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has some divided over what should be done.On Monday, neighbors in Parker, Colorado, received an email from their homeowners association mentioning that some of the survivors of the 183

he issued the pardons because he "believes in second chances," but some in Kentucky are outraged by his actions.Among those pardoned was 41-year-old Micah Schoettle, who was 176

— in damages to Sandmann’s family for its coverage of the Jan. 18 incident.The incident involved an interaction among a group of Covington Catholic High School student-activists who had participated in the March for Life, a group of Native American demonstrators participating in their own Indigenous Peoples March and members of a fringe religious group known as the Black Hebrew Israelites. The three groups encountered one another outside the Lincoln Memorial. The Black Hebrew Israelites, having spent hours shouting racist, homophobic invective at all passersby, began to insult the students while they waited for their buses. According to Sandmann, the students received chaperones’ permission to perform their school spirit chants as a positive counterpoint.The Native American group entered at this point. Leader Nathan Phillips, who said he believed he was witnessing a confrontation that could soon escalate, waded into the crowd of Covington students while singing and playing a traditional drum.Thence the image that became inescapable on social media: Phillips singing and playing his drum while Sandmann, wearing a red “Make America Great Again” cap, stood in front of him and smiled. A short clip of that interaction spread explosively on Twitter alongside a narrative claiming the students — many of whom were also wearing the red caps denoting support for President Donald Trump — had bullied and harassed the Native American group with chants including “Build the wall!” The next several days became a whirlwind of confusion, correction and competing stories about who had committed what grievous error that day. The Washington Post wasn’t the only outlet to cover the story, but it arrived early and presented coverage that aligned with the initial narrative. A Jan. 19 video clip of the interaction was titled “Teens mock and jeer Native American elder on the Mall,” and other coverage incorrectly referred to Phillips as a Vietnam War veteran based on statements by the Indigenous Peoples Movement and Lakota Law Project.The paper would later 2075

?? Fall sports update from @Big12Conference Commissioner Bob Bowlsby.?? https://t.co/1guHAHmzzW pic.twitter.com/rMR4XFgRQG— Big 12 Conference (@Big12Conference) August 12, 2020 184

King did not return an email asking for comment about the tweet. Evans believes online extremists’ interactions on 8Chan are every bit as dangerous as terror tactics used by ISIS or Al Qaida. He said the U.S. Government should be treating these extremists just like those terrorist groups. “I think the fact that we are closing in on 80 people dead in the last five months is all the evidence that you need of that,” he said. University of Northern Colorado Sociology Professor Cliff Leek has read shooters’ manifestos and is familiar with posts on 8Chan. “When I saw the link to the manifesto, I was completely unsurprised,” Leek said. Leek says these groups know how to recruit and points to their likening the killing missions to video games as an effort to target a group of people. “Especially for younger men who are in their adolescence at a time where many of us test our boundaries, if we enter in a space where we’re are anonymous and there’s no one there to push back and say ‘No that’s unacceptable,’ it almost becomes one-up man ship,” he said. Evans says there is no simple solution. 8Chan is hosted overseas. Evans says he doesn’t believe the shootings will stop as the notoriety continues to build for shooters, in their own circles. Evans says not talking about them won’t stop their actions. “I tried not talking about this. A lot of people tried not talking about this. Now dozens and dozens of people have been shot dead,” Evans said. “It's one of those things where I think I know what not talking about this looks like.” 1556

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