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      Using Film to Tell a Personal History of America and Race

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      With “Who We Are,” the lecturer Jeffery Robinson and the directors Emily and Sarah Kunstler follow in the tradition of documentaries that excavate our past.For over a decade, Jeffery Robinson has been telling an unvarnished history of the United States in an ever-evolving lecture presentation. His talks, now presented as part of his organization, the Who We Are Project, delve into how racism against Black people was bound up with the country’s legacy since its founding. The new documentary, “Who We Are: A Chronicle of Racism in America,” captures Robinson’s eye-opening account (filmed at Town Hall in New York City) and intersperses interviews with civil rights figures and others from his travels across the country.The film, directed by Emily and Sarah Kunstler, joins a lineage of documentaries that excavate race and the histories of marginalized people in America, like Raoul Peck’s “I Am Not Your Negro” and Ava DuVernay’s “13th.”“This is not ‘Eyes on the Prize,’” Robinson said of the new movie, which is available on major digital platforms. “But I think it is a call to us being something radically different going forward.”Reviewing “Who We Are” for The Times, Ben Kenigsberg made it a Critic’s Pick and wrote, “It’s a confrontational film, but never an alienating one.”Robinson, a criminal defense lawyer by profession, was the director of the A.C.L.U.’s Trone Center for Justice and Equality in New York, and he remembers walking past the former Cotton Exchange on the way to work. I spoke with him and the Kunstlers (whose last feature, “William Kunstler: Disturbing the Universe,” was about their father, the civil rights attorney). These are excerpts from our interview.“Who We Are” partly aims to chart the role of white supremacy in U.S. history. How did you approach that?JEFFERY ROBINSON I say it as a rhetorical question in the film: “What if I said America was founded on white supremacy? Somebody might say, ‘Jeff, that’s really extreme.’” But when you read the words of the people that founded our country and see what they did, I think it’s an inescapable conclusion. Some people have said the Constitution was a compromise between those who wanted slavery and those who didn’t want slavery. This “compromise” protected the institution of slavery, gave the South extra congressional representatives and Electoral College votes to protect the institution of slavery, and made Black attempts to be free unconstitutional. It was unconstitutional for me to try and get away from my owner!SARAH KUNSTLER And they accomplished all of that without using the word slavery. We have a history of hiding what we mean as a country. When we enact laws preserving and maintaining white supremacy, we don’t actually say what it is that we’re doing.ROBINSON There is no way you can associate white supremacy with a law that says you cannot change the name of iconic monuments in the state of Alabama — until you understand that these are all monuments to slavery, essentially, and to people that enslaved people.Robinson with Josephine Bolling McCall, the author of a book about her father’s lynching in Alabama in 1947.Jesse Wakeman/Sony Pictures ClassicsThe film also uncovers the details of lived Black experience: for example, the fingerprints that enslaved builders left behind on walls they made.EMILY KUNSTLER The facts in the abstract don’t mean anything if you can’t connect them to actual human experience. Those fingerprints are one example of a monument to a history of lived experience of enslaved Black people in Charleston, S.C., and in fact, all over this country, that despite the best efforts to erase them, persist. The same way the foundations for the houses in Tulsa, Okla., [site of the 1921 massacre], still exist where the homes were never rebuilt.ROBINSON There was a moment when we were talking with Mother Randle [a survivor of the Tulsa massacre] and she was saying, “There was a pile of bodies.” There was just a chill that went up and down my spine — this woman over 100 years old going back to that memory in her life.Jeffery, how did it feel to share your, and your family’s, experiences of racism, like the school basketball game where the hosts didn’t want you to play?ROBINSON We went to Dr. Tiffany Crutcher and asked her to talk about her feelings about her brother being killed on live television, practically, by the Tulsa police [in 2016]. And it felt like, All right, I should share something. Dick [a basketball coach who stuck up for Robinson] was 21 years old at the time this incident happened in Walls, Miss. This is just several years after civil rights workers got disappeared and murdered in Mississippi. Where he got the courage to handle that the way he did, I just don’t know. But it was clear that if I didn’t play, we were all leaving. And he wasn’t going to put that on me at 12 years old. I think he saw me as essentially his younger brother.Could you talk about including the conversation about slavery with a man you encountered at a Confederate statue who represented Flags Across the South, the pro-Confederate flag group?EMILY KUNSTLER I felt like it encompassed the thesis of the film. I asked Jeff, “Do you think that that gentleman could be reached?” And Jeff said, “I don’t know if he can be reached, but I know that if nobody tries, he certainly won’t be.” There’s value in making the effort, there’s value in laying out the facts and continuing to do so. We can’t be frightened into silence by people who think differently, speak very loudly, and come out in force and wave Confederate flags.ROBINSON The conversation didn’t go the way he perhaps thought it was going to go in terms of me getting angry at him or something. There’s a little twitch in his face as we were leaving, and I think we at least made some wheels turn in his head.How does the movie relate to the controversy around laws banning the teaching of certain American history?ROBINSON The first time we met in person to talk about this [movie] was June 20, 2017. No one was even talking about CRT [Critical Race Theory] back then. It would have been like, “What is that, a breakfast cereal or something?” So this was not done in response to those laws. But those laws coming up can tell you how afraid people are of the information that’s in this film.This goes to the concept of “the minds of the rising generation.” All the way back in 1837, John C. Calhoun, one of the most virulent racists in American history, was saying that we can’t teach children in school about the abolition of slavery, because if we teach that, slavery is done for. The day before the [Trump] administration left office, they put out something called “The 1776 Report” that talked about a return to patriotic education, and they use the exact same quote that John C. Calhoun did: “the minds of the rising generation.”SARAH KUNSTLER Before there were anti-CRT laws, there were textbook wars. So there’s an unending battle of what and how much our children are taught in school about our nation’s history. One of the most compelling things about Jeff’s talk is that he goes back to primary sources. You don’t need to just learn it in school. You can seek it out for yourself. More

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      Disney Says It Hopes Florida Anti-LGBTQ Law Is ‘Struck Down’

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      Moments after Gov. Ron DeSantis of Florida signed an anti-L.G.B.T.Q. bill into law on Monday, Disney released a statement condemning it and saying that its “goal as a company is for this law to be repealed by the legislature or struck down by the courts.” Disney employs roughly 80,000 people in the Orlando area.Labeled by opponents as “Don’t Say Gay,” the law restricts classroom instruction on sexual orientation and gender identity. It also gives parents an option to sue a school district if they think the policy has been violated.This month, Disney was criticized by many of its employees for refusing to take a public stand against the legislation, leading to a series of moves from the company’s chief executive, Bob Chapek. Mr. Chapek broke the company’s silence and stated Disney’s opposition; apologized repeatedly; paused political giving in Florida pending a review; and created a task force to develop an action plan for Disney to be a more positive force for the L.G.B.T.Q. community, including through its content for families. He is going on a listening tour at Disney workplaces, both domestically and overseas, this week.On March 9, Mr. Chapek told shareholders at Disney’s annual meeting that he had called Mr. DeSantis to “express our disappointment and concern” about the bill. “The governor heard our concerns, and agreed to meet with me and L.G.B.T.Q.+ members of our senior team in Florida as a way to address them,” he said.Mr. DeSantis responded with defiance, promptly deriding the company as “Woke Disney” in a fund-raising email to supporters. On Monday, as he signed the bill, Mr. DeSantis said: “I don’t care what Hollywood says. I don’t care what big corporations say. Here I stand. I’m not backing down.”The hosts of the Academy Awards on Sunday made fun of the legislation during their opening stand-up routine.In its statement on Monday, Disney added that it was committed to the national and state organizations working to overturn the law. “We are dedicated to standing up for the rights and safety of L.G.B.T.Q.+ members of the Disney family,” the company said, “as well as the L.G.B.T.Q.+ community in Florida and across the country.” More

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      The Flea Theater, Experimenting Again, Walks a New Tightrope

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      Back from the brink of extinction, the Off Off Broadway fixture is testing a new structure that gives artists the autonomy they demanded.Since its inception in the mid-1990s, the Flea Theater has positioned itself as a haven for experimentation, an unpretentious home for risk-taking and for young actors eager to get their start.But for years, discontent simmered beneath the surface.Actors were frustrated by the fact that the theater asked for lots of work with no pay; Black artists felt mistreated even while working on shows meant to center Black experiences; artists felt exploited, intimidated, voiceless.In 2020, the bad feelings bubbled over when an actress who had performed at the Flea, Bryn Carter, published a letter detailing her experiences, pointing out what she described as elitist, racist and soul-crushing encounters and attitudes.When the reckoning at the organization collided with the pandemic shutdown, the survival of the Flea became uncertain.“What we’re doing is driven by our mission,” said the Flea’s artistic director, Niegel Smith, right, with Hao Bai, the show’s lighting, projection and sound designer.Nina Westervelt for The New York TimesBut now, the Off Off Broadway nonprofit theater is fighting to come back — this time with a new hybrid structure built to give complete artistic autonomy to a group of writers, directors and actors that has spoken out against the old Flea. That group, now known as the Fled Collective, is being given funding by the Flea to stage its own programming in the theater’s TriBeCa space. In addition, the Flea will produce shows of its own, but now all actors will be paid and there will be a focus on work by “Black, brown and queer artists.”The first Flea-produced show at the theater in two years, “Arden — But, Not Without You,” took the stage last month and just extended its run.But major challenges, chiefly financial, remain. When the organization’s longtime producing director, Carol Ostrow — a target of much of the criticism — retired following calls for her ouster, about half of the Flea’s board members followed her out the door. The departures resulted in a loss of trustee donations and fund-raising that depleted the organization’s $1.5 million budget by about a third, said Niegel Smith, the organization’s artistic director.Dolores Avery Pereira, a leader of the Fled Collective, which is trying to build a new future within the reconfigured Flea, said she is not discouraged.“I believe that the money will come,” she said. “I choose my artistic freedom every time.”When the Flea was born in 1996, the founders, who included the theater couple Jim Simpson and Sigourney Weaver, viewed it as a passionately edgy alternative to the commercial imperatives of Broadway.From its beginnings, the Flea was seen by aspiring actors as a place they could exercise their talents without needing to present a long résumé or a fancy degree at the door.“If you didn’t go to Juilliard or Yale or Brown, this was a place you could start,” said Adam Coy, a Fled leader who joined the Bats, the Flea’s resident acting company, in 2017.The first Flea-produced show at the theater in two years, “Arden — But, Not Without You,” during rehearsals in January.Nina Westervelt for The New York TimesThe new iteration of the Flea pushes the parameters of that kind of experiment a good bit further in its effort to dismantle traditional hierarchies — think autocratic impresarios — that have long ruled over theater spaces. In its push to democratize the production of works, the Flea is echoing the sorts of demands heard in theater communities across the country over the past two years as the pandemic’s threats to the industry and urgent calls for racial equity have spurred collective organizing among artists.But to pull it off under new financial constraints, the Flea’s leaders have had to reckon with the reality that its output may not match what it had been in the past, especially now that all actors will be paid. (In March 2020, for example, the Flea had 13 employees; it currently has two.)“We do a whole lot less now, and we’ll probably do a whole lot less for a long time,” said Smith, who is one of few Black artistic directors at New York City theaters. “But at least what we’re doing is driven by our mission.”The issue of pay for actors had been kicking around the Flea for years. Some recalled receiving no payment except a single stipend of $25 or $75 after spending weeks in rehearsals, on top of a requirement to spend several hours a month doing unpaid labor around the theater.The issue became particularly frustrating to actors when the Flea opened a new three-theater performing arts complex in TriBeCa which cost an estimated $25 million in 2017. As the Flea was transitioning to the new building, the phrase “pay the Bats” appeared written on the walls of its old theater, said Jack Horton Gilbert, who had been a member of the Bats for about five years. Beyond the question of surviving in New York, the lack of pay focused attention, critics said, on the demographics of who could afford to work for free.Leaders of the Flea have said that, going forward, they intend to employ a more democratic vision of artistic creation that gives actors, writers and other creatives greater voice in productions. Nina Westervelt for The New York Times“By not paying actors, the diversity of the company suffers because the people who can actually be around and invest are privileged,” Carter, who had been part of the Bats troupe, wrote in her June 2020 letter. “Many actors of color have not felt welcome or safe in your doors.”Much of Carter’s criticism was directed at Ostrow, who she said had mistreated her, generally was patronizing toward Black creatives and did “not know how to speak to Black people.” Once, she said, Ostrow had touched her hair without permission. Another time, she said, Ostrow had mixed up a Black lead actor and her understudy.Flea leaders apologized. Ostrow wrote Carter in June 2020 to say that she was “accountable for the behavior that you describe” and was “deeply sorry.”Later that month, a group of artists with the Flea posted a letter on social media condemning the theater for, among other things, creating a culture of “intimidation and fear.” The letter cited a case in which Black artists who took issue with a “trauma-centered” season of works about race were told, the critics said, that they could be replaced; it also repeated the concerns about expecting actors to work for free.“We have seen these same artists paid to cater your events and galas, rather than for their creative work,” the letter said.Members of the Fled Collective met in the Flea Theater in TriBeCa to plan their first season.Christopher Garofalo In response, the Flea’s leadership declared it would pay all artists for their work and said the theater needed to “reckon with the intersection of racism, sexism and pay inequity.”Later that year, the artists’ collective delivered demands to the Flea’s board, which included involving artists of color in planning the season, making sure there was board representation from their ranks and getting rid of Ostrow.In November 2020, Ostrow, who had been working without a salary for years, announced her retirement. Soon after that, five members of the board resigned, Smith said, resulting in a loss of about $475,000 in annual contributions. (Ostrow and her husband, the board member Michael Graff, had been major funders: the couple was listed as having donated more than $500,000 to the Flea’s new building.)Neither Ostrow nor her husband responded to requests for comment.Relations only soured further when the board, in what it said was a cost-saving measure, decided to dissolve its resident artist programs, including the Bats, infuriating the artists’ collective that had worked for months to try to shape an organization that they would be willing to return to.In a statement posted to social media, the artist group, now operating as the Fled, made a bold appeal to the Flea to “hand over the keys.” In a statement to New York Magazine days later, Simpson and Weaver threw their support behind the idea.Later on, Smith shocked Pereira when he told her that he and the board would be willing to explore actually transferring the property in TriBeCa to the Fled.Artwork by Carrie Mae Weems, one of the creators of “Arden,” in the rehearsal space. Nina Westervelt for The New York TimesThe agreement that was actually struck was more modest, but still extraordinary. The Flea, which continues on as a nonprofit, will still own the building. But the Fled, which is made up of about 100 artists, will operate there under a three-year residency, whose costs will be underwritten in part by the Flea. The theater will also provide production and marketing support.Separately, the Flea is producing its own content, like “Arden,” which was funded by a collection of grants. “Arden” includes sculpture and video by the visual artist Carrie Mae Weems, music by the multi-hyphenate artist Diana Oh, as well as improvisational song by the choreographer Okwui Okpokwasili and the designer and director Peter Born.Smith’s own segment of the show addresses the Flea’s recent turmoil head on, something he felt was necessary to do in the first work under the Flea’s new mandate.Wearing a white robe and no shirt, Smith walks around the stage of the small black-box theater in a ritualistic trance, muttering — and eventually shouting — the phrase “this place is fraught.”“This place has held oppressive structures fueled by coercion and ambition,” he says in the show.Some artists say they are still skeptical that an organization with the same artistic director can truly start anew. Others are simply uninterested in performing, or even sitting in the audience, at the Flea again after their personal experiences there.“I just moved on from wanting to be involved in any way in that space,” Carter said, noting that she nonetheless supports the Fled’s work.The leaders of the Fled, which plans to host its first developmental workshop at the Flea in May for a play by Liz Morgan, are unsure whether it will go beyond the three-year contract. The goal right now is to hold the Flea to the promises it has made and to create a model for an effective artist-led theater collective, said Raz Golden, one of the Fled’s leaders.“It hasn’t been easy,” Pereira said. “But it’s a relief to be at the art-making part.”Kirsten Noyes contributed research. More

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      'Great Freedom': Film Traces Long Shadow of Anti-Gay Law in Germany

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      A new film traces the many decades it took to abolish Paragraph 175, a measure criminalizing sex between men that was strengthened by the Nazis.BERLIN — A turning point arrives for Viktor and Hans, the central characters in the new film “Great Freedom,” when Viktor sees the concentration camp tattoo on Hans’s arm.It’s 1945, and Viktor has already forcibly thrown Hans out of the cell they share in a German prison after learning that Hans was jailed for having sex with men. But when Viktor, an ice block of a man with a murder conviction, discovers the tattooed number, he offers to give Hans a new design to cover up the past.“They put you from a concentration camp into the slammer? Seriously?” Victor (Georg Friedrich) stammers in disbelief, more to himself than to Hans (Franz Rogowski).The fictional character of Hans, liberated from a Nazi concentration camp at the end of World War II only to be sent directly to prison, is based on a chilling and often overlooked chapter in German postwar history.Hans is repeatedly arrested under Paragraph 175, a law criminalizing sex between men that the Nazis expanded just a couple of years into their regime, and which was kept on the books for decades after.The law was used, sometimes with elaborate sting operations, to convict up to 50,000 gay men in West Germany between 1945 and 1994 — roughly as many as were arrested during the decade in which the Nazis used it.“For gay men, the Nazi era did not end in 1945,” said Peter Rehberg, the archivist of Schwules Museum, a gay cultural institution in Berlin.When Sebastian Meise, the director of “Great Freedom,” read about the men who went from the concentration camps to prison because of their sexuality, it “really changed my understanding of history,” he said in a telephone interview from Vienna. The discovery set him off on an eight-year project that resulted in “Great Freedom,” which was Austria’s submission to the international feature category at this year’s Oscars.Modern Germany has been praised for its efforts to keep the dreadful memory of the Holocaust present for the generations born after what Hannah Arendt called the “break in civilization.” The Nazi era is a mandatory part of school history curriculums, for example, and many schoolchildren and police cadets are obliged to visit former concentration camps. But for many decades, postwar Germany’s treatment of gay men was also neither liberal nor progressive.In 1935, the Nazis strengthened Germany’s law criminalizing homosexuality, which was originally introduced in the 1870s. This allowed the regime to criminalize not just gay sex, but almost any behavior that could be seen to run afoul of heterosexual norms, including looking at another man. While East Germany had a slightly less restrictive version on its books, West Germany kept the strict Nazi legislation until 1969, when it was first reformed.Peter Bermbach at his home in Paris. He left West Germany in 1960 after being imprisoned under Paragraph 175. Elliott Verdier for The New York TimesFor West Germans like Peter Bermbach, Paragraph 175 cast a long shadow over the postwar decades.In his senior year of high school in West Germany in the late 1940s, he was overheard turning down a date with another boy. School officials did not just suspend him, they also reported him to the police.“It was the typical German sense of order and justice of the time,” said Bermbach, now 90, in a telephone interview.The second time, he didn’t get off as easily. At 29, with a Ph.D. and a job in a publishing house, he was caught putting his arm around a 17-year-old at a public pool. Bermbach spent four weeks in jail and was fined 5,000 marks — a hefty sum at the time.After he paid off the fine, he became one of the thousands of gay and bisexual men who fled Paragraph 175. He moved to Paris in 1960 in search of more freedoms.Meise and his writing partner Thomas Reider collected many stories from Bermbach’s generation of gay men during the six years they spent researching and writing the script for “Great Freedom,” visiting the archives at the Schwules Museum and the Magnus Hirschfeld Foundation, which collects interviews with men affected by the law.Still, Paragraph 175 did not stop gay culture from evolving in Western Germany; the German title of the film, “Grosse Freiheit,” is a nod to a venerable gay bar in Berlin where the penultimate scene takes place. But it did push many aspects of gay life underground, according to Klaus Schumann, 84. He remembered Berlin police pulling up in large vans in front of bars known to be gay hot spots in the late ’40s and ’50s. No one was criminally charged, he said, but everyone, including staff, were taken to the local police station to to be identified.“It was basically a way to keep control over people,” Schuman said.Hans (Franz Rogowski) first arrives at the prison in 1945 after being held in a Nazi concentration camp.MUBI“Great Freedom” traces Hans’s many stints behind bars, where he was labeled a “175,” jumping between 1945 and 1969. To help mark that time shift, Rogowski lost more than 25 pounds during filming, to make himself appear younger (the later scenes were filmed first). Shooting in an abandoned prison close to Magdeburg in the former East Germany, Meise captures the slow course of incarcerated time, as well as social change.“I would be very pleased if it was taken as a universal story,” Meise said of his film. “It’s so hard to disentangle the history and the current politics because it’s so virulent.” Meise noted that the issue is far from being a purely historical one, as there seem to be new pushes to reinforce heterosexual norms in places like some U.S. schools.For the men whose lives were affected by Paragraph 175, much has changed. After he settled in Paris, Bermbach built a career as a journalist and filmmaker. Last year he wrote an autobiography, and later this month the high school that kicked him out more than seven decades ago has invited him to visit and read from the book.“Honestly, I don’t really care,” Barmbach said of going back to the place that once expelled him. “As for being denounced for being homosexual, I’ve long forgotten about that.”After Paragraph 175 was reformed in 1969 and again in 1973, the last vestige of it was taken off the books in 1994. In 2017, a year after Meise started writing “Great Freedom,” the German parliament said anyone charged under the law would have their record expunged. It also agreed to offer a meager settlement to those who applied.Of the 50,000 men who might have eligible, only 317 had applied by last summer. More

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      Study Finds Sustained Progress for Female Directors and Filmmakers of Color

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      But women of color are still not getting feature directing jobs in Hollywood, the annual report on top-grossing movies finds.For the first time in a long time, Dr. Stacy L. Smith is feeling optimistic. The director of the University of Southern California’s Annenberg Inclusion Initiative has been studying the gender and race breakdown of Hollywood’s top-grossing directors since 2007, and finally has some good news to report. For the first time since her work began, Smith has seen sustained progress for women and people of color working behind the camera.Over the 15 years of the study, which analyzed 1,542 directors, only 5.4 percent were women. In 2020, that percentage rose to 15 percent and in 2021, it stood at 12.7 percent. Despite that recent drop, and despite the fact that the proportion is nowhere close to reflecting the American population, which is 51 percent female, Smith is encouraged that the numbers have stayed in the double digits for a sustained period of time.“I think that the people that are running these large companies that are largely responsible for about 90 percent of the market share are finally starting to diversify,” Smith said in a phone interview. “And we’re not only seeing this with gender, we’re also seeing big gains with race/ethnicity in the second year of the pandemic. Despite the uncertainty around the box office, there seems to be a concerted effort to correct the biases of the past.”The news comes the day after “The Power of the Dog” director Jane Campion made history, becoming the first woman to be nominated twice in the best director category for the Academy Awards. (She was previously nominated in 1994 for “The Piano.”)When it comes to underrepresented racial and ethnic groups, which includes Black and Latino filmmakers, the percentage of directors reached a 15-year high: 27.3 percent. The group with the least amount of traction directing features are women of color, who still make up only 2 percent of the total.“When Hollywood thinks of a woman director, they’re thinking of a Caucasian woman, and when they think of a person of color directing, they’re thinking about a male,” Smith said, pointing to the fact that female directors of color earn the highest reviews according to Metacritic yet most often are given lower production budgets and fewer marketing dollars from their studio beneficiaries.To address this disparity head on, the Annenberg Inclusion Initiative is starting a $25,000 scholarship program for a woman of color during her senior year at an American film school. In addition to the financial aid, the winning student will be advised by a group of Hollywood executives and talent, including Donna Langley, the chairman of the Universal Filmed Entertainment Group, Kevin Feige, the president of Marvel Studios, and Jennifer Salke, the head of Amazon Studios, among others.Five Movies to Watch This WinterCard 1 of 51. “The Power of the Dog”: More

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      in Music

      Spotify Stands by Joe Rogan: ‘Canceling Voices Is a Slippery Slope’

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      Spotify is not canceling Joe Rogan.Two weeks into an evolving and far-reaching controversy over its star podcaster, who has been accused of spreading misinformation about the coronavirus, and condemned for his past use of a racial slur, Spotify has faced growing pressure to take a stronger stance about the podcasts it hosts.But in a memo to employees over the weekend, Daniel Ek, the company’s chief executive, discussed the recent removal of a number of episodes and made it clear that it would not drop Rogan’s show, “The Joe Rogan Experience.” That show has been exclusive to Spotify since 2020, when the company made a licensing deal with Rogan that has been reported to be worth $100 million or more.“I do not believe that silencing Joe is the answer,” Ek wrote in the memo, which Spotify provided to The New York Times. “We should have clear lines around content and take action when they are crossed, but canceling voices is a slippery slope.”Ek also confirmed that Spotify recently removed dozens of episodes of “The Joe Rogan Experience” after a compilation video was shared online by the singer India.Arie showing Rogan repeatedly using a racial slur on his show. In a video over the weekend, Rogan apologized and called it “the most regretful and shameful thing that I’ve ever had to talk about publicly,” though he also said that at the times he made those comments — over 12 years of his podcast, Rogan said — he had believed that they were acceptable in context. Many commentators found that apology insufficient.In his memo, Ek said that Rogan made the decision to remove the episodes, which appear to number about 70, after meetings with Spotify executives and after “his own reflections.”Ek also said that Spotify would invest $100 million for the “licensing, development and marketing” of music and other forms of audio “from historically marginalized groups.” What that would entail was not immediately clear. Spotify licenses most of its music from record labels and music distributors, and music from Black artists and other minorities are among the most popular on the platform; Spotify has also promoted minority podcasters with its “Sound Up” program, for example. Representatives of the company did not respond to a request for clarification.Since Jan. 24, when Neil Young demanded that his music be removed from Spotify, citing complaints from health professionals about Covid-19 misinformation on Rogan’s show, the company has faced a mini boycott from musicians, and constant criticism online. Joni Mitchell, Arie and Young’s sometime bandmates in Crosby, Stills and Nash, have all pulled their music. A handful of other artists, like the alternative band Failure, have followed suit, while others have staged protests of various kinds. The band Belly, for example, added a “Delete Spotify” banner to its own Spotify profile page, and explained on social media that for many artists, removing their music from the service is easier said than done.In media circles, Spotify’s stance over Rogan has also raised questions about the responsibility of online companies to police the content on their platforms. In recent years, Facebook, Twitter, YouTube and others have come under frequent attack for the content they host, usually about politics or the pandemic. They have responded with a variety of measures, but tended to avoid labeling themselves as publishers.That stance has been more difficult for Spotify, given its exclusive deal with Rogan. In his memo, Ek doubled down on recent comments denying that Spotify is Rogan’s publisher. In a company town hall last week, he told employees that despite its exclusive arrangement with Rogan, Spotify did not have advance approval of his shows, and could remove his episodes only if they ran afoul of Spotify’s content guidelines. (Spotify released those platform rules for the first time last week; it was not clear whether the episodes that were removed last week violated them.)In his letter, Ek alluded to growing employee discontent about that position, and said he was “wrestling with how this perception squares with our values.”“I also want to be transparent,” he added, “in setting the expectation that in order to achieve our goal of becoming the global audio platform, these kinds of disputes will be inevitable.” More

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      in Television

      Whoopi Goldberg Apologizes for Saying Holocaust Was ‘Not About Race’

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      Ms. Goldberg’s comments, on Monday’s episode of “The View,” came amid growing ignorance about the Holocaust and rising antisemitism.Whoopi Goldberg, the comedian and actress who is also a co-host of the ABC talk show “The View,” said repeatedly during an episode of the show that aired on Monday that the Holocaust was not about race, comments that come at a time of rising antisemitism globally. She later apologized.In the episode, Ms. Goldberg said the Holocaust was about “man’s inhumanity to man” and “not about race.” When one of her co-hosts challenged that assertion, saying the Holocaust was driven by white supremacy, Ms. Goldberg said: “But these are two white groups of people.”She added, “This is white people doing it to white people, so y’all going to fight amongst yourselves.” As she continued to speak, music came on, indicating a commercial break.There was a fierce backlash. Jewish groups said Ms. Goldberg’s comments were dangerous and the latest example of growing ignorance about the Nazi genocide. During World War II, under a policy of mass extermination, the Nazis killed six million Jews — about a third of the world’s Jewish population at the time — because they believed Jews were an inferior race.Later Monday, Ms. Goldberg appeared on Stephen Colbert’s “The Late Show” where she apologized, explaining that, as a Black person, she thinks of racism as being based on skin color but that she realized not everyone sees it that way. “I get it. Folks are angry,” she said. “I accept that, and I did it to myself.”She apologized again on Tuesday at the start of “The View.” She expressed remorse over her remarks, saying she realized that they were misinformed and that she had misspoken.“I said something that I feel a responsibility for not leaving unexamined because my words upset so many people, which was never my intention,” Ms. Goldberg said. “And I understand why now, and for that I am deeply, deeply grateful because the information I got was really helpful and helped me understand some different things.”On Monday, Ms. Goldberg had been discussing a Tennessee school district’s recent decision to remove a Pulitzer Prize-winning graphic novel about the Holocaust from its curriculum when she made her initial comments on Monday’s episode. On Monday night, she released a statement apologizing for them. On Tuesday, she said that she had learned from the experience.“It is indeed about race because Hitler and the Nazis considered Jews to be an inferior race,” she said. “Now, words matter, and mine are no exception. I regret my comments, as I said, and I stand corrected. I also stand with the Jewish people, as they know and y’all know because I’ve always done that.”During an appearance on the show on Tuesday, Jonathan Greenblatt, the chief executive of the Anti-Defamation League, said it was critical to combat hate and misinformation about the Holocaust.“The Holocaust happened and we need to learn from this genocide if we want to prevent future tragedies from happening,” Mr. Greenblatt said.Mr. Greenblatt suggested that “The View” should consider adding a Jewish host to its panel.“Think about having a Jewish host on this show who can bring these issues of antisemitism, who can bring these issues of representation to ‘The View’ every single day,” he said.Ms. Goldberg, 66, did not mention having a Jewish background, as she has in the past. She has said in interviews that she does not practice any religion but identifies as Jewish and adopted her distinctive stage name partly because of that. She was born Caryn Johnson.In 1994, Ms. Goldberg mentioned her ties to Judaism in an interview with The Orlando Sentinel, after the Anti-Defamation League criticized a recipe that she contributed to a charity cookbook for “Jewish American princess fried chicken.” The title was meant to be tongue-in-cheek, she said.“I am a Jewish-American princess,” she told the newspaper. “That’s probably what bothers people most. It’s not my problem people are uncomfortable with the fact that I’m Jewish.”This week, the criticism of Ms. Goldberg’s remarks was intense. Before he was invited onto “The View,” Mr. Greenblatt of the Anti-Defamation League wrote on Twitter: “No @WhoopiGoldberg, the #Holocaust was about the Nazi’s systematic annihilation of the Jewish people — who they deemed to be an inferior race. They dehumanized them and used this racist propaganda to justify slaughtering 6 million Jews. Holocaust distortion is dangerous.”And Mrs. Goldberg’s former co-host, Meghan McCain, said on Twitter on Monday that antisemitism was “a poison that is increasingly excused in our culture and television — and permeates in spaces that should shock us all.”According to a 2014 report by the Anti-Defamation League, more than one billion people globally hold antisemitic views. More than a third of people in the 102 countries polled had never heard of the Holocaust, the report found.Jewish communities around the world have indicated an increase in annual antisemitic incidents, according to research by the Anti-Defamation League. That feeling is pronounced in Europe, where 89 percent of Jews felt that antisemitism in their countries had increased between 2013 and 2018, according to a 2018 European Union survey of about 16,500 Jewish people.The survey also found that 40 percent of European Jews worried about being physically attacked, and across 12 E.U. countries where Jews have been living for centuries, more than a third said they were considering emigrating because they no longer felt safe as Jews.Last month, the United Nations adopted a resolution that condemns denial and distortion of the Holocaust. Ms. Goldberg’s comments also came weeks after a gunman held several people hostage at a Texas synagogue for 11 hours.David Baddiel, a British comedian and the author of the book “Jews Don’t Count,” said in an interview that antisemitism has very little to do with religion itself — descendants of Jewish people who had converted to Christianity were also killed in the Holocaust because they were viewed as members of the Jewish race.“If you are a race, an ethnicity, as Jews are, that have suffered persecution over many, many centuries, principally because that happens to be who you are, happens to be who your parents are, happens to be who your ancestors are, then that is racism,” Mr. Baddiel said.“There is no other word for it.” More

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      In 'Black No More,' the Evolution of Black Music, and a Man’s Soul

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      The new show “Black No More,” inspired by a 1931 satirical novel about race relations, has “the point of view of people who are very much products of now.”A Black man in New York City, during the Harlem Renaissance, is hoping for a life without bigotry. This is Harlem after all, a Black enclave, the epicenter of culture and creativity. Here, he’d have an easier time in getting along.Or so he thought. He soon learns that utopia is an illusion, that racism prevails no matter the location. In the North, he discovers, the racism is subtle: He’s somehow not the right fit for his job, though his supervisor, a white man, says he’s doing well. Others think he’s too uppity, so he is let go.Distraught, he undergoes a procedure to turn himself white and retreats to Atlanta. There he sees how prejudiced whites speak of Black people when they aren’t in the room: The “n” word is tossed around with the hard “-er.” He soon realizes that his new skin tone can’t save him, either. The life he wants means nothing if he loses his soul along the way.This is the plot of “Black No More,” a new musical presented by the New Group and inspired by George S. Schuyler’s 1931 novel of the same name. The show, an expansive, Afrofuturistic take on race relations in America now in previews at the Pershing Square Signature Center in Manhattan, is set against an equally vast arrangement of jazz, gospel, R&B, hip-hop and reggae meant to connect the past and present. By using older and newer styles of music, coupled with the protagonist’s struggles to rise above the same discrimination endured today, the show explores how little race relations have progressed.Jones, far right, working on the show’s choreography with cast members, including Lillias White, center.Douglas Segars for The New York TimesAnd it almost didn’t see the light of day.The screenwriter John Ridley, who wrote the show’s book, was inspired to adapt the story after reading Schuyler’s novel over a decade ago, before he’d written his Oscar-winning adaptation of “12 Years a Slave.” “I read it and was really taken with the wit and unbridled satire,” he said. “So much of the writing was timely and timeless and painful and painless.”He initially wrote it as a screenplay in 2013, but couldn’t get financing for a sci-fi-inspired film about Black existence. Someone suggested trying to have it produced as a play, but that also proved to be a tough road. Of the stage directors he reached out to, Ridley said that Scott Elliott, the artistic director of the New Group, was the only one who expressed interest. He read the novel and thought it would work best as a musical. “It had the possibility to be an amazing theatrical satire, but with humanity in it, with real people, not like ‘wink-wink satire,’” Elliott said.There was just one problem: Ridley didn’t like musicals. “I was like, ‘Well, yeah, but that’s OK,” Elliott said. “Let’s go on this journey together and see what happens.” Ridley’s view on musicals changed after meeting with Tariq Trotter, better known as Black Thought of the Roots, and seeing “Hamilton.” He said that show convinced him that musicals can be vehicles for sending a strong message.They enlisted Trotter, who wrote the lyrics and developed the music with Anthony Tidd, James Poyser and Daryl Waters, and the Tony-winning choreographer Bill T. Jones. Jeffrey Seller, the lead producer of “Hamilton,” owns the commercial rights. And with all the star power (Broadway veterans, including Brandon Victor Dixon, Lillias White and Ephraim Sykes), it seems “Black No More” could very well be destined for Broadway.John Ridley with the show’s associate director Monet during a recent rehearsal. Marc. J. FranklinAmong other themes, the show holds up a mirror to those in the Black community who aspire to whiteness. The protagonist, Max Disher (played by Dixon), decides to lighten his skin after meeting a white woman, Helen Givens (Jennifer Damiano), in the Savoy Ballroom during a night out. That he’d be willing to sacrifice his identity after a chance encounter with the woman is a longstanding critique of some Black men: No matter how much they’re supported by Black women, they still see dating white women as the ultimate societal prize.The musical also delves into the internal baggage that comes with Blackness, the weight of external pressure applied by those who look like you but don’t know your circumstances. How do you stay true to yourself without disappointing your peers? And what does it mean to be real Black anyway?“For me, the lesson to be learned is that there is a cost,” Dixon said. “There is a cost to the choices we force each other to make to become happy, accepted members of society. It’s time for us to re-examine those costs. Is this the construct in which we can really rise and grow and evolve as a human population?”“Black No More” begins amicably, with a flurry of Black and white ensemble dancers gliding in unison across the stage, surrounding a barber’s chair used for the skin-altering experiment. Out walks Trotter, who plays Junius Crookman, the doctor performing the procedure. He paints Harlem as a deceptive place where dreams don’t always come true. “You’ll find all things … both high and low,” he says in his opening monologue. “Here where every Black baby must try to grow.”The music of “Black No More” largely fits this era, smoothly transitioning from swing jazz to big band to soul. Some of the verses have a rap lilt to them — Trotter, after all, is the lead vocalist of the Roots — but his writing here explores a broad range of musical textures, conjuring old Harlem while conveying music’s full spectrum. After Max becomes white, the music becomes softer and more delicate, sounding almost like bluegrass or folkish in a way. Near the end of the show, two white women sing over what sounds like an R&B track, a genre typically associated with Black women. “Black No More” is full of this sort of cross-pollination.“I’ve always been very big on allowing the universe to sort of write the songs, allowing the material to work itself out,” Trotter said. “These songs represent the different elements of Black music. What we arrived at is something that feels like an education in the evolution of Black music, which, at its core, would be the evolution of American music.”Tamika Lawrence and Brandon Victor Dixon during a dress rehearsal.Douglas Segars for The New York TimesThe Harlem Renaissance is widely seen as an artistic movement in which Black creators like Langston Hughes, Zora Neale Hurston and Duke Ellington made landmark work. Indeed, the Renaissance helped change how Black people were viewed culturally; from it came a new, fearless creative generation. Yet the Renaissance had its detractors. Some said the literature only catered to whites and the Black middle-class. Even one of Harlem’s most famous establishments — the Cotton Club — was only for whites. “Black No More” demystifies Harlem as a mecca by wrapping its arms around it, wiping off the glitter while celebrating its charm.“The show, in my mind, is a critique of a critique,” said Jones, who is also choreographing the new Broadway musical “Paradise Square.” “We’re trying to make a musical about a historical novel, but with the point of view of people who are very much products of now. For God’s sake, we are post-George Floyd.”“Black No More” was originally slated to premiere in October 2020. But then the pandemic shut down theaters, forcing shows to postpone or cancel their runs. And in May 2020, Floyd was murdered in Minneapolis by the police officer Derek Chauvin. Protests ensued. Coupled with outcries over the deaths of Breonna Taylor in Kentucky and Ahmaud Arbery in Georgia, these rebellions felt different. The precinct in which Chauvin worked was burned. In New York City, protesters and law enforcement regularly clashed, intensifying the already-strained relationship between certain residents and the police.Near the end of “Black No More,” over an aggressive rap beat, a white antagonist asserts that Black lives don’t matter, a perceived reference to the modern-day Black Lives Matter movement. Within the context of the musical, he’s upset that his sister got involved with a Black man. Yet the subtle nod acknowledges the cloud of George Floyd hanging over this musical.“We just happen to be in a space where certain audiences are ready to receive what we’re trying to say, as opposed to pre-2020,” said Tamika Lawrence, who plays Buni Brown, Max Disher’s best friend. “There are certain cultures in America — white cultures, specifically — that I think are now ready to have tough conversations and ready to see this kind of art.”Trotter concurred. “I think some people may take offense,” he said. “Some people may be appalled, some may take it as a challenge to widen their scope, to tear some of the bandages off these bullet wounds that we deal with as a society.”“Black No More” is presented with the hope that Black and white people can find common ground somewhere. That we can at least see one another’s differences and be respectful of them.Just don’t do something drastic like change your skin color. As the musical teaches us, the grass isn’t greener.“What it says is, ‘Look at yourself, take a look at where we are, take a look at where we’ve come from, how far we’ve come and how far we still have to go,” Trotter said of the show. “It speaks to a commonality that we all share as humans, as people, as inhabitants of this planet. I don’t think we’re ever going to exist in perfect harmony, but I think there’s a possibility for us to coexist in peace.” More