The core disagreement: The deepest purpose of education is to help students become wiser, more capable, more virtuous people. That cannot happen in isolation from other human beings or physical reality.

WHAT THEY GOT RIGHT

AI-enabled learning tools like Duolingo can be extremely effective for teaching skills and facts. They incorporate the most up-to-date scientific understanding of how learning and memory work to ensure retention and comprehension, including effective use of repetition, sequencing, and instant feedback. They’re also excellent at using gamification and competition to motivate students through each lesson. These tactics, as well as AI’s ability to individualize and scale learning, make these tools a great supplement to any education.

WHERE THEY GO WRONG

Good education is more than just skills or facts transmission with a side of childcare. To be sure, both are obvious features of our modern industrialized education system. And this factory model might well be replaced by a well-furnished childcare center where children, each with a tablet and headphones, log in to their individualized AI and video learning plan.

But both modern schooling and von Ahn’s vision of an AI future are missing essential human and physical elements. This artificial, impersonal model forgets that the purpose of learning includes not just career preparation but moral formation and preparation for citizenship. Both of these ideals presuppose living, working, and enjoying leisure time within a human community. We are all designed for relationship with others and with the transcendent. We are also embodied persons, designed to use our hands–not just our brains. These are essential elements of the transformative process of a true education.

THE REAL STORY

A meaningful education is more than just facts and skills; it is the transformative formation of the whole person. This transformation can only happen through strong relationships, the cultivation of virtuous habits, and engagement with physical reality and human society. Education worthy of the name requires teachers who model character, classmates who ask questions, and communities that shape students into thoughtful citizens and responsible adults.

It also requires interaction with the physical world. Illustrations abound of how traditional methods improve learning outcomes. For example, reading paper books increases comprehension. Taking notes with pen and ink is better for memory and learning. Conversations can improve critical thinking. Hands-on learning can increase long-term recall of material. These are not nostalgic preferences; they reflect how human beings actually learn and mature.

WHY THIS MATTERS

As C.S. Lewis explained in his 1943 essay, “Men without Chests,” education should not address reason and intellect alone. It must also train students’ habits and sentiments to resist the natural temptation of bad instincts and vices. Lewis says that teachers must “inculcate just sentiments,” because, “by starving the sensibility of our pupils we only make them easier prey to the propagandist when he comes.” Students “without chests” make poor citizens and neighbors, lacking both “virtue and enterprise.”

THE BOTTOM LINE

AI is a wonderful tool that offers many possibilities for enhancing education. But it cannot replace teachers, classmates, books, pens, paper, conversation, or experience. Luis von Ahn rightly understands how AI can improve and scale one part of education: the acquisition of skills and facts. But those skills and facts must be paired with just sentiments and meaningful experience to educate whole persons and future citizens.

WHY IT MATTERS

The BBC’s recent article, “Selling children to survive: Afghan fathers forced to make impossible choices,” presents one of the clearest examples yet of Western media’s inability to speak honestly about evil. The story documents Afghan fathers selling daughters as young as five into marriage or domestic servitude. Yet instead of centering the suffering of the girls—who face rape, abuse, and lifelong trauma—the article repeatedly frames the fathers as tragic victims of circumstance. This is not compassion. It is the abandonment of the innocent in favor of ideological narratives.

What is broken is a mainstream media establishment that believes it can push a moral narrative without anyone noticing. The BBC’s reporting treats men who sell their daughters into forced marriage as tragic figures trapped by circumstance, while the girls themselves become secondary characters in their own suffering. These children are the true victims, betrayed by the very men entrusted to protect them. Poverty is horrific, but millions endure poverty without handing little girls to abusers. The deeper scandal is that the BBC can no longer name evil for what it is, instead sanitizing it through the language of sympathy, tragedy, and cultural relativism.

The BBC article includes one father saying: “If I sell one daughter, I could feed the rest of my children for at least four years.” Another admits he sold his five-year-old daughter to pay for surgery. These statements are framed as tragic confessions of desperate men crushed by poverty. But let us speak frankly about what is happening here: these men are handing their own children into the hands of abusers. A five-year-old child cannot consent to marriage, domestic servitude, or sexual relations with an older man. This is not about poverty; it is the commodification and exploitation of little girls. The true victims are not the fathers portrayed sympathetically by the BBC, but the daughters stripped of dignity, innocence, safety, and any chance of freedom or protection.

Defenders of this framing will argue that extreme poverty creates impossible choices. Poverty is brutal and deserving of compassion, but compassion cannot mean losing the ability to name evil when we see it. Christianity teaches that the strong sacrifice themselves for the vulnerable, not that children are sacrificed for adult survival. The Christian vision built a civilization that protected women, defended the weak, and recognized every child as possessing inherent dignity, never as property to be traded. Yet it is precisely this moral vision that modern society and much of the media seem determined to slander and silence. The BBC’s reporting reflects a deeper culture of death, one that sanitizes the sale of little girls while treating the Christian moral framework as the true problem.

This matters far beyond Afghanistan. In Britain, we have already witnessed the catastrophic consequences of refusing to confront cultural practices for fear of appearing offensive. Grooming rape gangs operated for years while authorities looked away. Institutions chose multicultural sensitivities over vulnerable girls. The same instinct is present here: a desperate refusal to judge obvious evil because doing so would require criticizing non-Western cultural norms. Meanwhile, Christianity—the very tradition that teaches the protection and dignity of every soul—is mocked, demonized, and displaced from public life.

THE BOTTOM LINE

Restoring the West requires recovering moral courage. We must reject the lie that defending children is somehow intolerant and regain confidence in the Christian vision that sees every child as sacred. A civilization survives only when it protects its most vulnerable—especially when doing so is unpopular.

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Why this conversation matters: As trust between men and women erodes and digital platforms increasingly shape how human relationships are understood, Trent and I discuss whether new media is clarifying truth or amplifying confusion. We also explore whether shared moral language around love, commitment, and human dignity can survive in an attention-driven media environment.

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One thing is certain: the Whatever podcast demonstrates that the West is full of lost sheep. Too often, it features people who make pornography and thereby debase themselves. Whatever viewers witness the spectacle of people trying and failing to defend their choice to monetize their own objectification, tragically denying their inviolable dignity as image-bearers of God. Perhaps the greatest symptom of our cultural lostness is that so many find that entertaining. Seeing others discredited by Christian arguments as they sit there helplessly does not edify us.

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The offending footage didn’t depict Koran desecration (an act which can lead to criminal charges in Britain), nor anything on par with the risqué Charlie Hebdoe cartoons that liberals defended a decade ago. Instead, the intolerable image—the display that progressives in Britain want to criminalize—consisted of three French feminist activists, adorned in full-face burqas, who took the stage and triumphantly removed them.

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WHY IT MATTERS

In 2002, prostitution became legal in Germany. There were many purported reasons for supporting this reform, but chief among them was that this change would supposedly protect women. It would legitimize sex work, pull it out of the shadows, and give sex workers protection under Germany’s generous employment laws. They would now have access to courts and employment benefits. Just over two decades later, the president of the Bundestag, the German federal parliament, has called Germany the “brothel of Europe.”

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WHY THIS PODCAST MATTERS

The Whatever podcast, hosted by Brian Atlas, is not just entertainment; it is a cultural alarm bell. With 4.66 million subscribers, it places viewers face-to-face with the lived consequences of a generation formed more by social media than by faith, family, or moral tradition. These 5+ hour episodes can serve as a diagnostic tool, allowing stories to unfold slowly, revealing deeper wounds and contradictions. It is a front-row seat to what happens when we fail to pass on a vision of love rooted in sacrifice, permanence, and truth.

THE STORY

Each episode stages a confrontation: one or two male guests, with well known figures such as Charlie Kirk or Michael Knowles, alongside recurring voices like Chase, sit opposite a panel of women, made up of sex workers, Only Fans creators, and influencers. Conversations begin with superficial questions such as dating preferences, income, and lifestyle, but as it progresses, something deeper emerges. Stories unravel. Contradictions surface. What initially appears confident and emblematic of a “liberated” feminist ideal gives way to a level of longing and brokenness that begins to seep through the cracks of their stories.

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If you are over forty, you probably haven’t heard of Whatever; if you are under thirty, you almost certainly have. Each week, host Brian Atlas convenes a panel—usually half a dozen young women, and occasionally a few men along with them—to spend four or five hours debating sex, money, dating, and gender roles. The female panelists are typically in their early twenties, and the show’s audience is predominantly young and male. Periodically, celebrity guests join; Lila Rose, the late Charlie Kirk, and Candace Owens have all been on the show. Episodes are live-streamed on YouTube, where the channel has accumulated more than four million subscribers, and clips from Whatever regularly go viral on TikTok, Instagram, and X.

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What I’m Thinking About

While the eyes of the globe have seemingly been on the United Kingdom throughout 2026, my mind and heart have specifically been with my friend Tommy Robinson, the founder of the English Defence League (EDL) and organizer of the “Unite the Kingdom” marches. Given its recent propensity for prosecuting citizens over “crimes” like praying, posting mean tweets, and calling one’s attacker a “faggot” in a private text to a friend, it takes serious guts to push back against the current U.K. government. Robinson has that in spades. Whether you agree with him on every small point or not, you have to admit he is in the unenviable position of fanning the flames of liberty amongst a population not terribly used to thinking on its own in recent memory.

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WHY IT MATTERS

For decades, European cultural institutions have celebrated diversity while growing increasingly uncomfortable with Europe remembering its own past. Eurovision in particular has become synonymous with rootless pop theatricality, post-national identity, and carefully managed progressive symbolism. That is why Croatia’s 2026 entry, “Andromeda” by LELEK, felt so different as it introduced millions of viewers to a neglected aspect of Balkan history; bringing history, Christianity, femininity, folklore and inherited memory back onto one of Europe’s biggest stages.

Healthy societies should preserve memory honestly, without collapsing into either self-hatred or tribal grievance. Europe does not need historical amnesia disguised as tolerance, nor does it need endless civilizational resentment masquerading as pride. It needs cultural confidence grounded in truth and continuity, which means acknowledging the complexities of European history while still allowing Europeans to honor their ancestors, traditions, symbols, and faith without apology. There is also something profoundly important about younger Europeans rediscovering their own cultural inheritance without immediately filtering it through either nationalist resentment or progressive shame.

LELEK’s performance drew on the tradition of sicanje — the tattooing practice historically found among Catholic Croat women in Bosnia and Herzegovina during Ottoman rule when families would tattoo crosses onto their daughters as visible signs of Christian identity amid fears of forced conversion, abduction, and coerced marriage. Historians debate the precise origins of the tattoos, with some tracing them to older Balkan customs predating Christianity itself. Yet during centuries of Ottoman rule, these markings undeniably became intertwined with Catholic identity, communal belonging, and resistance to assimilation. Surviving ethnographic records from the 19^th century consistently document the practice among Catholic communities in parts of Bosnia and Herzegovina by this period.

So when the Eurovision singers appeared on stage wearing these traditional geometric and cross motifs on their arms and faces, singing of fear, endurance, and generational trauma, audiences were confronted with something increasingly rare in modern European culture: not curated identity politics or consumer spectacle, but Europeans presenting themselves as heirs to a history shaped by struggle, faith, and survival. It was a stark reminder that a civilization which forgets how its ancestors endured also risks forgetting why its inheritance matters. Predictably, some commentators rushed to frame the performance as “Islamophobic” or nationalist revisionism, exposing how uneasy modern Western culture has become with European people publicly remembering historical suffering when that suffering complicates fashionable political narratives.

LELEK’s performance resonated so powerfully across Europe because beneath the modern staging, aesthetic decoration and ethno-pop sound was something ancient: the desire of a people to remember who they are. It is our birthright to carry our inheritance across generations, especially through the stories mothers pass to daughters long after empires collapse and political ideologies fade. Croatia’s Eurovision entry is noteworthy because it reawakened curiosity about history, identity, and memory on a cultural stage that rarely makes space for looking back, reminding Europeans that they should not be made to feel ashamed of remembering their past honestly.

THE BOTTOM LINE

The question is not whether Europe should modernize, but whether it can do so without severing itself from the historical memory that gave it shape. If the West is to restore itself, it must recover the courage to remember who it has been, including all of its complexity, suffering, beauty, and endurance.

1. Seek the Good of Your Country and Your Compatriots

In his second inaugural address, Abraham Lincoln exemplified patriotism’s fundamental priority: “…seek the welfare of the city where I have sent you…” (Jeremiah 29:7). Delivered in 1865, just weeks before the American Civil War’s end and 41 days before his own assassination, it speaks hard truths about human brutality. Yet, after four years of mutual slaughter in America’s bloodiest war, he calls for grace and kindness: “With malice toward none, with charity for all, …let us strive on to…achieve…just and lasting peace….”

2. Speak the Truth

In his essay "The Power of the Powerless" Soviet-bloc dissident Václav Havel describes how the great lie, forcing everyone to act in all spheres of life as if communist ideology were true, "works only as long as people…live within the lie." Only "living within the truth" can overcome totalitarianism; political or military power alone is insufficient. Truth "tears apart [the lie that] holds…[the system] together." Christian patriots must speak the truth against all injustice, regardless of the cost.

3. Speak in Love

Dr. Martin Luther King, Jr.'s non-violence in fighting racial segregation was much more than a strategy; it was done out of love for enemies. King maintained that "loving Your Enemies...is an absolute necessity for the survival of our civilization…. it is love that will save our world and civilization; love even for our enemies." A model of Christian wisdom, King knew that "Darkness cannot drive out darkness; only light can do that; …only love can [drive out hate].”

4. Respect the Human Dignity of Opponents

The Russian novelist Aleksandr Solzhenitsyn suffered unimaginable evil in the Soviet Gulag. Still, he humbly recognized the mixture of good and evil in every person: “…the line separating good and evil passes …through every human heart.” Even “hearts overwhelmed by evil” retain “one small bridgehead of good. And even in the best…, there remains … [a]… corner of evil.” This Christian view of the human person guides true patriots—respecting the dignity of our adversaries, and acknowledging our own sinfulness.

5. Remember that Politics Is Not the Last Word

A true patriot, in 1939 German pastor Dietrich Bonhoeffer returned to Germany from his safe haven in America. Associated with the "20 July" plot to assassinate Hitler, he was hanged just four weeks before Germany's surrender. Bonhoeffer gave his life opposing an evil political regime, but he was not political. It was not politics, but the moral imperative to aid the persecuted—born of faithfulness to Christ—that moved Bonhoeffer to countenance violence against Hitler, despite his abiding commitment to non-violence.

THE BOTTOM LINE

Though not all believing Christians, these patriots were models of Christian public virtue. They lived and acted in faith, hope, and love in the political realm, seeking—at great personal cost—"the peace and prosperity" of their country and compatriots. This is love of country that transcends political and religious differences.

WHY IT MATTERS

A now-viral official video released on Tax Day features Mayor Zohran Mamdani energetically announcing that he has followed through on his Orwellian campaign promise to “tax the rich.” The video, filmed outside a penthouse owned by Ken Griffin, CEO of Citadel Advisors, specifically references him as a target of the new tax scheme. Understandably, the targeted threat in the video sparked a response. Griffin soon announced that he was exploring shifting his company’s primary presence to Florida, a state that “embraces personal freedom and liberty…and the opportunity for people to live the American dream…of earned success.”

Zohran Mamdani’s father, Mahmood Mamdani, is a radical leftist academic who was born in India and raised in Uganda as part of a small, yet wealthy and powerful South Asian minority. This community traced its presence in Africa to the 1890s and controlled 90% of the nation’s wealth by the time Idi Amin seized power via a military coup in 1971. The next year Amin expelled Ugandans of South Asian descent. He gave them 90 days to leave the country and forced them to leave their wealth behind.

The future mayor of New York City was born in Uganda after his father was able to return for several years to teach at a university. The family ultimately settled in New York City. By this time, it was clear that the anti-elite policies of Amin had wreaked economic and social destruction. The expelled families left behind everything:homes, cars, bank accounts, businesses, and farms. The economy collapsed, inflation soared, and Uganda became an international pariah. The elder Mamdani spent several months living in a refugee camp in the United Kingdom.

Zohran Mamdani’s economic policies may be more polite and refined than the brutish and shocking forced expulsion commanded by Amin. But at the heart of each policy is a fundamental similarity. Both leaders targeted the wealthy as a class that is thriving off the oppression of ordinary people. Mamdani has promised that “global elites” who “store their wealth in New York City real estate” are now going to “pay their fare share.” Amin, meanwhile, announced a “deliberate policy…to transfer the economic control of Uganda into the hands of Ugandans.”

The mainstream media is praising Mamdani for “solving the New York City’s budget crisis.” And it may be that the patchwork of a New York state infusion of cash along with exorbitant tax penalties for New York’s wealthy have bridged a $12 billion deficit for a budget that allocates more than $80,000 annually for each homeless person in the city. But Mamdani’s extremist policies will only make New York less hospitable to those seeking economic opportunities that can and do benefit all New Yorkers without the need to fan the flames of class warfare and envy.

THE BOTTOM LINE

Zohran Mamdani’s family experienced firsthand the results of government policies that deliberately target the very people and companies creating jobs, expanding a city’s tax base, and philanthropically contributing to civic life. How ironic and tragic that he failed to learn the lesson that these policies always lead to disaster—and will for New York, too.

Our current civic climate doesn’t feel like a prelude to celebration. Ideals we hold dear, from free speech to the rule of law, are under threat. Public trust in institutions has fallen precipitously. And in the midst of this turmoil and polarization, many of our leaders seem to have lost sight of their civic duties, vying for sound bites instead of responsibly governing.

These symptoms reflect deeper problems, including failures in how citizens are educated about democracy and self-government. Today, our institutions of higher education fail to teach future generations the importance of our civic traditions or the purpose of our constitutional republic. This is true even at our most elite institutions. No school in the Ivy League requires students to take a course in civics or American history. According to a 2025 Martin Center report, only 14 states require all public-university students to take a civics course as a condition for graduation. And even where they are required, such courses are not always rigorous.

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On one side of the city, tens of thousands gathered for the second “Unite the Kingdom” rally, led by Tommy Robinson. On the other, organizers of the “Nakba 78 March for Palestine” walked their own thousands down Exhibition Road, through Knightsbridge, past Piccadilly, and into Pall Mall, waving Palestinian flags and chanting for the destruction of Israel. Two crowds, two flags, two visions of what Britain should become.

The old left-versus-right framework that most British commentators still rely on fails to capture what happened on Saturday. Something more profound is taking shape, and it deserves to be taken seriously.

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The core disagreement: Falling birth rates will create severe economic and social pressures, but more importantly, they reveal a society that no longer welcomes marriage, family, and children.

WHAT THEY GOT RIGHT

Johnson is right that people are searching for a better quality of life, but perhaps that search reflects how economically difficult family life has become. In the U.K., raising children while staying financially secure increasingly feels out of reach, with 52% of those facing problematic debt in full-time work. He is also right that the British government should focus on fixing infrastructure and skills while relieving Brits of a criminally high tax burden, but those problems cannot be solved without confronting long-term demographic decline.

WHERE THEY GO WRONG

The central flaw in Johnson’s argument is the assumption that having fewer babies is inherently good and entirely the result of free personal choice. In reality, many young adults feel increasingly locked out of family life altogether. In an economy where two incomes are often needed simply to stay afloat, having children, especially a larger family, can feel financially impossible for ordinary people. Housing costs, childcare pressures, stagnant wages, unstable employment, and the collapse of community support have made family life feel economically risky rather than a rite of passage. Fertility problems are also rising sharply, with female infertility increasing significantly between 1990 and 2021, particularly among women aged 30–39. There are clearly deeper social problems here that cannot simply be dismissed as “self-regulation.”

Johnson also frames lower birth rates as environmentally necessary, reviving old, debunked overpopulation fears far more influential decades ago than today. But human beings are not simply consumers of resources or contributors to carbon emissions; they are creators, innovators, parents, workers, and problem-solvers. Throughout history, larger and more dynamic populations have often driven the technological and scientific advances that improve living standards and solve environmental challenges. The real issue is not simply how many people exist, but the kind of economic and moral system under which they live. A society that increasingly treats children as financial liabilities or environmental burdens has lost confidence in its own future, and that should concern us far more than population growth itself.

THE REAL STORY

Modern Western societies increasingly prioritize productivity, consumption, and individual advancement over marriage, children, and family life. Economic pressures undoubtedly play a huge role, but so does a secularized culture that increasingly delays and disconnects itself from long-term commitment and seeks to build legacy through wealth, not through raising generations that will follow us. Many people now spend their most fertile years chasing financial stability that never fully arrives, only to discover family life has become a harder biological reality. We may be materially wealthier than previous generations, but perhaps we are less capable of building stable families, strong communities, and lasting roots—and that should concern us deeply.

WHY THIS MATTERS

Treating falling birth rates as unquestionable successes risks reinforcing the dangerous idea that human beings themselves are a planetary burden. That mindset encourages societies to see children less as gifts and more as economic or environmental liabilities. Restoring the West means recovering a healthier understanding of human flourishing, one that values marriage, children, stable communities, and family life as central to a healthy society. If we continue building economic systems and cultural norms that make forming families increasingly difficult, we should not be surprised when societies become older, more isolated, and less capable of sustaining strong communities, functioning economies, and long-term social stability across generations.

THE BOTTOM LINE

A falling birth rate is not simply a demographic statistic; it is often a reflection of cultural confidence and social health. When people stop believing they can build families and pass something on to the next generation, societies should pay attention, not celebrate.

Periodically, our pillar editors will spend a week discussing a single theme, each from the angle of his or her distinct pillar. Ayaan will introduce each topic herself, and by the end of the week, you’ll have something the news cycle rarely delivers: a multifaceted analysis of a subject that really matters. Our first series is coming up this month, focusing on the Whatever podcast; look out for the following series, America at 250, coming in July.

What I’m Thinking About

Immigrant-related issues are of great interest to me, for obvious reasons. I’m intrigued not only by mere basic principles like following the laws in one’s new country and having proper legal documentation, but everyday issues like how much to assimilate and what traditions to bring or leave behind. I am Somali and always will be—but how much Somali? How much Dutch, thanks to my crucial years in the Netherlands as a brand-new immigrant and rookie politician? And given that I have been an American citizen for a while now, how much of the U.S. do I claim as part of my identity? It is a question that I and other immigrants must deliberately tackle.

Certainly, there should be some crossover amongst those who have left one (often troubled) land for a Western nation. And this must be the dominant thought amongst those coming to the U.S., England., and others like them for a better life: “I left my homeland for a reason, and I came here because that reason is nonexistent (or far lessened). Therefore, because I don’t want my new home to take on the negative quality of my old, I will behave differently than those who made my place of birth what it unfortunately is today.” My Somali heritage, for example, has positive aspects (fashion, food, holidays, music, etc.). The heritage of mixing up spices, as Somalis do, offers a boost of flavor in both the literal and metaphorical sense. But its major philosophies and realities—subjugation of women and girls, Islamism, violence, tribalism—are far inferior to America’s freedoms. And though I am used to warmer climates and struggle with colder winters, I far prefer liberty.

What I’m Reading

Christian man’s hands chopped off by Muslim relatives: ‘That’s what Sharia instructs us to do’

Do not fall for the soothing kumbaya fiction that Islam is a religion of peace and good vibes. It is, as demonstrated by what happened to this poor Ugandan man in April, an advancing ideology hell-bent on conversion by force—and if that proves impossible, then vengeful destruction to those who refuse. Religion should be a matter of heart change, not groupthink, and those who commit violence in its name certainly should not be welcomed on Western shores.

Medicine Without Merit

Judging someone by their labels instead of their character is fundamentally anti-Western. Yet that is exactly what is happening in modern American medicine, as revealed by this article’s author, a white male who is a fourth-year medical student. If even a portion of what he writes is true, American healthcare is not just facing a plunge in future quality; it is disastrously reshaping the foundation of American ideals.

New Zealand police hunt down woman over ‘welcome to New India’ post

When a Kiwi captioned an online photo with a criticism of unchecked Indian immigration into New Zealand, police actually chastised her for being unkind, racist and unwelcoming. The phones of the Indian men gloating over their economic takeover in reply, meanwhile, remained chillingly silent. Still, we must keep speaking, consequences be damned; otherwise, free speech will continue its maddening disappearing act.

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Directed by Taylor Sheridan
Paramount Television Studios, 2026 • 46-68 minutes
Starring Michelle Pfeiffer, Kurt Russell, Patrick J. Adams, and Matthew Fox

The verdict: The Madison is a quietly compelling drama with sharp cultural insights, using family loss and inheritance to expose the excesses and contradictions of modern urban life.

Why this series matters:

At a time when much of popular culture prizes independence, self-expression, and personal reinvention, The Madison leans in the opposite direction. It places love, grief, and commitment at the center of family life. In doing so, it taps into a wider sense of cultural fatigue with the modern script of success—urban glamour, endless consumption, and identity built on lifestyle—with a renewed curiosity about older ideals rooted in land, family, and responsibility.

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