For a few hours, Pete Hegseth’s nomination as secretary of defense was the most disturbing act of Donald Trump’s presidential transition. Surely the Senate wouldn’t confirm an angry Fox News talking head with no serious managerial experience, best known for publicly defending war criminals, to run the largest department in the federal government. Then, in rapid succession, Trump announced appointments for Matt Gaetz, Tulsi Gabbard, and Robert F. Kennedy Jr. The appearance of these newer and even more aberrant characters, like a television show introducing a more villainous heel in its second season, muted the indignation over Hegseth.

Obscured in this flurry of shocking appointments is the fact that Hegseth’s drawbacks are not limited to his light résumé or to the sexual-assault allegation made against him. Inexperienced though he may be at managing bureaucracies, Hegseth has devoted a great deal of time to documenting his worldview, including three books published in the past four years. I spent the previous week reading them: The man who emerges from the page appears to have sunk deeply into conspiracy theories that are bizarre even by contemporary Republican standards but that have attracted strangely little attention. He considers himself to be at war with basically everybody to Trump’s left, and it is by no means clear that he means war metaphorically. He may be no less nutty than any of Trump’s more controversial nominees. And given the power he is likely to hold—command over 2 million American military personnel—he is almost certainly far more dangerous than any of them.

Hegseth began his involvement in conservative-movement politics as a Princeton undergraduate. He then joined the Army and quickly developed a profile, when not on active duty, as a budding Republican spokesperson. He testified against Elena Kagan’s appointment to the Supreme Court (on the grounds that, while dean of Harvard Law School, she had blocked military recruiters from campus in protest of Don’t Ask, Don’t Tell) and lobbied in favor of the Bush administration’s Iraq policy. As the Republican Party’s foreign-policy orientation changed radically under Donald Trump, Hegseth’s positions changed with it. But his devotion to the party remained constant. After stints running the advocacy groups Vets for Freedom and Concerned Veterans for America, and a failed Senate campaign, he finally settled at Fox News, where he joined a chorus in support of Trump.

Along the way, Hegseth has written five books. The first, extolling Teddy Roosevelt’s legacy, revolves around ideas that Hegseth has since renounced after converting to Trumpism. Another is simply a collection of war stories. The other three, all published in the past four years—American Crusade (2020), Battle for the American Mind (2022), and The War on Warriors (2024)—lay out his worldview in florid, explicit, and often terrifying detail.

A foundational tenet of Hegseth’s philosophy, apparently carrying over from his Roosevelt-worshipping era, is a belief in the traditional masculine virtues and the potential for war to inculcate them. Hegseth maintains that boys require discipline and must aspire to strength, resilience, and bravery. His preferred archetype for these virtues appears to be Pete Hegseth, whose manful exploits either on the basketball court (he played for Princeton) or the battlefield are featured in all three books.

[David A. Graham: The perverse logic of Trump’s nomination circus]

Hegseth complains that society no longer gives veterans like him their proper measure of deference. “Being a veteran no longer demands respect of the coastal elites or reverence from large swaths of the public,” he writes—an observation that will sound strange to anybody who has ever attended a football game or listened to a speech by a politician from either party. “In previous generations, men had to find ways to salvage their honor if they didn’t get to fight in a war.” (The single strongest piece of evidence for Hegseth’s thesis—the popularity of lifelong coastal elitist, proud war-avoider, and POW-mocker Donald Trump—goes unmentioned).

Hegseth’s demand for greater respect grows out of his belief that he personally succeeded in the face of forbidding odds. “I had been an underdog my whole life,” he writes. “I persisted. I worked my ass off.” But the woke military, he complains, doesn’t reward that kind of individual merit and grit. Instead, it has grown so obsessed with diversity that it promotes unqualified minorities and allows women in combat, reducing its effectiveness and alienating hard-working, meritorious soldiers such as, well, him. He also frets that the inclusion of women in combat erodes traditional gender norms. “How do you treat women in a combat situation,” he asks, “without eroding the basic instinct of civilization and the treatment of women in the society at large?”

(The treatment of women by Hegseth specifically happens to be the subject of a recently disclosed police report detailing an alleged sexual assault of a woman at a 2017 political conference. Hegseth denies the allegation and says that the encounter, which took place while he was transitioning between his second and third wives, was consensual. He paid the alleged victim an undisclosed sum in return for her signing a nondisclosure agreement.)

One episode looms especially large in Hegseth’s mind as the embodiment of the wokification of the military and its abandonment of traditional merit. In 2021, Hegseth, an active National Guard member, wished to join the Washington, D.C., unit protecting incoming President Joe Biden’s inauguration. The National Guard, however, excluded him from the detail because he was deemed a security risk on account of a bicep tattoo of the “Deus Vult” symbol—a reference to the Crusades that is popular with some far-right activists.

The logic of the snub was straightforward. Biden’s inauguration took place in the immediate aftermath of an insurrection attempt that had included many members of the armed forces, some operating within far-right networks. But to Hegseth—who protests that the Deus Vult tattoo is simply an expression of his Christian faith, not a white-nationalist symbol—the decision was an unforgivable personal affront.

He expresses indignation at the notion that he could even be suspected of harboring radical ideas. “I fought religious extremists for over twenty years in uniform,” he writes. “Then I was accused of being one.” This is not as paradoxical as Hegseth makes it sound. Many of the people most eager to fight against extremists of one religion are extremist adherents of another religion. An example of this would be the Crusades, an episode that Hegseth highlights in American Crusade as a model to emulate.

In any case, evidence of Hegseth’s extremism does not need to be deduced by interpreting his tattoos. The proof is lying in plain sight. In his three most recent books, Hegseth puts forward a wide range of familiarly misguided ideas: vaccines are “poisonous”; climate change is a hoax (they used to warn about global cooling, you know); George Floyd died of a drug overdose and was not murdered; the Holocaust was perpetrated by “German socialists.”

Where Hegseth’s thinking begins venturing into truly odd territory is his argument, developed in Battle for the American Mind, that the entire basic design of the public education system is the product of a century-long, totally successful communist plot. Hegseth is not just hyperventilating about the 1619 Project, Howard Zinn, or other left-wing fads, as conservatives often do. Instead he argues that the entire design of the U.S. education system is a Marxist scheme with roots going back to the founding of the republic. The deist heresies of Ben Franklin and Thomas Jefferson, he writes, laid the groundwork to implant communist thought into the school system. Then, “American Progressives in the late 1800s blended the idea of Marxist government with aspects from the Social Gospel and the belief in an American national destiny in order to make Marxism more palatable to Americans.”

The nefarious plan to turn America communist involves steps that appear anodyne to the untrained eye. “Yes, our modern social sciences—like ‘political science,’ previously known as ‘politics,’ and ‘social studies,’ previously known as individual disciplines like ‘history, economics, geography and philosophy’—are byproducts of Marxist philosophy,” he writes. “Let that sink in: the manner in which we study politics, history, and economics in American schools—public and private—today is the product of Marxists. That was always the plan, and it worked.” Hegseth will no longer sit back and allow communist indoctrination to sap and impurify our precious bodily fluids.

The Marxist conspiracy has also, according to Hegseth, begun creeping into the U.S. military, the institution he is now poised to run. His most recent book calls for a straightforward political purge of military brass who had the gall to obey Democratic administrations: “Fire any general who has carried water for Obama and Biden’s extraconstitutional and agenda-driven transformation of our military.” Trump appears to be thinking along similar lines. He is reportedly working on an executive order that will fast-track the removal of officers “lacking in requisite leadership qualities” and compiling a list of officers involved in the Afghanistan retreat, who will likewise be shoved out.

To what end? Trump has already signaled his interest in two revolutionary changes to the Defense Department’s orientation. One is to legalize war crimes, or at least cease enforcement of the rules of war. The president-elect has enthusiastically endorsed the use of illegal military methods and has pardoned American soldiers who committed atrocities against detainees and unarmed civilians, following a loud campaign by Hegseth on Fox News.

[Graeme Wood: War crimes are not difficult to discern]

In The War on Warriors, Hegseth makes plain that he considers the very idea of “rules of war” just more woke nonsense. “Modern war-fighters fight lawyers as much as we fight bad guys,” he writes. “Our enemies should get bullets, not attorneys.” He repeatedly disparages Army lawyers (“jagoffs”), even claiming that their pointless rules are “why America hasn’t won a war since World War II.” (Ideally, the secretary of defense would be familiar with historical episodes such as the Gulf War.)

Writing about his time guarding prisoners at Guantánamo Bay—where, as even the Bush administration eventually admitted, most detainees were innocent men swept up by American forces—Hegseth describes calls for due process as a stab-in-the-back against brave soldiers like himself. “The nation was dealing with legal issues (mostly led by weak-kneed, America-hating ACLU types) concerning enemy combatants, ‘international rights’ of illegal combatants, and the beginnings of extrajudicial drone attacks,” he writes. “Not to mention the debate about the ‘rights’ of assholes (I mean, ‘detainees’) at Gitmo.”

Trump’s second and even more disturbing interest in having a loyalist run the department is his enthusiasm for deploying troops to curtail and if necessary shoot domestic protesters. His first-term defense secretaries blanched at these demands. Hegseth displays every sign of sharing Trump’s impulses, but in a more theorized form.

The clearest throughline of all three books is the cross-application of Hegseth’s wartime mentality to his struggle against domestic opponents. American Crusade calls for the “categorical defeat of the Left,” with the goal of “utter annihilation,” without which “America cannot, and will not, survive.” Are the Crusades just a metaphor? Sort of, but not really: “Our American Crusade is not about literal swords, and our fight is not with guns. Yet.” (Emphasis—gulp—his).

Battle for the American Mind likewise imagines the struggle against the communist educational plot as a military problem: “We are pinned down, caught in an enemy near ambush. The enemy has the high ground, and is shooting from concealed and fortified positions.”

And The War on Warriors repeatedly urges Hegseth’s readers to treat the American left exactly like foreign combatants. Describing the military’s responsibility to the nation, he writes, “The expectation is that we will defend it against all enemies—both foreign and domestic. Not political opponents, but real enemies. (Yes, Marxists are our enemies.)” The Marxist exception swallows the “not political opponents” rule, because pretty much all of his political opponents turn out to be Marxists. These include, but are not limited to, diversity advocates (“They are Marxists … You know what they are? They’re traitors”), newspapers (“the communist Star Tribune”), and, as noted, almost anybody involved in public education.

Lest there be any ambiguity, Hegseth incessantly equates the left to wartime enemies. “They do not respect cease-fires, do not abide by the rules of warfare, and do not respect anything except total defeat of their enemy—and then total control,” he writes at one point. At another, he argues, “We should be in panic mode. Almost desperate. Willing to do anything to defeat the ‘fundamental transformation’ of the American military and end the war on our warriors.”

Hegseth’s idea of illegitimate behavior by the domestic enemy is quite expansive. Consider this passage, recalling his time advocating for the Iraq War: “While I debated these things in good faith, the Left mobilized. Electing Obama, railroading the military, pushing women in combat—readiness be damned. The left has never fought fair.” The most remarkable phrase there is “electing Obama.” Hegseth’s notion of unfair tactics used by the left includes not only enacting administrative policies that he disagrees with, but the basic act of voting for Democrats. The inability or unwillingness to distinguish between legitimate and illegitimate political opposition likely endeared Hegseth to Trump, who shares the trait.

A Defense Secretary with a tenuous grip on reality, who can’t differentiate foreign enemies from domestic political opponents, and who seems to exist in a state of permanent hysteria is a problem that the United States has never had to survive. The main question I was looking to answer when I started reading Hegseth’s collected works was whether he would follow a Trump command to shoot peaceful protesters. After having read them, I don’t think he would even wait for the order.

Of all the promises, from quixotic to horrifying, that Donald Trump has made about the next four years, the one that seems least likely to be fulfilled is his vow to “defeat anti-Semitism.” He has nominated a slew of cranks who have dabbled in the oldest conspiracy theory of them all, a belief that Jews control the world.

Over the past decade or so, pernicious lies about Jewish villainy have drifted into the mainstream of American life. That’s a fact Trump acknowledges when he talks about his plans to “defend Jewish citizens in America.” But he tends to focus on the problem at college campuses, which constitutes an incomplete diagnosis. It allows Trump to ignore his own complicity in unleashing the worst wave of anti-Jewish sentiment in generations.

In his first administration, Trump provided rhetorical cover for supporters who blared hateful sentiments—those “very fine people,” Kanye West, and others. This time, he’s placing them in the line of presidential succession. If confirmed, this crew would comprise the highest-ranking collection of White House anti-Semites in generations.

Take Matt Gaetz, Trump’s nominee for attorney general. He is a fierce opponent of the Antisemitism Awareness Act, which would curtail federal funding for institutions of higher education that fail to address the hatred of Jews when it flourishes on their campuses. There are principled reasons for rejecting the bill. But in the course of arguing against it, Gaetz revealed himself. He asserted that the legislation’s definition of anti-Semitism would penalize the belief that the Jews killed Jesus. This wasn’t a point Gaetz made in the spirit of protecting free speech. He fervently believes it himself. “The Bible is clear. There is no myth or controversy on this,” he posted on X. This is the canard from which the whole Western tradition of anti-Semitism flows, a belief officially repudiated by the Catholic Church at the Second Vatican Council nearly 60 years ago.

And it wasn’t a stray expression. In 2018, Gaetz invited Charles Johnson, a notorious figure on the alt-right, to attend the State of the Union address as his guest. Johnson is a textbook example of a Holocaust denier. He insists that only 250,000 Jews died—and only of typhus—during World War II. In a Reddit “Ask Me Anything” session, he wrote that he agreed with a commenter “about Auschwitz and the gas chambers not being real.” When confronted with Johnson’s record, Gaetz admitted that he hadn’t properly vetted Johnson before extending him an invitation. Even so, he told Fox Business that Johnson is “not a holocaust denier.” That defense, given all the evidence about Johnson presented to him, is tantamount to an endorsement.

The essence of conspiracism is the description of the hidden hand, the ubiquity of all-powerful evildoers. That is Robert F. Kennedy Jr.’s overriding intellectual habit. He believes that the CIA killed his uncle, and he attributes autism to vaccines. In 2023, he was caught on video suggesting that COVID-19 might be a bioweapon. Espousing such a theory should be disqualifying for the job of running America’s public-health system. But he went further. He said that the disease was designed to attack Caucasians and Black people. “The people who are most immune are Ashkenazi Jews and Chinese.” (In case it needs saying, this is false.) As a well-practiced conspiracist, he knew to append his theory with a disclaimer, adding, “We don’t know whether it was deliberately targeted or not,” as if he were merely asking an innocent question. And when confronted with his own words, he denied any ill intent: “I haven’t said an anti-Semitic word in my life.”

[Read: The sanewashing of RFK Jr.]

But his insinuation echoed the medieval Christian libel that Jews had poisoned the wells of Europe, unleashing the Black Death. Kennedy’s winking accusation also mimics a strain of white-supremacist pseudoscience, which asserts that Ashkenazi Jews are a distinct race from Caucasians. According to this bizarre, and bizarrely prevalent, theory, that’s what makes Jews so pernicious: They can pass for white people while conspiring to undermine them.

Not so long ago, these sorts of comments would have rendered a nominee unconfirmable—or at least would have necessitated an excruciating apology tour. But anti-Semitism is no longer taboo. And it’s telling that Trump has adopted Elon Musk as a primary adviser, because Musk is a chief culprit in the lifting of that taboo.

When Musk bought Twitter in 2022, he reversed a ban imposed by the company’s previous regime that kept anti-Semites and Holocaust deniers off the platform. Under his ownership, anti-Jewish voices became unavoidable fixtures on the site, broadcasting their bigoted theories without any fear of consequences.

One reason they have little to fear is that Musk has displayed sympathy for their worldview. Like them, he harps on the wickedness of George Soros, whom he once likened to the comic supervillain Magneto, a mutant who plots to wipe out humanity. (Like Soros, Magneto is a Holocaust survivor.) This comparison almost explicitly admits its exaggeration of Jewish nefariousness. And if the thrust of his sentiments wasn’t clear enough, he emphatically endorsed a tweet claiming that “Jewish communities have been pushing … dialectal hatred against whites.”

For a time, Musk refuted his critics by smearing them. He accused the Anti-Defamation League, the nation’s leading Jewish civil-rights group, of orchestrating a campaign to destroy him. Eventually, to fend off an advertiser boycott, he apologized, visited Auschwitz, and called himself “aspirationally Jewish.”

The presence of these conspiracists doesn’t suggest that Trump will pursue policies that provoke Jewish suffering. His support for Israel might even win him the approval of a growing segment of organized Jewry. Instead, the danger posed by his appointees is that their mere presence in high office will make American anti-Semitism even more permissible; they will make conspiracies about Jews socially acceptable. Indeed, that might already have happened. Trump just proposed the most anti-Semitic Cabinet in recent history, and that fact has barely elicited a peep.

My immigrant parents—my father especially—are ardent Christians. As such, my childhood seemed to differ dramatically from the glimpses of American life I witnessed at school or on television. My parents often spoke of their regimented, cloistered upbringings in Nigeria, and their belief that Americans are too lax. They devised a series of schemes to keep us on the straight and narrow: At home, we listened to an unending stream of gospel music and watched Christian programming on the Trinity Broadcasting Network. The centerpiece of their strategy, however, was daily visits to our small Nigerian church, in North Texas.

I quickly discerned a gap between the fist-pumping, patriotic Christianity that I saw on TV and the earnest, yearning faith that I experienced in church. On TV, it seemed that Christianity was not only a means of achieving spiritual salvation but also a tool for convincing the world of America’s preeminence. Africa was mentioned frequently on TBN, but almost exclusively as a destination for white American missionaries. On-screen, they would appear dour and sweaty as they distributed food, clothes, and Bibles to hordes of seemingly bewildered yet appreciative Black people. The ministers spoke of how God’s love—and, of course, the support of the audience—made such donations possible, but the subtext was much louder: God had blessed America, and now America was blessing everyone else.

In church, however, I encountered an entirely different type of Christianity. The biblical characters were the same, yet they were evoked for different purposes. God was on our side because we, as immigrants and their children, were the underdogs; our ancestors had suffered a series of losses at the hands of Americans and Europeans, just as the Israelites in the Bible had suffered in their own time. And like those chosen people, we would emerge victorious.

Over time, I learned that Christianity is a malleable faith; both the powerful and the powerless can use it to justify their beliefs and actions. This is, in part, the message of Scholastique Mukasonga’s Sister Deborah, which was published in France in 2022 and was recently released in the United States, in a translation by Mark Polizzotti. Set in Rwanda in the 1930s, the novel spotlights a group of recently arrived African American missionaries who preach a traditional Christian message about a forthcoming apocalypse, but with a twist: They prophesize that “when everything was again nice and dry, Jesus would appear on his cloud in the sky and everyone would discover that Jesus is black.” These missionaries are a destabilizing influence in a territory dominated by another version of Christianity, established and spread by the colonizing Belgians, that emphasizes the supremacy of a white Jesus.

[Read: A family story about colonialism and its aftereffects]

The most vital force in the novel is Sister Deborah herself. She is the prophetic, ungovernable luminary of the African American contingent, and possesses healing powers. Over the course of her time in Rwanda, she develops a theology that centers Black women; as a result, she is eventually castigated by her former mentor, Reverend Marcus, a gifted itinerant preacher who serves as the leader of the missionaries. Sister Deborah is a novel about the capaciousness of Christianity but also the limits of its inclusivity—particularly for the women in its ranks.

Those limits are evident throughout the novel. The first section is narrated by a woman, Ikirezi, who recalls her childhood in Rwanda. She’d been a “sickly girl” who required constant attention, yet her mother had avoided the local clinic: She had “no confidence in the pills that the orderlies dispensed, seemingly at whim.” Ikirezi’s mother eventually determines that her child’s chronic illness comes “from either people or spirits.” So, in a fit of desperation, she decides to take her to Sister Deborah. She doesn’t know much about this American missionary except that she is a “prophetess” who possesses the gift of “healing by laying on hands.” Upon learning of his wife’s plans, Ikirezi’s father explodes:

You are not going to that devil’s mission. I forbid it! Didn’t you hear what our real padri said about it? They’re sorcerers from a country called America, a country that might not even exist because it’s the land of the dead, the land of the damned. They have not been baptized with good holy water. And they are black—all the real padri are white. I forbid you to drag my daughter there and offer her to the demon hiding in the head and belly of that witch you call Deborah. You can go to the devil if you like, but spare my daughter!

Through Ikirezi’s father’s outburst, Mukasonga deftly sketches the two opposing Christian camps in the novel—one that depends on the Bible to protect its status, and the other that uses the Bible to attain status. The white padri (priests) seek to maintain their spiritual control of the local population by labeling the African American missionaries as evil interlopers. The missionaries, for their part, have positioned themselves as an alternative religious authority, and they begin to attract many followers, especially women, who are drawn to their energetic services and Sister Deborah’s supernatural abilities.

Ikirezi’s mother defies her husband and takes Ikirezi to see Sister Deborah. They arrive at the American dispensary, where Sister Deborah holds court “under the large tree with its dazzling red flowers, sitting atop the high termite mound that had been covered by a rug decorated with stars and red stripes.” She asks the children who are gathered before her, Ikirezi among them, “to touch her cane while she lay her hands on their heads.” Afterward, Ikirezi recalls “that under the palms of her hands, a great sense of ease and well-being spread through me.” Ikirezi’s depiction of Sister Deborah remains more or less at this pitch through the rest of this section: deferential and mystified, studied but also somewhat distant. As time passes, Ikirezi’s reverence for Sister Deborah only grows, forming a scrim that obscures the healer in a hazy glow.

The novel then pivots to Sister Deborah’s point of view; she expands on and revises Ikirezi’s portrait of her life. As a child in Mississippi, Sister Deborah discovered that she had healing powers. Her mother pulled her out of school, dreading “people’s vindictiveness as much as their gratitude” for her daughter’s gift. Shortly afterward, Sister Deborah is raped by a truck driver, which shifts the trajectory of her life dramatically. She has a profound religious experience when she visits a local church, and soon after falls in with Reverend Marcus.

Reverend Marcus initially sees Sister Deborah as a tool to advance his own ambitions. He is concerned about the suffering of Black people around the world: “the contempt, insults, and lynchings they endured in America; the enslavement, massacres, and colonial tyranny forced upon them in Africa.” His theology is focused not only on their salvation but on their ascendancy as well.

Sister Deborah begins to perform healings during Reverend Marcus’s revival services, and eventually, he brings her along on a missionary trip to Rwanda. There, the reverend and Sister Deborah initially work in harmony, attracting devoted new converts. But their partnership begins to fray when a divine spirit informs Sister Deborah that a Black woman, not a Black Jesus, will save them. Reverend Marcus’s response is both a warning and a prophecy: “If we follow you in your visions and dreams, we step outside of Christianity and venture into the unknown.”

Although the reverend initially accepts Sister Deborah’s “vision” of female power, he eventually uses it to undermine her, condemning her as a witch. Even within his progressive and radical theology, Reverend Marcus believes that women must serve men; in Mukasonga’s telling, he is a man whose shortsightedness and thirst for power eventually overwhelm his generally good intentions. His behavior reflects a reality that many Christian women have experienced, Black women in particular. In Rwanda, Sister Deborah is contending with a caste system that installed white men at the top and placed Black women at the bottom. Sister Deborah’s claim that the savior is a Black woman undermines that status quo. And the reverend’s response reveals a contradiction that many Black Christian women have faced: They are encouraged to seek spiritual freedom but are still expected to remain subservient.

[Read: Why did this progressive evangelical church fall apart?]

What Reverend Marcus doesn’t realize, however, is that his warning about “ventur[ing] into the unknown” has also given Sister Deborah a route for her own liberation. Like the women in Mukasonga’s prior work—a collection of accomplished memoirs, novels, and short fiction—Sister Deborah explores and then occupies unfamiliar realms. Unfamiliar, that is, to men, who create hierarchies in which they can flourish and then mark any territory beyond their reach as benighted. Yet it is in those benighted spaces, Sister Deborah comes to believe, that Black women can thrive. A group of women begins to follow her, and she changes her name to Mama Nganga. Little girls collect “healing plants” for her. She treats local sex workers, and invites homeless women to stay with her. She constructs an ecosystem of care and protection for women and proudly claims the label that Ikirezi’s father placed on her at the beginning of the novel: “I’m what they call a witch doctor, a healer, though some might say a sorceress,” she declares. “I treat women and children.” For Sister Deborah, Reverend Marcus’s Christianity is inadequate because it prioritizes dominance over service. She abandons that approach in favor of pursuing the true mission of Jesus: to uplift and care for the most vulnerable.

Mukasonga’s slim novel is laden with ideas, but perhaps the most potent and urgent is her assertion that sometimes, Black women cannot achieve true freedom within the confines of Christianity. By exposing how even progressive interpretations of the faith can uphold patriarchal norms, Mukasonga invites her reader to question the limitations imposed on marginalized believers. In Sister Deborah, real liberation lies in eschewing conformity to any dogma, even the Bible. But the novel is more than a critique of religious institutions: It is a call to redefine faith, perhaps even radically, on one’s own terms.

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As president-elect, Donald Trump has the right to name the people he wants in his Cabinet. Some of Trump’s nominations, such as Senator Marco Rubio to lead the State Department, are completely ordinary. A few are ideological red meat for Republicans. Others are gifts to Trump loyalists.

Four of these nominees, however, are dangerous to the security of the United States and to the well-being of its people: Pete Hegseth (Defense), Tulsi Gabbard (Office of the Director of National Intelligence), Matt Gaetz (Justice), and Robert F. Kennedy Jr. (Health and Human Services). The Senate must turn back these nominations, and do so en bloc.

The Gaetz and Kennedy nominations are apparently already in trouble, and more than enough has been written about them. Gaetz is an accused sexual predator (he has long denied the allegations); ironically, he is the least dangerous of this pack. Yes, as attorney general he would green-light every raving demand from MAGA world for investigations into Trump’s enemies, but in a strange blessing, he is also likely to be completely incompetent. The Department of Justice, as Trump himself learned during his first term, is packed to the rafters with very sharp lawyers who would almost certainly jam up any of Gaetz’s unconstitutional orders. Gaetz’s tenure at Justice would be a national humiliation and destructive to the rule of law, but it would also likely be very short.

The RFK Jr. nomination is, in a word, pathetic. Most of his views are little more than pure anti-science kookery, and if he is confirmed, Americans—and especially their children—will be in peril from this anti-vaccine crusader. But he would be a danger to the health of individual Americans (especially those who watch too much TV and spend too much time on the internet) rather than to the continued existence of the United States.

Which brings me to Gabbard and Hegseth.

Tulsi Gabbard, as I wrote last week, is unqualified for the job of DNI, but she is also a security risk: I have held security clearances for most of my adult life, and had I worked in any federal office next to her, I would have had no compunction about raising her as an “insider threat” because of her political views and her shady international connections. (As a member of Congress in 2017, she held meetings with the Syrian dictator Bashar al-Assad outside of U.S. government channels—an obvious problem for anyone seeking a senior role in national security.)

Gaetz, Kennedy, and Gabbard are terrible choices. The Hegseth nomination, however, is easily the most dangerous and irresponsible of all of Trump’s picks. (Gabbard is a significant hazard, but she would not have a gigantic army at her disposal, and she would not be involved with the control of nuclear weapons.) Like the other three in this group, Hegseth is shockingly unqualified for the job he’s been asked to take, but in this case, the Senate is faced with a proposal to place a TV talking head at the top of the Pentagon and insert him into the nuclear chain of command.

Hegseth has made personal choices that make him unfit to lead the DOD, including his extramarital affairs (which apparently helped tank his chances to lead the Department of Veterans Affairs in Trump’s first administration) and a payoff to a woman who claimed that he’d sexually assaulted her. He denies the assault allegation, but in any case, adultery is a criminal violation of the Uniform Code of Military Justice and can be a career-ending mistake for a member of the armed forces.

I will leave aside whether Hegseth’s tattoos identify him as a white supremacist. Hegseth denies the claim. But some of Hegseth’s ink is popular with extremists; that’s why one of his own military comrades reported him as an insider threat in the first place—and not, as Hegseth and some whining conservatives claim, because he is being persecuted as a Christian. I knew many people in federal service with patriotic tattoos. (I have one myself, and no, it’s none of your business where it is.) I am also a Christian who wears a cross—one that I had blessed in a church—every day. That’s not what any of this is about.

Hegseth’s defenders seem unable to understand that neither Hegseth nor anyone else has a right to be the secretary of defense: If the nominee made choices earlier in life that would now undermine his effectiveness in the job, then that’s his problem, not the Pentagon’s. But even if Hegseth were not an example of a sexist, MAGA-bro culture—his statements about women in the military are particularly noxious—the Senate is still faced with the problem that he’s utterly unqualified.

A former Army major, he has no serious background in national-security or defense issues beyond his military service. (And how that service ended is apparently now a matter of some dispute.) He has not worked anywhere in the defense world: not in any of its agencies, not with any of its industries, not with any of its workforce in any capacity. He has never managed anything of any significant size.

Not only would he be incapable of administering America’s largest government department, but he’d also be in a position of terrifying responsibility for which he is unprepared. Imagine an international crisis, perhaps only a year or two from now. President Trump is facing a situation that could be rife with danger to the United States and our allies—perhaps even one that involves nuclear threats. At this dire moment, Trump turns to …

Pete Hegseth and Tulsi Gabbard?

The Senate must do everything in its constitutional power to stop this. Trump won the election, but no president has an absolute right to his Cabinet nominations: The Constitution requires the Senate to consent to those nominations. Trump has already warned that if the Senate balks, he will subvert this process by using “recess appointments,” in effect a demand that the Senate take a walk and let Trump do whatever he wants—to consent, in other words, to autocracy.

Incoming Majority Leader John Thune and others who still might care about their duty to the nation have time to go to Trump, right now, and tell him that these four nominations are DOA. They could tell Trump that it is in his own interest—the only interest he recognizes—not to risk multiple defeats. And if the Senate folds and decides to take these up one at a time, Trump will wear them down, likely accepting that Gaetz must be a Succession-style “blood sacrifice,” in return for which Trump gets everyone else. For Thune—who, one assumes, does not wish to begin his tenure as a statelier version of Senator Tommy Tuberville, the MAGA obstructionist who held up military promotions for months—accepting such a deal would be a huge strategic error.

Whomever Trump nominates as replacements will likely be dangerous in their own way. But these four nominees have to be stopped—and right now.

Related:

The thing that binds Gabbard, Gaetz, and Hegseth to Trump The perverse logic of Trump’s nomination circus

Here are four new stories from The Atlantic:

He was the world’s longest-held death-row inmate. He was also innocent. How Trump could make Congress go away for a while Thomas Chatterton Williams: Is wokeness one big power grab? Europe braces for Trump.

Today’s News

President Joe Biden authorized Ukraine yesterday to use U.S.-supplied long-range missiles for strikes inside Russia, according to U.S. officials. Russia said today that the decision would escalate international tensions and add “fuel to the fire” of the war. Trump confirmed on Truth Social that his administration is planning to declare a national emergency and enlist the military to carry out a mass-deportation program targeting undocumented immigrants. Trump picked Brendan Carr, a member of the Federal Communications Commission and a Project 2025 contributor, to lead the FCC.

Dispatches

The Wonder Reader: Learning where famous musicians sleep and what they eat can feel like finally glimpsing the unknowable, Isabel Fattal writes.

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Evening Read

Justin Chung for The Atlantic

How Jimmy O. Yang Became a Main Character

By Shirley Li

Jimmy O. Yang had been trying to make it as an actor for years—cobbling together bit parts in network sitcoms, auditioning for nameless roles such as “Chinese Teenager #1”—when he was cast in a new HBO series. The show, Silicon Valley, was a comedy about a group of programmers at a Bay Area start-up incubator; his character, Jian-Yang, was an app developer who spoke in broken English.

It was a small guest role, but he saw it as an opportunity.

Read the full article.

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Watch (or skip). Conclave (out now in theaters) treats Catholic theology as mere policy, like the membership rules at Augusta National. It’s even worse than The Da Vinci Code, Matthew Schmitz writes.

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Robert F. Kennedy Jr.’s movement has repeatedly been written off as a farce, a stunt, a distraction. Now Donald Trump has nominated him to lead the Department of Health and Human Services, where, if confirmed, he’ll oversee a life-and-death corner of the federal government.

RFK Jr.’s operation had been building toward this moment for months. On August 23, Kennedy suspended his independent presidential bid and endorsed Trump after what he described as “a series of long, intense discussions” that proved the two were ideologically aligned. Almost immediately, the “Make America Healthy Again” (MAHA) movement was born, as was a super PAC of the same name.

The group’s near-term goal was simple: persuade Kennedy’s coalition to vote for Trump. His former national field director, Jeff Hutt, became one of the MAHA PAC’s leaders, and throughout the fall, in his phone calls and meetings with Kennedy supporters, he kept hearing the same message: If RFK Jr. couldn’t become president, he should zero in on health reforms.

[John Hendrickson: The first MAGA Democrat]

“HHS is the place where they wanted Mr. Kennedy to be,” Hutt told me last night. He fully expects Kennedy to be confirmed. Hutt and his team have set up a “war room” and are identifying which senators will support the HHS nomination, and which will need coaxing. Either through standard procedure or via a recess appointment (an idea Trump has teased), Hutt said he was confident that Kennedy will land the job.

Kennedy was offered such a significant position—and will have such a “big rein,” as Hutt put it—because Trump returns favors. In 2016, Trump courted Christian voters by dangling the prospect of appointing conservative judges who would overturn Roe v. Wade. This year, Trump spent the final months of the election wooing the MAHA bros. How many Kennedy supporters actually voted for Trump is unclear, but Hutt and others I spoke with believe that Trump’s victory is partially on account of the RFK Jr. brigade showing up. “He got behind them, and he got elected,” Hutt said of Trump.

Kennedy’s acolytes are elated that he will have such a prominent position in the administration. In my conversations with former Kennedy volunteers and others in his orbit this week, I heard some skepticism as to whether he’ll actually be able to accomplish a revolution inside a sprawling government bureaucracy. But for now, Kennedy’s champions are hopeful that he’ll catalyze policy changes that would lead to a “healthier” society—even if they don’t all agree on what that means.

In late September, at a festival of “free thinkers” in Washington, D.C., where RFK Jr. was the star attraction, Mike Patton, a former campaign volunteer who lives in Florida, told me he was unsure about whether he could bring himself to vote for Trump after all the work he’d done for Kennedy.

This week, Patton told me that, in the end, he and his wife each wrote in Kennedy’s name on their ballot. He is happy that Kennedy is ascending to a place of power, and excited that Trump has promised to give Kennedy authority over health matters, but he’s dismayed that Trump apparently wants to keep him away from areas involving fossil fuels and renewable energy. Patton isn’t sure what Kennedy might be able to accomplish within Trump’s administration. The idea of fighting all manner of chronic diseases with cleaner food and water is a pillar of the MAHA movement. But this will be an uphill battle. “Even when he was campaigning, he was saying he was going to make a drastic reduction in chronic disease in his four years, and I can’t wrap my head around how you can make a measurable difference [that quickly],” Patton told me. “But he seems confident, and Bobby seemed confident before. So, pop some popcorn.”

Another Kennedy supporter, Jennifer Swayne, who served as his campaign’s Florida volunteer coordinator, told me she somewhat reluctantly voted for Trump. Swayne is the mother of a child with autism, and she believes that mothers like herself are searching for answers—that’s partly what drew her to Kennedy. “We want to know what's causing this,” she said of autism. “We want to prevent other moms from having to go through this.” She said she would define success for Kennedy’s HHS tenure as removing “dangerous products off the market” and holding drug manufacturers accountable for adverse effects and chemical dependency.

[Yasmin Tayag: ‘Make America healthy again’ sounds good until you start asking questions]

When I asked Hutt how he’d gauge Kennedy’s success, he had a range of ideas. “The amount of money flowing through government into corporations would be dramatically reduced. Government would be out of a lot of things, like health care. We would take the middleman out of a lot of things. We would have government agencies whose sole purpose is to publish and report facts and numbers in ways that educate the American people, not to convince them one way or the other of something,” he said. He envisioned Kennedy ushering in an era of more family farms, of citizens gardening and growing their own food. “I guess that's really what it looks like: sort of a health revolution, in a sense,” he said. “Nobody’s ever asked me that question before.”

In announcing the nomination, Trump echoed Kennedy’s core campaign messaging: “Americans have been crushed by the industrial food complex and drug companies who have engaged in deception, misinformation, and disinformation when it comes to Public Health.” Kevin Roberts, the president of the Heritage Foundation and one of the key people behind Project 2025, said in a statement that Kennedy’s nomination “sends a clear message to our failed public health establishment,” and that under Trump and Kennedy, “Americans will be in control of their health, not the commissars of three-letter health agencies.”

Many questions surround the HHS nomination, none more significant than whether Kennedy would use his authority to block or recall certain vaccines. Kennedy has spent years sowing doubt about their safety. In the early 2000s, he helped popularize the unproven theory of a link between vaccines and autism. More recently, he was an influential opponent of the COVID vaccines and accompanying mandates. Now he’s poised to inform drug policy at the highest level.

Kennedy’s spokesperson did not respond to my request for comment last night as to whether, as HHS secretary, RFK Jr. would move to outlaw any existing vaccines, and referred me to his victory-lap post on X, which did not mention the topic. Tony Lyons, who founded a different Kennedy super PAC, American Values 2024, said in a text message: “Bobby has said very clearly that he’s not going to take away anyone’s vaccines.” If, hypothetically, we faced another pandemic during Trump’s second term, I asked Lyons, would Kennedy stand in the way of a vaccine-development project such as Operation Warp Speed? Lyons didn’t offer a clear answer. “[Kennedy] believes in robust, transparent and independent science, rather than corporate science propped up by censorship and propaganda,” he wrote.

In my conversations with Kennedy’s supporters, I heard a lot about “medical freedom” and “personal choice,” but no one mentioned the word ban. Kennedy stiff-arms the “anti-vax” label, and his allies steadfastly maintain that he’ll use his position to scrutinize vaccine science—but not to institute a vaccine moratorium for the greater population.

[Benjamin Mazer: The sanewashing of RFK Jr.]

Perhaps the clearest way to understand Kennedy’s HHS aim is to listen to his musings on “corporate capture”: the idea that government agencies are overly influenced by the companies within the industries they’re supposed to be regulating. This is a long-standing liberal complaint, which Kennedy has built up to the status of a conspiracy theory. (Anthony Fauci, for instance, has not personally profited off of vaccines, as Kennedy has claimed.) His top-line goal is to sever the relationships between corporations and the federal government, but he has yet to explicitly state how he’ll do that. Reforming fast food may be his biggest source of tension with Trump. The future 47th president didn’t just serve fries at a (closed) McDonald’s as a campaign stunt; he seems to genuinely love Mickey D’s, while Kennedy sees it as a scourge—the antithesis of MAHA. But that’s just one company. Hutt conceded that his team faces a challenge in persuading senators from agricultural-heavy states to support the sort of reforms Kennedy is promising: fewer food chemicals, an emphasis on regenerative soil.

And some of what Kennedy speaks of accomplishing is well beyond his reach. For instance, he has called for removing fluoride from our drinking water—something even Republican dentists oppose. But such a change could occur only at the local level, not the federal level. In New York City, for example, Mayor Eric Adams has said he will follow the fluoridation recommendations of city and state health departments.

As Trump prepares to take office again, Kennedy remains a confounding presence: He’s a dreamer, but he’s destructive. Kennedy was never going to win the White House, but he’s now, at last, on his way to Washington. And we all have to live with it.

Nick Cave, one of the most physically expressive figures in rock and roll, was looking at me with suspicion. His eyebrows climbed the considerable expanse of his forehead; his slender frame tensed defensively in his pin-striped suit. I think he thought I was trying to get him canceled.

What I was really trying to do was get him to talk about being a man. For much of his four-decade career fronting Nick Cave and the Bad Seeds, Cave has seemed a bit like a drag king, exaggerating aspects of the male id to amusing and terrifying effect. He performs in funereal formal wear, sings in a growl that evokes Elvis with rabies, and writes acclaimed songs and books brimming with lust, violence, and—in recent years, as he weathered the death of two sons—pained, fatherly gravitas. His venerated stature is more akin to a knighted icon’s than a punk rocker’s; he has been awarded a badge of honor by the Australian government and a fellowship in the United Kingdom’s Royal Society of Literature, and was even invited to King Charles’s coronation, in 2023.

So when I met the 67-year-old Cave at a Manhattan hotel in August, before the release of the Bad Seeds’ 18th studio album, Wild God, I suspected that I might not be alone in wanting to hear his thoughts about the state of masculinity. Meaning: Why are guys, according to various cultural and statistical indicators, becoming lonelier and more politically extreme? I cited some lyrics from his new album that seemed to be about the way men cope with feelings of insecurity and irrelevance, hoping he would elaborate.

Between the long pauses in Cave’s reply, I could hear the crinkling leather of the oversize chair he sat in. “It may be a need that men have—maybe they’re not feeling like they are valued,” he told me, before cutting himself off. “I don’t want to come on like Jordan Peterson or something,” he said, referring to the controversial, right-leaning psychology professor and podcaster who rails against the alleged emasculating effects of modern culture.

Cave seemed taken aback by the idea that he himself was an authority on the subject. “It feels weird to think that I might be tapping into, or somehow the voice of, what it means to be a man in this world,” he told me. “I’ve never really seen that.” In fact, he said, his songs—especially his recent ones—“are very feminine in their nature.”

“I’m criticized for it, actually,” he went on. Fans write to him and say, “ ‘What’s happened to your fucking music? Grow a pair of balls, you bastard!’ ”

When Cave was 12, growing up in a rural Australian village, his father sat him down and asked him what he had done for humanity. The young Cave was mystified by the question, but his father—an English teacher with novelist ambitions—clearly wanted to pass along a drive to seek greatness, preferably through literary means. Other dads read The Hardy Boys to their kids; Cave’s regaled him with Dostoyevsky, Titus Andronicus, and … Lolita.

Those works’ linguistic elegance and thematic savagery lodged deep in Cave, but music became the medium that spoke best to his emerging point of view—that of an outsider, a bad seed, alienated from ordinary society. When he was 13, a schoolmate’s parents accused him of attempted rape after he tried to pull down their daughter’s underwear; at the school he was transferred to, he became notorious for brawling with other boys. His father’s death in a car crash when Cave was 19, and his own heroin habit at the time, didn’t help his outlook. “I was just a nasty little guy,” he told Stephen Colbert recently. His thrashing, spit-flinging band the Birthday Party earned him comparisons to Iggy Pop, but it wasn’t until he formed the Bad Seeds, in the early ’80s, that his bleak artistic vision ripened.

[Read: Nick Cave is still looking for redemption]

Blending blues, industrial rock, and cabaret into thunderous musical narratives, the Bad Seeds’ songs felt like retellings of primal fables, often warning about the mortal dangers posed by intimacy, vulnerability, and pretty girls. On the 1984 track “From Her to Eternity,” piano chords stabbed like emergency sirens as Cave moaned, “This desire to possess her is a wound.” Its final stanza implied that Cave’s narrator had killed the object of his fascination—a typically grisly outcome in Cave’s early songs. His defining classic, 1988’s “The Mercy Seat,” strapped the listener into the position of a man on death row. It plumbed another of Cave’s central themes: annihilating shame, the feeling of being judged monstrous and fearing that judgment to be true.

As Cave aged and became a father—to four sons by three different women—his vantage widened. The Bad Seeds’ 1997 album, The Boatman’s Call, a collection of stark love songs inspired by his breakup with the singer PJ Harvey, brought him new fans by recasting him as a romantic tragedian. More and more, the libidinal bite of his work seemed satirical. He formed a garage-rock band, Grinderman, whose 2007 single “No Pussy Blues” was a send-up of the mindset of those now called incels, construing sexual frustration as cosmic injustice. (Cave spat, “I sent her every type of flower / I played a guitar by the hour / I patted her revolting little Chihuahua / But still she just didn’t want to.”) In his sensationally filthy 2009 novel, The Death of Bunny Munro, he set out to illustrate the radical feminist Valerie Solanas’s appraisal that “the male is completely egocentric, trapped inside himself, incapable of empathizing or identifying with others.” (The actor Matt Smith will soon play the novel’s protagonist, an inveterate pervert, in a TV adaptation.)

But the Cave of today feels far removed from the theatrical grossness of his past, owing to personal horrors. In 2015, his 15-year-old son Arthur fell off a cliff while reportedly on LSD; in 2022, another son, Jethro, died at 31 after struggles with mental health and addiction. “I’ve had, personally, enough violence,” Cave told me. The murder ballads he once wrote were “an indulgence of someone that has yet to experience the ramifications of what violence actually has upon a person—if I’m looking at the death of my children as violent acts, which they are to some degree.”

Nick Cave and his early band the Birthday Party at the Peppermint Lounge in New York, March 26, 1983 (Michael Macioce / Getty)

Music beckoned as a means of healing. The Bad Seeds’ 2019 album, Ghosteen, was a shivery, synth-driven tone poem in which Cave tried to commune with his lost son in the afterlife; by acclamation, it’s his masterpiece. Wild God marks another sonic and temperamental reset. Its music is a luminous fusion of gospel and piano pop: more U2 than the Stooges, more New Testament than Old. Compared with his earlier work, these albums have “a more fluid, more watery sort of feel,” he said. “Which—it’s dangerous territory here—but I guess you could see as a feminine trait.”

On a level deeper than sound, Cave explained, his recent music is “feminine” because of its viewpoint. His lyrics now account not just for his own feelings, but for those of his wife, Susie, the mother of Arthur and his twin brother, Earl. In the first song on Ghosteen, for example, a woman is sitting in a kitchen, listening to music on the radio, which is exactly what Susie was doing when she learned what had happened to Arthur.

“After my son died, I had no understanding of what was going on with me at all,” Cave said. “But I could see Susie. I could see this sort of drama playing out in front of me. Drama—that sounds disparaging, but I don’t mean that. It felt like I was trying to understand what was happening to a mother who had lost her child.” His own subjectivity became “hopelessly and beautifully entangled” with hers. On Ghosteen, “it was very difficult to have a clean understanding of whose voice I actually was in some of these songs.”

That merging of perspectives reflects more than just the shared experience of suffering. It is part of what Cave sees as a transformation of his worldview—from inward-looking to outward-looking, from misanthrope to humanist. Arthur’s death made him realize that he was part of a universal experience of loss, which in turn meant that he was part of the social whole. Whereas he was once motivated to make art to impress and shock the world, he now wanted to help people, to transmute gnawing guilt into something good. “I feel that, as his father, he was my responsibility and I looked away at the wrong time, that I wasn’t sufficiently vigilant,” he said in the 2022 interview collection Faith, Hope and Carnage. He added, speaking of his and Susie’s creative output, “There is not a song or a word or a stitch of thread that is not asking for forgiveness, that is not saying we are just so sorry.”

On the Red Hand Files, the epistolary blog that Cave started in 2018, he replies to questions from the public concerning all manner of subjects: how he feels about religion (he doesn’t identify as Christian, yet he attends church every week), what he thinks of cancel culture (against it, “mercy’s antithesis”), whether he likes raisins (they have a “grim, scrotal horribleness, but like all things in this world—you, me and every other little thing—they have their place”).

At least a quarter of the messages he receives from readers express one idea—“The world is shit,” as he put it. “That has a sort of range: from people that just see everything is corrupt from a political point of view, to people that just see no value in themselves, in human beings, or in the world.” Cave recognizes that outlook from his “nasty little guy” days—but he fears that nihilism has moved from the punk fringe to the mainstream. The misery in his inbox reflects a culture that is “anti-sacred, secular by nature, unmysterious, unnuanced,” he said. He thinks music and faith offer much-needed medicine, helping to re-enchant reality.

[From the October 2024 issue: Leonard Cohen’s prophetic battle against male egoism]

Cave has been heartened to see so many people evidently feeling the same way. Back when Jordan Peterson was first making his mark as a public figure, Cave devoured his lectures about the Bible, he told me. “They were seriously beautiful things. I heard reports about people in his classes; it was like being on acid or something like that. Just listening to this man speak about these sorts of things—it was so deeply complex. And putting the idea of religion back onto the table as a legitimate intellectual concern.”

But over time, he lost interest in Peterson as he watched him get swept up in the internet’s endless, polarized culture wars. Twitter in particular, he said, has “had a terrible, diminishing effect on some great minds.”

The artist’s job, as Cave has come to see it, is to work against this erosion of ambiguity and complication, using their creative powers to push beyond reductive binaries, whether they’re applied to politics, gender, or the soul. “I’m evangelical about the transcendent nature of music itself,” he said. “We can listen to some deeply flawed individuals create the most beautiful things imaginable. The distance from what they are as human beings to what they’re capable of producing can be extraordinary.” Music, he added, can “redeem the individual.”

This redemptive spirit hums throughout Wild God. One song tells of a ghostly boy sitting at the foot of the narrator’s bed, delivering a message: “We’ve all had too much sorrow / Now is the time for joy.” The album joins in that call with its surging, uplifting sound. The final track, “As the Waters Cover the Sea,” is a straightforward hymn, suitable to be sung from the pews of even the most traditional congregations.

But the album is not entirely a departure from Cave’s old work; he has not fully evolved from “living shit-post to Hallmark card,” as he once joked in a Red Hand Files entry. “Frogs” begins with a stark reference to the tale of Cain and Abel—“Ushering in the week, he knelt down / Crushed his brother’s head in with a bone”—and builds to Cave singing, in ecstatic tones, “Kill me!” His point is that “joy is not happiness—it’s not a simple emotion,” he told me. “Joy, in its way, is a form of suffering in itself. It’s rising out of an understanding of the base nature of our lives into an explosion of something beautiful, and then a kind of retreat.”

A few songs portray an old man—or, seemingly interchangeably, an “old god” or a “wild god”—on a hallucinatory journey around the globe, lifting the spirits of the downtrodden wherever he goes. At times, the man comes off like a deluded hero, or even a problematic one: “It was rape and pillage in the retirement village / But in his mind he was a man of great virtue and courage,” Cave sings on the album’s title track. In Cave’s view, though, this figure “is a deeply sympathetic character,” he told me, a person who feels “separated from the world” and is “looking for someone that will see him of some value.”

As with Ghosteen, the album mixes Susie’s perspective with Cave’s. One song, “Conversion,” was inspired by an experience, or maybe a vision, that she had—and that she asked her husband not to publicly disclose in detail. “There is some gentle tension between my wife, who’s an extremely private person, and my own role, which is someone that pretty much speaks about pretty much everything,” Cave said.

In the song, the old god shambles around a town whose inhabitants watch him “with looks on their faces worse than grief itself”—perhaps pity, perhaps judgment. Then he sees a girl with long, dark hair. They embrace—and erupt into a cleansing flame, curing the man of his pain. As Cave described this moment in the song to me, he flared his eyes and made an explosive noise with his mouth. In my mind, I could see the old god, and he looked just like Cave.

This article appears in the December 2024 print edition with the headline “Nick Cave Wants to Be Good.”

In his 2023 Netflix comedy special, Selective Outrage, Chris Rock identified one of the core contradictions of the social-justice era: “Everybody’s full of shit,” Rock said, including in the category of “everybody” people who type “woke” tweets “on a phone made by child slaves.”

I was reminded of that acerbic routine while reading Musa al-Gharbi’s new book, We Have Never Been Woke. Al-Gharbi, a 41-year-old sociologist at Stony Brook University, opens with the political disillusionment he experienced when he moved from Arizona to New York. He was immediately struck by the “racialized caste system” that everyone in the big liberal city seems to take “as natural”: “You have disposable servants who will clean your house, watch your kids, walk your dogs, deliver prepared meals to you.” At the push of a button, people—mostly hugely underpaid immigrants and people of color—will do your shopping and drive you wherever you want to go.

He contrasts that with the “podunk” working-class environment he’d left behind, where “the person buying a pair of shoes and the person selling them are likely to be the same race—white—and the socioeconomic gaps between the buyer and the seller are likely to be much smaller.” He continues: “Even the most sexist or bigoted rich white person in many other contexts wouldn’t be able to exploit women and minorities at the level the typical liberal professional in a city like Seattle, San Francisco, or Chicago does in their day-to-day lives. The infrastructure simply isn’t there.” The Americans who take the most advantage of exploited workers, he argues, are the same Democratic-voting professionals in progressive bastions who most “conspicuously lament inequality.”

[Read: The blindness of elites]

Musa sees the reelection of Donald Trump as a reflection of Americans’ resentment toward elites and the “rapid shift in discourse and norms around ‘identity’ issues” that he refers to as the “Great Awokening.” To understand what’s happening to American politics, he told me, we shouldn’t look to the particulars of the election—“say, the attributes of Harris, how she ran her campaign, inflation worries, and so on,” but rather to this broader backlash. All of the signs were there for elites to see if only they’d bothered to look.

One question We Have Never Been Woke sets out to answer is why elites are so very blind, including to their own hypocrisy. The answer al-Gharbi proposes is at once devastatingly simple yet reaffirmed everywhere one turns: Fooled by superficial markers of their own identity differences—racial, sexual, and otherwise—elites fail to see themselves for what they truly are.

“When people say things about elites, they usually focus their attention on cisgender heterosexual white men” who are “able-bodied and neurotypical,” al-Gharbi told me, in one of our conversations this fall. Most elites are white, of course, but far from all. And elites today, he added, also “increasingly identify as something like disabled or neurodivergent, LGBTQ.” If you “exclude all of those people from analysis, then you’re just left with this really tiny and misleading picture of who the elites are, who benefits from the social order, how they benefit.”

Sociologists who have studied nonwhite elites in the past have tended to analyze them mainly in the contexts of the marginalized groups from which they came. E. Franklin Frazier’s 1955 classic, Black Bourgeoisie, for example, spotlighted the hypocrisy and alienation of relatively prosperous Black Americans who found themselves doubly estranged: from the white upper classes they emulated as well as from the Black communities they’d left behind. By analyzing nonwhites and other minorities as elites among their peers, al-Gharbi is doing something different. “Elites from other groups are often passed over in silence or are explicitly exempted from critique (and even celebrated!),” he writes. And yet, “behaviors, lifestyles, and relationships that are exploitative, condescending, or exclusionary do not somehow become morally noble or neutral when performed by members of historically marginalized or disadvantaged groups.”

When al-Gharbi uses the word elite, he is talking about the group to which he belongs: the “symbolic capitalists”—broadly speaking, the various winners of the knowledge economy who do not work with their hands and who produce and manipulate “data, rhetoric, social perceptions and relations, organizational structures and operations, art and entertainment, traditions and innovations.” These are the people who set the country’s norms through their dominance of the “symbolic economy,” which consists of media, academic, cultural, technological, legal, nonprofit, consulting, and financial institutions.  

Although symbolic capitalists are not exactly the same as capitalist capitalists, or the rest of the upper class that does not rely on income, neither are they—as graduate students at Columbia and Yale can be so eager to suggest—“the genuinely marginalized and disadvantaged.” The theorist Richard Florida has written about a group he calls the “creative class,” which represents 30 percent of the total U.S. workforce, and which overlaps significantly with al-Gharbi’s symbolic capitalists. Using survey data from 2017, Florida calculated that members of that creative class earned twice as much over the course of the year as members of the working class—an average of $82,333 versus $41,776, respectively.

Symbolic capitalists aren’t a monolith, but it is no secret that their ruling ideology is the constellation of views and attitudes that have come to be known as “wokeness,” which al-Gharbi defines as beliefs about social justice that “inform how mainstream symbolic capitalists understand and pursue their interests—creating highly novel forms of competition and legitimation.”

Al-Gharbi’s own path is emblematic of the randomness and possibility of membership in this class. The son of military families on both sides, one Black and one white, he attended community college for six years, “taking classes off and on while working,” he told me. There he was lucky to meet a talented professor, who “basically took me under his wing and helped me do something different,” al-Gharbi said. Together, they focused on private lessons in Latin, philosophy, and classics—subjects not always emphasized in community college.

Around that time he was also going on what he calls “this whole religious journey”: “I initially tried to be a Catholic priest, and then I became an atheist for a while, but I had this problem. I rationally convinced myself that religion was bullshit and there is no God, but I couldn’t make myself feel it.” Then he read the Quran and “became convinced that it was a prophetic work. And so I was like, Well, if I believe that Muhammad is a prophet and I believe in God, that’s the two big things. So maybe I am a Muslim.” Soon after, he changed his name. Then, just when he was getting ready to transfer out of community college, his twin brother, Christian, was killed on deployment in Afghanistan. He chose to go somewhere close to his grieving family, the University of Arizona, to finish his degree in Near-Eastern studies and philosophy.

The same dispassionate analysis that he applies to his own life’s progress he brings to bear on America’s trends, especially the Great Awokening. He traces that widespread and sudden movement in attitudes not to the death of Trayvon Martin or Michael Brown, nor to Black Lives Matter or the #MeToo movement, nor to the election of Donald Trump, but to September 2011 and the Occupy Wall Street movement that emerged from the ashes of the financial crisis.

“In reality, Occupy was not class oriented,” he argues. By focusing its critique on the top 1 percent of households, which were overwhelmingly white, and ignoring the immense privilege of the more diverse symbolic capitalists just beneath them, the movement, “if anything, helped obscure important class differences and the actual causes of social stratification.” This paved the way for “elites who hail from historically underrepresented populations … to exempt themselves from responsibility for social problems and try to deflect blame onto others.”

[Read: The 9.9 percent is the new American aristocracy]

Al-Gharbi is neither an adherent of wokeism nor an anti-woke scold. He would like to both stem the progressive excesses of the summer of 2020, a moment when white liberals “tended to perceive much more racism against minorities than most minorities, themselves, reported experiencing,” and see substantive social justice be achieved for everyone, irrespective of whether they hail from a historically disadvantaged identity group or not. The first step, he argues, is to dispel the notion that the Great Awokening was “some kind of unprecedented new thing.”

Awokenings, in al-Gharbi’s telling, are struggles for power and status in which symbolic capitalists, often instinctively and even subconsciously, leverage social-justice discourse not on behalf of the marginalized but in service of their own labor security, political influence, and social prestige. He does not see this as inherently nefarious—indeed, like Tocqueville and many others before him, he recognizes that motivated self-interest can be the most powerful engine for the common good. Al-Gharbi argues that our current Awokening, which peaked in 2021 and is now winding down, is really the fourth such movement in the history of the United States.

The first coincided with the Great Depression, when suddenly “many who had taken for granted a position among the elite, who had felt more or less entitled to a secure, respected, and well-paying professional job, found themselves facing deeply uncertain futures.”

The next would take place in the 1960s, once the radicals of the ’30s were firmly ensconced within the bourgeoisie. “The driver was not the Vietnam War itself,” al-Gharbi stresses. That had been going on for years without protest. Nor was the impetus the civil-rights movement, gay liberation, women’s liberation, or any such cause. “Instead, middle-class students became radical precisely when their plans to leave the fighting to minorities and the poor by enrolling in college and waiting things out began to fall through,” he argues. “It was at that point that college students suddenly embraced anti-war activism, the Black Power movement, feminism, postcolonial struggles, gay rights, and environmentalism in immense numbers,” appropriating those causes for their own gain.

If this sounds familiar, it should. The third Awokening was smaller and shorter than the others, stretching from the late ’80s to the early ’90s, and repurposing and popularizing the Marxist term political correctness. Its main legacy was to set the stage for the fourth—and present—Awokening, which has been fueled by what the scholar Peter Turchin has termed “elite overproduction”: Quite simply, America creates too many highly educated, highly aspirational young people, and not enough high-status, well-paid jobs for them to do. The result, al-Gharbi writes, is that “frustrated symbolic capitalists and elite aspirants [seek] to indict the system that failed them—and also the elites that did manage to flourish—by attempting to align themselves with the genuinely marginalized and disadvantaged.” It is one of the better and more concise descriptions of the so-called cancel culture that has defined and bedeviled the past decade of American institutional life. (As Hannah Arendt observed in The Origins of Totalitarianism, political purges often serve as jobs programs.)  

The book is a necessary corrective to the hackneyed discourse around wealth and privilege that has obtained since 2008. At the same time, al-Gharbi’s focus on symbolic capitalists leaves many levers of power unexamined. Whenever I’m in the company of capitalist capitalists, I’m reminded of the stark limitations of the symbolic variety. Think of how easily Elon Musk purchased and then destroyed that vanity fair of knowledge workers formerly known as Twitter. While some self-important clusters of them disbanded to Threads or Bluesky to post their complaints, Musk helped Trump win the election. His PAC donated $200 million to the campaign, while Musk served as Trump’s hype man at rallies and on X. Trump has since announced that Musk will be part of the administration itself, co-leading the ominously named Department of Government Efficiency.

Al-Gharbi’s four Great Awokenings framework can sometimes feel too neat. In a review of We Have Never Been Woke in The Wall Street Journal, Jonathan Marks points out a small error in the book. Al-Gharbi relies on research by Richard Freeman to prove that a bust in the labor market for college graduates ignited the second Awokening. But al-Gharbi gets the date wrong: “Freeman’s comparison isn’t between 1958 and 1974. It’s between 1968 and 1974”—too late, Marks argued, to explain what al-Gharbi wants it to explain. (When I asked al-Gharbi about this, he acknowledged the mistake on the date but insisted the point still held: “The thing that precipitated the massive unrest in the 1960s was the changing of draft laws in 1965,” he said. “A subsequent financial crisis made it tough for elites to get jobs, ramping things up further.” He argued it was all the same crisis: an expanding elite “growing concerned that the lives and livelihoods they’d taken for granted are threatened and may, in fact, be out of reach.”)

Despite such quibbles, al-Gharbi’s framework remains a powerful one. By contrasting these periods, al-Gharbi stressed to me, we can not only understand what is happening now but also get a sense of the shape of wokenesses to come. As he sees it, “the way the conversation often unfolds is just basically saying wokeness is puritanism or religion,” he explained. “They think Puritanism sucks, or religion sucks,” he continued. But just saying that “wokeness is bad” is not “super useful.”

Indeed, one of the primary reasons such anti-woke reactions feel so unsatisfactory is that wokeness, not always but consistently, stems from the basic recognition of large-scale problems that really do exist. Occupy Wall Street addressed the staggering rise of inequality in 21st-century American life; Black Lives Matter emerged in response to a spate of reprehensible police and vigilante killings that rightfully shocked the nation’s conscience; #MeToo articulated an ambient sexism that degraded women’s professional lives and made us consider subtler forms of exploitation and abuse. The self-dealing, overreach, and folly that each of these movements begat does not absolve the injustices they emerged to address. On the contrary, they make it that much more urgent to deal effectively with these ills.

[Musa al-Gharbi: Police punish the ‘good apples’]

Any critique of progressive illiberalism that positions the latter as unprecedented or monocausal—downstream of the Civil Rights Act, as some conservatives like to argue—is bound not only to misdiagnose the problem but to produce ineffective or actively counterproductive solutions to it as well. Wokeness is, for al-Gharbi, simply the way in which a specific substratum of elites “engage in power struggles and struggles for status,” he said. “Repealing the Civil Rights Act or dismantling DEI or rolling back Title IX and all of that will not really eliminate wokeness.”

Neither will insisting that its adherents must necessarily operate from a place of bad faith. In fact, al-Gharbi believes it is the very sincerity of their belief in social justice that keeps symbolic capitalists from understanding their own behavior, and the counterproductive social role they often play. “It’s absolutely possible for someone to sincerely believe something,” al-Gharbi stressed, “but also use it in this instrumental way.”

Having been born into one minority group and converted to another as an adult, al-Gharbi has himself accrued academic pedigree and risen to prominence, in no small part, by critiquing his contemporaries who flourished during the last Great Awokening. He is attempting to outflank them, too, aligning himself even more fully with the have-nots. Yet his work is permeated by a refreshing awareness of these facts. “A core argument of this book is that wokeness has become a key source of cultural capital among contemporary elites—especially among symbolic capitalists,” he concedes. “I am, myself, a symbolic capitalist.”

The educated knowledge workers who populate the Democratic Party need more of this kind of clarity and introspection. Consider recent reports that the Harris campaign declined to appear on Joe Rogan’s podcast in part out of concerns that it would upset progressive staffers, who fussed over language and minuscule infractions while the country lurched toward authoritarianism.

Al-Gharbi’s book’s title is drawn from Bruno Latour’s We Have Never Been Modern, which famously argued for a “symmetrical anthropology” that would allow researchers to turn the lens of inquiry upon themselves, subjecting modern man to the same level of analytical rigor that his “primitive” and premodern counterparts received. What is crucial, al-Gharbi insists, “is not what’s in people’s hearts and minds.” Rather the question must always be: “How is society arranged?” To understand the inequality that plagues us—and then to actually do something about it—we are going to have to factor in ourselves, our allies, and our preferred narratives too. Until that day, as the saying about communism goes, real wokeness has never even been tried.

John Smyth, a known child abuser in the UK, went to Zimbabwe and set up Christian holiday camps.

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A note from Tom:

As we were about to publish this newsletter, Donald Trump announced that he has asked the Fox News personality Pete Hegseth, a military veteran who has no experience in leading large organizations and no serious background as a senior leader in national-security affairs, to be his secretary of defense. This is exactly the kind of unqualified nomination that I was warning could be looming after this first group of nominees were announced—and it explains why Trump is determined to bypass the U.S. Senate to get some of his nominees confirmed. I will have more to say about Hegseth soon.

So far, the new Trump administration has a chief of staff, a “border czar,” and a national security adviser; all three are White House positions controlled by the president. Donald Trump has also reportedly named six people to senior positions that require Senate confirmation: secretary of state, United Nations ambassador, secretary of homeland security, secretary of defense, CIA director, and administrator of the Environmental Protection Agency. (He has also chosen an ambassador to Israel.) His first picks are neither very surprising nor very impressive, but this is only the beginning.

His co–campaign manager Susie Wiles will make White House history by becoming the first female chief of staff. People around Trump seem relieved at this appointment, but she’ll likely be saddled with Stephen Miller as a deputy, which could get interesting because Miller apparently has a tendency to get out of his lane. (According to a book by the New York Times reporter Michael Bender, Miller attended a tense meeting that included Trump, Attorney General Bill Barr, and General Mark Milley, the chairman of the Joint Chiefs of Staff, during the Black Lives Matter protests in 2020. As the nation’s leaders debated what to do, Miller interjected and said that America’s major cities had been turned into war zones. General Milley, Bender writes, turned to Miller, pointed at him, and said: “Shut the fuck up, Stephen.”)

The rest of the appointments are unsurprising, given the limited pool of Republicans willing to serve in another Trump administration. (Some Trump loyalists such as Senator Tom Cotton have reportedly declined a role in the administration, likely protecting their future for the 2028 GOP race to succeed Trump.) Marco Rubio, who sits on the Foreign Relations and Intelligence Committees in the Senate, was a reasonable choice among the Trump coterie to become America’s top diplomat as secretary of state.

Likewise, Representative Mike Waltz of Florida is a reasonable choice for national security adviser—but again, that’s in the context of the now-smaller universe of national-security conservatives in politics or academia willing to work for Trump at this point. He is a veteran, and like Rubio, he has served on relevant committees in Congress, including Armed Services, Foreign Affairs, and the House Permanent Select Committee on Intelligence. Waltz may be a credible voice on national security, but he was also a 2020 election denier. He pledged to oppose certifying Joe Biden’s 2020 win and signed on to an amicus brief supporting a Texas lawsuit to overturn the election. He changed his mind—but only after the events of January 6.

Representative Elise Stefanik of New York, meanwhile, was bound to be rewarded for her loyalty. Although Vice President–elect J. D. Vance took the gold in the race to replace the disowned Mike Pence, Stefanik was a comer even by the standards of the sycophantic circle around Trump, and so she’ll head to the United Nations, a low-priority post for Trump and a GOP that has little use for the institution. A former member of Congress from New York, Lee Zeldin (who was defeated in the 2022 New York governor’s race) will head up the EPA, another institution hated by MAGA Republicans, thus making Zeldin’s weak—or strong, depending on your view—legislative record on environmental issues a good fit for this administration.

This afternoon, Trump announced that John Ratcliffe will serve as CIA director. Ratcliffe previously served as director of national intelligence and will now be in a post that is functionally subordinate to his old job. Ratcliffe is a reliable partisan but an unreliable intelligence chief. The most baffling move Trump has made so far is the appointment of South Dakota Governor Kristi Noem to lead the Department of Homeland Security. Noem served four terms in Congress and is in her second as governor. She has very little relevant experience, especially as a government executive. (South Dakota might be a big place, but it’s a small state; DHS has more than 260,000 employees, making it a bit more than a quarter the size of the entire population of Noem’s home state.) DHS is a giant glob of a department—one I have long argued should never have existed in the first place and should be abolished—that has seeped across the jurisdictional lines of multiple institutions and, unlike some other Cabinet posts, requires someone with serious leadership chops.

DHS will also be central to some of Trump’s most abominable plans regarding undocumented immigrants—and, potentially, against others the president-elect views as “enemies from within.” (The “border czar” Trump has named, Tom Homan, once falsely implied that some California wildfires were worsened by an undocumented immigrant.) In that light, Noem is perfect: She is inexperienced but loyal, a political lightweight with no independent base of support or particularly long experience in Washington, and she can be counted on to do what she’s told. She will be no John Kelly or Kirstjen Nielsen, her confirmed predecessors at DHS, both of whom were on occasion willing to speak up, even if ineffectively.

This first passel of nominees should gain Senate confirmation easily, especially Rubio. (Sitting members of the chamber usually have an easier time, as do people who have close associations with the Senate.) And given Trump’s history and proclivity for mercurial and humiliating firings, few of them are likely to be very long in their post, and are probably better than the people who will later replace them.

But that in itself raises a troubling question. If Trump intends to nominate these kinds of fellow Republicans, why is he insistent that the new Senate allow him to make recess appointments?

For those of you who do not follow the arcana of American government, Article II of the Constitution includes a provision by which the president can make appointments on his own if the Senate is in recess and therefore unable to meet. The Founders didn’t think this was a controversial provision; sometimes, presidents need to keep the government running (by choosing, say, an ambassador) even when the Senate might not be around—a real problem in the days when convening the Senate could take weeks of travel. Such appointments last until the end of the next legislative session.

For obvious reasons, the Senate itself was never a big fan of a device—one that presidents routinely used—that circumvents constitutional authority to confirm executive appointments, especially once the practice got out of hand. (Bill Clinton made 139 recess appointments, George W. Bush made 171, and Barack Obama made 32.) The Senate’s response was basically to be wilier about not declaring itself in recess even when there’s no one around, and when President Obama tried to push through some of these appointments in 2012, the Supreme Court sided with the Senate.

Now Trump wants to bring back the practice. The obvious inference to draw here is that after some fairly uncontroversial nominations, he intends to nominate people who couldn’t be confirmed even in a supine and obedient Republican Senate. Perhaps this is too clever, but I am concerned that this first pass is a head fake, in which Trump nominates people he knows are controversial (such as Zeldin) but who are still confirmable, and then sends far worse candidates forward for even more important posts. Kash Patel—a man who is dangerous precisely because his only interest is serving Trump, as my colleague Elaina Plott Calabro has reported—keeps bubbling up for various intelligence posts.

“Ambassador Elise Stefanik” and “EPA Administrator Lee Zeldin” might not be great ideas, but they are not immediate threats to U.S. national security or American democracy. “CIA Director John Ratcliffe,” by contrast, is cause for serious concern. If Trump is serious about his authoritarian plans—the ones he announced at every campaign stop—then he’ll need the rest of the intelligence community, the Justice Department, and the Defense Department all under firm control.

Those are the next nominations to watch.

Related:

Trump signals that he’s serious about mass deportation. Stephen Miller is Trump’s right-hand troll. (From 2018)

Here are three new stories from The Atlantic:

The HR-ification of the Democratic Party Anne Applebaum: Putin isn’t fighting for land in Ukraine. Genetic discrimination is coming for us all.

Today’s News

The judge in Trump’s hush-money criminal case delayed his decision on whether Trump’s conviction on 34 felonies should be overturned after his reelection. A federal judge temporarily blocked a new Louisiana law that would have required the display of the Ten Commandments in all public classrooms, calling the legislation “unconstitutional on its face.” Louisiana’s attorney general said that she will appeal the ruling. The Archbishop of Canterbury announced his resignation. An independent review found that he failed to sufficiently report the late barrister John Smyth, who ran Christian summer camps and abused more than 100 boys and young men, according to the review.

Evening Read

Illustration by Mark Pernice

AI Can Save Humanity—Or End It

By Henry A. Kissinger, Eric Schmidt and Craig Mundie

The world’s strongest nation might no longer be the one with the most Albert Einsteins and J. Robert Oppenheimers. Instead, the world’s strongest nations will be those that can bring AI to its fullest potential.

But with that potential comes tremendous danger. No existing innovation can come close to what AI might soon achieve: intelligence that is greater than that of any human on the planet. Might the last polymathic invention—namely computing, which amplified the power of the human mind in a way fundamentally different from any previous machine—be remembered for replacing its own inventors?

Read the full article.

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Good on Paper: A former Republican strategist on why Harris lost Trump’s “deep state” revenge The great conspiracy-theorist flip-flop The two Donald Trumps “Dear James”: How can I find more satisfaction in work?

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Stephanie Bai contributed to this newsletter.

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The village is located in a mostly Christian region and is outside Hezbollah's traditional strongholds in Lebanon.