Showing posts with label Transcript. Show all posts
Showing posts with label Transcript. Show all posts

Saturday

Obama's full speech on the state of American democracy

Former President Barack Obama gave a speech at the University of Illinois at Urbana-Champaign on Friday, September 7, 2018, urging Americans to vote this November because American democracy "depends on it." Obama also said President Trump is "a symptom, not the cause" of division in America today, and emphasized that only voters can change the present.

"We have been through much darker times than these, and somehow each generation of Americans carried us through to the other side," he said. "Not by sitting around and waiting for something to happen, not by leaving it to others to do something, but by leading that movement for change themselves. And if you do that, if you get involved, and you get engaged, and you knock on some doors, and you talk with your friends, and you argue with your family members, and you change some minds, and you vote, something powerful happens."
Here are his full remarks:
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OBAMA: Hey! Hello, Illinois! I-L-L!

AUDIENCE: I-L-L!

OBAMA: I-L-L!

AUDIENCE: I-L-L!

OBAMA:I-L-L!

AUDIENCE: I-L-L!

OBAMA: Okay, okay. Just checking to see if you're awake. Please have a seat, everybody. It is good to be home. It's good to see corn.

OBAMA: Beans. I was trying to explain to somebody as we were flying in, that's corn. That's beans. And they were very impressed at my agricultural knowledge. Please give it up for Amaury once again for that outstanding introduction. I have a bunch of good friends here today, including somebody who I served with, who is one of the finest senators in the country, and we're lucky to have him, your Senator, Dick Durbin is here. I also noticed, by the way, former Governor Edgar here, who I haven't seen in a long time, and somehow he has not aged and I have. And it's great to see you, Governor. I want to thank President Killeen and everybody at the U of I System for making it possible for me to be here today. And I am deeply honored at the Paul Douglas Award that is being given to me. He is somebody who set the path for so much outstanding public service here in Illinois.

Now, I want to start by addressing the elephant in the room. I know people are still wondering why I didn't speak at the commencement.

The student body president sent a very thoughtful invitation. The students made a spiffy video. And when I declined, I hear there was speculation that I was boycotting campus until Antonio's Pizza reopened.

So I want to be clear. I did not take sides in that late-night food debate. The truth is, after eight years in the White House, I needed to spend some time one-on-one with Michelle if I wanted to stay married.

And she says hello, by the way. I also wanted to spend some quality time with my daughters, who were suddenly young women on their way out the door. And I should add, by the way, now that I have a daughter in college, I can tell all the students here, your parents suffer.

They cry privately. It is brutal. So please call.

Send a text.

We need to hear from you, just a little something. And truth was, I was also intent on following a wise American tradition. Of ex-presidents gracefully exiting the political stage, making room for new voices and new ideas. And we have our first president, George Washington, to thank for setting that example. After he led the colonies to victory as General Washington, there were no constraints on him really, he was practically a god to those who had followed him into battle.

There was no Constitution, there were no democratic norms that guided what he should or could do. And he could have made himself all-powerful, he could have made himself potentially President for life. And instead he resigned a sCommander-in-Chief and moved back to his country estate. Six years later, he was elected President. But after two terms, he resigned again, and rode off into the sunset. The point Washington made, the point that is essential to American democracy, is that in a government of and by and for the people, there should be no permanent ruling class. There are only citizens, who through their elected and temporary representatives, determine our course and determine our character.

I'm here today because this is one of those pivotal moments when every one of us, as citizens of the United States, need to determine just who it is that we are, just what it is that we stand for. And as a fellow citizen, not as an ex-president, but as a fellow citizen, I am here to deliver a simple message, and that is that you need to vote because our democracy depends on it.

Now, some of you may think I'm exaggerating when I say this November's elections are more important than any I can remember in my lifetime. I know politicians say that all the time. I have been guilty of saying it a few times, particularly when I was on the ballot.
But just a glance at recent headlines should tell you that this moment really is different.The stakes really are higher. The consequences of any of us sitting on the sidelines are more dire. And it's not as if we haven't had big elections before or big choices to make in our history. The fact is, democracy has never been easy, and our founding fathers argued about everything. We waged a civil war. We overcame depression. We've lurched from eras of great progressive change to periods of retrenchment. Still, most Americans alive today, certainly the students who are here, have operated under some common assumptions about who we are and what we stand for.

Out of the turmoil of the industrial revolution and the Great Depression, America adapted a new economy, a 20th century economy - guiding our free market with regulations to protect health and safety and fair competition, empowering workers with union movements; investing in science and infrastructure and educational institutions like U of I; strengthening our system of primary and secondary education, and stitching together asocial safety net. And all of this led to unrivaled prosperity and the rise of a broad and deep middle class in the sense that if you worked hard, you could climb the ladder of success.

And not everyone was included in this prosperity. There was a lot more work to do. And so in response to the stain of slavery and segregation and the reality of racial discrimination, the civil rights movement not only opened new doors for African-Americans, it also opened up the floodgates of opportunity for women and Americans with disabilities and LGBT Americans and others to make their own claims to full and equal citizenship. And although discrimination remained a pernicious force in our society and continues to this day, and although there are controversies about how to best ensure genuine equality of opportunity, there's been at least rough agreement among the overwhelming majority of Americans that our country is strongest when everybody's treated fairly, when people are judged on the merits and the content of their character, and not the color of their skin or the way in which they worship God or their last names. And that consensus then extended beyond our borders. And from the wreckage of World War II, we built a postwar web, architecture, system of alliances and institutions to underwrite freedom and oppose Soviet totalitarianism and to help poorer countries develop.

This American leadership across the globe wasn't perfect. We made mistakes. At times we lost sight of our ideals. We had fierce arguments about Vietnam, and we had fierce arguments about Iraq. But thanks to our leadership, a bipartisan leadership, and the efforts of diplomats and Peace Corps volunteers, and most of all thanks to the constant sacrifices of our men and women in uniform, we not only reduced the prospects of war between the world's great powers, we not only won the Cold War, we helped spread a commitment to certain values and principles, like the rule of law and human rights and democracy and the notion of the inherent dignity and worth of every individual. And even those countries that didn't abide by those principles were still subject to shame and still had to at least give lip service for the idea. And that provided a lever to continually improve the prospects for people around the world.

That's the story of America, a story of progress. Fitful progress, incomplete progress, but progress. And that progress wasn't achieved by just a handful of famous leaders making speeches. It was won because of countless quiet acts of heroism and dedication by citizens, by ordinary people, many of them not much older than you. It was won because rather than be bystanders to history, ordinary people fought and marched and mobilized and built and, yes, voted to make history.

Of course, there's always been another darker aspect to America's story. Progress doesn't just move in a straight line. There's a reason why progress hasn't been easy and why throughout our history every two steps forward seems to sometimes produce one step back. Each time we painstakingly pull ourselves closer to our founding ideals, that all of us are created equal, endowed by our Creator with certain inalienable rights; the ideals that say every child should have opportunity and every man and woman in this country who's willing to work hard should be able to find a job and support a family and pursue their small piece of the American Dream; our ideals that say we have a collective responsibility to care for the sick and the infirm, and we have a responsibility to conserve the amazing bounty, the natural resources of this country and of this planet for future generations, each time we've gotten closer to those ideals, somebody somewhere has pushed back. The status quo pushes back. Sometimes the backlash comes from people who are genuinely, if wrongly, fearful of change. More often it's manufactured by the powerful and the privileged who want to keep us divided and keep us angry and keep us cynical because that helps them maintain the status quo and keep their power and keep their privilege. And you happen to be coming of age during one of those moments. It did not start with Donald Trump. He is a symptom, not the cause.

He's just capitalizing on resentments that politicians have been fanning for years. A fear and anger that's rooted in our past, but it's also born out of the enormous upheavals that have taken place in your brief lifetimes.

And, by the way, it is brief. When I heard Amaury was eleven when I got elected, and now Amaury's starting a company, that was yesterday. But think about it. You've come of age in a smaller, more connected world, where demographic shifts and the winds of change have scrambled not only traditional economic arrangements, but our social arrangements and our religious commitments and our civic institutions. Most of you don't remember a time before 9/11, when you didn't have to take off your shoes at an airport. Most of you don't remember a time when America wasn't at war, or when money and images and information could travel instantly around the globe, or when the climate wasn't changing faster than our efforts to address it. This change has happened fast, faster than any time in human history. And it created a new economy that has unleashed incredible prosperity.

But it's also upended people's lives in profound ways. For those with unique skills or access to technology and capital, a global market has meant unprecedented wealth. For those not so lucky, for the factory worker, for the office worker, or even middle managers, those same forces may have wiped out your job, or at least put you in no position to ask for a raise. As wages slowed and inequality accelerated, those at the top of the economic pyramid have been able to influence government to skew things even more in their direction: cutting taxes on the wealthiest Americans, unwinding regulations and weakening worker protections, shrinking the safety net. So you have come of age during a time of growing inequality, of fracturing of economic opportunity. And that growing economic divide compounded other divisions in our country: regional, racial, religious, cultural. It made it harder to build consensus on issues. It made politicians less willing to compromise, which increased gridlock, which made people even more cynical about politics.

And then the reckless behavior of financial elites triggered a massive financial crisis, ten years ago this week, a crisis that resulted in the worst recession in any of our lifetimes and caused years of hardship for the American people, for many of your parents, for many of your families. Most of you weren't old enough to fully focus on what was going on at the time, but when I came into office in 2009, we were losing 800,000 jobs a month. 800,000. Millions of people were losing their homes. Many were worried we were entering into a second Great Depression. So we worked hard to end that crisis, but also to break some of these longer term trends. And the actions we took during that crisis returned the economy to healthy growth and initiated the longest streak of job creation on record. And we covered another 20 million Americans with health insurance and we cut our deficits by more than half, partly by making sure that people like me, who have been given such amazing opportunities by this country, pay our fair share of taxes to help folks coming up behind me.

And by the time I left office, household income was near its all-time high and the uninsured rate had hit an all-time low and wages were rising and poverty rates were falling. I mention all this just so when you hear how great the economy's doing right now, let's just remember when this recovery started.

I mean, I'm glad it's continued, but when you hear about this economic miracle that's been going on, when the job numbers come out, monthly job numbers, suddenly Republicans are saying it's a miracle. I have to kind of remind them, actually, those job numbers are the same as they were in 2015 and 2016.

Anyway, I digress. So we made progress, but -- and this is the truth -- my administration couldn't reverse forty-year trends in only eight years, especially once Republicans took over the House of Representatives in and decided to block everything we did, even things they used to support.

So we pulled the economy out of crisis, but to this day, too many people who once felt solidly middle-class still feel very real and very personal economic insecurity. Even though we took out bin Laden and wound down the wars in Iraq and our combat role in Afghanistan, and got Iran to halt its nuclear program, the world's still full of threats and disorder. That comes streaming through people's televisions every single day. And these challenges get people worried. And it frays our civic trust. And it makes a lot of people feel like the fix is in and the game is rigged, and nobody's looking out for them. Especially those communities outside our big urban centers.

And even though your generation is the most diverse in history, with a greater acceptance and celebration of our differences than ever before, those are the kinds of conditions that are ripe for exploitation by politicians who have no compunction and no shame about tapping into America's dark history of racial and ethnic and religious division

Appealing to tribe, appealing to fear, pitting one group against another, telling people that order and security will be restored if it weren't for those who don't look like us or don't sound like us or don't pray like we do, that's an old playbook. It's as old as time. And in a healthy democracy it doesn't work. Our antibodies kick in, and people of goodwill from across the political spectrum callout the bigots and the fearmongers, and work to compromise and get things done and promote the better angels of our nature. But when there's a vacuum in our democracy, when we don't vote, when we take our basic rights and freedoms for granted, when we turn away and stop paying attention and stop engaging and stop believing and look for the newest diversion, the electronic versions of bread and circuses, then other voices fill the void. A politics of fear and resentment and retrenchment takes hold. And demagogues promise simple fixes to complex problems. They promise to fight for the little guy even as they cater to the wealthiest and the most powerful. They promise to clean up corruption and then plunder away. They start undermining norms that ensure accountability, try to change the rules to entrench their power further. And they appeal to racial nationalism that's barely veiled, if veiled at all.

Sound familiar? Now, understand, this is not just a matter of Democrats versus Republicans or liberals versus conservatives. At various times in our history, this kind of politics has infected both parties. Southern Democrats were the bigger defenders of slavery. It took a Republican President, Abraham Lincoln, to end it. Dixiecrats filibustered anti-lynching legislation, opposed the idea of expanding civil rights, and although it was a Democratic President and a majority Democratic Congress, spurred on by young marchers and protestors, that got the Civil Rights Act and the Voting Rights Act over the finish line, those historic laws also got passed because of the leadership of Republicans like Illinois' own Everett Dirksen.

So neither party has had a monopoly on wisdom, neither party has been exclusively responsible for us going backwards instead of forwards. But I have to say this because sometimes we hear, oh, a plague on both your houses. Over the past few decades, it wasn't true when Jim Edgar was governor here in Illinois or Jim Thompson was governor. I've got a lot of good Republican friends here in Illinois. But over the past few decades, the politics of division, of resentment and paranoia has unfortunately found a home in the Republican Party.

This Congress has championed the unwinding of campaign finance laws to give billionaires outsized influence over our politics; systemically attacked voting rights to make it harder for the young people, the minorities, and the poor to vote.

Handed out tax cuts without regard to deficits. Slashed the safety net wherever it could. Cast dozens of votes to take away health insurance from ordinary Americans. Embraced wild conspiracy theories, like those surrounding Benghazi, or my birth certificate.

Rejected science, rejected facts on things like climate change. Embraced a rising absolutism from a willingness to default on America's debt by not paying our bills, to a refusal to even meet, much less consider, a qualified nominee for the Supreme Court because he happened to be nominated by a Democratic President. None of this is conservative. I don't mean to pretend I'm channeling Abraham Lincoln now, but that's not what he had in mind, I think, when he helped form the Republican Party.

It's not conservative. It sure isn't normal. It's radical. It's a vision that says the protection of our power and those who back us is all that matters, even when it hurts the country. It's a vision that says the few who can afford a high-priced lobbyist and unlimited campaign contributions set the agenda. And over the past two years, this vision is now nearing its logical conclusion.

So that with Republicans in control of Congress and the White House, without any checks or balances whatsoever, they've provided another $. trillion in tax cuts to people like me who, I promise, don't need it, and don't even pretend to pay for them. It's supposed to be the party, supposedly, of fiscal conservatism. Suddenly deficits do not matter, even though, just two years ago, when the deficit was lower, they said, I couldn't afford to help working families or seniors on Medicare because the deficit was an existential crisis. What changed? What changed? They're subsidizing corporate polluters with taxpayer dollars, allowing dishonest lenders to take advantage of veterans and students and consumers again. They've made it so that the only nation on earth to pull out of the global climate agreement, it's not North Korea, it's not Syria, it's not Russia or Saudi Arabia. It's us. The only country.There are a lot of countries in the world.

We're the only ones.

They're undermining our alliances, cozying up to Russia. What happened to the Republican Party? Its central organizing principle in foreign policy was the fight against Communism, and now they're cozying up to the former head of the KGB, actively blocking legislation that would defend our elections from Russian attack. What happened? Their sabotage of the Affordable Care Act has already cost more than three million Americans their health insurance. And if they're still in power next fall, you'd better believe they're coming at it again. They've said so. In a healthy democracy, there's some checks and balances on this kind of behavior, this kind of inconsistency, but right now there's none. Republicans who know better in Congress -- and they're there, they're quoted saying, Yeah, we know this is kind of crazy --are still bending over backwards to shield this behavior from scrutiny or accountability or consequence. Seem utterly unwilling to find the backbone to safeguard the institutions that make our democracy work.

And, by the way, the claim that everything will turn out okay because there are people inside the White House who secretly aren't following the President's orders, that is not a check -- I'm being serious here -- that's not how our democracy is supposed to work.

These people aren't elected. They're not accountable. They're not doing us a service by actively promoting 90 percent of the crazy stuff that's coming out of this White House and then saying, Don't worry, we're preventing the other 10 percent. That's not how things are supposed to work. This is not normal.

These are extraordinary times. And they're dangerous times. But here's the good news. In two months we have the chance, not the certainty but the chance, to restore some semblance of sanity to our politics.

Because there is actually only on real check on bad policy and abuses of power, and that's you. You and your vote. Look, Americans will always have disagreements on policy. This is a big country, it is a raucous country. People have different points of view. I happen to be a Democrat. I support Democratic candidates. I believe our policies are better and that we have a bigger, bolder vision of opportunity and equality and justice and inclusive democracy. We know there are a lot of jobs young people aren't getting a chance to occupy or aren't getting paid enough or aren't getting benefits like insurance. It's harder for young people to save for a rainy day, let alone retirement. So Democrats aren't just running on good old ideas like a higher minimum wage, they're running on good new ideas like Medicare for all, giving workers seats on corporate boards, reversing the most egregious corporate tax cuts to make sure college students graduate debt-free.

We know that people are tired of toxic corruption, and that democracy depends on transparency and accountability. So Democrats aren't just running on good old ideas like requiring presidential candidates to release their tax returns, and barring lobbyists from making campaign contributions, but on good new ideas like barring lobbyists from getting paid by foreign governments. We know that climate change isn't just coming. It is here. So Democrats aren't just running on good old ideas like increasing gas mileage in our cars -- which I did and which Republicans are trying to reverse -- but on good new ideas like putting a price on carbon pollution. We know that in a smaller, more connected world, we can't just put technology back in a box, we can't just put walls up all around America. Walls don't keep out threats like terrorism or disease -- and that's why we propose leading our alliances and helping other countries develop, and pushing back against tyrants. And Democrats talk about reforming our immigration so, yes, it is orderly and it is fair and it is legal, but it continues to welcome strivers and dreamers from all around the world. That's why I'm a Democrat, that's the set of ideas that I believe in. Oh, I am here to tell you that even if you don't agree with me or Democrats on policy, even if you believe in more Libertarian economic theories, even if you are an evangelical and our position on certain social issues is a bridge too far, even if you think my assessment of immigration is mistaken and that Democrats aren't serious enough about immigration enforcement, I'm here to tell you that you should still be concerned with our current course and should still want to see a restoration of honesty and decency and lawfulness in our government.

It should not be Democratic or Republican, it should not be a partisan issue to say that we do not pressure the Attorney General or the FBI to use the criminal justice system as a cudgel to punish our political opponents.

Or to explicitly call on the Attorney General to protect members of our own party from prosecution because an election happens to be coming up. I'm not making that up. That's not hypothetical. It shouldn't be Democratic or Republican to say that we don't threaten the freedom of the press because –- they say things or publish stories we don't like.

I complained plenty about Fox News -- but you never heard me threaten to shut them down, or call them enemies of the people. It shouldn't be Democratic or Republican to say we don't target certain groups of people based on what they look like or how they pray. We are Americans. We're supposed to standup to bullies.

Not follow them.

We're supposed to stand up to discrimination. And we're sure as heck supposed to stand up, clearly and unequivocally, to Nazi sympathizers.

How hard can that be? Saying that Nazis are bad. I'll be honest, sometimes I get into arguments with progressive friends about what the current political movement requires. There are well-meaning folks passionate about social justice, who think things have gotten so bad, the lines have been so starkly drawn, that we have to fight fire with fire, we have to do the same things to the Republicans that they do to us, adopt their tactics, say whatever works, make up stuff about the other side. I don't agree with that. It's not because I'm soft. It's not because I'm interested in promoting an empty bipartisanship. I don't agree with it because eroding our civic institutions and our civic trust and making people angrier and yelling at each other and making people cynical about government, that always works better for those who don't believe in the power of collective action.

You don't need an effective government or a robust press or reasoned debate to work when all you're concerned about is maintaining power. In fact, the more cynical people are about government and the angrier and more dispirited they are about the prospects for change, the more likely the powerful are able to maintain their power. But we believe that in order to move this country forward, to actually solve problems and make people's lives better, we need a well-functioning government, we need our civic institutions to work. We need cooperation among people of different political persuasions. And to make that work, we have to restore our faith in democracy. We have to bring people together, not tear them apart. We need majorities in Congress and state legislatures who are serious about governing and want to bring about real change and improvements in people's lives.

And we won't win people over by calling them names, or dismissing entire chunks of the country as racist, or sexist, or homophobic. When I say bring people together, I mean all of our people. You know, this whole notion that has sprung up recently about Democrats need to choose between trying to appeal to the white working class voters, or voters of color, and women and LGBT Americans, that's nonsense. I don't buy that. I got votes from every demographic. We won by reaching out to everybody and competing everywhere and by fighting for every vote.

And that's what we've got to do in this election and every election after that.

And we can't do that if we immediately disregard what others have to say from the start because they're not like us, because they're not -- because they're white or they're black or they're men or women, or they're gay or they're straight; if we think that somehow there's no way they can understand how I'm feeling, and therefore don't have any standing to speak on certain matters because we're only defined by certain characteristics.

That doesn't work if you want a healthy democracy. We can't do that if we traffic in absolutes when it comes to policy. You know, to make democracy work we have to be able to get inside the reality of people who are different, have different experiences, come from different backgrounds. We have to engage them even when it is frustrating; we have to listen to them even when we don't like what they have to say; we have to hope that we can change their minds and we have to remain open to them changing ours.

And that doesn't mean, by the way, abandoning our principles or caving to bad policy in the interests of maintaining some phony version of  "civility." That seems to be, by the way, the definition of civility offered by too many Republicans: We will be polite as long as we get a hundred percent of what we want and you don't callus out on the various ways that we're sticking it to people. And we'll click our tongues and issue vague statements of disappointment when the President does something outrageous, but we won't actually do anything about it. That's not civility. That's abdicating your responsibilities.

But again I digress. Making democracy work means holding on to our principles, having clarity about our principles, and then having the confidence to get in the arena and have a serious debate. And it also means appreciating that progress does not happen all at once, but when you put your shoulder to the wheel, if you're willing to fight for it, things do get better. And let me tell you something, particularly young people here. Better is good. I used to have to tell my young staff this all the time in the White House. Better is good. That's the history of progress in this country. Not perfect. Better. The Civil Rights Act didn't end racism, but it made things better. Social Security didn't eliminate all poverty for seniors, but it made things better for millions of people.

Do not let people tell you the fight's not worth it because you won't get everything that you want. The idea that, well, you know there's racism in America so I'm not going to bother voting. No point. That makes no sense. You can make it better. Better's always worth fighting for. That's how our founders expected this system of self-government to work; that through the testing of ideas and the application of reason and evidence and proof, we could sort through our difference sand nobody would get exactly what they wanted, but it would be possible to find a basis for common ground.

And that common ground exists. Maybe it's not fashionable to say that right now. It's hard to see it with all the nonsense in Washington, it's hard to hear it with all the noise. But common ground exists. I have seen it.I have lived it. I know there are white people who care deeply about black people being treated unfairly. I have talked to them and loved them. And I know there are black people who care deeply about the struggles of white rural America. I'm one of them and I have a track record to prove it

I know there are evangelicals who are deeply committed to doing something about climate change. I've seen them do the work. I know there are conservatives who think there's nothing compassionate about separating immigrant children from their mothers. I know there are Republicans who believe government should only perform a few minimal functions but that one of those functions should be making sure nearly 3,000 Americans don't die in a hurricane and its aftermath.

Common ground's out there. I see it every day. Just how people interact, how people treat each other. You see it on the ball field. You see it at work. You see it in places of worship. But to say that a common ground exists doesn't mean it will inevitably win out. History shows the power of fear. And the closer that we get to Election Day, the more those invested in the politics of fear and division will work, will do anything to hang on to their recent gains.

Fortunately I am hopeful because out of this political darkness I am seeing a great awakening of citizenship all across the country. I cannot tell you how encouraged I've been by watching so many people get involved for the first time, or the first time in a long time. They're marching and they're organizing and they're registering people to vote, and they're running for office themselves. Look at this crop of Democratic candidates running for Congress and running for governor, running for the state legislature, running for district attorney, running for school board. It is a movement of citizens who happen to be younger and more diverse and more female than ever before, and that's really useful.

We need more women in charge. But we've got first-time candidates, we've got veterans of Iraq and Afghanistan, record numbers of women -- Americans who previously maybe didn't have an interest in politics as a career, but laced up their shoes and rolled up their sleeves and grabbed a clipboard because they too believe, this time's different; this moment's too important to sit out. And if you listen to what these candidates are talking about, in individual races across the country, you'll find they're not just running against something, they are running for something. They're running to expand opportunity and they're running to restore the honor and compassion that should be the essence of public service.

And speaking as a Democrat, that's when the Democratic Party has always made the biggest difference in the lives of the American people, when we led with conviction and principle and bold new ideas. The antidote to a government controlled by a powerful fear, a government that divides, is a government by the organized, energized, inclusive many. That's what this moment's about. That has to be the answer. You cannot sit back and wait for a savior. You can't opt out because you don't feel sufficiently inspired by this or that particular candidate. This is not a rock concert, this is not Coachella. You don't need a messiah. All we need are decent, honest, hardworking people who are accountable - and who have America's best interests at heart.

And they'll step up and they'll join our government and they will make things better if they have support. One election will not fix everything that needs to be fixed, but it will be a start. And you have to start it. What's going to fix our democracy is you.

People ask me, what are you going to do for the election? No, the question is: What are you going to do? You're the antidote. Your participation and your spirit and your determination, not just in this election but in every subsequent election, and in the days between elections.

Because in the end, the threat to our democracy doesn't just come from Donald Trump or the current batch of Republicans in Congress or the Koch Brothers and their lobbyists, or too much compromise from Democrats, or Russian hacking. The biggest threat to our democracy is indifference. The biggest threat to our democracy is cynicism - a cynicism that's led too many people to turn away from politics and stay home on Election Day. To all the young people who are here today, there are now more eligible voters in your generation than in any other, which means your generation now has more power than anybody to change things. If you want it, you can make sure America gets out of its current funk. If you actually care about it, you have the power to make sure we seize a brighter future. But to exercise that clout, to exercise that power, you have to show up.

In the last midterms election, in, fewer than one in five young people voted. One in five. Not two in five, or three in five. One in five. Is it any wonder this Congress doesn't reflect your values and your priorities? Are you surprised by that?

This whole project of self- government only works if everybody's doing their part. Don't tell me your vote doesn't matter. I've won states in the presidential election because of five, ten, twenty votes per precinct. And if you thought elections don't matter, I hope these last two years have corrected that impression.

So if you don't like what's going on right now -- and you shouldn't -- do not complain. Don't hashtag. Don't get anxious. Don't retreat. Don't binge on whatever it is you're bingeing on. Don't lose yourself in ironic detachment. Don't put your head in the sand. Don't boo. Vote.

Vote. If you are really concerned about how the criminal justice system treats African-Americans, the best way to protest is to vote -- not just for Senators and Representatives, but for mayors and sheriffs and state legislators. Do what they just did in Philadelphia and Boston, and elect state's attorneys and district attorneys who are looking at issues in a new light, who realize that the vast majority of law enforcement do the right thing in a really hard job, and we just need to make sure that all of them do. If you're tired of politicians who offer nothing but "thoughts and prayers" after amass shooting, you've got to do what the Parkland kids are doing. Some of them aren't even eligible to vote, yet they're out there working to change minds and registering people, and they're not giving up until we have a Congress that sees your lives as more important than a campaign check from the NRA.

You've got to vote.If you support the MeToo movement, you're outraged by stories of sexual harassment and assault inspired by the women who shared them, you've got to do more than retweet a hashtag. You've got to vote.

Part of the reason women are more vulnerable in the workplace is because not enough women are bosses in the workplace – which is why we need to strengthen and enforce laws that protect women in the workplace not just from harassment but from discrimination in hiring and promotion, and not getting paid the same amount for doing the same work. That requires laws. Laws get passed by legislators.

You've got to vote. When you vote, you've got the power to make it easier to afford college, and harder to shoot up a school. When you vote, you've got the power to make sure a family keeps its health insurance; you could save somebody's life. When you vote, you've got the power to make sure white nationalists don't feel emboldened to march with their hoods off or their hoods on in Charlottesville in the middle of the day.

Thirty minutes. Thirty minutes of your time. Is democracy worth that? We have been through much darker times than these, and somehow each generation of Americans carried us through to the other side. Not by sitting around and waiting for something to happen, not by leaving it to others to do something, but by leading that movement for change themselves. And if you do that, if you get involved, and you get engaged, and you knock on some doors, and you talk with your friends, and you argue with your family members, and you change some minds, and you vote, something powerful happens.

Change happens. Hope happens. Not perfection. Not every bit of cruelty and sadness and poverty and disease suddenly stricken from the earth. There will still be problems. But with each new candidate that surprises you with a victory that you supported, a spark of hope happens. With each new law that helps a kid read or helps a homeless family find shelter or helps a veteran get the support he or she has earned, each time that happens, hope happens. With each new step we take in the direction of fairness and justice and equality and opportunity, hope spreads.

And that can be the legacy of your generation. You can be the generation that at a critical moment stood up and reminded us just how precious this experiment in democracy really is, just how powerful it can be when we fight for it, when we believe in it. I believe in you. I believe you will help lead us in the right direction. And I will be right there with you every step of the way. Thank you, Illinois. God bless. God bless this country we love. Thank you.

Monday

Is the world getting better or worse? A look at the numbers




Steven Pinker Transcript:

 Many people face the news each morning with trepidation and dread. Every day, we read of shootings, inequality, pollution, dictatorship, war and the spread of nuclear weapons. These are some of the reasons that 2016 was called the "Worst. Year. Ever." Until 2017 claimed that record --

(Laughter)

and left many people longing for earlier decades, when the world seemed safer, cleaner and more equal.

But is this a sensible way to understand the human condition in the 21st century? As Franklin Pierce Adams pointed out, "Nothing is more responsible for the good old days than a bad memory."

(Laughter)

You can always fool yourself into seeing a decline if you compare bleeding headlines of the present with rose-tinted images of the past. What does the trajectory of the world look like when we measure well-being over time using a constant yardstick?

Let's compare the most recent data on the present with the same measures 30 years ago. Last year, Americans killed each other at a rate of 5.3 per hundred thousand, had seven percent of their citizens in poverty and emitted 21 million tons of particulate matter and four million tons of sulfur dioxide. But 30 years ago, the homicide rate was 8.5 per hundred thousand, poverty rate was 12 percent and we emitted 35 million tons of particulate matter and 20 million tons of sulfur dioxide.

What about the world as a whole? Last year, the world had 12 ongoing wars, 60 autocracies, 10 percent of the world population in extreme poverty and more than 10,000 nuclear weapons. But 30 years ago, there were 23 wars, 85 autocracies, 37 percent of the world population in extreme poverty and more than 60,000 nuclear weapons. True, last year was a terrible year for terrorism in Western Europe, with 238 deaths, but 1988 was worse with 440 deaths.

What's going on? Was 1988 a particularly bad year? Or are these improvements a sign that the world, for all its struggles, gets better over time? Might we even invoke the admittedly old-fashioned notion of progress? To do so is to court a certain amount of derision, because I have found that intellectuals hate progress.

(Laughter)

(Applause)

And intellectuals who call themselves progressive really hate progress.

(Laughter)

Now, it's not that they hate the fruits of progress, mind you. Most academics and pundits would rather have their surgery with anesthesia than without it. It's the idea of progress that rankles the chattering class. If you believe that humans can improve their lot, I have been told, that means that you have a blind faith and a quasi-religious belief in the outmoded superstition and the false promise of the myth of the onward march of inexorable progress. You are a cheerleader for vulgar American can-doism, with the rah-rah spirit of boardroom ideology, Silicon Valley and the Chamber of Commerce. You are a practitioner of Whig history, a naive optimist, a Pollyanna and, of course, a Pangloss, alluding to the Voltaire character who declared, "All is for the best in the best of all possible worlds."

Well, Professor Pangloss, as it happens, was a pessimist. A true optimist believes there can be much better worlds than the one we have today. But all of this is irrelevant, because the question of whether progress has taken place is not a matter of faith or having an optimistic temperament or seeing the glass as half full. It's a testable hypothesis. For all their differences, people largely agree on what goes into human well-being: life, health, sustenance, prosperity, peace, freedom, safety, knowledge, leisure, happiness. All of these things can be measured. If they have improved over time, that, I submit, is progress.

Let's go to the data, beginning with the most precious thing of all, life. For most of human history, life expectancy at birth was around 30. Today, worldwide, it is more than 70, and in the developed parts of the world, more than 80. 250 years ago, in the richest countries of the world, a third of the children did not live to see their fifth birthday, before the risk was brought down a hundredfold. Today, that fate befalls less than six percent of children in the poorest countries of the world. Famine is one of the Four Horsemen of the Apocalypse. It could bring devastation to any part of the world. Today, famine has been banished to the most remote and war-ravaged regions. 200 years ago, 90 percent of the world's population subsisted in extreme poverty. Today, fewer than 10 percent of people do. For most of human history, the powerful states and empires were pretty much always at war with each other, and peace was a mere interlude between wars. Today, they are never at war with each other. The last great power war pitted the United States against China 65 years ago. More recently, wars of all kinds have become fewer and less deadly. The annual rate of war has fallen from about 22 per hundred thousand per year in the early '50s to 1.2 today. Democracy has suffered obvious setbacks in Venezuela, in Russia, in Turkey and is threatened by the rise of authoritarian populism in Eastern Europe and the United States. Yet the world has never been more democratic than it has been in the past decade, with two-thirds of the world's people living in democracies. Homicide rates plunge whenever anarchy and the code of vendetta are replaced by the rule of law. It happened when feudal Europe was brought under the control of centralized kingdoms, so that today a Western European has 1/35th the chance of being murdered compared to his medieval ancestors. It happened again in colonial New England, in the American Wild West when the sheriffs moved to town, and in Mexico.

Indeed, we've become safer in just about every way. Over the last century, we've become 96 percent less likely to be killed in a car crash, 88 percent less likely to be mowed down on the sidewalk, 99 percent less likely to die in a plane crash, 95 percent less likely to be killed on the job, 89 percent less likely to be killed by an act of God, such as a drought, flood, wildfire, storm, volcano, landslide, earthquake or meteor strike, presumably not because God has become less angry with us but because of improvements in the resilience of our infrastructure. And what about the quintessential act of God, the projectile hurled by Zeus himself? Yes, we are 97 percent less likely to be killed by a bolt of lightning.

Before the 17th century, no more than 15 percent of Europeans could read or write. Europe and the United States achieved universal literacy by the middle of the 20th century, and the rest of the world is catching up. Today, more than 90 percent of the world's population under the age of 25 can read and write. In the 19th century, Westerners worked more than 60 hours per week. Today, they work fewer than 40. Thanks to the universal penetration of running water and electricity in the developed world and the widespread adoption of washing machines, vacuum cleaners, refrigerators, dishwashers, stoves and microwaves, the amount of our lives that we forfeit to housework has fallen from 60 hours a week to fewer than 15 hours a week.

Do all of these gains in health, wealth, safety, knowledge and leisure make us any happier? The answer is yes. In 86 percent of the world's countries, happiness has increased in recent decades.

Well, I hope to have convinced you that progress is not a matter of faith or optimism, but is a fact of human history, indeed the greatest fact in human history. And how has this fact been covered in the news?

(Laughter)

A tabulation of positive and negative emotion words in news stories has shown that during the decades in which humanity has gotten healthier, wealthier, wiser, safer and happier, the "New York Times" has become increasingly morose and the world's broadcasts too have gotten steadily glummer.

Why don't people appreciate progress? Part of the answer comes from our cognitive psychology. We estimate risk using a mental shortcut called the "availability heuristic." The easier it is to recall something from memory, the more probable we judge it to be. The other part of the answer comes from the nature of journalism, captured in this satirical headline from "The Onion," "CNN Holds Morning Meeting to Decide What Viewers Should Panic About For Rest of Day."

(Laughter)

(Applause)

News is about stuff that happens, not stuff that doesn't happen. You never see a journalist who says, "I'm reporting live from a country that has been at peace for 40 years," or a city that has not been attacked by terrorists. Also, bad things can happen quickly, but good things aren't built in a day. The papers could have run the headline, "137,000 people escaped from extreme poverty yesterday" every day for the last 25 years. That's one and a quarter billion people leaving poverty behind, but you never read about it. Also, the news capitalizes on our morbid interest in what can go wrong, captured in the programming policy, "If it bleeds, it leads." Well, if you combine our cognitive biases with the nature of news, you can see why the world has been coming to an end for a very long time indeed.

Let me address some questions about progress that no doubt have occurred to many of you. First, isn't it good to be pessimistic to safeguard against complacency, to rake the muck, to speak truth to power? Well, not exactly. It's good to be accurate. Of course we should be aware of suffering and danger wherever they occur, but we should also be aware of how they can be reduced, because there are dangers to indiscriminate pessimism. One of them is fatalism. If all our efforts at improving the world have been in vain, why throw good money after bad? The poor will always be with you. And since the world will end soon -- if climate change doesn't kill us all, then runaway artificial intelligence will -- a natural response is to enjoy life while we can, eat, drink and be merry, for tomorrow we die.

The other danger of thoughtless pessimism is radicalism. If our institutions are all failing and beyond hope for reform, a natural response is to seek to smash the machine, drain the swamp, burn the empire to the ground, on the hope that whatever rises out of the ashes is bound to be better than what we have now.

Well, if there is such a thing as progress, what causes it? Progress is not some mystical force or dialectic lifting us ever higher. It's not a mysterious arc of history bending toward justice. It's the result of human efforts governed by an idea, an idea that we associate with the 18th century Enlightenment, namely that if we apply reason and science that enhance human well-being, we can gradually succeed. Is progress inevitable? Of course not. Progress does not mean that everything becomes better for everyone everywhere all the time. That would be a miracle, and progress is not a miracle but problem-solving. Problems are inevitable and solutions create new problems which have to be solved in their turn. The unsolved problems facing the world today are gargantuan, including the risks of climate change and nuclear war, but we must see them as problems to be solved, not apocalypses in waiting, and aggressively pursue solutions like Deep Decarbonization for climate change and Global Zero for nuclear war.

Finally, does the Enlightenment go against human nature? This is an acute question for me, because I'm a prominent advocate of the existence of human nature, with all its shortcomings and perversities. In my book "The Blank Slate," I argued that the human prospect is more tragic than utopian and that we are not stardust, we are not golden and there's no way we are getting back to the garden.

(Laughter)

But my worldview has lightened up in the 15 years since "The Blank Slate" was published. My acquaintance with the statistics of human progress, starting with violence but now encompassing every other aspect of our well-being, has fortified my belief that in understanding our tribulations and woes, human nature is the problem, but human nature, channeled by Enlightenment norms and institutions, is also the solution.

Admittedly, it's not easy to replicate my own data-driven epiphany with humanity at large. Some intellectuals have responded with fury to my book "Enlightenment Now," saying first how dare he claim that intellectuals hate progress, and second, how dare he claim that there has been progress.

(Laughter)

With others, the idea of progress just leaves them cold. Saving the lives of billions, eradicating disease, feeding the hungry, teaching kids to read? Boring.

At the same time, the most common response I have received from readers is gratitude, gratitude for changing their view of the world from a numb and helpless fatalism to something more constructive, even heroic.

I believe that the ideals of the Enlightenment can be cast a stirring narrative, and I hope that people with greater artistic flare and rhetorical power than I can tell it better and spread it further. It goes something like this.

We are born into a pitiless universe, facing steep odds against life-enabling order and in constant jeopardy of falling apart. We were shaped by a process that is ruthlessly competitive. We are made from crooked timber, vulnerable to illusions, self-centeredness and at times astounding stupidity.

Yet human nature has also been blessed with resources that open a space for a kind of redemption. We are endowed with the power to combine ideas recursively, to have thoughts about our thoughts. We have an instinct for language, allowing us to share the fruits of our ingenuity and experience. We are deepened with the capacity for sympathy, for pity, imagination, compassion, commiseration. These endowments have found ways to magnify their own power. The scope of language has been augmented by the written, printed and electronic word. Our circle of sympathy has been expanded by history, journalism and the narrative arts. And our puny rational faculties have been multiplied by the norms and institutions of reason, intellectual curiosity, open debate, skepticism of authority and dogma and the burden of proof to verify ideas by confronting them against reality.

As the spiral of recursive improvement gathers momentum, we eke out victories against the forces that grind us down, not least the darker parts of our own nature. We penetrate the mysteries of the cosmos, including life and mind. We live longer, suffer less, learn more, get smarter and enjoy more small pleasures and rich experiences. Fewer of us are killed, assaulted, enslaved, exploited or oppressed by the others. From a few oases, the territories with peace and prosperity are growing and could someday encompass the globe. Much suffering remains and tremendous peril, but ideas on how to reduce them have been voiced, and an infinite number of others are yet to be conceived.

We will never have a perfect world, and it would be dangerous to seek one. But there's no limit to the betterments we can attain if we continue to apply knowledge to enhance human flourishing. This heroic story is not just another myth. Myths are fictions, but this one is true, true to the best of our knowledge, which is the only truth we can have. As we learn more, we can show which parts of the story continue to be true and which ones false, as any of them might be and any could become.

And this story belongs not to any tribe but to all of humanity, to any sentient creature with the power of reason and the urge to persist in its being, for it requires only the convictions that life is better than death, health is better than sickness, abundance is better than want, freedom is better than coercion, happiness is better than suffering and knowledge is better than ignorance and superstition.

Thank you.

(Applause)

Thursday

Trump’s War on the Environment, from Attacking California Fuel Standards to Destroying Public Lands

While climate change denier Scott Pruitt has been ousted as administrator of the Environmental Protection Agency over a slew of corruption scandals and his close ties to industry lobbyists, the Trump administration’s war on the environment and environmental regulations continues unabated. For more on the government’s attacks on public land protections and key regulations like California’s fuel emissions standards, we speak with Kierán Suckling, executive director and a founder of the Center for Biological Diversity.
Transcript
JUAN GONZÁLEZ: Well, you mentioned greenhouse gas emissions, but the Trump administration is also seeking to revoke California’s authority to set its own tougher automobile emissions standards. On Tuesday, acting EPA Administrator Andrew Wheeler said the U.S. needs a single standard for fuel efficiency for cars and trucks.

KIERÁN SUCKLING: Yeah, this is really outrageous, because the way our Clean Air Act works is it allows states to set standards if they’re higher than the federal government. And so, for 48 years running now, California has had a higher standard. It’s had that through administrations Democratic and Republican, conservative and liberal. No one’s had a problem with it, until Trump. And so, partly, this is his effect—efforts to reduce any attempt to control global warming, but it’s also clearly a personal agenda to attack California, which he believes is just generally a hostile element to him personally, and so, consequently, we have this incredibly irrational act, especially when, for example, you’ve got Barrasso talking about state’s rights: “Let’s empower the states.” Well, these Republicans only want to empower the states when the states have a lower protective standard. The second a state has a higher standard, all of a sudden all concerns about state rights go out the window, and we have to go to a federal single authority that’s going to reduce environmental protection.

AMY GOODMAN: Kierán, what about the record of the interior secretary, Ryan Zinke? You have ThinkProgress saying documents released by the Department of Interior, then retracted a day later, revealed the agency officials dismissed evidence that public lands provide numerous benefits in favor of prioritizing fossil fuel interests, along with ranching and logging, and then CNN reporting Zinke is meeting with people that are not on the public record. For example, met with Congressman Chris Collins, a New York Republican, who was the first in Congress to endorse Trump’s presidential candidacy. That was according to the official calendar. But Zinke’s calendar didn’t show who else was in the room: three representatives of a company that do business with the National Park Service—one of about of a dozen instances uncovered by CNN of Zinke’s calendar omitting who he’s actually meeting with.

KIERÁN SUCKLING: Yeah. Zinke, I think, is going to go down as one of the worst interior secretaries in history. And his actions are very, very similar to what Scott Pruitt was doing over at EPA before he was forced to resign. And that is that he’s aggressively trying to avoid all environmental laws. He’s meeting with industry groups constantly and then hiding that, rather than simply admitting to what he’s doing in public. And the agenda is always the same: You know, what can he do to allow public lands to be destroyed? What can he do to allow more oil and gas drilling, even if it’s polluting local communities, poisoning children? It’s really a disaster.

He has turned this agency, which is supposed to be in charge of America’s land, air, water and species, into a handout program for industry, and then going so far as to just erase all this from his calendar, from his meeting notes, to take decisions from lower officials who are trying to do their job, and erase all references to issues which harms their agenda. And in particular what you’ll see is that protecting public lands, especially on national monuments, is really good for local economies, but instead they’ll erase all that information and say, “Oh, this is hurting local economies.” And it’s not just immoral, it’s illegal. And it’s the reason why this agency gets sued so much.

JUAN GONZÁLEZ: And staying on the Interior Department and Zinke, the department has also commissioned an expedited environmental review of the impact of leasing part of the Arctic National Wildlife Refuge. Now, this is a decades-long battle that the industry, the oil and gas industry, has not been able to win. What is happening here? And what could be the potential impact of this new expedited review?

KIERÁN SUCKLING: Yeah, this is very concerning. The Arctic National Wildlife Refuge, off the coast of Alaska, has been sought after by the oil industry for many, many decades now and has always been stopped, because it’s such a crown jewel of environmental protection, and there are so many other areas available for drilling. So, Zinke now has expedited efforts to review proposed drilling up there, brought on millions of dollars of new money, which apparently don’t exist to do anything else in government, more staff, and he wants to push through, at a very rapid clip, a decision to open this up to more drilling. And he’s throwing all the environmental standards, review processes out the window. And I think it’s partly because he knows time is limited up there for him, and he wants this to become his legacy, the guy who opened up America’s biggest, most important wildlife refuge to oil drilling.

AMY GOODMAN: Kierán Suckling, we are speaking to you in Portland, Oregon. In Yosemite right now, the national park, thousands of people are being evacuated because of terrible wildfires. I want to ask you about something else that happened in Oregon. Earlier this month, Donald Trump pardoned Dwight Hammond and his son Steven Hammond, two Oregon cattle ranchers who were convicted in 2012 of committing arson on federal lands. Prosecutors say the Hammonds set the fires to cover up their illegal deer poaching. Their conviction sparked armed right-wing militiamen, led by Ammon Bundy, to take over the Malheur National Wildlife Refuge in Oregon, provoking a 41-day armed standoff in 2016. Can you comment on this and what message President Trump was sending with this, these pardons?

KIERÁN SUCKLING: This is very disturbing, because the Hammonds not only were arsonists who set fire to our public lands, threatening firefighters who were out there, but have a long history of threatening to kill federal officials. And when the Bundy militia group came up to support them when they were prosecuted, they came up there with the message of not just let’s help the Hammonds, but let’s give all of America’s public lands away to industry and state groups.

And so, when Trump is pardoning these people, he’s really signaling—sending a signal to this right-wing base to say, “Hey, anti-government extremism, threats of violence against those you don’t like, against the government, are acceptable.” They’re encouraged. And, in fact, earlier, when he pardoned Joe Arpaio, another very controversial action, well, it turns out Joe Arpaio, Sheriff Joe, was also a supporter of this Bundy group and this radical, violent agenda. And I think it goes along with Trump gearing up this violent undercurrent in America to support him and to drive fear into others.

JUAN GONZÁLEZ: Last week, Supreme Court nominee Brett Kavanaugh submitted to the Senate his responses to a lengthy questionnaire as part of the confirmation process. Responding to a question about the 10 most significant cases over which he sat, Kavanaugh cited his dissenting opinion in White Stallion Energy Center v. EPA, in which he argued that the EPA must consider financial costs when deciding whether to regulate emissions from power plants. Kavanaugh wrote in the questionnaire, quote, “In my view, it was unreasonable—and therefore unlawful under the Administrative Procedure Act—for EPA not to consider the costs imposed by regulations in determining whether such regulations were 'appropriate and necessary.'” I’m wondering your thoughts on, if Judge Kavanaugh is confirmed for the Supreme Court, what the impact of this would be on environmental laws in the future.

KIERÁN SUCKLING: Well, it would be extraordinary. I mean, Trump has already had one appointee on the Supreme Court. If he gets the second, he will likely be able to control the whole judicial agenda for environmental protection in this country. And that’s incredibly important, because right now the strongest, most powerful force of resistance against Trump is our legal system. And that’s because virtually everything he wants to do is illegal. The people he’s put in place, like Zinke and Pruitt, to carry out his agenda have such disdain for governance. They don’t even know how to do governmental process properly, so they’re continually sued, they’re continually found guilty. And that’s keeping America on track, this independent judiciary. So, if Trump captures the Supreme Court, we’re going to find he’s got an open agenda to do whatever he wants. And so, it’s very, very dangerous and disheartening.

AMY GOODMAN: We just have a few seconds, but, Kierán Suckling, your organization, the Center for Biological Diversity, has sued the Trump administration 81 times in this last year and a half? Have you had any success?

KIERÁN SUCKLING: Yeah, we’ve actually won most of those cases. It’s been about one a week. And of those that have completed, we’ve won most of those cases. And it just shows you the power of our independent legal system and our independent judiciary to address excesses of power, even by the president of the United States.

AMY GOODMAN: Well, Kierán Suckling, we thank you so much for being with us, from Portland, Oregon, executive director and founder of the Center for Biological Diversity.
This is Democracy Now! When we come back—

KIERÁN SUCKLING: Thanks for having me on.

AMY GOODMAN: Thank you. When we come back, as records are broken, heat records around the country and around the world, we’ll look at a new medical study that indicates suicide will go up by tens of thousands as a result of climate change. Stay with us.

Wednesday

Obama's Speech At The 2018 Nelson Mandela Annual Lecture


Transcript:

PRESIDENT OBAMA: (Cheers and applause.) Thank you. Thank you so much. Thank you very much. Thank you. Thank you so much. (Laughter.)

AUDIENCE: Yes, we can! Yes, we can! Yes, we can!

OBAMA: Thank you. To Mama Graça Machel, members of the Mandela family, the Machel family, to President Ramaphosa who you can see is inspiring new hope in this great country – (cheers and applause) – professor, doctor, distinguished guests, to Mama Sisulu and the Sisulu family, to the people of South Africa – (cheers and applause) – it is a singular honor for me to be here with all of you as we gather to celebrate the birth and life of one of history's true giants.

Let me begin by a correction – (laughter) – and a few confessions. The correction is that I am a very good dancer. (Laughter.) I just want to be clear about that. Michelle is a little better.

The confessions. Number one, I was not exactly invited to be here. I was ordered in a very nice way to be here by Graça Machel. (Cheers.)

Confession number two: I forgot my geography and the fact that right now it's winter in South Africa. (Laughter.) I didn't bring a coat, and this morning I had to send somebody out to the mall because I am wearing long johns. (Laughter.) I was born in Hawaii.

Confession number three: When my staff told me that I was to deliver a lecture, I thought back to the stuffy old professors in bow ties and tweed, and I wondered if this was one more sign of the stage of life that I'm entering, along with gray hair and slightly failing eyesight. I thought about the fact that my daughters think anything I tell them is a lecture. (Laughter.) I thought about the American press and how they often got frustrated at my long-winded answers at press conferences, when my responses didn't conform to two-minute soundbites. But given the strange and uncertain times that we are in – and they are strange, and they are uncertain – with each day's news cycles bringing more head-spinning and disturbing headlines, I thought maybe it would be useful to step back for a moment and try to get some perspective. So I hope you'll indulge me, despite the slight chill, as I spend much of this lecture reflecting on where we've been, and how we arrived at this present moment, in the hope that it will offer us a roadmap for where we need to go next.

One hundred years ago, Madiba was born in the village of M – oh, see there, I always get that – (laughter) – I got to get my Ms right when I'm in South Africa. Mvezo – I got it. (Cheers and applause.) Truthfully, it's because it's so cold my lips stuck. (Laughter.) So in his autobiography he describes a happy childhood; he's looking after cattle, he's playing with the other boys, eventually attends a school where his teacher gave him the English name Nelson. And as many of you know, he's quoted saying, "Why she bestowed this particular name upon me, I have no idea."

There was no reason to believe that a young black boy at this time, in this place, could in any way alter history. After all, South Africa was then less than a decade removed from full British control. Already, laws were being codified to implement racial segregation and subjugation, the network of laws that would be known as apartheid. Most of Africa, including my father's homeland, was under colonial rule. The dominant European powers, having ended a horrific world war just a few months after Madiba's birth, viewed this continent and its people primarily as spoils in a contest for territory and abundant natural resources and cheap labor. And the inferiority of the black race, an indifference towards black culture and interests and aspirations, was a given.

And such a view of the world – that certain races, certain nations, certain groups were inherently superior, and that violence and coercion is the primary basis for governance, that the strong necessarily exploit the weak, that wealth is determined primarily by conquest – that view of the world was hardly confined to relations between Europe and Africa, or relations between whites and blacks. Whites were happy to exploit other whites when they could. And by the way, blacks were often willing to exploit other blacks. And around the globe, the majority of people lived at subsistence levels, without a say in the politics or economic forces that determined their lives. Often they were subject to the whims and cruelties of distant leaders. The average person saw no possibility of advancing from the circumstances of their birth. Women were almost uniformly subordinate to men. Privilege and status was rigidly bound by caste and color and ethnicity and religion. And even in my own country, even in democracies like the United States, founded on a declaration that all men are created equal, racial segregation and systemic discrimination was the law in almost half the country and the norm throughout the rest of the country.

That was the world just 100 years ago. There are people alive today who were alive in that world. It is hard, then, to overstate the remarkable transformations that have taken place since that time. A second World War, even more terrible than the first, along with a cascade of liberation movements from Africa to Asia, Latin America, the Middle East, would finally bring an end to colonial rule. More and more peoples, having witnessed the horrors of totalitarianism, the repeated mass slaughters of the 20th century, began to embrace a new vision for humanity, a new idea, one based not only on the principle of national self-determination, but also on the principles of democracy and rule of law and civil rights and the inherent dignity of every single individual.

In those nations with market-based economies, suddenly union movements developed; and health and safety and commercial regulations were instituted; and access to public education was expanded; and social welfare systems emerged, all with the aim of constraining the excesses of capitalism and enhancing its ability to provide opportunity not just to some but to all people. And the result was unmatched economic growth and a growth of the middle class. And in my own country, the moral force of the civil rights movement not only overthrew Jim Crow laws but it opened up the floodgates for women and historically marginalized groups to reimagine themselves, to find their own voices, to make their own claims to full citizenship.

It was in service of this long walk towards freedom and justice and equal opportunity that Nelson Mandela devoted his life. At the outset, his struggle was particular to this place, to his homeland – a fight to end apartheid, a fight to ensure lasting political and social and economic equality for its disenfranchised non-white citizens. But through his sacrifice and unwavering leadership and, perhaps most of all, through his moral example, Mandela and the movement he led would come to signify something larger. He came to embody the universal aspirations of dispossessed people all around the world, their hopes for a better life, the possibility of a moral transformation in the conduct of human affairs.

Madiba's light shone so brightly, even from that narrow Robben Island cell, that in the late '70s he could inspire a young college student on the other side of the world to reexamine his own priorities, could make me consider the small role I might play in bending the arc of the world towards justice. And when later, as a law student, I witnessed Madiba emerge from prison, just a few months, you'll recall, after the fall of the Berlin Wall, I felt the same wave of hope that washed through hearts all around the world.

Do you remember that feeling? It seemed as if the forces of progress were on the march, that they were inexorable. Each step he took, you felt this is the moment when the old structures of violence and repression and ancient hatreds that had so long stunted people's lives and confined the human spirit – that all that was crumbling before our eyes. And then as Madiba guided this nation through negotiation painstakingly, reconciliation, its first fair and free elections; as we all witnessed the grace and the generosity with which he embraced former enemies, the wisdom for him to step away from power once he felt his job was complete, we understood that – (applause) – we understood it was not just the subjugated, the oppressed who were being freed from the shackles of the past. The subjugator was being offered a gift, being given a chance to see in a new way, being given a chance to participate in the work of building a better world.

And during the last decades of the 20th century, the progressive, democratic vision that Nelson Mandela represented in many ways set the terms of international political debate. It doesn't mean that vision was always victorious, but it set the terms, the parameters; it guided how we thought about the meaning of progress, and it continued to propel the world forward. Yes, there were still tragedies – bloody civil wars from the Balkans to the Congo. Despite the fact that ethnic and sectarian strife still flared up with heartbreaking regularity, despite all that as a consequence of the continuation of nuclear détente, and a peaceful and prosperous Japan, and a unified Europe anchored in NATO, and the entry of China into the world's system of trade – all that greatly reduced the prospect of war between the world's great powers. And from Europe to Africa, Latin America, Southeast Asia, dictatorships began to give way to democracies. The march was on. A respect for human rights and the rule of law, enumerated in a declaration by the United Nations, became the guiding norm for the majority of nations, even in places where the reality fell far short of the ideal. Even when those human rights were violated, those who violated human rights were on the defensive.

And with these geopolitical changes came sweeping economic changes. The introduction of market-based principles, in which previously closed economies along with the forces of global integration powered by new technologies, suddenly unleashed entrepreneurial talents to those that once had been relegated to the periphery of the world economy, who hadn't counted. Suddenly they counted. They had some power; they had the possibilities of doing business. And then came scientific breakthroughs and new infrastructure and the reduction of armed conflicts. And suddenly a billion people were lifted out of poverty, and once-starving nations were able to feed themselves, and infant mortality rates plummeted. And meanwhile, the spread of the internet made it possible for people to connect across oceans, and cultures and continents instantly were brought together, and potentially, all the world's knowledge could be in the hands of a small child in even the most remote village.

That's what happened just over the course of a few decades. And all that progress is real. It has been broad, and it has been deep, and it all happened in what – by the standards of human history – was nothing more than a blink of an eye. And now an entire generation has grown up in a world that by most measures has gotten steadily freer and healthier and wealthier and less violent and more tolerant during the course of their lifetimes.

It should make us hopeful. But if we cannot deny the very real strides that our world has made since that moment when Madiba took those steps out of confinement, we also have to recognize all the ways that the international order has fallen short of its promise. In fact, it is in part because of the failures of governments and powerful elites to squarely address the shortcomings and contradictions of this international order that we now see much of the world threatening to return to an older, a more dangerous, a more brutal way of doing business.

So we have to start by admitting that whatever laws may have existed on the books, whatever wonderful pronouncements existed in constitutions, whatever nice words were spoken during these last several decades at international conferences or in the halls of the United Nations, the previous structures of privilege and power and injustice and exploitation never completely went away. They were never fully dislodged. (Applause.) Caste differences still impact the life chances of people on the Indian subcontinent. Ethnic and religious differences still determine who gets opportunity from the Central Europe to the Gulf. It is a plain fact that racial discrimination still exists in both the United States and South Africa. (Cheers and applause.) And it is also a fact that the accumulated disadvantages of years of institutionalized oppression have created yawning disparities in income, and in wealth, and in education, and in health, in personal safety, in access to credit. Women and girls around the world continue to be blocked from positions of power and authority. (Cheers and applause.) They continue to be prevented from getting a basic education. They are disproportionately victimized by violence and abuse. They're still paid less than men for doing the same work. That's still happening. (Cheers and applause.) Economic opportunity, for all the magnificence of the global economy, all the shining skyscrapers that have transformed the landscape around the world, entire neighborhoods, entire cities, entire regions, entire nations have been bypassed.

In other words, for far too many people, the more things have changed, the more things stayed the same. (Applause.)

And while globalization and technology have opened up new opportunities, have driven remarkable economic growth in previously struggling parts of the world, globalization has also upended the agricultural and manufacturing sectors in many countries. It's also greatly reduced the demand for certain workers, has helped weaken unions and labor's bargaining power. It's made it easier for capital to avoid tax laws and the regulations of nation-states – can just move billions, trillions of dollars with a tap of a computer key.

And the result of all these trends has been an explosion in economic inequality. It's meant that a few dozen individuals control the same amount of wealth as the poorest half of humanity. (Applause.) That's not an exaggeration, that's a statistic. Think about that. In many middle-income and developing countries, new wealth has just tracked the old bad deal that people got because it reinforced or even compounded existing patterns of inequality, the only difference is it created even greater opportunities for corruption on an epic scale. And for once solidly middle-class families in advanced economies like the United States, these trends have meant greater economic insecurity, especially for those who don't have specialized skills, people who were in manufacturing, people working in factories, people working on farms.

In every country just about, the disproportionate economic clout of those at the top has provided these individuals with wildly disproportionate influence on their countries' political life and on its media; on what policies are pursued and whose interests end up being ignored. Now, it should be noted that this new international elite, the professional class that supports them, differs in important respects from the ruling aristocracies of old. It includes many who are self-made. It includes champions of meritocracy. And although still mostly white and male, as a group they reflect a diversity of nationalities and ethnicities that would have not existed a hundred years ago. A decent percentage consider themselves liberal in their politics, modern and cosmopolitan in their outlook. Unburdened by parochialism, or nationalism, or overt racial prejudice or strong religious sentiment, they are equally comfortable in New York or London or Shanghai or Nairobi or Buenos Aires, or Johannesburg. Many are sincere and effective in their philanthropy. Some of them count Nelson Mandela among their heroes. Some even supported Barack Obama for the presidency of the United States, and by virtue of my status as a former head of state, some of them consider me as an honorary member of the club. (Laughter.) And I get invited to these fancy things, you know? (Laughter.) They'll fly me out.

But what's nevertheless true is that in their business dealings, many titans of industry and finance are increasingly detached from any single locale or nation-state, and they live lives more and more insulated from the struggles of ordinary people in their countries of origin. (Applause.) And their decisions – their decisions to shut down a manufacturing plant, or to try to minimize their tax bill by shifting profits to a tax haven with the help of high-priced accountants or lawyers, or their decision to take advantage of lower-cost immigrant labor, or their decision to pay a bribe – are often done without malice; it's just a rational response, they consider, to the demands of their balance sheets and their shareholders and competitive pressures.

But too often, these decisions are also made without reference to notions of human solidarity – or a ground-level understanding of the consequences that will be felt by particular people in particular communities by the decisions that are made. And from their board rooms or retreats, global decision-makers don't get a chance to see sometimes the pain in the faces of laid-off workers. Their kids don't suffer when cuts in public education and health care result as a consequence of a reduced tax base because of tax avoidance. They can't hear the resentment of an older tradesman when he complains that a newcomer doesn't speak his language on a job site where he once worked. They're less subject to the discomfort and the displacement that some of their countrymen may feel as globalization scrambles not only existing economic arrangements, but traditional social and religious mores.

Which is why, at the end of the 20th century, while some Western commentators were declaring the end of history and the inevitable triumph of liberal democracy and the virtues of the global supply chain, so many missed signs of a brewing backlash – a backlash that arrived in so many forms. It announced itself most violently with 9/11 and the emergence of transnational terrorist networks, fueled by an ideology that perverted one of the world's great religions and asserted a struggle not just between Islam and the West but between Islam and modernity, and an ill-advised U.S. invasion of Iraq didn't help, accelerating a sectarian conflict. (Applause.) Russia, already humiliated by its reduced influence since the collapse of the Soviet Union, feeling threatened by democratic movements along its borders, suddenly started reasserting authoritarian control and in some cases meddling with its neighbors. China, emboldened by its economic success, started bristling against criticism of its human rights record; it framed the promotion of universal values as nothing more than foreign meddling, imperialism under a new name. Within the United States, within the European Union, challenges to globalization first came from the left but then came more forcefully from the right, as you started seeing populist movements – which, by the way, are often cynically funded by right-wing billionaires intent on reducing government constraints on their business interests – these movements tapped the unease that was felt by many people who lived outside of the urban cores; fears that economic security was slipping away, that their social status and privileges were eroding, that their cultural identities were being threatened by outsiders, somebody that didn't look like them or sound like them or pray as they did.

And perhaps more than anything else, the devastating impact of the 2008 financial crisis, in which the reckless behavior of financial elites resulted in years of hardship for ordinary people all around the world, made all the previous assurances of experts ring hollow – all those assurances that somehow financial regulators knew what they were doing, that somebody was minding the store, that global economic integration was an unadulterated good. Because of the actions taken by governments during and after that crisis, including, I should add, by aggressive steps by my administration, the global economy has now returned to healthy growth. But the credibility of the international system, the faith in experts in places like Washington or Brussels, all that had taken a blow.

And a politics of fear and resentment and retrenchment began to appear, and that kind of politics is now on the move. It's on the move at a pace that would have seemed unimaginable just a few years ago. I am not being alarmist, I am simply stating the facts. Look around. (Applause.) Strongman politics are ascendant suddenly, whereby elections and some pretense of democracy are maintained – the form of it – but those in power seek to undermine every institution or norm that gives democracy meaning. (Applause.) In the West, you've got far-right parties that oftentimes are based not just on platforms of protectionism and closed borders, but also on barely hidden racial nationalism. Many developing countries now are looking at China's model of authoritarian control combined with mercantilist capitalism as preferable to the messiness of democracy. Who needs free speech as long as the economy is going good? The free press is under attack. Censorship and state control of media is on the rise. Social media – once seen as a mechanism to promote knowledge and understanding and solidarity – has proved to be just as effective promoting hatred and paranoia and propaganda and conspiracy theories. (Applause.)

So on Madiba's 100th birthday, we now stand at a crossroads – a moment in time at which two very different visions of humanity's future compete for the hearts and the minds of citizens around the world. Two different stories, two different narratives about who we are and who we should be. How should we respond?

Should we see that wave of hope that we felt with Madiba's release from prison, from the Berlin Wall coming down – should we see that hope that we had as naïve and misguided? Should we understand the last 25 years of global integration as nothing more than a detour from the previous inevitable cycle of history – where might makes right, and politics is a hostile competition between tribes and races and religions, and nations compete in a zero-sum game, constantly teetering on the edge of conflict until full-blown war breaks out? Is that what we think?

Let me tell you what I believe. I believe in Nelson Mandela's vision. I believe in a vision shared by Gandhi and King and Abraham Lincoln. I believe in a vision of equality and justice and freedom and multi-racial democracy, built on the premise that all people are created equal, and they're endowed by our creator with certain inalienable rights. (Cheers and applause.) And I believe that a world governed by such principles is possible and that it can achieve more peace and more cooperation in pursuit of a common good. That's what I believe.

And I believe we have no choice but to move forward; that those of us who believe in democracy and civil rights and a common humanity have a better story to tell. And I believe this not just based on sentiment, I believe it based on hard evidence.

The fact that the world's most prosperous and successful societies, the ones with the highest living standards and the highest levels of satisfaction among their people, happen to be those which have most closely approximated the liberal, progressive ideal that we talk about and have nurtured the talents and contributions of all their citizens.

The fact that authoritarian governments have been shown time and time again to breed corruption, because they're not accountable; to repress their people; to lose touch eventually with reality; to engage in bigger and bigger lies that ultimately result in economic and political and cultural and scientific stagnation. Look at history. Look at the facts.

The fact that countries which rely on rabid nationalism and xenophobia and doctrines of tribal, racial or religious superiority as their main organizing principle, the thing that holds people together – eventually those countries find themselves consumed by civil war or external war. Check the history books.

The fact that technology cannot be put back in a bottle, so we're stuck with the fact that we now live close together and populations are going to be moving, and environmental challenges are not going to go away on their own, so that the only way to effectively address problems like climate change or mass migration or pandemic disease will be to develop systems for more international cooperation, not less. (Applause.)

We have a better story to tell. But to say that our vision for the future is better is not to say that it will inevitably win. Because history also shows the power of fear. History shows the lasting hold of greed and the desire to dominate others in the minds of men. Especially men. (Laughter and applause.) History shows how easily people can be convinced to turn on those who look different, or worship God in a different way. So if we're truly to continue Madiba's long walk towards freedom, we're going to have to work harder and we're going to have to be smarter. We're going to have to learn from the mistakes of the recent past. And so in the brief time remaining, let me just suggest a few guideposts for the road ahead, guideposts that draw from Madiba's work, his words, the lessons of his life.

First, Madiba shows those of us who believe in freedom and democracy we are going to have to fight harder to reduce inequality and promote lasting economic opportunity for all people. (Applause.)

Now, I don't believe in economic determinism. Human beings don't live on bread alone. But they need bread. And history shows that societies which tolerate vast differences in wealth feed resentments and reduce solidarity and actually grow more slowly; and that once people achieve more than mere subsistence, then they're measuring their well-being by how they compare to their neighbors, and whether their children can expect to live a better life. And when economic power is concentrated in the hands of the few, history also shows that political power is sure to follow – and that dynamic eats away at democracy. Sometimes it may be straight-out corruption, but sometimes it may not involve the exchange of money; it's just folks who are that wealthy get what they want, and it undermines human freedom.

And Madiba understood this. This is not new. He warned us about this. He said: "Where globalization means, as it so often does, that the rich and the powerful now have new means to further enrich and empower themselves at the cost of the poorer and the weaker, [then] we have a responsibility to protest in the name of universal freedom." That's what he said. (Applause.) So if we are serious about universal freedom today, if we care about social justice today, then we have a responsibility to do something about it. And I would respectfully amend what Madiba said. I don't do it often, but I'd say it's not enough for us to protest; we're going to have to build, we're going to have to innovate, we're going to have to figure out how do we close this widening chasm of wealth and opportunity both within countries and between them. (Applause.)

And how we achieve this is going to vary country to country, and I know your new president is committed to rolling up his sleeves and trying to do so. But we can learn from the last 70 years that it will not involve unregulated, unbridled, unethical capitalism. It also won't involve old-style command-and-control socialism form the top. That was tried; it didn't work very well. For almost all countries, progress is going to depend on an inclusive market-based system – one that offers education for every child; that protects collective bargaining and secures the rights of every worker – (applause) – that breaks up monopolies to encourage competition in small and medium-sized businesses; and has laws that root out corruption and ensures fair dealing in business; that maintains some form of progressive taxation so that rich people are still rich but they're giving a little bit back to make sure that everybody else has something to pay for universal health care and retirement security, and invests in infrastructure and scientific research that builds platforms for innovation.

I should add, by the way, right now I'm actually surprised by how much money I got, and let me tell you something: I don't have half as much as most of these folks or a tenth or a hundredth. There's only so much you can eat. There's only so big a house you can have. (Cheers and applause.) There's only so many nice trips you can take. I mean, it's enough. (Laughter.) You don't have to take a vow of poverty just to say, "Well, let me help out and let a few of the other folks – let me look at that child out there who doesn't have enough to eat or needs some school fees, let me help him out. I'll pay a little more in taxes. It's okay. I can afford it." (Cheers and applause.) I mean, it shows a poverty of ambition to just want to take more and more and more, instead of saying, "Wow, I've got so much. Who can I help? How can I give more and more and more?" (Cheers and applause.) That's ambition. That's impact. That's influence. What an amazing gift to be able to help people, not just yourself. (Applause.) Where was I? I ad-libbed. (Laughter.) You get the point.

It involves promoting an inclusive capitalism both within nations and between nations. And as we pursue, for example, the Sustainable Development Goals, we have to get past the charity mindset. We've got to bring more resources to the forgotten pockets of the world through investment and entrepreneurship, because there is talent everywhere in the world if given an opportunity. (Cheers and applause.)

When it comes to the international system of commerce and trade, it's legitimate for poorer countries to continue to seek access to wealthier markets. And by the way, wealthier markets, that's not the big problem that you're having – that a small African country is sending you tea and flowers. That's not your biggest economic challenge. It's also proper for advanced economies like the United States to insist on reciprocity from nations like China that are no longer solely poor countries, to make sure that they're providing access to their markets and that they stop taking intellectual property and hacking our servers. (Laughter.)

But even as there are discussions to be had around trade and commerce, it's important to recognize this reality: while the outsourcing of jobs from north to south, from east to west, while a lot of that was a dominant trend in the late 20th century, the biggest challenge to workers in countries like mine today is technology. And the biggest challenge for your new president when we think about how we're going to employ more people here is going to be also technology, because artificial intelligence is here and it is accelerating, and you're going to have driverless cars, and you're going to have more and more automated services, and that's going to make the job of giving everybody work that is meaningful tougher, and we're going to have to be more imaginative, and the pact of change is going to require us to do more fundamental reimagining of our social and political arrangements, to protect the economic security and the dignity that comes with a job. It's not just money that a job provides; it provides dignity and structure and a sense of place and a sense of purpose. (Applause.) And so we're going to have to consider new ways of thinking about these problems, like a universal income, review of our workweek, how we retrain our young people, how we make everybody an entrepreneur at some level. But we're going to have to worry about economics if we want to get democracy back on track.

Second, Madiba teaches us that some principles really are universal – and the most important one is the principle that we are bound together by a common humanity and that each individual has inherent dignity and worth.

Now, it's surprising that we have to affirm this truth today. More than a quarter century after Madiba walked out of prison, I still have to stand here at a lecture and devote some time to saying that black people and white people and Asian people and Latin American people and women and men and gays and straights, that we are all human, that our differences are superficial, and that we should treat each other with care and respect. I would have thought we would have figured that out by now. I thought that basic notion was well established. (Applause.) But it turns out, as we're seeing in this recent drift into reactionary politics, that the struggle for basic justice is never truly finished. So we've got to constantly be on the lookout and fight for people who seek to elevate themselves by putting somebody else down. And by the way, we also have to actively resist – this is important, particularly in some countries in Africa like my own father's homeland; I've made this point before – we have to resist the notion that basic human rights like freedom to dissent, or the right of women to fully participate in the society, or the right of minorities to equal treatment, or the rights of people not to be beat up and jailed because of their sexual orientation – we have to be careful not to say that somehow, well, that doesn't apply to us, that those are Western ideas rather than universal imperatives. (Applause.)

Again, Madiba, he anticipated things. He knew what he was talking about. In 1964, before he received the sentence that condemned him to die in prison, he explained from the dock that, "The Magna Carta, the Petition of Rights, the Bill of Rights are documents which are held in veneration by democrats throughout the world." In other words, he didn't say well, those books weren't written by South Africans so I just – I can't claim them. No, he said that's part of my inheritance. That's part of the human inheritance. That applies here in this country, to me, and to you. And that's part of what gave him the moral authority that the apartheid regime could never claim, because he was more familiar with their best values than they were. (Laughter.) He had read their documents more carefully than they had. And he went on to say, "Political division based on color is entirely artificial and, when it disappears, so will the domination of one color group by another." That's Nelson Mandela speaking in 1964, when I was three years old. (Applause.)

What was true then remains true today. Basic truths do not change. It is a truth that can be embraced by the English, and by the Indian, and by the Mexican and by the Bantu and by the Luo and by the American. It is a truth that lies at the heart of every world religion – that we should do unto others as we would have them do unto us. (Applause.) That we see ourselves in other people. That we can recognize common hopes and common dreams. And it is a truth that is incompatible with any form of discrimination based on race or religion or gender or sexual orientation. And it is a truth that, by the way, when embraced, actually delivers practical benefits, since it ensures that a society can draw upon the talents and energy and skill of all its people. And if you doubt that, just ask the French football team that just won the World Cup. (Cheers and applause.) Because not all of those folks – not all of those folks look like Gauls to me. (Laughter.) But they're French. They're French. (Laughter.)

Embracing our common humanity does not mean that we have to abandon our unique ethnic and national and religious identities. Madiba never stopped being proud of his tribal heritage. He didn't stop being proud of being a black man and being a South African. But he believed, as I believe, that you can be proud of your heritage without denigrating those of a different heritage. (Applause.) In fact, you dishonor your heritage. It would make me think that you're a little insecure about your heritage if you've got to put somebody else's heritage down. (Laughter.) Yeah, that's right. (Laughter.) Don't you get a sense sometimes – again, I'm ad-libbing here – that these people who are so intent on putting people down and puffing themselves up that they're small-hearted, that there's something they're just afraid of. Madiba knew that we cannot claim justice for ourselves when it's only reserved for some. Madiba understood that we can't say we've got a just society simply because we replaced the color of the person on top of an unjust system, so the person looks like us even though they're doing the same stuff, and somehow now we've got justice. That doesn't work. (Cheers and applause.) It's not justice if now you're on top, so I'm going to do the same thing that those folks were doing to me and now I'm going to do it to you. That's not justice. "I detest racialism," he said, "whether it comes from a black man or a white man."

Now, we have to acknowledge that there is disorientation that comes from rapid change and modernization, and the fact that the world has shrunk, and we're going to have to find ways to lessen the fears of those who feel threatened. In the West's current debate around immigration, for example, it's not wrong to insist that national borders matter; whether you're a citizen or not is going to matter to a government, that laws need to be followed; that in the public realm newcomers should make an effort to adapt to the language and customs of their new home. Those are legitimate things and we have to be able to engage people who do feel as if things are not orderly. But that can't be an excuse for immigration policies based on race, or ethnicity, or religion. There's got to be some consistency. And we can enforce the law while respecting the essential humanity of those who are striving for a better life. (Cheers and applause.) For a mother with a child in her arms, we can recognize that could be somebody in our family, that could be my child.

Third, Madiba reminds us that democracy is about more than just elections.

When he was freed from prison, Madiba's popularity – well, you couldn't even measure it. He could have been president for life. Am I wrong? (Laughter.) Who was going to run against him? (Laughter.) I mean, Ramaphosa was popular, but come on. (Laughter.) Plus he was a young – he was too young. Had he chose, Madiba could have governed by executive fiat, unconstrained by check and balances. But instead he helped guide South Africa through the drafting of a new Constitution, drawing from all the institutional practices and democratic ideals that had proven to be most sturdy, mindful of the fact that no single individual possesses a monopoly on wisdom. No individual – not Mandela, not Obama – are entirely immune to the corrupting influences of absolute power, if you can do whatever you want and everyone's too afraid to tell you when you're making a mistake. No one is immune from the dangers of that.

Mandela understood this. He said, "Democracy is based on the majority principle. This is especially true in a country such as ours where the vast majority have been systematically denied their rights. At the same time, democracy also requires the rights of political and other minorities be safeguarded." He understood it's not just about who has the most votes. It's also about the civic culture that we build that makes democracy work.

So we have to stop pretending that countries that just hold an election where sometimes the winner somehow magically gets 90 percent of the vote because all the opposition is locked up – (laughter) – or can't get on TV, is a democracy. Democracy depends on strong institutions and it's about minority rights and checks and balances, and freedom of speech and freedom of expression and a free press, and the right to protest and petition the government, and an independent judiciary, and everybody having to follow the law.

And yes, democracy can be messy, and it can be slow, and it can be frustrating. I know, I promise. (Laughter.) But the efficiency that's offered by an autocrat, that's a false promise. Don't take that one, because it leads invariably to more consolidation of wealth at the top and power at the top, and it makes it easier to conceal corruption and abuse. For all its imperfections, real democracy best upholds the idea that government exists to serve the individual and not the other way around. (Applause.) And it is the only form of government that has the possibility of making that idea real.

So for those of us who are interested in strengthening democracy, let's also stop – it's time for us to stop paying all of our attention to the world's capitals and the centers of power and to start focusing more on the grassroots, because that's where democratic legitimacy comes from. Not from the top down, not from abstract theories, not just from experts, but from the bottom up. Knowing the lives of those who are struggling.

As a community organizer, I learned as much from a laid-off steel worker in Chicago or a single mom in a poor neighborhood that I visited as I learned from the finest economists in the Oval Office. Democracy means being in touch and in tune with life as it's lived in our communities, and that's what we should expect from our leaders, and it depends upon cultivating leaders at the grassroots who can help bring about change and implement it on the ground and can tell leaders in fancy buildings, this isn't working down here.

And to make democracy work, Madiba shows us that we also have to keep teaching our children, and ourselves – and this is really hard – to engage with people not only who look different but who hold different views. This is hard. (Applause.)

Most of us prefer to surround ourselves with opinions that validate what we already believe. You notice the people who you think are smart are the people who agree with you. (Laughter.) Funny how that works. But democracy demands that we're able also to get inside the reality of people who are different than us so we can understand their point of view. Maybe we can change their minds, but maybe they'll change ours. And you can't do this if you just out of hand disregard what your opponents have to say from the start. And you can't do it if you insist that those who aren't like you – because they're white, or because they're male – that somehow there's no way they can understand what I'm feeling, that somehow they lack standing to speak on certain matters.

Madiba, he lived this complexity. In prison, he studied Afrikaans so that he could better understand the people who were jailing him. And when he got out of prison, he extended a hand to those who had jailed him, because he knew that they had to be a part of the democratic South Africa that he wanted to build. "To make peace with an enemy," he wrote, "one must work with that enemy, and that enemy becomes one's partner."

So those who traffic in absolutes when it comes to policy, whether it's on the left or the right, they make democracy unworkable. You can't expect to get 100 percent of what you want all the time; sometimes, you have to compromise. That doesn't mean abandoning your principles, but instead it means holding on to those principles and then having the confidence that they're going to stand up to a serious democratic debate. That's how America's Founders intended our system to work – that through the testing of ideas and the application of reason and proof it would be possible to arrive at a basis for common ground.

And I should add for this to work, we have to actually believe in an objective reality. This is another one of these things that I didn't have to lecture about. You have to believe in facts. (Laughter.) Without facts, there is no basis for cooperation. If I say this is a podium and you say this is an elephant, it's going to be hard for us to cooperate. (Laughter.) I can find common ground for those who oppose the Paris Accords because, for example, they might say, well, it's not going to work, you can't get everybody to cooperate, or they might say it's more important for us to provide cheap energy for the poor, even if it means in the short term that there's more pollution. At least I can have a debate with them about that and I can show them why I think clean energy is the better path, especially for poor countries, that you can leapfrog old technologies. (Cheers.) I can't find common ground if somebody says climate change is just not happening, when almost all of the world's scientists tell us it is. I don't know where to start talking to you about this. (Laughter.) If you start saying it's an elaborate hoax, I don't know what to – (laughter) – where do we start?

Unfortunately, too much of politics today seems to reject the very concept of objective truth. People just make stuff up. They just make stuff up. We see it in state-sponsored propaganda; we see it in internet driven fabrications, we see it in the blurring of lines between news and entertainment, we see the utter loss of shame among political leaders where they're caught in a lie and they just double down and they lie some more. Politicians have always lied, but it used to be if you caught them lying they'd be like, "Oh man." Now they just keep on lying.

By the way, this is what I think Mama Graça was talking about in terms of maybe some sense of humility that Madiba felt, like sometimes just basic stuff, me not completely lying to people seems pretty basic, I don't think of myself as a great leader just because I don't completely make stuff up. You'd think that was a base line. Anyway, we see it in the promotion of anti-intellectualism and the rejection of science from leaders who find critical thinking and data somehow politically inconvenient. And, as with the denial of rights, the denial of facts runs counter to democracy, it could be its undoing, which is why we must zealously protect independent media; and we have to guard against the tendency for social media to become purely a platform for spectacle, outrage, or disinformation; and we have to insist that our schools teach critical thinking to our young people, not just blind obedience.

Which, I'm sure you are thankful for, leads to my final point: we have to follow Madiba's example of persistence and of hope.

It is tempting to give in to cynicism: to believe that recent shifts in global politics are too powerful to push back; that the pendulum has swung permanently. Just as people spoke about the triumph of democracy in the 90s, now you are hearing people talk about end of democracy and the triumph of tribalism and the strong man. We have to resist that cynicism.

Because, we've been through darker times, we've been in lower valleys and deeper valleys. Yes, by the end of his life, Madiba embodied the successful struggle for human rights, but the journey was not easy, it wasn't pre-ordained. The man went to prison for almost three decades. He split limestone in the heat, he slept in a small cell, and was repeatedly put in solitary confinement. And I remember talking to some of his former colleagues saying how they hadn't realized when they were released, just the sight of a child, the idea of holding a child, they had missed – it wasn't something available to them, for decades.

And yet his power actually grew during those years – and the power of his jailers diminished, because he knew that if you stick to what's true, if you know what's in your heart, and you're willing to sacrifice for it, even in the face of overwhelming odds, that it might not happen tomorrow, it might not happen in the next week, it might not even happen in your lifetime. Things may go backwards for a while, but ultimately, right makes might, not the other way around, ultimately, the better story can win out and as strong as Madiba's spirit may have been, he would not have sustained that hope had he been alone in the struggle, part of buoyed him up was that he knew that each year, the ranks of freedom fighters were replenishing, young men and women, here in South African, in the ANC and beyond; black and Indian and white, from across the countryside, across the continent, around the world, who in those most difficult days would keep working on behalf of his vision.

And that's what we need right now, we don't just need one leader, we don't just need one inspiration, what we badly need right now is that collective spirit. And, I know that those young people, those hope carriers are gathering around the world. Because history shows that whenever progress is threatened, and the things we care about most are in question, we should heed the words of Robert Kennedy – spoken here in South Africa, he said, "Our answer is the world's hope: it is to rely on youth. It's to rely on the spirit of the young."

So, young people, who are in the audience, who are listening, my message to you is simple, keep believing, keep marching, keep building, keep raising your voice. Every generation has the opportunity to remake the world. Mandela said, "Young people are capable, when aroused, of bringing down the towers of oppression and raising the banners of freedom." Now is a good time to be aroused. Now is a good time to be fired up.

And, for those of us who care about the legacy that we honor here today – about equality and dignity and democracy and solidarity and kindness, those of us who remain young at heart, if not in body – we have an obligation to help our youth succeed. Some of you know, here in South Africa, my Foundation is convening over the last few days, two hundred young people from across this continent who are doing the hard work of making change in their communities; who reflect Madiba's values, who are poised to lead the way.

People like Abaas Mpindi, a journalist from Uganda, who founded the Media Challenge Initiative, to help other young people get the training they need to tell the stories that the world needs to know.

People like Caren Wakoli, an entrepreneur from Kenya, who founded the Emerging Leaders Foundation to get young people involved in the work of fighting poverty and promoting human dignity.

People like Enock Nkulanga, who directs the African Children's mission, which helps children in Uganda and Kenya get the education that they need and then in his spare time, Enock advocates for the rights of children around the globe, and founded an organization called LeadMinds Africa, which does exactly what it says.

You meet these people, you talk to them, they will give you hope. They are taking the baton, they know they can't just rest on the accomplishments of the past, even the accomplishments of those as momentous as Nelson Mandela's. They stand on the shoulders of those who came before, including that young black boy born 100 years ago, but they know that it is now their turn to do the work.

Madiba reminds us that: "No one is born hating another person because of the color of his skin, or his background, or his religion. People must learn to hate, and if they can learn to hate, they can be taught to love, for love comes more naturally to the human heart." Love comes more naturally to the human heart, let's remember that truth. Let's see it as our North Star, let's be joyful in our struggle to make that truth manifest here on earth so that in 100 years from now, future generations will look back and say, "they kept the march going, that's why we live under new banners of freedom." Thank you very much, South Africa, thank you.