinates the universalism of human rights
to the more particularist and selective discourses of emotions, charity, and compassion. Building on Ticktin’s argument, my contention is that
humanitarianism and, specifically, the
establishment of humanitarian corridors for vulnerable refugees are
a product of a neoliberal political economy of belonging that deems vulnerable refugees as a
source of emotional capital that can strengthen the humanity capital of the country. This argument is
well illustrated by the United Kingdom’s decision, shortly after the death of Alan Kurdi, to commit to take twenty thousand Syrian refugees over
a period of five years directly from camps in Syria’s neighboring countries. Then prime minister David Cameron (cited in BBC News 2015)
explained that the refugees would be selected on the basis of need: “We will take the most vulnerable: . . . disabled children, . . . women who
have been raped, . . . men who have suffered torture.” Even more than in the case of New Zealand, the British government—which had
withdrawn its support for search-and-rescue operations in the Mediterranean in 2014 and refused to accept any refugees under the European
Union emergency resettlement program in 2015—came under heavy pressure to open its borders to those in greater need. Revealingly, the
flurry of calls urging the government to act questioned how, by failing the test of compassion, the United Kingdom was betraying its identity,
undermining its status as a moral nation capable of abiding by its obligations, and losing its moral value (Mavelli 2017b, 826–27). The United
Kingdom, in other words, was irredeemably damaging what could be described as its humanity capital. To avert and reverse this process, in the
framework of a logic of economization of emotions, the country decided to invest in a small number of refugees who could undeniably be
recognized as “victims.” To this end, the pledge was to not just take “womenandchildren” refugees—the embodiment of defenseless, apolitical,
and innocent victimhood as per Cynthia Enloe’s famous definition (see Fiddian-Qasmiyeh 2017, 207). The
United Kingdom raised
its moral investment by committing to take the suffering (and emasculated) bodies of disabled
children, raped women, and men who had been tortured in order to produce the emotionally
valuable, deeply racialized, and gendered figure of the “ideal refugee” (Fiddian-Qasmiyeh 2017, 209). The
fact that this choice may be potentially costly for the health system lends support to the
argument advanced in this article. The market value of prospective citizens may not be reduced
to their human, economic, or financial capital and to their capacity to contribute to the
economic growth of the country. The process of neoliberal economization turns emotions into a
valuable source of capital, with the effect that inclusion may become a function of prospective citizens’ capacity to strengthen the
emotional identity and moral self-understanding of the country. From this perspective, the physically and mentally disabled refugees taken by
the United Kingdom and New Zealand should be considered an
investment and the embodiment of an emotional
capital instrumental to preserving and promoting a national sense of collective pride, self-
esteem, and moral righteousness. This neoliberal political economy of belonging makes it possible that, while residency to an
autistic child from a relatively wealthy family is denied on the grounds that he would be a burden to taxpayers, a few hundreds or thousands of
disabled refugees are welcomed, despite their potential cost, as a testimony of the country’s humanity. Simultaneously, the neoliberal political
economy of belonging decrees that hundreds of thousands of refugees may languish in refugee camps in North Africa, Turkey, and Europe, or in
offshore locations such as Christmas Island, and that hundreds may die every day in the attempt to cross border zones such as the United
States–Mexican border or the Mediterranean. The reason for these diverging responses is that, as Ticktin emphasizes, the universalism of
human rights is subordinated to the particularism of the politics of emotions. This argument, transposed in the conceptual framework advanced
in this article, means that not
all vulnerable refugees may have sufficient emotional impact to have their
suffering turned into “humanity value” for the country.
4. The logic of global capitalism is necessitates constant global war and genocide
Illas ‘15--(Edgar, assistant Professor of Catalan and Spanish in the Department of Spanish and
Portuguese and capitalist theorist @ Indiana University, Bloomington, “Survival, or, the War Logic of
Global Capitalism”, March 16th, 2015, http://arcade.stanford.edu/content/survival-or-war-logic-global-
capitalism) kb
Perhaps the logic of global capitalism is no longer cultural but has evolved into a logic of war. As Fredric Jameson
and David Harvey, among many others, taught us, financial capitalism unfolded in the second half of the twentieth century based on a logic of
difference that produced cultural and spatial identities throughout the globe. In postmodernity, localities, cities, nations, and all
types of
spaces and communities began to develop distinctive qualities to attract the flows of global capital .
Postmodern culture was thus fully subsumed in the production and marketing of difference. While this process is still operative today, another
aspect seems to play the dominant role. This aspect is the war logic of globalization . Globalization appeared in the 1990s as the
consolidation of a single world market, the establishment of post-Cold War peace, the successful union of capitalism and
democracy, and the technological development that would make possible the interconnectedness of the
globe. But in the 2000s, and especially after 9/11, globalization has shown a darker side: multiple forms of state
and transnational violence have not proven to be exceptional moments of conflict, but the normal
functioning of the system. Violence does not interrupt the smooth course of globalization; on the contrary, the global world
needs to be in a constant state of emergency in order to function in an effective and profitable way.
Many theorists have described the unprecedented nature of this new state of war. For Michael Hardt and Antonio Negri, globalization
has turned war into a “permanent social relation” and has effaced the traditional distinction between
politics and warfare. Hardt and Negri emphasize three characteristics of the global state of war: the unlimited extension of conflict, both
spatially and temporally; the intermingling of domestic and international politics ; and the diffusion of the Schmittian
distinction between friend and enemy. A certain ambiguity traverses their narrative. On the one hand, they locate the
origin of global war in the shift from modern warfare to biopolitical warfare, that is, in the emergence of
twentieth century biopolitical control of populations and bodies through state apparatuses . For Hardt and
Negri, the technologization of death that culminated in Auschwitz and Hiroshima represents the full capture of social life by biopolitical control
and destruction. On the other hand, however, they present a historical difference between twentieth-century wars
and global war when they observe that the latter, starting with George Bush’s 1991 Persian Gulf War,
constitutes a “project to create a ‘new world order’ .” In this respect, a fundamental difference separates the two historical
phases, and the complete destructiveness of total war has been supplemented by a certain constructive impulse of global war. Global war
is constructive to the extent that it permanently redefines the spaces of globalization and rearranges the
distribution of sovereign power. Carlo Galli draws up a different historical typology and divides modern war in three phases. First,
what Clausewitz called “real absolute war” corresponds to the classic wars between nation-states within the Westphalian legality of the Jus
Publicum Europaeum. In this phase, war had a distinct rationale, namely the protection of the national body against other national enemies.
Second, what Raymond Aron called the “total wars” of the twentieth century led to mass destruction in both social and individual spheres. The
rationale of war was no longer protection but irrational destruction. Galli observes that, despite their genocidal logic, total wars still produced a
main spatial difference between “friend” and “enemy,” which resulted in the bipolarity of the Cold War. In global war, in contrast, we no
longer find a clear difference between the spaces of the friend and the spaces of the enemy . For Galli, global
war involves no telos and no division between internal and external spaces. Global war is the inherent obverse of globalization, in which “every
local point become[s] an immediate function of a single global Totality (the principle of ‘glocality’).” Globalization is “at every point, an
immediate short-circuit between local and global,” which generates a “contradiction without system” and makes violence a boundless mode of
being. The difference between this situation and total war is that the latter was based on total mobilization and “the immediate militarization of
The transformation of violence into a social
society,” whereas global war entails “the global socialization of violence.”
relation has destabilized a central paradigm for political and theoretical practices. Whereas under the
cultural logic of late capitalism the recognition of all types of differences and the unearthing of
heterodox, queer, marginal and subaltern subjectivities were the main driving forces of critical efforts, in
the new conjuncture recognition is no longer the last horizon of cultural and social politics . Under the
war logic of globalization, another regime has become dominant: the regime of survival . Two determinations
conflated in the task of cultural recognition. First, the cultural logic of capital established a market of identities that
made possible the recognition of multiple subject positions that had been previously invisible or
nonexistent. Second, the destruction of total war in the twentieth century made imperative that an ethical task of recognition worked
against the disappearances, forgetting, and repression it caused everywhere. Recognition encompassed, on the one hand, ethical work against
the effects of total war and, on the other, an opening to the possibilities offered by the new postmodern marketplace. I will now focus on three
important aspects of the regime of survival. These aspects are the new antagonistic relation between life and death; the post-katechontic
nature of survival; and the overcoming of the modern paradigms of convivance and biopolitics. The contemporary regime of survival contends
with a new reality of life and death. While in the last decades of the twentieth century cultural recognition attempted to give visibility to what
total war had erased, an effort that could generate positive effects, like reparation or affirmation, or more aporetic ones, like the impossibility
of bridging the gap between visibility and invisibility amidst the infinite dimensions of justice, survival copes instead with the fact that, within
global war, life and death are two absolute conditions, with no possible bridge or dialogue between them. Death produced by total war
resulted in cultural exclusion and social destruction and, as psychoanalysis and trauma studies have analyzed, death marked the beginning of
endless chains of haunting specters and mourning acts. Death under global war, in contrast, is as constituent as life. It is as destructive as it is
constructive. It is not hidden but fully exposed. It has no function in the structuring of social life other than being productive elimination.
Survival is therefore the task of escaping death and establishing no connection to it. But we should not understand the new conjuncture as a
return to a pre-political stage where homo homini lupus est. Global war is not the situation previous to sovereign power and in which, in
Hobbes’s famous phrase, there is “continual fear and danger of violent death, and [where] the life of man [is] solitary, poor, nasty, brutish, and
short.” In fact, we may define it as the exact opposite, that is, as the post-political condition that results from the
crumbling of the state’s monopoly on violence. The absence of an indisputable sovereign power that can limit the spaces of
life and death produces a sense of permanent threat and an apocalyptic structure of feeling. Global war entails the end of Carl Schmitt’s
katechon, that is, the demise of “the power that prevents the long-overdue apocalyptic end of times from already happening now.” In this
conjuncture, survival is an unregulated struggle to live on, with no form of governmentality that directs it and
no katechontic principle that controls it. One often encounters the idea that the so-called “survival of the fittest” encapsulates the
governmentality of our times. The premise is that we inhabit a sort of capitalist jungle in which only the strong
survive and where, as Guns’n’Roses used to sing, “ya learn to live like an animal in the jungle where we play .” Yet
the problem with this ideologeme is not so much that it justifies the colossal inequalities produced by economic competition, but
rather that it applies the rational template of the law of the stronger on a global reality in which the
rationalities of modernity have imploded. The logic of survival does not refer to the post-evental circumstance of those who
come out alive from a war or those who win in an economic battle. Rather, it defines an ongoing and productive condition
determined by the presence of immediate catastrophe . In this context, political practices are no longer
oriented toward the modern question of convivance and living together, but, as French anthropologist Marc Abélès writes,
they result from what he calls “the interiorization of the survival problem .” For Abélès, the reflections and practices that go
from the construction of Hobbes’s Leviathan to the implementation of the Keynesian welfare state, aimed at finding the best possible political
form for the organization of the living together of human beings. Within globalization, in contrast, “the political field finds itself overrun by a
gnawing interrogation concerning the uncertainty and threats that the future possesses.” But Abélès explains the transition from
modern convivance to postmodern survival in terms of biopolitics, and he defines “survival” as the
“biopolitical dimension” of neoliberal governmentality. As is known, for Foucault the imperative of the biopolitical
state is “to ‘make’ live and ‘let’ die,” that is, to regulate life and pursue the disciplining and subsequent purification of the social body
for the extraction of surplus labor. It is true that, in Foucault, biopolitics do not lead to a positive organization of convivance but
rather to a system of terror of which the Nazi state is “the paroxysmal development.” However, the genocidal logic of the
biopolitical state was not oriented toward the administration of future uncertainty . Systematic massacring did
not pursue the control of future threats, but continued to organize convivance by means of a radical extirpation of the perverted and
inoperative elements of the population. For this reason, if the contemporary regime of survival is not about organizing communal living-
together, then it cannot be biopolitical. Biopower is not the primary catalyzer of the new world order. But let’s now focus on the productive
energies of the regime of survival. The interiorization of survival by individuals, which is a way of inserting the work of the state into one’s
subjectivity, compels everyone to play a protective but also entrepreneurial role in the social field. Thus, survival takes multiple forms of
intervention. It may consist in the direct attack on other positions that are not necessarily dominant or oppressive, but that are perceived as
threats in a given moment. It may be the effort to protect an inherited body of knowledge against external contamination or internal dissent. It
can operate as preemptive manhunt that neutralizes future conflicts. It can develop guerrilla tactics, with hide-and-seek movements and
specific targets. It can consist of mafia politics based on friendship and alliances of common interests. It can take the shape of a covert
operation in the sphere of infowar and cyberwar. It can be violent or non-violent, physical or symbolic, melodramatic or unspectacular, real or
virtual, or a combination of both, or a synthesis of all of the above. This brief list of forms is indicative of one central aspect: the neutral
ideology of the work of survival. Survival is neither progressive nor reactionary; it is indeterminate and generic. It is a standard principle
imposed on all political and critical interventions, and yet it does not make interventions indifferent to the world. On the contrary, the work of
survival transforms all social practices into interventionist practices. Each individual and collective action becomes effectively militant and
activist.
implications of a Biden presidency on U.S.-Russia relations. At the very least, analysts expect that a victory for Biden would
increase tensions between Washington and Moscow, and would raise the probability of new
sanctions on Russia. The country is already operating under international sanctions on some key sectors and Russian officials close to Putin,
for actions including its annexation of Crimea from Ukraine in 2014, interference in the U.S. election in 2016 and reported involvement in a nerve agent
attack in the U.K. in 2018. Mutual distrust Andrius Tursa, central and eastern Europe advisor at Teneo Intelligence, said a win for Biden would improve
transatlantic ties between the U.S. and Europe and would see “a renewed U.S. commitment to NATO” that would be welcomed by Europe. However he
also said such a result would mean “mostly downsides for Russia,” citing a recent history of mutual distrust and acrimonious
relations between the Kremlin and U.S. Democrats. “In general, a potential Biden presidency would be negative for Moscow
and likely lead to a further deterioration of bilateral relations, both in terms of rhetoric and substance . The Democratic Party’s
candidate has long maintained a tough stance towards President Vladimir Putin’s administration,” Tursa said in a note Friday. “ The Kremlin’s
disdain for Biden, meanwhile, dates back to his vice-presidency , particularly his push for sanctions
against Russia in response to the 2014 Ukrainian crisis.” A meaningful conflict resolution over Crimea, and in the Donbass
region in east Ukraine (where there are two pro-Russian regions that declared themselves republics) still eludes Moscow and Kiev, despite efforts by
Germany and France to broker a lasting settlement that both sides can live with. Tursa argued that without tangible process in conflict resolution in
Donbass and Crimea – a region Biden was heavily involved in as vice president – “Moscow could hardly expect any meaningful easing of sanctions,”
and that a potential Biden presidency could lead to more stringent enforcement of existing measures. The risk of new sanctions could also increase, he
said, given allegations of Russian interference in the 2020 presidential election. Mutual interest Any
new sanctions on Russia are
unlikely to be imposed immediately, however, according to Timothy Ash, senior emerging markets strategist at Bluebay Asset
Management. He said on Saturday that “while I do think the course of U.S.-Russia relations will remain on this deteriorating path I am not sure that we
should expect an immediate rollout of additional ‘pent up’ sanctions on Russia.” “I think those candidates likely to be running Russian affairs in a Biden
presidency are all pretty experienced and level headed. They won’t want to roll out sanctions for sanctions sake. They will want to be very
proportionate and logical in approach,” he said, emphasizing that it’s “important for the U.S. to have a business-like relationship with Russia to ensure
the two sides, under a Biden presidency, would have to “learn
delivery on the U.S.’s strategic interests.” He said
where they can tolerate each other and get along on certain areas of mutual interest — such as arms control
— and reducing risks of conflict where strategic interests compete, for example on areas like Ukraine, even Belarus and Turkey.
Sanctions will be part of the tool kit herein, but only one such tool.” New START Arms control is an area that both Russia-watchers believe could be a
point of mutual interest and some harmony, however. Biden has signaled as much, saying in 2019 that he would want to see an extension of the major
U.S.-Russian nuclear arms reduction treaty, known as the New Strategic Arms Reduction Treaty, or the implementation something similar. “Based on
negotiations on a new Strategic Arms Reduction Treaty (START) is one area
recent statements from both sides,
where progress could be expected if Biden is elected ,” Teneo’s Tursa said. “However, the timeline would be extremely
challenging as the current treaty expires on 5 February 2021.” Russia itself has acknowledged that arms control could be one positive dynamic under a
Biden presidency. Earlier in October, Putin criticized what he called “sharp anti-Russian rhetoric” from Biden, but also said that he had been
encouraged by Biden’s comments regarding a new arms treaty or extension of new START.
purpose. For instance, in February 2020, the RYA coordinated with Russian Americans in New York to find housing for Russian citizens and students unable to return
home after Russia closed its borders to fight the Covid-19 pandemic. Where, then, is there cause for concern? Despite the seemingly benign strategies of the
compatriot organizations, their Trojan horse nature cannot go unnoticed. Compatriot activities are largely
funded by the Russian government through organizations like Rossotrudnichestvo and Russkiy Mir, whose sole purpose is to
advance the Kremlin’s interests through soft power tools . CRA, RYA, and CCRCUS all engage in influencing US
public discourse by promoting Russian foreign policy narratives —from its great power ambitions and
grievances over alleged Russophobia to complaints about the hypocrisy and double standards of US
policy toward Russia. The espoused unity among Russian compatriots denies the divisions present among the Russian-speaking community on political
questions, such as the annexation of Crimea. Indeed, calls from the Russian embassy for US-based Russian citizens to support the Kremlin’s Crimea policy drove a
wedge between different groups, with some accusing the embassy of turning the community into a “fifth column.” In the 2016 Duma elections, Russian Americans
cast 39.72 percent of the vote for the liberal Yabloko party as opposed to 20.37 percent for the pro-Kremlin United Russia. Additionally, compatriot
organizations tend to misrepresent themselves as speaking for the entire Russian diaspora . For example, while
lobbying for the lifting of US sanctions against Russia, CRA attempted to paint themselves as representatives of all Russian Americans. This leads to the misguided
perception that this stance is shared by the Russian diaspora as opposed to a much narrow group of compatriots. In other words, this group tries to
hijack a constructive cultural and social dialogue and project pro-Kremlin ideas onto the entire
Russian-speaking community in the US, which can obstruct the diaspora’s normal relations with the
US government and contribute to the proverbial Russophobia in American public discourse.
Overcrowding in detention centers due to court backlog catalyzes the spread of COVID
19
Jawetz & Svajlenka 20 (Tom Jawetz is the vice president of Immigration Policy at the Center for
American Progress and Nicole Prchal Svajlenka is the associate director of research for Immigration
Policy at the Center. 6/16/20. Center for American Progress, “Data on the Coronavirus outbreak in
Immigration Detention Offers more questions than answers.”
https://www.americanprogress.org/issues/immigration/news/2020/06/16/486338/data-coronavirus-
outbreak-immigration-detention-offer-questions-answers/) zmf
Most weekdays, U.S. Immigration and Customs Enforcement (ICE) has published data on the number of COVID-19 tests administered to people
detained in immigration facilities, the number of detained individuals with confirmed cases of the virus, and a by-facility breakdown of those
who have tested positive. Yet for a full month until April 28, ICE provided no information regarding the number of tests it had performed. In
recent days, ICE has begun to disclose by facility the number of individuals who have tested positive who are in isolation or otherwise being
monitored, as well as the number who have died while in custody following a coronavirus diagnosis. The data paint a grim picture of a virus that
has spread quickly and dramatically within detention facilities and throughout the network of facilities around the country—and of a federal
agency that has ignored commonsense measures to halt its spread. The data also hint at the existence of a problem far more significant than
what the agency has acknowledged. Although ICE has slowly and reluctantly agreed to release these reports, gaps in the data raise significant
questions that must be answered if solutions are to be identified that protect human life and promote public health. Interpreting the ICE data
As of June 4, the last day before writing for which ICE provided both the number of positive tests and the cumulative number of tests
administered, data show that 3,146 detainees had been tested for the coronavirus and 1,623 cases had been confirmed. Of those 1,623 positive
cases, 781 individuals were in custody under isolation or monitoring. Since ICE began reporting data at the end of March,
two individuals have died while in ICE custody after testing positive for the virus in detention, and at least one person
has died of COVID-19 after being released from custody. Partially reflecting the spread of the virus throughout facilities over the past two
months and the increased use of tests, the total number of individuals who have tested positive in detention continues to rise on a steep
trajectory. A note on the data On Monday, June 8, ICE reported that 5,096 tests had been conducted as of Friday, June 5—a jump of 1,950 from
Thursday to Friday. On June 9, ICE announced that one week earlier, it had offered voluntary COVID-19 testing to anyone detained at
two facilities—the Northwest Detention Center in Tacoma, Washington, and the Aurora Contract Detention Facility in Aurora, Colorado. This
likely means that a substantial portion of the almost 2,000 additional tests were administered in only two of ICE’s more than 200 facilities.
While ICE included in the release results for the 450 individuals who agreed to be tested at the Northwest Detention Center, ICE’s press release
states that results for an undisclosed number of tests administered in Aurora have yet to be returned; as of June 15, this is still the case.
Without these results, it is impossible to determine an accurate positive test rate for the 5,096 tests administered as of June 5, not to
mention the positive test rate for the unknown number of individuals who have been tested in the days since that date. In light of this, Figure 1
includes a positive rate as of June 4, the last date for which ICE has provided all relevant data to perform such an analysis. Including the huge
increase in total tests performed without having any information about how many of those tests will return positive results would artificially
deflate the positive rate. Perhaps even more alarming is the fact that more than 50 percent of all the individuals tested
until June 4 had tested positive. Public health experts look at this positive test rate to determine whether enough people are being tested
to catch most infections within a given population and whether the right mix of people are being tested—not only those who are symptomatic
but also those with mild or no symptoms. The Center for American Progress recommends that states achieve a positive test rate of 2 percent
before they relax their stay-at-home orders. Even as the numbers of new cases are rising in states including Arizona, Florida, North Carolina,
South Carolina, and Texas,* the level of testing nationwide has ramped up over the past few months and shows that the positive test rate has
generally decreased. Over the past 14 days, most states have still been above a positive test rate of 2 percent, but nearly all states are at or
below 10 percent. In
no state is the overall positive test rate even close to as high as that of immigration
detention facilities. (see Figure 1) The positive test rate for people in ICE custody may be this high because tests are being administered
to too few people and generally only people who are symptomatic. If so, ICE’s failure to adequately test makes it impossible for facility
operators to identify and isolate infected individuals for treatment and prevent further spread. On the other hand, the rate may be this high
because detention facilities are the perfect environment in which the virus can spread ; the high positive test
rate may simply reveal the high incidence of illness in the detention system. This would mean that ICE’s practices—from cohorting exposed
detainees to transferring infected detainees throughout the country—have actually facilitated the spread of the coronavirus. One group of
researchers recently concluded that 72 percent to nearly 100 percent of detained people may eventually be
infected. Last week, the Vera Institute of Justice released a model finding that the actual number of people infected in ICE detention may be
15 times higher than what ICE has reported to date. While cumulative data are helpful, understanding how the virus is moving through a
population and whether testing strategies are keeping up requires breaking the data down into smaller pieces. Based upon the ICE data, CAP
identified the number of tests administered and the number of positive COVID-19 cases reported on a daily basis. Figure 2 shows that since late
April, the number of individuals in detention who have tested positive for the coronavirus has largely plateaued, even as the overall number of
people detained decreased by nearly 5,000—from 29,675 people to 24,713 people.