Search Results for: food

“The Anger of Women is an Earth-shattering Thing”: Lidia Yuknavitch on Resisting the Hero Narrative and the Body as a Generator of Stories.

https://lidiayuknavitch.net//Riverhead Books

Jane Ratcliffe | Longreads | March 2020 | 15 minutes (3,519 words)

Lidia Yuknavitch’s disquieting new collection of short stories, Verge, is often bleak, yet also exquisitely hopeful. Her characters, largely women, are on the edge of death, humiliation, relocation, mercy, self-harm — as well as a new kinship with themselves.

In “The Pull,” two sisters flee their war-torn country. When their raft falters far from a safe shore, the sisters know their strong swimmer bodies are the only way to save both themselves and the “family of strangers” onboard with them. The young girl in “The Organ Runner” is transporting black-market human organs when she’s confronted with saving the life of a “donor,” who is a former bully. The woman in search of “the most perfect wound” in “A Woman Signifying” carefully, gloriously, burns her face on the radiator. These stories are taut and precise; at times like fairy tales in their measured yet majestic scope. They are hard punches and sweetheart hugs, somehow as one.

Yuknavitch often wiggles into those dark spaces so many of us prefer to avoid. Take her memoir The Chronology of Water, which opens with the stillbirth of her daughter and carries us, with unflinching intimacy, through physical and sexual abuse as well as drug and alcohol addiction. The Small Backs of Children delves into the brutal aftermath of war. And The Book of Joan depicts a decimated Earth with a pod of now-sexless humans living in a hodgepodge space station and carving stories into their own skin.

And yet there is beauty. Dazzling beauty. This Yuknavitch never lets us forget.

Her self-generated motto is “make art in the face of fuck” — meaning the harder the world becomes, the more we need to create art of any sort. And the upside of a lot of fuck these days is that we’re graced with more of Yuknavitch’s.

We spoke over Skype about different ways of communicating, the end of the hero, and how women can harness their anger. Read more…

A Crying Public Shame

Getty / Illustration by Katie Kosma

Soraya Roberts | Longreads | March 2020 |  10 minutes (2,569 words)

“Can I talk to you in private?” No one wants to hear those words. The impulse is to assume you’ve done something egregiously wrong. The expectation is that you are about to be punished. The conviction is so strong that the only good thing about it is that, at least initially, you can suffer without anyone else knowing about it. You might even thank the punisher for coming to you directly, for keeping it between just the two of you. It’s the least someone can do when they are about to theoretically ruin your life.

A lot has been written about privacy online, in terms of information, in terms of being policed. Ecuador is currently rushing to pass a data protection law after a breach affected as many as 20 million people — more than the country’s population. A lot has also been written about callout and cancel culture, about people being targeted and cast off (if only temporarily), their entire history dredged up and subjected to ex post facto judgement; Caroline Flack, the British television presenter who recently committed suicide while being hounded in the press and online amid allegations she had assaulted her on-again, off-again boyfriend, was seen as its latest casualty. But there hasn’t been a lot of talk about the hazier in-between, about interpersonal privacy online, about missteps once dealt with confidentially by a friend or a colleague or a boss, about the discrete errors we make that teach equally discrete lessons so as not to be repeated in public. That’s not how it is anymore, not in a world tied together by social media. Paper trails aren’t just emails anymore; they take in any move you make online, most notably on social media, and the entire internet is your peevish HR rep. We’re all primed — and able — to admonish institutions and individuals: “Because of social media, marginalized people like myself can express ourselves in a way that was not possible before,” Sarah Hagi wrote in Time last year. “That means racist, sexist, and bigoted behavior or remarks don’t fly like they used to.” 

Which is to say that a lot of white people are fucking up, as usual, but now everyone, including white people and people of color, are publicly vilifying them for it as tech’s unicorn herders cash in on the eternal flames. And it’s even worse than in the scarlet letter days: the more attention the worse the punishment, and humiliation online has the capacity for infinite reach. As Sarah John tweeted after one particular incident that left a person hospitalized, “No one knows how to handle cancel culture versus accountability.”

* * *

“Is that blood?” That was my first question after a friend of mine sent me a message with a link to a few tweets by a person I’d never heard of, the editor-in-chief of a small site. The majority of the site’s staff had just resigned, the impetus being a semi-viral tweet, since deleted, of a DM the editor had sent a Twitter chat in 2016: “I was gonna reply to this with ‘n—a say what?’ Then I was like holy shite that’s racist, I can’t say that on twitter.” According to Robert Daniels at the Balder and Dash blog on rogerebert.com, tweeters, mostly white, piled on — some even called the EIC’s workplace demanding they be fired — before the office-wide resignation. Videos embedded in the tweets I saw showed the editor crying through an apology. (Longreads contacted the editor for comment; they’ve asked to remain anonymous for their health and safety.)

Initially I thought the videos were just a mea culpa, but then I saw a flash of red. Though the details are muddied by a scrubbed social media history, the editor appeared to have harmed themselves. Ex-colleagues rushed to their aid, however, and they were eventually hospitalized. If that wasn’t horrible enough, a filmmaker named Jason Lei Howden decided to avenge the EIC. With scant information, apparently, he targeted individuals on Twitter who weren’t involved in the initial pile-on, specifically blaming two people of color for the crisis — Valerie Complex and Dark Sky Lady, who had not in fact bullied anyone but had blogged about Howden. The official Twitter account of Howden’s new film, Guns Akimbo, got mixed up in the targeted attacks, threatening the release of the film.

There are multiple levels to this that I don’t understand. First, why that DM was released; why didn’t the person simply confront the EIC directly? Second, why did the editor’s staff, people who knew them personally, each issue individual public statements about their resignations into an already-growing pile-on? (I don’t so much wonder about the pile-on itself because I know about the online disinhibition effect, about how the less you know a person online, the more you are willing to destroy them.) Third, why the hell did that filmmaker get involved, and without any information? Why did the white man with all the clout attack a nebulous entity he called “woke twitter” — presumably code for “people of color” — and point a finger at specific individuals while also denying their response to one of the most inflammatory words in the English language (didn’t they realize it was an “ironic joke,” he scoffed)? As Daniels wrote, “This became a cycle of blindspots, and a constant blockage of discussing race, suicide, and alliance.” Why, at no point, did anyone stop to think about the actual people involved, about maybe taking this private, to a place where everything wasn’t telegraphed and distorted? 

Paper trails aren’t just emails anymore; they take in any move you make online, most notably on social media, and the entire internet is your peevish HR rep.

I had the same question after the BFI/Thirst Aid Kit controversy. In mid-February, the British Film Institute officially announced the monthlong film series THIRST: Female Desire on Screen, curated by film critic Christina Newland and timed to coincide with the release of her first book, She Found It at the Movies (full disclosure: I was asked to participate, but my pitch was not accepted). The promotional image included an illustration of a woman biting her lip, artwork similar to that of three-year-old podcast Thirst Aid Kit (TAK), a show that covers the intersection of pop culture and thirst. Newland later told The Guardian she wondered about the “optics,” but as a freelancer with no say on the final design, she deferred to the BFI. She had in fact twice approached TAK cohost Nichole Perkins to contribute to her book (the podcast’s other cohost is Bim Adewunmi). Perkins told me in an email that she wanted to, but her work load eventually prevented her. And while TAK did share the book’s preorder link, the BFI ultimately failed to include the podcasters in the film series as speakers, or even just as shout-outs in the publicity notes — doubly odd, given that Adewunmi is London-based. Quote-tweeting the BFI’s announcement and tagging both the institute and Newland, TAK responded, “Wow! This sounds great. Hope our invitation arrives soon!”

The predictable result was a Newland pile-on in which she was accused of erasing black women’s work, followed by a TAK pile-on — though Perkins told me her personal account was “full of support and kindness” — for claiming ownership over a term that preceded them. All three women ended up taking time away from Twitter (which is a sacrifice for journalists whose audience depends on social media) though Newland has since returned. I asked Perkins if she had thought about dealing with the situation privately at first. “I did consider reaching out to Christina before quote-tweeting, yes,” she wrote. “I wonder if she considered reaching out to us, especially after she saw the artwork for the season and admittedly noticed ‘something going on with the optics,’ as she is quoted as saying in The Guardian.” Eventually, the BFI contacted Perkins and Adewunmi and released a statement apologizing “for their erasure from the conversation we are hoping to create from this season” and announcing a change of imagery. They also noted that Newland, as a guest programmer, was not responsible for their marketing mistake, though no reason was given for their omission. “I have no idea why the BFI or Ms Newland didn’t include Thirst Aid Kit in the literature about the Thirst season,” Adewunmi wrote to me. “I was glad, however, to see the institution acknowledge that initial erasure, as well as issue an apology, in their released statement.”

At around the same time, a similar situation was unravelling in the food industry. Rage Baking: The Transformative Power of Flour, Fury, and Women’s Voices, an anthology edited by former Food Network VP Katherine Alford and NPR’s Kathy Gunst, was published in early February. The collection of more than 50 recipes and essays presents baking as “a way to defend, resist, and protest” and was supposedly inspired by the 2016 election. The hashtag #ragebaking was used to promote the book on social media in January, which brought it to the attention of a woman named Tangerine Jones, whose Instagram followers believed the idea had been stolen from her and alerted her — and the rest of the world. Unprompted by Jones, Alford and Gunst DM’d her to say they had learned the term elsewhere and that the book was “a celebration of this movement.” Jones called them out publicly, publishing their DMs in a Medium essay entitled “The Privilege of Rage,” in which she described how she came up with the concept of rage baking — using the #ragebaking hashtag and the ragebaking.com URL — five years ago, as an outlet for racial injustice. “In my kitchen, I was reminded that I wasn’t powerless in the face of f**kery,” she wrote. Jones’s supporters started a pile-on, her article shared by big names like Rebecca Traister, who had contributed to the collection and requested that her contribution be removed from future editions. 

In an abrupt turn of events, the Jones advocates were promptly confronted with advocates of the book, who redirected the pile-on back at Jones for kicking up a fuss. “It is beyond f**ked up that my questioning the authors’ intentions and actions is being framed as detrimental to the success of other black women,” she tweeted. Their silence resounding, the Simon and Schuster imprint ultimately issued a statement that failed to acknowledge their mistake and instead proposed “in the spirit of communal activism” to include Jones in subsequent printings. Unappeased, the baker called out the “apology” she received privately from Alford and Gunst, who told her they were donating a portion of the proceeds to the causes she included in her post (though their public apology didn’t mention that), and asked if she would be interviewed as part of the reprint. “Throwing black women under the bus is part of White Feminist legacy,” Jones tweeted. “That is not the legacy I stand in, nor will I step in that trap.”


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According to Lisa Nakamura, a University of Michigan professor who studies digital media, race, and intersectionality, cancel culture comes from trying to wrest control in a context in which there is little. It’s almost become a running joke the way Twitter protects right-wing zealots while everyone else gets pummeled by them. It follows then that marginalized populations, the worst hit, would attempt to use the platform to reclaim the power they have so often been denied. But as much as social media may sometimes seem like the only place to claim accountability, it is also the worst place to do it. In a Medium post following their Howden hounding, Dark Sky Lady argued that calling out is not bullying, which is true — but the effects on Twitter are often the same. “The goal of bullying is to destroy,” they wrote. “The goal of calling out and criticizing is to improve.” Online, there appears to be no improvement without destruction in every direction, including the destruction of those seeking change. On one end, a group of white people — the EIC, Newland, Alford, Gunst — was destroyed professionally for erring; on the other were the POC — Perkins, Adewunmi, Jones — who were personally destroyed, whose pain was minimized, whose sympathy was expected when they got none. The anger was undoubtedly justified. Less justified was the lack of responsibility for how it was deployed — publicly, disproportionately, with countless people’s hurt revisited on specific individuals, all at once. 

We know how pile-ons work now; it’s no defense to claim good intentions (or lack of bad intentions). There were few gains for either side in any of these cases, with the biggest going to the social media machine that feeds on public shame and provides no solution, gorging on the pain of everyone involved without actually providing constructive way forward, creating an ever-renewing cycle of suffering. A former intern for the ousted EIC tweeted that she understood the impulse to critique cancel culture and support the editor, but noted that “there is something sad about the fact that my boss used a racial slur, and I am not allowed to criticize.”

* * *

So You’ve Been Publicly Shamed author Jon Ronson told Maclean’s in 2015 that one of his biggest fears is being defined by one mistake, and that a number of journalists had basically told him, “I live in terror.” I am no exception. Just recently I experienced a comparatively tame callout on Twitter, and even that moderate critique made me drop an entire book project, wonder about a job opportunity that subsequently dissolved, and second-guess every story idea I’ve had since. The situation was somewhat helpful in making me a more considerate person but was exponentially more helpful in making me anxious and in inspiring hateful fantasies about people I had never met. I am 100 percent certain that the first gain would have been made just as successfully had people spoken to me privately and would have saved me from the second part becoming so extreme that I had to leave social media to recalibrate. The overwhelming sense I’m left with is that if I say something that someone doesn’t like, even something justifiable, my detractors will counter with disproportionate force to make whatever point it is they want to make about an issue that’s larger than just me. What kind of discourse is that which mutes from the start, which turns every disagreement into a fight to the death, which provides no opportunity for anyone to learn from their failures? How do we progress with no space to do it?

“I think we need to remember democracy. When somebody transgresses in a democracy, other people give them their points of view, they tell them what they’ve done wrong, there’s a debate, people listen to each other. That’s how democracy should be,” Ronson told Vox five years ago. “Whereas, on social media, it’s not a democracy. Everybody’s agreeing with each other and approving each other, and then, if somebody transgresses, we disproportionately punish them. We tear them apart, and we don’t want to listen to them.” The payment for us is huge — almost as big as the payout for the tech bros who feign impartiality when their priority is clearly capital and nothing else. This is a punitive environment in which we are treating one another like dogs, shoving each other’s noses into the messes we have made. Offline, people are not defined by the errors they make, but by the changes they make when they are confronted with those errors, a kind of long game that contradicts the very definition of Twitter or Facebook or Instagram. The irony of public shaming on social media is that social media itself is the only thing that deserves it.

* * *

Soraya Roberts is a culture columnist at Longreads.

The Criminalization of the American Midwife

Illustration by Ellice Weaver

Jennifer Block  |  March 2020  |  32 minutes (8,025 words)

Elizabeth Catlin had just stepped out of the shower when she heard banging on the door. It was around 10 a.m. on a chilly November Wednesday in Penn Yan, New York, about an hour southeast of Rochester. She asked her youngest child, Keziah, age 9, to answer while she threw on jeans and a sweatshirt. “There’s a man at the door,” Keziah told her mom.

“He said, ‘I’d like to question you,” Caitlin tells me. A woman also stood near the steps leading up to her front door; neither were in uniform. “I said, ‘About what?’” The man flashed a badge, but she wasn’t sure who he was. “He said, ‘About you pretending to be a midwife.’”

Catlin, a home-birth midwife, was open about her increasingly busy practice. She’d send birth announcements for her Mennonite clientele to the local paper. When she was pulled over for speeding, she’d tell the cop she was on her way to a birth. “I’ve babysat half of the state troopers,” she says.

It was 30 degrees. Catlin, 53, was barefoot. Her hair was wet. “Can I get my coat?” she asked. No. Boots? She wasn’t allowed to go back inside. Her older daughter shoved an old pair of boots, two sizes too big, through the doorway; Catlin stepped into them and followed the officer and woman to the car. At the state trooper barracks, she sat on a bench with one arm chained to the wall. There were fingerprints, mug shots, a state-issue uniform, lock-up. At 7:30 p.m. she was finally arraigned in a hearing room next to the jail, her wrists and ankles in chains, on the charge of practicing midwifery without a license. Local news quoted a joint investigation by state police and the Office of Professional Discipline that Catlin had been “posing as a midwife” and “exploiting pregnant women within the Mennonite community, in and around the Penn Yan area.”

Catlin’s apparent connection with a local OB-GYN practice, through which she had opened a lab account, would prompt a second arrest in December, the Friday before Christmas, and more felony charges: identity theft, falsifying business records, and second-degree criminal possession of a forged instrument. That time, she spent the night in jail watching the Hallmark Channel. When she walked into the hearing room at 8:00 a.m., again in chains, she was met by dozens of women in grey-and-blue dresses and white bonnets. The judge set bail at $15,000 (the state had asked for $30,000). Her supporters had it: Word of her arrest had quickly passed through the tech-free community, and in 12 hours they had collected nearly $8,000 for bail; Catlin’s mother made up the difference. She was free to go, but not free to be a midwife.

Several years back, a respected senior midwife faced felony charges in Indiana, and the county prosecutor allowed that although a baby she’d recently delivered had not survived, she had done nothing medically wrong — but she needed state approval for her work. The case, the New York Times wrote, “was not unlike one against a trucker caught driving without a license.” As prosecutor R. Kent Apsley told the paper, “He may be doing an awfully fine job of driving his truck. But the state requires him to go through training, have his license and be subject to review.”

But what if the state won’t recognize the training or grant a license? 

Catlin is a skilled, respected, credentialed midwife. She serves a rural, underserved, uninsured population. She’s everything the state would want in a care provider. But owing to a decades-old political fight over who can be licensed as a midwife, she’s breaking the law.  Read more…

Is the Weekly Shop Good For You?

Courtesy of Getty Images

Grocery stores around the world are in a race to bring food shopping into the digital era — the Food Marketing Institute predicts that 70 percent of US consumers will be getting at least some of their groceries online within the next four years. As Corey Mintz writes for The Walrus, what is less clear is what ripple effects this will have on “our daily lives, our communities, our health, and our workforces.” 

My local grocer, Potsothy “Pots” Sallapa, upon hearing of my engagement, insisted that we hold the wedding in his shop. My fiancée thought it sounded crazy at first—I remember her saying something about not wanting our photos to feature a stack of ­cereal boxes. But the store was a cozy place and near the apartment we shared at the time, and she agreed to at least give it a look with fresh eyes. As we toured the high-ceilinged, wood-beamed store, among Saturday-morning crowds stocking up on grapes and granola, I could see on her face that this wasn’t just a place people went to acquire toilet paper: it was a community hub. A few months later, we walked down the store’s central aisle and got married between the cash register, the root-vegetable table, a group of our friends and family, and a display of maple syrup.

There is something fundamentally important about analog shopping — getting out of the house, choosing what you want to purchase, finding new things to buy and “even the game of choosing the right checkout aisle, the one with the fastest cashier.”

One problem with all this progress is that, while other human beings can be annoying—clipping our nails on the subway, calling instead of texting, disrespecting the unwritten rule that the middle seat on a plane gets armrest preference—we need one another. Research suggests that even low-level social interactions—the kinds we have with our neighbours and mail carriers and local storeowners—form bonds known as “weak ties.” These connections have been shown to improve physical and mental health and to help reduce loneliness. “Even social interactions with the more peripheral members of our social networks contribute to our well-being,” concludes one 2014 study of weak ties—an important finding as rates of self-reported loneliness grow. More than a third of Americans over forty-five feel lonely, a 2018 study found. While some of this has been attributed to changing family dynamics (we get married later and less often than we used to, and we have fewer children), casual opportunities for social interaction, like those found when buying food, are a part of preventing isolation as well.

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“We Are Not Lost Causes”

Universal Images Group / Getty / Photo illustration by Katie Kosma

Mark Obbie | Longreads | March 2020 | 45 minutes (12,427 words)

The three young men sauntering down a city sidewalk showed no signs of alarm as a thin man in a dark hoodie hopped out of the passenger side of a gold Honda minivan. They did not flinch as the man rushed toward them on foot while the van, its windows heavily tinted, continued on past.

This neighborhood on the northeast side of Rochester, New York, has ranked among one of the poorest and most violent in the United States. But it was the trio’s home. A year earlier, one of them, Lawrence Richardson, had been jumped and knifed nearby after exchanging insults with a group of guys he didn’t know. He hadn’t looked for that trouble, and the same was true today. Richardson and Cliff Gardner, his coworker at KFC, had spent the afternoon preparing to look for better jobs. On the city’s southwest side, they stopped at the Center for Teen Empowerment, a nonprofit where Richardson had worked for a year on anti-violence and community-improvement projects, and where he still volunteered now and then. After encouraging Cliff to create a résumé, Richardson suggested they catch a bus to the northeast side, where Richardson had grown up. He wanted to introduce Cliff to Kenny Mitchell, his best friend and fellow Teen Empowerment youth organizer.

The three hung out at Mitchell’s second-story apartment, then walked to a corner store for some snacks. They were just returning to Kenny’s when they encountered the van and its passenger.

Moments later, three calls hit 911 operators in quick succession. Callers described a chaotic scene with two bodies crumpled on the ground while a third, trailing blood up the stairs to Mitchell’s apartment, lay at the feet of his panicked father.

Read more…

Why Grocery Shopping Is On Its Way Out

Longreads Pick

Digital convenience is beating out the store, but “What we keep losing are those social relationships that we built on food being so central. And, if we’re not building those connections, then we’re losing a part of being human.”

Source: The Walrus
Published: Mar 4, 2020
Length: 18 minutes (4,529 words)

How I Got My Shrink Back

Getty

Susan Shapiro | Longreads | February 2020 | 28 minutes (7,036 words)

Rushing to see him that Friday evening in August, I turned the corner and was shocked to catch Haley leaving his brownstone. What the hell was she doing here? I prayed my eyes were wrong and it was another tall redhead, not my favorite student. Inching closer, I saw it definitely was her — in skinny jeans, heels and a pink blouse, her unmistakable auburn hair flapping down her back as she flounced away. I froze, so crushed I couldn’t breathe.

Darting inside, I shrieked, “I just saw Haley walk out of here. You lied to me!”

“I never lied to you,” he insisted, quickly closing his door.

“Don’t tell me you’re sleeping with her?”

“Of course not.” He looked horrified.

He wasn’t my lover, cheating with a younger woman. He was the long-term therapist who’d saved me from decades of drugs, alcohol, and self-destruction. I couldn’t believe that right before our session, Dr. Winters had met with my protégée, whom I’d loved like a daughter. For the past three years, she’d sat in my classroom, living room, beside me at literary events, and speed walking around the park. She was the only person I’d ever asked him not to see, and vice versa. I felt betrayed from both sides.

Earlier that day, Haley had emailed to see if I’d recommend my gynecologist, housekeeper and literary agency. “Want my husband too?” I’d joked. In the spring, when I’d first sensed she was ransacking my address book and life, I’d asked Dr. Winters about the eerie All About Eve aura.

“She sounds nuts,” he’d said.

“That’s your clinical assessment?” I asked, adding “Don’t be flippant. She’s important to me.”

He’d sworn he wouldn’t treat her, laughing off my paranoia.

Now I could barely speak as I realized she’d broken her vow. And he’d let her in, giving her the slot directly before mine, then ran late, as if he wanted me to catch her. Perched at the edge of his leather couch, I imagined Haley sitting right where I was, leaning on the embroidered cushions, spilling secrets she’d previously shared only with me to my confidante. His plush work space morphed from my safest haven for 15 years into the creepy crawly Cabinet of Dr. Caligari.

“Then why was she here?” I couldn’t process her so out of context.

“That woman is not my patient,” he insisted.

His technical wordplay sounded like Bill denying Monica. I craved a drink, joint, and cigarette.
Read more…

In Hot Pursuit of STS-50, High Seas Scofflaw

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The high seas begin 370 km from a nation’s shore and because it’s difficult for governments and organizations to patrol and police these waters, it’s the perfect place for pilfering the best the ocean has to offer while damaging fish stocks and marine ecosystems. At Hakai Magazine, Sarah Tory reports on the hunt for STS-50 — alias Andrey Dolgov, alias Sea Breeze, alias Ayda — a notorious longliner whose captain and crew had evaded and escaped capture to loot the seas of $50 million in fish over a ten year period.

The STS-50 was a 452-tonne, 1980s-era former longliner originally from Japan. It was well known in maritime circles…for poaching Antarctic and Patagonian toothfish (also called Chilean sea bass), two lucrative cod species from the Southern Ocean. Authorities believe the STS-50 operated illegally for 10 years or so and looted up to $50-million worth of the fish, which can grow to 120 kilograms and live for 60 years. Interpol had issued a purple notice for the vessel—an international request for information about the STS-50’s criminal activity. But the vessel’s owners and captain had been evading authorities for years with a typical bag of tricks: registering the boat to nations with lax rules; using shell companies to obscure ownership; forging documents; and spoofing the most advanced satellite surveillance.

Vessels that fish illegally are often involved in human trafficking and drug smuggling while contributing to plummeting fish stocks and degraded marine ecosystems. Experts estimate that up to 20 percent of the world’s total catch (fish and other marine fauna) falls under illegal, unreported, and unregulated (IUU) fishing. That’s more than 23 million tonnes of seafood stolen from the seas annually—or one out of every five wild-caught fish sold on the market—worth $23.5-billion.

Selling the illegally caught fish is relatively easy to get away with if port inspectors do a poor job of investigating the vessel, explains Peter Horn, the project director for the Pew Charitable Trusts’ ending illegal fishing program. All the captain has to do is misreport the catch, claiming for instance that the crew caught one type of fish when in fact it caught another; lie about the quantity of fish caught; or pretend to have fished in a different area. The end result is a market with so many illegally caught fish that “there’s a reasonable chance that you have inadvertently bought some,” Horn says.

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How a Mom Penetrated the Pen to Hack the Warden’s Computer

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John Strand didn’t think it was a great idea to allow his mom to attempt to break in to a South Dakota prison as part of a “penetration” or “pen” test of their security systems. But as Lily Hay Newman reports at Wired, Rita Strand, age 58, insisted. Armed only with a fake badge and some confidence, she posed as a health inspector doing a surprise inspection and managed to gain access — unaccompanied! — throughout the facility where she planted “rubber duckies” (USB sticks with code used to compromise computer security systems) on several computers, including the one belonging to the warden.

“She takes off, and I’m thinking in the back of my head that this is a really bad idea,” Strand says. “She has no pen testing experience. No IT hacking experience. I had said, ‘Mom, if this gets bad you need to pick up the phone and call me immediately.'”

Pen testers usually try to get in and out of a facility as quickly as possible to avoid arousing suspicion. But after 45 minutes of waiting, there was no sign of Rita.

“It gets to be about an hour, and I’m panicking,” he says. “And I’m thinking I should have thought it through, because we all went in the same car so I’m out in the middle of nowhere at a pie shop with no way to get to her.”

Suddenly, the Black Hills laptops began blinking with activity. Rita had done it. The USB drives she had planted were creating so-called web shells, which gave the team at the café access to various computers and servers inside the prison. Strand remembers one colleague yelling out: “Your mom’s OK!”

In fact, Rita had encountered no resistance at all inside the prison. She told the guards at the entrance that she was conducting a surprise health inspection and they not only allowed her in, but let her keep her cell phone, with which she recorded the entire operation. In the facility’s kitchen, she checked the temperatures in refrigerators and freezers, pretended to swab for bacteria on the floors and counters, looked for expired food, and took photos.

But Rita also asked to see employee work areas and break areas, the prison’s network operations center, and even the server room—all allegedly to check for insect infestations, humidity levels, and mold. No one said no. She was even allowed to roam the prison alone, giving her ample time to take photos and plant her Rubber Duckies.

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Why Do Seventh-Day Adventists Live Longer Than Most Americans?

Britta Pedersen/picture-alliance/dpa/AP Images

I was reheating some leftover cottage cheese loaf the other morning, savoring the phrase “cottage cheese loaf” as I anticipated its delicious, savory crunch, when I wondered if anyone had written a love letter to this or other classic Seventh-Day Adventist dishes.

My wife made this loaf. She grew up Seventh-Day Adventist and introduced me to what I call #LoafLife. Although her parents left the denomination by the time she was 14, much of its community-mindedness stayed with them, along with its food. A healthy diet and exercise are central Adventist tenets, because the group believes in a relationship between physical and spiritual health. This often means vegetarianism. My wife didn’t eat meat regularly until high school, and even after that, she’s always eaten it conservatively. The family’s love of vegetables and salads remains strong. They still make the veggies piled on chips called Adventist haystacks. They still make oatmeal-walnut patties. The cottage cheese loaf is a simple mixture of chopped onions, walnuts, parsley, salt, pepper, butter, and cottage cheese bound together with eggs and Wheaties for a nice wholesome texture.

To learn more about the ideas that produced so many wonderful meals for me, a non-practicing Jew, I did some sleuthing and found a few illuminating articles about the Seventh-Day Adventist diet. Howard Markel wrote a good short Smithsonian article entitled “The Secret Ingredient in Kellogg’s Corn Flakes Is Seventh-Day Adventism.” But my favorite is journalist Emily Esfahani Smith‘s 2013 Atlantic piece “The Lovely Hill: Where People Live Longer and Happier.

Smith focuses on Loma Linda, California, which has one of America’s largest Seventh-Day Adventist communities and, not surprisingly, is known for the health and longevity of its residents. For the Biblical origins of the sect’s dietary practices, Smith quotes Pastor Randy Roberts of Loma Linda University: “In Corinthians, Paul speaking of the human body says specifically, ‘you are the temple of the Holy spirit.’ Therefore, he says, whatever you do in your body, you do it to the honor, the glory and the praise of God.”

Interestingly, the diet closely resembles the Mediterranean diet. Smith includes some incredible findings about the benefits of eating nuts, avoiding fast food, and the role meat plays in heath:

Adventist men who do not eat meat outlive American men by seven years. Adventist women who do not eat meat outlive American women by five years. Many Adventists do not eat meat, but even those that do outlive their peers thanks to the amount of vegetables, fruits, and other healthy foods they eat. Meat-eating Adventist men live 7.3 years longer while the women live 4.4 years longer than other Californians.

But the correlation between diet and health goes beyond the body, also impacting depression and a nurturing sense of positive well-being:

Ford and her team at Loma Linda University examined the eating patterns of over 9,000 healthy Seventh-Day Adventists in North America over a four-year period. How often did they eat fast food? Did they eat meat? What kinds of dairy products were they consuming? What about nuts? Desserts? Fish? They then examined their self-reported feelings of positive and negative emotions—how often did they feel inspired? Excited? Enthusiastic? Upset? Scared? Distressed?

The researchers found that those who eat like Greeks feel more inspired, alert, excited, active, inspired, determined, attentive, proud, and enthusiastic than those who consume a more typically American diet consisting of highly processed foods, soda, and sweets like cookies and doughnuts. People who eat foods associated with a Mediterranean diet also experienced less negative emotions like being afraid, nervous, upset, irritable, scared, hostile, and distressed. The more people ate those foods that are more typically American — specifically, red meat, sweets, and fast food — the less of these positive emotions they felt.

Smith describes a Loma Linda centenarian named Marge Jetton whose gusto is impossible not to envy, even if you’d rather not share her diet or schedule.

At 100 years old, Jetton, a former nurse, would wake up at 4.30 am each morning. After getting dressed and reading from the Bible, she would work out. When she completed her mile-long walk and 6-8 miles on the stationary bike, she had oatmeal for breakfast. For lunch, she would mix up some raw vegetables and fruit. Occasionally, she would splurge on a treat like waffles made from soy and garbanzo beans. That wasn’t all. The centenarian volunteered regularly, barreled around town in her Cadillac Seville, and pumped iron. She also tended to a garden that grew tomatoes, corn, and hydrangeas.

I’ve always known my wife would outlive me, and not just because I’m older and exercise less —meaning, almost never — but because vegetarian dishes are her comfort foods. Old habits are hard to break: In my family, comfort food is Oklahoma country food like biscuits and gravy, cream pie, and the Sonoran-style Mexican food we grew up on in southern Arizona. For my wife, comfort food is cottage cheese loaf, haystacks, and oatmeal-walnut patties. Although I’ve eaten pretty healthily since college, my time eating her family’s Adventist holdovers has only made me see how much room my lifestyle has for improvement. This particular morning loaf and Atlantic article made me realize that, in midlife, I need to catch up with my wife’s enviable standards of self-care. I’ve been slacking during the last decade.

I was a vegetarian for three years in college, and a vegan for one, so my palate is primed for the Adventist nutty-loafy-patty menu. I shopped on Craigslist for a used stationary bike, I researched machines to make homemade soy milk, and I made a pact to eat less meat and way more tofu. She was like: Duh, I already do.

I always loved the loaf for its flavor, but now it’s a gateway to healthier habits that would likely please Seventh-Day Adventist co-founder Ellen G. White. And when my wife asks, “Want to make cottage cheese loaf this week?” I always say “Hell, yes.” No religious reference intended — I’m just a cursing heathen who wants to live a long life.

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