Before assisted suicide was legal in Canada, there was a secret society devoted to helping Canadians end their lives on their own terms. As Nicholas Hune-Brown reports at Toronto Life, even though medically assisted death has been legal in Canada for a year, it remains controversial. Although some palliative care doctors — who believe in providing physical and psychological comforts to patients, but not in hastening death — are vehemently opposed to what they view as an immoral act, other doctors are slowly coming to terms with the patient’s new right to die in cases where death is “reasonably foreseeable.”
In April 2016, four months after his diagnosis, Jack went to the hospital with pneumonia. When he got out two weeks later, he needed a feeding tube and a suction machine for his saliva. He could no longer look after himself, so he moved in with April, her partner, Robert, and their two-year-old daughter, in Smiths Falls, Ontario. The man who had always been a blur of activity suddenly needed his daughter to help him out of bed. The professional smooth talker had trouble speaking, a single sentence sometimes stretching out over excruciating minutes as he struggled for breath. On more than one night, he’d begin to choke, and April would have to call an ambulance to help clear the mucus building up in his throat, watching helplessly as a look of utter horror spread across her father’s face. When she took him to the bathroom each morning, he would say the same thing: “I want to die.”
Since Jack Poelstra, Gerald Ashe has overseen nine more deaths. He’s been there as Canadian families have invented new rituals for a new way of dying—reading poetry and listening to favourite pieces of music, watching as family members have taken turns giving their final hugs and kisses. When I asked Ashe if he was ever upset by the process, if it ever felt like a burden, he thought for a moment. “You know, I think I’m a pretty sensitive guy,” he began. “But I don’t feel upset about it.” The patients had been so sure, so appreciative. The families were so relieved. To Ashe, it was clear that it was something that needed to be done, and he was glad that he was able to do it with care and empathy.
At Elle, Marisa Meltzer profiles Roxane Gay as the prolific author prepares to go on tour to support Hunger, a book she calls “by far the hardest book I’ve ever had to write.” In it, Gay reflects on what it’s like to live in a world that does not accommodate her body and how she “turned to food for numbness and protection” after being gang raped as a child.
“Hunger is not a story of triumph. Rather, it tackles the question of what it’s really like to live in a fat body—”and not Lane Bryant fat,” Gay says. “What is it like to be fat-fat? We don’t see that narrative.”
If there’s a through line to her writing, she says it’s exposing the unreasonable standards to which women are held, both by society and by each other, a reality Gay finds exhausting. “I think that I write about women’s lives in ways that allow people to be seen, and allow people to think about the world they are living in and the politics of this world without feeling like they are being judged or shamed for being imperfect,” she says.
The female body, in all shapes, Gay says, is a “final frontier, along with disability, that people can openly mock and demean and get away with treating with utter disregard.” The only possible solution she sees is “a huge amount of empathy. Kindness,” she says. “And people minding their own goddamn business.” Whether or not most readers relate to the statistics of Gay’s body, few will be able to finish her book without gaining a deeper understanding of her reality. “I don’t have a fantasy of a thin woman waiting to come out,” Gay says. “My fantasy would be to be able to walk down the street without being yelled at by someone. To walk through an airport without having someone point at me.” This is the true shock of Gay’s book—it is not the revelation of her actual weight, though how many of us, of any shape or size, would have the guts to put that on paper? It is the far deeper reveal: that a woman so accomplished, so seemingly fierce—in some circles, so revered—has been forced to “fantasize” about something so fundamental. “I don’t delude myself into thinking that if and when I reach [a certain] size, all my problems will be gone. Many of them would be different. At least I’d feel better in my body, better leaving my house,” she says. “My dreams have really become sad at this point—human dignity dreams.”
Did you know that your Ralph Lauren polo shirt was driven to the warehouse by an indentured servant? At USA Today, Brett Murphy reports on how port truckers — required to lease their trucks from their companies — are working for pennies (or less) each week as they struggle to drive enough hours to appease their bosses and the public’s insatiable demand for merchandise from big chains like Target, Ralph Lauren, and The Home Depot. If a driver fails to log enough hours, falls behind, gets sick, or collapses from exhaustion, the company seizes their truck and they forfeit everything they’ve paid toward its purchase.
Samuel Talavera Jr. did everything his bosses asked.
Most days, the trucker would drive more than 16 hours straight hauling LG dishwashers and Kumho tires to warehouses around Los Angeles, on their way to retail stores nationwide.
He rarely went home to his family. At night, he crawled into the back of his cab and slept in the company parking lot.
For all of that, he took home as little as 67 cents a week.
Then, in October 2013, the truck he leased from his employer, QTS, broke down.
When Talavera could not afford repairs, the company fired him and seized the truck — along with $78,000 he had paid towards owning it.
Talavera was a modern-day indentured servant. And there are hundreds, likely thousands more, still on the road, hauling containers for trucking companies that move goods for America’s most beloved retailers, from Costco to Target to Home Depot.
A yearlong investigation by the USA TODAY Network found that port trucking companies in southern California have spent the past decade forcing drivers to finance their own trucks by taking on debt they could not afford. Companies then used that debt as leverage to extract forced labor and trap drivers in jobs that left them destitute.
Is dying alone the worst possible thing that can happen? At The Baffler, Ann Neumann reports that with the onset of death doulas, you need not impose on friends and relatives in your inevitable decline or suffer the shame of kodokushi, the Japanese term for ‘“lonely death,” meaning the quiet but messy end of a solitary life.’
Need someone to “be present” for your final hours? Need music, aromatherapy, reiki? A death doula will, for a fee, swoop into your home and help you navigate the end of your life, from your spiritual needs to the arrangement of the furniture in your sickroom. Awkward, Americanized, consumer-focused forms of Buddhism have long since taken over our exercise (yoga), our offices (mindfulness), and our homes (feng shui). Now, with doula programs popping up like mantras in the mind, they’ve come for our deaths.
Which is, we’re told, a good thing, since a death without warm bodies is practically taboo. On my trips to various end-of-life care facilities as a reporter or a volunteer, I have heard the same belief over and over again, breathed into my ear by the cooing, pastel-wearing do-gooders who have taken on grieving as their life’s salvational work. What they say is, “No one should have to die alone.” What they mean is that dying alone is a character flaw—an imperfection growing somewhere deep inside of you that, provided it is caught in time, can be rooted out or zapped away.
A doula-assisted death is a bespoke affair. Through made-to-order rituals, your death can be propelled into the realm of the unique, just like everyone else’s.
With the publication of two books and new gallery showings featuring photographer Diane Arbus, Hilton Als explores her work, writings, artistic motivation, and uncanny ability to capture on film the humanity of the “freaks” — the marginalized people — who were the subjects of her work. Read his piece at the New York Review of Books.
Arbus’s photographs were elegant, too—classically composed and cool—but they were on fire with what difference looked like and what it felt like as seen through the eyes of a straight Jewish girl whose power lay in her ability to be herself and not herself—different—all at once. The story she told with her camera was about shape-shifting: in order to understand difference one had to not only not dismiss it, but try to become it. “I don’t like to arrange things,” Arbus once said. “If I stand in front of something, instead of arranging it, I arrange myself.”
As Arbus went on, though, she became more and more interested in the drama of the self as it appeared not only to her through her lens (her magic portal) but to her subject. No visual artist of the twentieth century has described with more accuracy the enormous pride her characters, certainly in the early pictures, feel at having risked all to become themselves—selves they could not lock up, or hide, or resist being recorded despite the pain of being marginalized in their daily life.
Arbus made pictures that grew out of and described the loneliness we are all taught to be ashamed of and should try to “fix” through conventional connections—marriage, children, and so on.2 Arbus’s “I”—the eye behind her camera—was unabashed loneliness, looking to connect, if only because she understood what it felt like not to. She wanted to see the world whole, which meant seeing and accepting the fractures in those connections, too, along with all that could not be fixed. When she started taking pictures of drag queens and interracial couples, homosexuality was illegal, and miscegenation was still met with violence or derision.
I could smell the acrid soot a block away. The library at the University of Mosul, among the finest in the Middle East, once had a million books, historic maps, and old manuscripts. Some dated back centuries, even a millennium, Mohammed Jasim, the library’s director, told me. Among its prize acquisitions was a Quran from the ninth century, although the library also housed thousands of twenty-first-century volumes on science, philosophy, law, world history, literature, and the arts. Six hundred thousand books were in Arabic; many of the rest were in English. During the thirty-two months that the Islamic State ruled the city, the university campus, on tree-lined grounds near the Tigris River, was gradually closed down and then torched. Quite intentionally, the library was hardest hit. ISIS sought to kill the ideas within its walls—or at least the access to them.
“My life’s work,” Jasim said, when we spoke by telephone two weeks ago. “I’d rather my house be destroyed, not the library. All my memories, all the people we helped there—we helped develop the city and the country. Whenever I speak about the library, it’s as if I’m putting my hand on an open wound.”
Then, there’s the problem of books. On May 25th, students organized a book drive outside the gutted library, even as battles between the Iraqi Army and isis militants echoed from across the river. Four young musicians performed in front of the library steps. Three students pinned their photographs of people and places and life in Mosul on a long clothesline and recounted the stories behind them. Four painters displayed their work, propped on easels. The event was the brainchild of Mosul Eye, a pseudonymous historian and blogger who chronicled life under ISIS rule until he fled Iraq, last year. (He spoke on the condition of anonymity, since he still has family in Mosul.) Before the ISIS invasion, in 2014, he spent long hours in the library each week doing research, he told me. From abroad, he’s now trying to coördinate a cultural rebirth in Mosul, beginning with its university.
Ground zero in the AIDS crisis happened on June 5th, 1981, when the C.D.C.’s Morbidity and Mortality Weekly Report identified five cases of pneumocystis pneumonia (PCP) in previously healthy white men in Los Angeles. The sixth case — a gay African-American man who had contracted PCP and cytomegalovirus — went undocumented. That critical omission has had a horrific ripple effect in the southern United States where the “Centers for Disease Control and Prevention…predicted that if current rates continue, one in two African-American gay and bisexual men will be infected with the virus.”
As he stepped into Jordon’s stuffy bedroom, Sturdevant’s eyes scanned from a wheelchair leaning against the wall to a can of Ensure on the bedside table before settling on the young man. He was rubbing his feet, wincing from H.I.V.-related neuropathy that caused what he described as “ungodly pain.” Jordon’s round, hooded eyes were sunk deep into his face. Gray sweatpants pooled around his stick-thin legs, so fragile they looked as if you could snap them in two. His arms were marked with scars from hospital visits and IVs. Over six feet tall, he weighed barely 100 pounds. He smiled slightly when he saw Sturdevant, dimples folding into his hollow cheeks. “Hey, Mr. Ced,” he said, his voice raspy.
“Are you taking your medicine?” Sturdevant asked. For many young men, the H.I.V. diagnosis and the illness are so overwhelming that maintaining a new and unfamiliar regimen of medication can be difficult. Jordon looked down. “Not as often as I should.” When he saw Sturdevant’s glare, he continued, sounding like a little boy. “I hate taking medicine; I hate it. I have to take six pills, now seven, eight, plus a shot —”
Sturdevant cut him off. “We all have to do this, Jordon. Don’t you want to get better?”
Jordon let his head fall back on the pillow. “I know I can get better, Mr. Ced,” he said, massaging his feet. “I just don’t know how everything got so bad.”
At The New York Times Magazine, Robert F. Worth reports from Aleppo, a city in ruins. Speaking with residents about the current state of existence, Worth also examines the social and political seeds of the Syrian War, now in its sixth year. The war has been supported by a cast of foreign sponsors on both sides. Russia, Iran, and Hezbollah have backed the Assad regime, which dropped bombs and chemical weapons on its own citizens, while Saudi Arabia and Turkey have aided the rebels attempting to overthrow Assad. With Aleppo firmly back into the hands of the Assad regime, Syrians and exiled expats are starting to wonder whether backing Assad is their best chance at ending the war so they can begin to rebuild their lives.
I wanted to wind back the clock and make sense of how a city that seemed so averse to politics — of any kind — had been torn apart.
Even Syrians have trouble answering that question. In March, I met a lawyer named Anas Joudeh, who took part in some of the 2011 protests. Joudeh no longer considers himself a member of the opposition. I asked him why. “No one is 100 percent with the regime, but mostly these people are unified by their resistance to the opposition,” Joudeh told me. “They know what they don’t want, not what they want.” In December, he said, “Syrians abroad who believe in the revolution would call me and say, ‘We lost Aleppo.’ And I would say, ‘What do you mean?’ It was only a Turkish card guarded by jihadis.” For these exiled Syrians, he said, the specter of Assad’s crimes looms so large that they cannot see anything else. They refuse to acknowledge the realities of a rebellion that is corrupt, brutal and compromised by foreign sponsors.
All the same, Aleppo was a turning point, and in some ways an emblem of the wider war. Its fall appears to have persuaded many ordinary Syrians that the regime, for all its appalling cruelty and corruption, is their best shot at something close to normality.
All this may sound awfully precarious for Assad. But in a sense, it is just a more extreme form of the game Assad and his father have played for decades. The Assad regime arose after an unstable period during the 1950s and ’60s, when Syria was shaken by coups and countercoups. Hafez al-Assad, Bashar’s father, triumphed in part by managing a constellation of rivals who hated one another but were all dependent on him. They knew that without him at the center, chaos would return, and that would be bad for business. This is truer than ever today. And it has a secondary effect, not unimportant: Many ordinary people now see Assad as their only hedge against a far more toxic kind of chaos.
At The New Yorker, Margaret Talbot reports on the opioid epidemic in West Virginia. There, the overdose rate is the highest in the United States and many are fighting to help loved ones, friends, neighbors, and sometimes complete strangers get healthy: An emergency paramedic who routinely sees multiple overdoses a day, sometimes the same people on repeat. A team of moms called “The Hope Dealers” who drive addicts hours away to get the treatment they need. A 71-year-old doctor offering free public classes on how to administer Narcan, a drug that reverses the effects of these now-commonplace overdose. All this in an opioid epidemic fueled by cheap highs and small-town despair over limited prospects.
We were driving away from Hedgesville when the third overdose call of the day came, for a twenty-nine-year-old male. Inside a nicely kept house in a modern subdivision, the man was lying unconscious on the bathroom floor, taking intermittent gasps. He was pale, though not yet the blue-tinged gray that people turn when they’ve been breathing poorly for a while. Opioid overdoses usually kill people by inhibiting respiration: breathing slows and starts to sound labored, then stops altogether.
As we drove away, Barrett predicted that the man would check himself out of the hospital as soon as he could; most O.D. patients refused further treatment. Even a brush with death was rarely a turning point for an addict. “It’s kind of hard to feel good about it,” Barrett said of the intervention. “Though he did say, ‘Thanks for waking me up.’ Well, that’s our job. But do you feel like you’re really making a difference? Ninety-nine per cent of the time, no.” The next week, Barrett’s crew was called back to the same house repeatedly. The man overdosed three times; his girlfriend, once.
But a larger factor, it seems, was the despair of white people in struggling small towns. Judith Feinberg, a professor at West Virginia University who studies drug addiction, described opioids as “the ultimate escape drugs.” She told me, “Boredom and a sense of uselessness and inadequacy—these are human failings that lead you to just want to withdraw. On heroin, you curl up in a corner and blank out the world. It’s an extremely seductive drug for dead-end towns, because it makes the world’s problems go away. Much more so than coke or meth, where you want to run around and do things—you get aggressive, razzed and jazzed.”
Ever tried to skip a flat stone across a body of water? Happy with a few skips? Elated at five or more? To be the best stone skipper in the world, you’ll need 89 skips to beat current Guinness World Record holder Kurt “Mountain Man” Steiner (88 skips). At Minnesota Monthly, Frank Bures tries his luck at stone skipping at The Mackinac Island Stone Skipping Competition.
But I’d been skipping stones my whole life, ever since I was around my daughters’ ages, always getting better and better. There was almost nothing I loved better than the feeling of knowing—even before it hit the water—that you had a perfect throw, one that defies nature by making a stone both fly and float.
To reach the upper echelons of the skipping world was not easy. Mackinac was divided into two heats. First there was the “Open” division, in which every fudge-eating tourist on the island was welcome. Usually there were a few hundred people who entered. Only by winning the Open can you move up into the “Professional” division, which features heavy hitters such as Russ “Rockbottom” Byars, whose Guinness World Record held for years at 51 skips; Max “Top Gun” Steiner, who took the title from Byars with 65; and Kurt “Mountain Man” Steiner (no relation to Max) who currently holds the title with 88.
What you want, according to reigning champ Kurt Steiner, is a stone that is not perfectly round but that has points, or lobes, that act as spokes. As the stone spins, these points will push the stone up off the water, keeping it airborne and preventing it from sticking.
“If you spin it fast enough, the stone will essentially walk on those spokes,” Steiner told me, when I had called him for skipping advice. “A really good skip tends to walk like that.”