Search Results for: DNA

Men Have No Friends and Women Bear the Burden

Longreads Pick

“I’m tired of having to replace another broken bedside table because he didn’t realize he needed to talk about his feelings,” she admits.

Published: May 2, 2019
Length: 13 minutes (3,300 words)

‘Everyone Benefits from a Frozen Arctic’

Photo by Wolfgang Kaehler / Getty Images

At Granta, Canadian Inuit activist Sheila Watt-Cloutier recounts her community’s ancestral way of life: one based on hunting and gathering traditions that convey a deep respect for the animals and land that offer sustenance, and one that has been all but destroyed by government paternalism and climate change. She argues that the Arctic’s health is a barometer of the planet’s health and that the earth can still heal, provided we prioritize it over economic growth.

With the signs of spring all around me, and my dreams of soon being able to get out on the land again, in season to go berry picking with fellow Inuit women, it’s perhaps not surprising that my thoughts have turned to the place of nature in Inuit life. In our language we have no word for ‘nature’, despite our deep affinity with the land, which teaches us how to live in harmony with the natural world. The division the Western world likes to make between ‘man and nature’ is both foreign and dangerous in the traditional Inuit view. In Western thinking, humans are set apart from nature; nature is something to strive against, to conquer, to tame, to exploit or, more benignly, to use for ‘recreation’. By contrast, Inuit place themselves within, not apart from, nature.

From the start, the government’s policy to move us ‘off the land’ was misguided and paternalistic. The idea was to make the ‘administration’ of Canada’s Eskimos (as we were then called) easier. We were seen as a problem needing to be fixed. This would be mended by gathering us into settlements, building houses for us and ‘educating’ our children in English with a ‘Dick and Jane’ curriculum, an education that had nothing to do with what we knew to be the real world. We would partake of the government’s assistance programmes such as family allowances (which sometimes could be withheld if we didn’t send our children to school) and, when needed, social assistance payments and subsidized housing. Along with the provision of health services, these seemingly positive enticements were difficult to resist. Nowadays we recognize these offerings as coercive, though strangely packaged in well-meaning wrappings.

With the move, things happened very quickly. At first, we expected that this new world in which we suddenly found ourselves would be as wise as our own. But it wasn’t. It turned out that our new world was deeply dependent on external political and economic concepts and forces utterly at odds with our ways of being. In particular its structures seemed to have nothing to do with the natural world. Almost immediately, we started to give away our power. For a while we thought that if we were patient – as the Inuit hunters necessarily are – that patience would pay off. But we soon lost that sense of control over our lives, especially over the upbringing of our children. They were brought into the classrooms of southern institutional schooling, a concept totally foreign to us, where they were given an ‘education’ that had nothing to do with the knowledge and skills we needed for life on the land. All our traditional character-building teachings went out the window, and our social values began to erode. When we surrender our personal autonomy, we also give away our sense of self-worth, we lose the ability to define ourselves and to navigate our own lives.

Our Arctic home is a barometer of the planet’s health: if we cannot save the Arctic, can we really hope to save the forests, the rivers and the farmlands of other regions?

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‘Almost Home’: On Place, Legacy, Growing Up in Atlanta, and Symbols of White Supremacy

The largest confederate memorial in America is carved out of rock in Stone Mountain, Georgia. The site is linked to many Klu Klux Klan gatherings and the state of Georgia's resistance to the Civil Rights movement in the '50s and '60s. (Photo by Andrew Lichtenstein/Corbis via Getty Images)

In “Almost Home,” an essay at the Los Angeles Review of Books, Pete Candler reflects on growing up in Atlanta, and the symbols of white supremacy in his hometown.

It certainly never occurred to me then that the Ku Klux Klan — during its second wind from 1915 to the mid-1920s — was reborn not in the hinterlands of Atlanta but at its posh and manicured heart: not in Stone Mountain but in Buckhead. My neighborhood.

Even if I had become aware at a younger age of Stone Mountain’s entanglements with the Klan, it would still have been easy to think of white supremacy at a comfortable distance. Stone Mountain was way the hell out there, in another county, not yet absorbed into the amnesic Atlanta that was swallowing us all.

The piece nicely complements Candler’s March 2019 essay, “A Deeper South,” in which he revisits monuments in the South with a new perspective and uncovers truths about his ancestry. Like this previous essay, “Almost Home” is moving and meditative, and Candler writes beautifully on place, memory, and legacy.

I listened to King’s “I Have a Dream” speech on cassette tapes countless times in my adolescence, and felt myself moved by the idealism of King’s vision — but moved in an abstract way, perhaps, since I never made the connection then between the lofty Christian nobility of King’s soul-jarring calls for justice and the material realities of where I lived. Unaware then of the resonances of Stone Mountain as a holy site for white supremacists and Lost Causers, I didn’t think to notice the deliberate power of King’s decision to mention it on the steps of the Lincoln Memorial at the March on Washington in 1963, didn’t consider how the power of that moment connected to a specific place I was probably then blithely enjoying seeing lit up with laser beams. But being moved by King’s speeches and sermons is no great achievement; anyone can do it. King’s greatest moments in the pulpit or on the dais had the power to effect in me a movement of the heart, maybe, but not yet a personal turning of memory. That would come later.

Black Atlantans probably are far more likely to know this history than I am. White privilege means there are stories you do not have to be burdened by, neighborhoods of the imagination you think you can casually avoid without damage to your soul. My life as a white person could have turned out differently if I had learned to inhabit a different narrative geography, to be shaped by the practice of alienating mental spaces. But I didn’t have to.

Later in the piece, Candler describes a trip he takes with one of his sons from Asheville, where he now lives, to Atlanta; he introduces Charlie to some of the places he loves, in the hope that he will love them, and — perhaps — sow a connection to them, too.

It is worth asking why any of this stuff matters, if at all. Maybe I am interested in family history; maybe I am seeking some place to anchor my own memories, some small plot of earth to which to bind my own wayfaring self. It could be that I am simply trying to manufacture a history I do not really possess, a surrogate past that I might lean on, that might hold steady for just a while longer. The house I grew up in is all gone now, and I have little to return to in the way of a site that still holds a memory of self should I forget. Maybe that’s what I am looking for on Ponce. I don’t know.

There is something nonsensical in all this, in my desire to give my children a sense of connection to a place where they have never lived, to cultivate in them an attachment to a space inhabited by their forebears they would never have heard about were it not for a random set of coincidences in my own life. It risks being an artificial, enforced attachment and not a real, organic one. But at bottom I just want them to be less naïve than I was, less ignorant than I am. To have a history we can grow up with together. To give them some sign that boundless curiosity will always be met with an ever-greater mystery, that as much as you think you know there is always an infinitely greater knowledge that you do not possess. That as long as you search the grounds of the world for some hint of yourself, you will never fully find it. That you will ever remain a mystery to yourself. That every seeking and finding only prompts more seeking; and that you may often find what you did not seek, and that may be the thing you needed the most.

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Ten Outstanding Short Stories to Read in 2021

Author Kelly Link (Photo by Awakening/Getty Images)

The #longreads hashtag on Twitter is filled with great story recommendations from people around the world. Pravesh Bhardwaj is a longtime contributor — throughout the year he posts his favorite short stories, and then in January we’re lucky enough to get a list of his favorites to enjoy in the year ahead.

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The Music of the Cave

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Cueva de los Tayos — Cave of the Oilbirds — is a giant cave in the Andes guarded over by the Shuar, the Indigenous people of the region. This cave has compelled visitors for hundreds of years, who have linked it to UFOs, ancient metal tablets, and burial grounds. Writing for Outside, David Kushner tells us how the allure of this cave even reached as far as Scotland, to a civil engineer named Stan Hall. 

As a young married man in Dunbar, a seaside town near Edinburgh, he was a mild-mannered civil engineer with a bookish interest in science, history, and travel. “He got interested in explorers,” ­Eileen says. “People like Lawrence of Arabia who would go off into the unknown.” Reading about Tayos in The Gold of the Gods captured his imagination like nothing before. Von Däniken claimed that an Argentine-Hungarian explorer, Juan Moricz, had taken him to the cave, where they found the tablets that, he wrote, “might contain a synopsis of the history of humanity, as well as an account of the origin of mankind on earth and information of a vanished civilization.”

The fantastical account gripped Hall, who on a whim decided to write to Neil Armstrong and invite him to take a trip to the cave in 1976. Armstrong, recently world-famous from his moon walk, could draw enormous attention to the venture, and as Hall had learned, the astronaut had Scottish roots, so he just might consider the idea. To Hall’s shock, Armstrong wrote back saying he was interested. With that letter in hand, Hall approached both the British and Ecuadorean governments, which agreed to provide funding and helicopter transportation to the site. Within a year, Hall had organized one of the largest cave expeditions of his time.

After Stan Hall passed away, his daughter, Eileen, also felt the call of the cave. Kushner joins her on one of her expeditions and discovers that her motivation is very different from that of her father. Eileen is not treasure hunting in the traditional sense, feeling “a growing sense of alienation in a male-dominated adventure narrative,” Eileen was drawn to the spiritual side of the cave. She wants to record music there, an idea, which after some resistance, was welcomed to help “spread the word about the fragility of the region’s landscape and the Shuar people.” And so it is with musical instruments that Kushner descends with her into the deep. 

The deeper we go into Tayos, the more spectacular it becomes. We step into a giant cavern, which I nickname King Kong’s Palace. Boulders cover the ground like fallen ruins, and the cave’s ceiling looms at least a couple hundred feet overhead. In the distance, there’s another passageway with perfectly smooth walls that rise and meet at close to a right angle.

Around the corner, we come to the gargantuan Main Chamber. It could hold a 20-story building lying on its side, and it’s just as tall. The light from our headlamps fades before it reaches the far side. The ground is rocky, lunar, and black, but unlike the moon it’s teeming with life. Giant brown tarantulas stroll between stones. I catch the glimmer of the silvery back of a three-inch beetle before it scurries into the shadows. On a small boulder, we spy what looks like a steampunk insect, part flesh, part machine. It’s an Amblypygi, or whip spider, and as we get closer, we see that it has a beetle in its mandibles.

After pitching our tents and filling up on lentils and rice, we fall asleep to the cries of the oilbirds, which gradually fade to silence.

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Is the Cure for Cancer Locked in Shrunken Heads from the Amazon?

Simon Prades

There’s a photo from the 1960s, of a young boy in California holding two shrunken human heads. The boy is the stepfather of writer Steven Lance, and the heads came from a family friend named Wilburn Ferguson. He had gotten them from an Amazonian tribe called the Shuar, who shriveled the heads of their enemies using a fluid derived from jungle plants. Ferguson, a nurse, former religious missionary, and lifelong dreamer who had moved his family to South American in the 1930s to pursue medical research in the Amazon, believed that the fluid could do something else—something life-giving. In his Atavist Magazine* feature “The Secret Formula,” Lance explains the root of Ferguson’s theory, which was shared by his devoted wife, Ruth:

Soldiers who fought the Shuar, according to stories Ferguson heard, might wake up one morning to find a stack of [heads] in their camp, shriveled but still recognizable as those of fallen comrades. It was powerful propaganda, a warning to steer clear. Head shrinking was “the most effective national defense ever devised,” Ferguson wrote.

He suspected that it might be much more than that…. “The thought occurred to me,” Ferguson recalled, “that perhaps the active ingredients of this process could be in some way adapted to shrink, or at least check, the wild growth of cancer cells.”

By that time, as Siddhartha Mukherjee explains in his 2010 book The Emperor of All Maladies: A Biography of Cancer, scourges like smallpox and tuberculosis were yielding to medical advances. “But of all diseases,” Mukherjee writes, “cancer had refused to fall into step in this march of progress.” Cancer is out-of-control division and growth of abnormal cells that can destroy healthy tissue and spread through the body. As Americans escaped other ailments and lived longer, more of them developed the disease. By 1926, it had become the nation’s second leading cause of death.

Long stigmatized and little understood, cancer now drew widespread attention. One senator proposed a $5 million reward for “information leading to the arrest of human cancer.” Americans dreamed of finding what Fortune called a “new principle of treatment.” The Fergusons were caught up in the zeitgeist. The thought inspired by the shriveled head was simple enough: If cancer killed by growing, shrinking was a way to fight it. For the Fergusons to test their theory, they needed access to whatever the Shuar were using on their enemies’ heads.

What followed was a saga spanning several decades and countries, and more disappointments than successes. Ferguson tried to prove his hypothesis, mustering evidence from lab experiments and patients (some consenting, others not). The scientific establishment rejected him. Yet today, more than 20 years after his death, he still has acolytes—people who told Lance that they believe Ferguson discovered something world-changing:

Ferguson wasn’t a snake-oil salesman or a con artist. Outlandish though some of his stories still seem, the details contained within them were consistent. The people I spoke to who knew Ferguson were struck by his sincerity. He could be stubborn and impractical, but as my stepdad recalled, Ferguson was always careful to point out that he hadn’t discovered a silver bullet, merely a promising treatment that needed more study. What he wanted most of all was a real scientific shot.

Ferguson was an outsider his whole life. Like a modern-day Don Quixote, he chased an impossible dream based more on faith than evidence. He wandered the wilderness seeking a miracle. The doctors and scientists who doubted him had every reason to. But what if they missed a bark or root of medical importance? What if Ferguson saw something they couldn’t? What if he was right?

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*The author of this post is the editor in chief of The Atavist, which is Longreads’ sister publication.

‘No Single Machine Should Be Able to Control So Many People’

Photo illustration by Jakub Porzycki/NurPhoto via Getty Images

Adrienne LaFrance has come to realize that Facebook is not a media company — it’s a doomsday machine, one operating above ground, in plain sight, just east of Highway 101 in Menlo Park, California. At the Atlantic, LaFrance traces the history and growth of the web giant, whose early mission was focused on making the world more open and connected. In its quest, it built “community” at an unprecedented global scale, but along the way stripped away all the good. As we’ve seen, Facebook is a government propaganda machine; a place for hate and terrorist groups to organize; a space for harassment, manipulation, and social experiments; and so much more. Today, its highly personalized, algorithmically powered informational environment is increasingly challenging to moderate — thus incredibly dangerous — and “no one, not even Mark Zuckerberg, can control the product he made,” La France writes.

I recalled Clinton’s warning a few weeks ago, when Zuckerberg defended the decision not to suspend Steve Bannon from Facebook after he argued, in essence, for the beheading of two senior U.S. officials, the infectious-disease doctor Anthony Fauci and FBI Director Christopher Wray. The episode got me thinking about a question that’s unanswerable but that I keep asking people anyway: How much real-world violence would never have happened if Facebook didn’t exist? One of the people I’ve asked is Joshua Geltzer, a former White House counterterrorism official who is now teaching at Georgetown Law. In counterterrorism circles, he told me, people are fond of pointing out how good the United States has been at keeping terrorists out since 9/11. That’s wrong, he said. In fact, “terrorists are entering every single day, every single hour, every single minute” through Facebook.

In previous eras, U.S. officials could at least study, say, Nazi propaganda during World War II, and fully grasp what the Nazis wanted people to believe. Today, “it’s not a filter bubble; it’s a filter shroud,” Geltzer said. “I don’t even know what others with personalized experiences are seeing.” Another expert in this realm, Mary McCord, the legal director at the Institute for Constitutional Advocacy and Protection at Georgetown Law, told me that she thinks 8kun may be more blatant in terms of promoting violence but that Facebook is “in some ways way worse” because of its reach. “There’s no barrier to entry with Facebook,” she said. “In every situation of extremist violence we’ve looked into, we’ve found Facebook postings. And that reaches tons of people. The broad reach is what brings people into the fold and normalizes extremism and makes it mainstream.” In other words, it’s the megascale that makes Facebook so dangerous.

In the days after the 2020 presidential election, Zuckerberg authorized a tweak to the Facebook algorithm so that high-accuracy news sources such as NPR would receive preferential visibility in people’s feeds, and hyper-partisan pages such as Breitbart News’s and Occupy Democrats’ would be buried, according to The New York Times, offering proof that Facebook could, if it wanted to, turn a dial to reduce disinformation—and offering a reminder that Facebook has the power to flip a switch and change what billions of people see online.

The decision to touch the dial was highly unusual for Facebook. Think about it this way: The Doomsday Machine’s sensors detected something harmful in the environment and chose not to let its algorithms automatically blow it up across the web as usual. This time a human intervened to mitigate harm. The only problem is that reducing the prevalence of content that Facebook calls “bad for the world” also reduces people’s engagement with the site. In its experiments with human intervention, the Times reported, Facebook calibrated the dial so that just enough harmful content stayed in users’ news feeds to keep them coming back for more.

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The Case of the Disappearing Bucatini

Bucatini pasta photographed by Amy Brothers/The Denver Post/Getty Images.

The year that was 2020 is officially over, and even though we already shared our picks for the year’s best investigative reporting, Rachel Handler’s absolutely delightful dive into the mysterious shortage of bucatini squeaked through last week and deserves a special, honorary slot on that list.

Handler’s Grub Street investigation into the disappearance of this thicker, luxurious noodle with a hole from shelves in New York and beyond is the end-of-year/new year read you didn’t know you needed.

Being educated noodle consumers, we knew that there was, more generally, a pasta shortage due to the pandemic, but we were still able to find spaghetti and penne and orecchiette — shapes which, again, insult me even in concept. The missing bucatini felt different. It was specific. Frightening. Why bucatini? Why now? Why us?

I’d like to go a step further and praise its innate bounciness and personality. If you boil bucatini for 50 percent of the time the box tells you to, cooking it perfectly al dente, you will experience a textural experience like nothing else you have encountered in your natural life. When cooked correctly, bucatini bites back. It is a responsive noodle. It is a self-aware noodle. In these times, when human social interaction carries with it the possible price of illness, bucatini offers an alternative: a social interaction with a pasta.

But the problem, I would learn, was not limited to New York. In the fall, I was speaking with my mother, a longtime resident of suburban Chicago, and, as it often does, the conversation quickly turned to pasta. “Rachel,” my mother said gravely. “I haven’t been able to find bucatini anywhere at home. Do you have any in New York?”

My heart stopped.

When Handler discovers the bucatini shortage is a much wider problem, she becomes determined to solve the mystery, first reaching out to De Cecco — her mother’s favorite bucatini brand — then going down a rabbit hole of email inquiries and phone calls with organizations like the FDA (which, as you can imagine, was a bit busy with vaccine- and pandemic-related issues), the National Pasta Association (yes, this indeed exists), and other noodle manufacturers, like Barilla. While digging deep into the history and inner workings of Big Pasta, Handler does find some answers, but she’s ultimately left with more questions.

But I sensed something more sinister was afoot, specifically regarding De Cecco–brand bucatini and its alleged skirmish with the FDA. Rosario expressed surprise at this, telling me he hadn’t heard anything about any kind of situazione with the FDA. “Maybe we’ll find some conspiracy, some worldwide thing,” he said, delighted. “That would be phenomenal. You would be remembered as the whistle-blower of the bucatini world crisis.” When I told him that De Cecco’s rep had been ignoring me, he gasped. “Maybe he’s been silenced!” he said. Rosario said he’d get back to me when he’d done his own internal investigating — and he did, mere moments later.

Carl didn’t say it, but I was pretty sure he thought about calling me “the Bernstein of Bucatini” and that my work will now help to fix the standards-of-identity issue that has long plagued our fair continents. I had confirmed that the bucatini shortage was real and understood that the bucatini shortage was a combination of factors: the pandemic’s pasta demand, how hard it is to make bucatini because of its hole, De Cecco’s strange and untimely barring from the U.S. border. But these victories felt lacking.

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The Rehab of Big Sky Country

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In this personal essay for Beside, Simon Hudson reflects on the time he spent as a teenager in a wilderness rehabilitation center in Montana. It was not somewhere he went willingly. His parents, scared of the path Hudson was on, signed over custody to “two ex-Marine types” who turned up in his bedroom at 3am to take him on a plane to the woods of Montana. Initially, Hudson was filled with rage at his lack of choice, and his only thoughts were of escape — managing to leave the facility and hitchhike the 483 kilometers to Missouri. However, Hudson was soon sent back, and when he finally accepted his time in the woods, he found that the wilderness did have something to teach him. 

Montana is known as “big sky country.” On our long hikes through the mountains, the wide summer sky framed everything we saw: eagles perched on cliffs looked like giant boulders before swooping into the valley below; mountain lions took a path along the ridge that ominously intersected with our bearing. Beneath our feet the snow melted, edible glacier lilies and berries spread out, the colour of the rocks shifted from deep reds and blacks to translucent pinks and blues of quartzite and rare lightning glass.

I remembered the things I wanted to do and create, the things that sparked my curiosity, but mostly the people that were important to me with whom I wanted to share those things. I understood how I had intentionally broken off relationships as a way to hide from my shame of being a terrible friend. I had such an outpouring of old, packed-away ideas to examine and process that the long walks were never boring.

These intense moments of clarity persisted even in my sleep. Each night as I lay in a bivy sack under my tarp hooch, my thoughts morphed into dreams that were as vivid as real life—my subconscious working out what I couldn’t when I was awake. I once dreamt our group was trekking through a park back home in Seattle and we encountered some of my friends in a circle getting high. I left the trek to go join them and I sat down in the circle just in time for my turn in the rotation. One of the counsellors came up to me and asked, “What are you doing?” I was surprised at how I hadn’t even managed to muster a doubt about rejoining my old life. At the same time, I was also certain it wasn’t what I wanted to do. I got up and got back on the trail. Then I woke up.

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The Boom and Bust Cycles of Rock Springs, Wyoming

Fracking Rig — Getty Images

Horrific on-the-job danger, drug addiction, deep camaraderie, the lure of big money without having to go to college — this is the stuff of life in a fracking town. In this oral history of Rock Springs, Wyoming at The New Republic, J.J. Anselmi reports on the after-effects and collateral damage of repeatedly becoming a temporary boom town, where it’s not just the land and ecology that suffer in the long term.

Chris Schmidt: The whole time I worked out there, I was honestly pretty fucking terrified. My second day, this guy in the shop had this huge water tank lifted up on a forklift, and, instead of strapping it down, he tried to drive really slow. When the tank started to wobble, he got out. It ended up coming down on him and literally ripping his face off—from where his hairline started all the way down to his nose. I was sitting in the shop and heard this horrible scream coming from one of the bay doors. This guy was crawling on his hands and knees with his face hanging off.

Andrea: I think it was a fairly common perception for people in Rock Springs to see college as a waste of time and money. You could make so much easy, quick money in town. Once you start making that kind of money, it’s hard to stop. I saw this a lot at the high school, kids saying, “Why should I go to college when I can work in the coal mines or at the power plant?”

But for a lot of these kids, they didn’t get a trade they could apply outside the oil field. Many of them would do the same stuff over and over again out there. Had they gone to college and taken classes in welding or mechanics, say, they would’ve set themselves up for the future a bit more. But again, I could always understand why they’d see college the way they did. Especially when you have the cars, trucks, house, and big toys—you have to keep up with the payments, and it’s hard to get out of that cycle.

Not a lot of those kids saw that the boom would end.

Mary: Back in the day, in the 1990s and early 2000s, Rock Springs was a pretty awesome town to grow up in. But when I graduated, it changed because of the boom and the drugs. It went to shit. Nobody cared about anybody else anymore.

People who came in only saw it as a money-making town—and where that could happen really quickly. People from all over were very enticed by that. And then they realized it was a good place to get fucked up and do drugs, and word got out to people who sold drugs. You could make money quickly, rip people off, rob people.

I didn’t really start doing drugs until around 2005. I remember going to football games on Friday nights when the whole town would show up. But then drugs, especially OxyContin, took hold of a lot of people. I lost so many friends when OxyContin came around, both losing them to death and just losing people as friends—people who you thought were family but fell in too far. Everybody and their mother did Oxy: lawyers, doctors, all sorts of people doing it behind the scenes. The epidemic was very real. It was crazy how fast things would unravel for people once they started doing OxyContin.

The first time I tried it, I actually threw the other half of the pill out the window because it made me sick. I said I’d never do it again. What felt like a few weeks later, I was fully addicted.

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