At 8 p.m. on Sunday night, President Emmanuel Macron delivered a national address to condemn the rioting and looting that convulsed France this weekend, from Brittany to Perpignan. His suit and tie were black, instead of his customary navy blue, and he denounced the “seditionists from far-left fringe groups, joined by many criminals, engaged in unbridled violence in our cities.
Last month, the French striker Kylian Mbappé recorded the 22nd goal of his World Cup career during the bronze-medal match, establishing himself, at the age of 27, as the greatest scorer in tournament history. Even though the French national team, Les Bleus, failed to win the championship, Mbappé has become one of the country’s two most celebrated figures.
This summer, the transatlantic culture war has fixated on an unlikely flash point: air-conditioning.
Last weekend, I arrived in Paris at the beginning of the heat wave, or canicule, that has stifled the country and much of Europe. Temperatures in France have soared to record-breaking highs, reaching nearly 112 degrees Fahrenheit in certain parts of the country.
“What is white identity?”
In February, the Democratic Senator Chris Murphy posed that question to Jeremy Carl, the Trump administration’s nominee for a top State Department job. It should have been a softball.
Carl has built his career on the claim that white identity is under threat. In his 2024 book, The Unprotected Class: How Anti-White Racism Is Tearing America Apart, Carl warns that “white Americans increasingly are second-class citizens in a country their ancestors founded.
In 1785, Immanuel Kant introduced his famous “categorical imperative.” Put simply: Act the way you want others to behave. This dictate, a version of the Golden Rule, has been a bedrock of moral philosophy for centuries. But for the New Yorker staff writer Jia Tolentino, Kant’s “categorical-imperative-type thing” no longer applies. Moral rectitude, in some left-wing corners of the commentariat, is out; flagrant disregard of the social contract is in.
Christopher Rufo took six months to contradict his own advice. In February, the conservative activist wrote that social-media posts “should no longer be grounds for automatic social and professional annihilation.” This view won’t come as a surprise to anyone who has followed Rufo’s long crusade against left-wing cancel culture. By August, however, he had emulated his enemies, arousing outrage over a journalist’s old tweets.
One of the defining features of the social-justice orthodoxy that swept through American culture between roughly the death of Trayvon Martin in 2012 to Hamas’s assault on Israel in 2023 was the policing of language. Many advocates became obsessed with enforcing syntactical etiquette and banishing certain words.
“Wokeness,” as it’s known, introduced the asymmetrical capitalization of the letter b in Black but not the w in white.
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.
There is no single explanation for Donald Trump’s unambiguous win. But if, as we were constantly told, this was in fact the most important election of our lives, in which the future of democracy really was at stake, Democrats never conducted themselves that way.
For the past month, up until Sunday’s parliamentary election, most French voters had been dreading the predicted victory of the far-right National Rally party. But then—in stark contrast to Americans who claim to be alarmed by the return of Donald Trump—they actually did something to prevent it.
Emmanuel Macron had called for the snap elections on June 9.
For my 34th birthday, in 2015, I received two tickets to the men’s quarterfinal of the French Open. I’m a Rafael Nadal loyalist, and I hoped to cheer for the King of Clay. I ended up seeing the Swiss-on-Swiss pairing of Roger Federer and Stanislas Wawrinka. This turned out to be a mercy, because I missed Novak Djokovic become only the second man ever to defeat Nadal at Roland-Garros, and was treated instead to some of the most beautiful groundstrokes I have ever seen.
We’d gathered that day at the cafeteria’s “Black” table, cracking jokes and philosophizing during the free period that was our perk as upperclassmen. We came in different shades: bone white, tan and brownish, dark as a silhouette. One of my classmates, who fancied himself a lyricist, was insisting that Redman, a witty emcee from nearby Newark, New Jersey, was the greatest rapper ever. This was the late ’90s, and for my money, no one could compete with Jay-Z.
One day in the early ’90s, my father came home with a used, champagne-toned Mercedes-Benz 300D four-door sedan. I was 9 or 10 and didn’t know anything about cars. But I was drawn to the luster of the diesel-powered slab of metal, the way the perforated leather smelled as it enveloped me, and how the wood grain on the dashboard and door panels made me feel as if I was involved in something far grander than merely commuting.
In his Surrealist Manifesto of 1924, André Breton wrote, “The marvelous is always beautiful, anything marvelous is beautiful, in fact only the marvelous is beautiful.” That line came to mind when I stood before Mother Nature, a giant canvas depicting a killer whale lifting a naked man into the air, eye level with a flock of gulls. The image was a highlight of “The Bathers,” Chase Hall’s standout debut at the David Kordansky Gallery in Chelsea this fall.
Last September in Paris, I attended a screening of the Netflix feature Athena, about an apocalyptic insurrection following the videotaped killing of a teenager of North African descent by a group of men dressed as police. The unrest begins within an isolated French hyperghetto and blooms into a nationwide civil war, a dismal progression that no longer seems entirely far-fetched.
It took me a moment to register the sound of scattered hissing at the Tocqueville Conversations—a two-day “taboo-free discussion” among public intellectuals about the crisis of Western democracies. More than 100 of us had gathered in a large tent set up beneath the window of Alexis de Tocqueville’s study, on the grounds of the 16th-century Château de Tocqueville, in coastal Normandy. I couldn’t remember hearing an audience react like this in such a forum.
My first true Christmas in France, 12 years ago, almost didn’t happen. The day before flying to meet my fiancée in Paris, I’d gone to a Walgreens near my parents’ house in central New Jersey to get a flu shot. Though I trust the science, and had been assured this was impossible, within 24 hours of getting jabbed I was convulsing on my mother’s couch with one of the severest fevers and respiratory infections I had ever experienced.
On October 14, the mutilated body of a blond-haired 12-year-old named Lola was found folded up in a plastic suitcase in the courtyard of her family’s housing project in Paris’s 19th arrondissement. The official cause of Lola’s death was asphyxiation, but investigators also found signs of torture, including cuts on her neck and face, and the numbers 1 and 0 scrawled, inexplicably, on the soles of her feet. She may have been sexually abused.
In a rematch of the 2017 election, France will decide tomorrow between the erstwhile centrist disrupter Emmanuel Macron and the far-right fixture Marine Le Pen. Although this contest once seemed inevitable, the emergence last fall of the wild-card extreme-right media personage Éric Zemmour—whose campaign outflanked Le Pen’s and threatened to cannibalize it—meant that Le Pen had to struggle just to remain this cycle’s challenger.