Frederick Douglass was a soldier, years before his country went to war. He learned to read on his own, against the wishes of his masters. In Baltimore he took Bible classes from an older black man, under threat of being whipped.
When he returned to the Eastern Shore he organized more classes, with himself as the teacher, until those classes were broken up by thugs. Judged -- at the young age of 16 -- as a slave who did not know his place, he was sent to live at "Mount Misery" under the tutelage of the "Negro-Breaker" Edward Covey. Douglass was repeatedly whipped, until he whipped Covey himself, and thus broke the breaker. Donald Rumsfeld now lives on the old farm of the "Negro-Breaker."
Returned to his home, and hired out again, Douglass, with a group of slaves, hatched a plot to escape. Here he reflects on their thinking:
To look at the map and observe the proximity of Eastern shore, Maryland, to Delaware and Pennsylvania, it may seem to the reader quite absurd to regard the proposed escape as a formidable undertaking. But to understand,
some one has said, a man must stand under...
The case sometimes, to our excited visions, stood thus: At every gate through which we had to pass we saw a watchman; at every ferry a guard; on every bridge a sentinel, and in every wood a patrol or slave-hunter. We were hemmed in on every side. The good to be sought and the evil to be shunned were flung in the balance and weighed against each other. On the one hand stood slavery, a stern reality glaring frightfully
upon us, with the blood of millions in its polluted skirts, terrible to behold, greedily devouring our hard earnings and feeding upon our flesh. This was the evil from which to escape.
On the other hand, far away, back in the hazy distance where all forms seemed but shadows under the flickering light of the north star, behind some craggy hill or snow-capped mountain, stood a doubtful freedom, half frozen, and beckoning us to her icy domain. This was the good to be sought. The inequality was as great as that between certainty and uncertainty. This in itself was enough to stagger us; but when we came to survey the untrodden road and conjecture the many possible difficulties, we were appalled, and at times, as I have said, were upon the point of giving over the struggle altogether.
The reader can have little idea of the phantoms which would flit, in such circumstances, before the uneducated mind of the slave. Upon either side we saw grim death, assuming a variety of horrid shapes. Now it was starvation, causing us, in a strange and friendless land, to eat our own flesh. Now we were contending with the waves and were drowned. Now we were hunted by dogs and overtaken, and torn to pieces by their merciless fangs. We were stung by scorpions, chased by wild beasts, bitten by snakes, and, worst of all, after having succeeded in swimming rivers, encountering wild beasts, sleeping in the woods, and suffering hunger, cold, heat and nakedness, were overtaken by hired kidnappers, who, in the name of law and for the thrice-cursed reward, would, perchance, fire upon us, kill some, wound others and capture all.
This dark picture, drawn by ignorance and fear, at times greatly shook our determination, and not unfrequently caused us to
Rather bear the ills we had,
Than flee to others which we knew not of.
I am not disposed to magnify this circumstance in my experience, and yet I think that, to the reader, I shall seem to be so disposed. But no man can tell the intense agony which was felt by the slave when wavering on the point of making his escape. All that he has is at stake, and even that which he has not is at stake also. The life which he has may be lost and the liberty which he seeks may not be gained.
Patrick Henry, to a listening senate which was thrilled by his magic eloquence and ready to stand by him in his boldest flights, could say, "Give me liberty or give me death;" and this saying was a sublime one, even for a freeman; but incomparably more sublime is the same sentiment when practically asserted by men accustomed to the lash and chain, men whose sensibilities must have become more or less deadened by their bondage.
With us it was a doubtful liberty, at best, that we sought, and a certain lingering death in the rice-swamps and sugar-fields if we failed. Life is not lightly regarded by men of sane minds. It is precious both to the pauper and to the prince, to the slave and to his master; and yet I believe there was not one among us who would not rather have been shot down than pass away life in hopeless bondage.
There's so much to say here, but I just want to take a moment and geek out on the writing --On the other hand, far away, back in the hazy distance where all forms seemed but shadows under the flickering light of the north star, behind some craggy hill or snow-capped mountain, stood a doubtful freedom, half frozen, and beckoning us to her icy domain.
How often have you felt like that in your life? "a doubtful freedom, half frozen, beckoning us to her icy domain." It's good that Douglass circles back to Patrick Henry, because it reinforces the point of his life. African-American history and mythology, is American history and mythology. If you don't grapple with Douglass craving even an "uncertain freedom," then you can't really understand why black people support Obama. You can't really get the dumb optimism that penetrates the American core across race, and yet is so often puzzled at when it bubbles up in the black community.
African-Americans were made here. This is our home. With apologies to Andrew, this is, in so many ways, a black country. Even if it is at pains to acknowledge the point.
From the beginning of the project, we've had the fundamental question in mind of what this site is—which is to say, both what it's become (as regular readers know, a lot's changed here over time) and what we want it to be. Is it the website of a magazine? Is it a news site? Is it, as James Franco possibly once suggested, a blog?
The answers, we recognized, are all in one way or another yes. But we figured we'd try a thought experiment: What if we described TheAtlantic.com as a direct, dynamic, digital extension of our core identity in journalism—as a real-time magazine?
That seemed to us both authentic and aspirational: an idea that captured what The Atlantic has been doing in new media for years and a framework that could bring the right focus to rebuilding TheAtlantic.com now.
When healthcare is at its best, hospitals are four-star hotels, and nurses, personal butlers at the ready—at least, that’s how many hospitals seem to interpret a government mandate.
When Department of Health and Human Services administrators decided to base 30 percent of hospitals’ Medicare reimbursement on patient satisfaction survey scores, they likely figured that transparency and accountability would improve healthcare. The Centers for Medicare and Medicaid Services (CMS) officials wrote, rather reasonably, “Delivery of high-quality, patient-centered care requires us to carefully consider the patient’s experience in the hospital inpatient setting.” They probably had no idea that their methods could end up indirectly harming patients.
Where did it come from, and what are its intentions? The simplicity of these questions can be deceiving, and few Western leaders seem to know the answers. In December, The New York Times published confidential comments by Major General Michael K. Nagata, the Special Operations commander for the United States in the Middle East, admitting that he had hardly begun figuring out the Islamic State’s appeal. “We have not defeated the idea,” he said. “We do not even understand the idea.” In the past year, President Obama has referred to the Islamic State, variously, as “not Islamic” and as al-Qaeda’s “jayvee team,” statements that reflected confusion about the group, and may have contributed to significant strategic errors.
J.J. Abrams, the director tasked with bringing Star Wars back to the top of the crowded franchise heap, has always been happy to borrow. When he set out to make a new Star Trek and drag that moribund cinematic franchise back into blockbuster territory, he cheerfully swapped in some very familiar visual language to help it over the hill. Early on in the film, James Kirk (Chris Pine), nursing a desire to transcend his farmboy life, rides a motorcycle to see the U.S.S. Enterprise being built at a shipyard, and gazes up at it longingly. Star Wars fans would connect the scene to one at the beginning of the first 1977 film, when Luke Skywalker wistfully watches the dual suns of his home planet set; Star Trek's producers even called the scene "our Tatooine moment." Abrams has never exactly been a visionary artist, but he's a master of elevating the familiar—a fact made clear in the previews of his new Star Wars film, The Force Awakens.
And Americans? The land that gave the world the iPhone, the Declaration of Independence, and the Kinsey Report prefers emoji that depict technology, royalty, and… eggplants.
These preferences were revealed in a new report from SwiftKey, a software company that makes keyboards for iOS and Android phones. The report describes global trends in emoji usage and breaks them out by country and by language. Like nations themselves, it seems, emoji usage is also shaped by culture, climate, and geography.
What else did the report find? According to SwiftKey:
The most-used category of emoji used are “happy faces.” Happy faces, sad faces, and hearts make up more than 70 percent of global emoji usage.
The Russian president’s press secretary, Dmitry Peskov, didn’t use that expression when we talked by phone, but that’s what he described to me: a man at the center of an ever-churning machine processing vast amounts of news and data at his command.
“Sometimes we’re wondering what is the limit for a human being for absorbing this huge amount of information,” Peskov told me, “but, well, it’s really a very, very, very heavy job.”
Peskov, speaking fluent English, described the operation. “First of all, the information and press department of the presidential administration prepares digests on print media, on Internet sources, on domestic media—federal and regional.
“We have special people working around the clock, preparing TV digests. We’re recording TV news on the [Russian] federal channels for him during the day. Obviously, it’s very hard for him to watch news so we make digests, let’s say, zip versions of TV news, divided into issues.”
The video, 25 years later, is almost as recognizable as the song itself, even though it conjures up images of soft-focus karaoke backing tracks and a million drunken vocal renditions of heartbreak. The camera scans over a road flanked on either side by tall trees, while a figure clad in black walks across the screen. Then there’s a misty shot of a bridge, a couple of pigeons flap their wings, and Sinead O’Connor’s face comes into focus: shorn, oval-eyed, seemingly disembodied, and completely indelible.
“It’s been seven hours,” she sings, “and fifteen days/ Since you took your love away.” Beneath her vocals, there’s just the sound of a single synthesized string note, before the drum track kicks in on the seventh line, just as O’Connor’s voice becomes an unmistakably Gaelic wail: “I can eat my dinner in a fancy restaurant/ But nothing/ I said nothing can take away these blues.”
In the shower I share with my three roommates in my apartment in Mexico City, there are all the things you’d expect to see: a few bottles of Body Shop-brand shampoos and conditioners, and a bar of soap—the organic-looking brown kind with tiny splinters of unrefined material protruding from the surface. But there are also two bottles of Lactacyd, a brand of feminine wash.
“You should use it,” my roommate tells me. She’s an astute, outspoken woman in her early 30s who works as a journalist for one of Mexico’s most well-known liberal magazines. “It’s meant to get rid of or prevent infections,” she said.
For more than half a century, douches, or feminine washes, have been a staple in pharmacies throughout the world. Yet, here in the Distrito Federal, douching is a trend that seems to have gained serious momentum in the last two years, according to Karla Font, a Distrito Federal-based gynecologist with many patients who actively douche. A worker at Farmacía Paris in the Historic District told me that every day they sell at least 30 bottles.
In 1979, almost a year into the papacy of John Paul II, a novel called The Vicar of Christ spent 13 weeks on the New York Times best-seller list. The work of a Princeton legal scholar, Walter F. Murphy, it featured an unlikely papal candidate named Declan Walsh—first a war hero, then a United States Supreme Court justice, and then (after an affair and his wife’s untimely death) a monk—who is summoned to the throne of Saint Peter by a deadlocked, desperate conclave.
Once elevated, Walsh takes the name Francesco—that is, Francis—and sets about using the office in extraordinary ways. He launches a global crusade against hunger, staffed by Catholic youth and funded by the sale of Vatican treasures. He intervenes repeatedly in world conflicts, at one point flying into Tel Aviv during an Arab bombing campaign. He lays plans to gradually reverse the Church’s teachings on contraception and clerical celibacy, and banishes conservative cardinals to monastic life when they plot against him. He flirts with the Arian heresy, which doubted Jesus’s full divinity, and he embraces Quaker-style religious pacifism, arguing that just-war theory is out of date in an age of nuclear arms and total war. (This last move eventually gets him assassinated, probably by one of the governments threatened by his quest for peace.)
Pope Francis is widely believed to be a cool Pope—a huggable, Upworthyish, meme-ready, self-deprecating leader for a new generation of worshippers. “He has described himself as a sinner,” writes Archbishop Desmond Tutu in Pope Francis’ entry on Time’s list of the 100 most influential people in the world, “and his nonjudgmental views on … issues such as sexual orientation and divorce have brought hope to millions of Roman Catholics around the world.”
But there’s one issue that can make even Cool Pope Francis himself sound a little, well, judgy. “A society with a greedy generation, that doesn’t want to surround itself with children, that considers them above all worrisome, a weight, a risk, is a depressed society,” the pontiff told an audience in St. Peter’s Square earlier this year. “The choice not to have children is selfish. Life rejuvenates and acquires energy when it multiplies: It is enriched, not impoverished.”