Erik Tarloff

In theory, Amazon is a site meant to serve the needs of humans. The mega-retailer’s boundless inventory gives people easy access to household supplies and other everyday products that are rarely fun to shop for. Most people probably aren’t eager to buy clothes hangers, for instance. They just want to have hangers when they need them.

But when you type hangers into Amazon’s search box, the mega-retailer delivers “over 200,000” options. On the first page of results, half are nearly identical velvet hangers, and most of the rest are nearly identical plastic. They don’t vary much by price, and almost all of the listings in the first few pages of results have hundreds or thousands of reviews that average out to ratings between four and five stars. Even if you have very specific hanger needs and preferences, there’s no obvious choice. There are just choices.

Updated at 10:20 a.m. ET on May 25, 2019.

Many of the tales of controversy to emerge from the Trump administration have been abstract, or complicated, or murky. Whenever anyone warns about destruction of “norms,” the conversation quickly becomes speculative—the harms are theoretical, vague, and in the future.

This makes new Washington Post reporting about President Donald Trump’s border wall especially valuable. The Post writes about how Trump has repeatedly pressured the Army Corps of Engineers and the Department of Homeland Security to award a contract for building a wall at the southern U.S. border to a North Dakota company headed by a leading Republican donor.

The story demonstrates the shortcomings of Trump’s attempt to bring private-sector techniques into government. It shows his tendency toward cronyism, his failures as a negotiator, and the ease with which a fairly primitive attention campaign can sway him. At heart, though, what it really exemplifies is Trump’s insistence on placing performative gestures over actual efficacy. And it is a concrete example—almost literally—of how the president’s violations of norms weaken the country and waste taxpayer money.

“We fight with the values that we represent; we don’t adopt those of our enemy.” This is what I told the marines standing in a loose semicircle around me on our forward operating base outside Karmah, Iraq, one day in December 2008. “If we lose sight of that, we’ve got nothing left.” I meant every word. For many of us, making sense of the war in Iraq was becoming harder, but we needed to believe that we were fighting for something. Most could articulate a version of that argument themselves during squad-level discussions back in Hawaii, but now it was hard to tell what impact my words were having. I watched the familiar faces as I spoke. Some nodded, others looked at the ground, shifting their feet on the gravel or gazing back impassively, their expressions a reflection of the gray skies and drizzling rain.

Calls to make America great again hark back to a time when income inequality receded even as the economy boomed and the middle class expanded. Yet it is all too easy to forget just how deeply this newfound equality was rooted in the cataclysm of the world wars.

The pressures of total war became a uniquely powerful catalyst of equalizing reform, spurring unionization, extensions of voting rights, and the creation of the welfare state. During and after wartime, aggressive government intervention in the private sector and disruptions to capital holdings wiped out upper-class wealth and funneled resources to workers; even in countries that escaped physical devastation and crippling inflation, marginal tax rates surged upward. Concentrated for the most part between 1914 and 1945, this “Great Compression” (as economists call it) of inequality took several more decades to fully run its course across the developed world until the 1970s and 1980s, when it stalled and began to go into reverse.

T

he call came in 2014, shortly after Easter. Four years earlier, Catrin Almako’s family had applied for special visas to the United States. Catrin’s husband, Evan, had cut hair for the U.S. military during the early years of its occupation of Iraq. Now a staffer from the International Organization for Migration was on the phone. “Are you ready?” he asked. The family had been assigned a departure date just a few weeks away.  

“I was so confused,” Catrin told me recently. During the years they had waited for their visas, Catrin and Evan had debated whether they actually wanted to leave Iraq. Both of them had grown up in Karamles, a small town in the historic heart of Iraqi Christianity, the Nineveh Plain. Evan owned a barbershop near a church. Catrin loved her kitchen, where she spent her days making pastries filled with nuts and dates. Their families lived there: her five siblings and aging parents, his two brothers.

To feel relief at my mother’s being dead was once unthinkable, but then the news came from Ireland. It would have crushed her. An immigrant’s daughter, my mother lived with an eye cast back to the old country, the land against which she measured every virtue. Ireland was heaven to her, and the Catholic Church was heaven’s choir. Then came the Ryan Report.

Not long before The Boston Globe began publishing its series on predator priests, in 2002—the “Spotlight” series that became a movie of the same name—the government of Ireland established a commission, ultimately chaired by Judge Sean Ryan, to investigate accounts and rumors of child abuse in Ireland’s residential institutions for children, nearly all of which were run by the Catholic Church.

When Game of Thrones ended its eight-year run on Sunday, the series finale, titled “The Iron Throne,” received a largely negative critical response. Many writers pointed out that the show’s last season had given up on the careful character-building of Thrones’ early days—a problem that, in truth, had started a few years back. The result was a seemingly rushed conclusion where multiple characters made poorly justified decisions and important story lines felt only halfway developed.

The show made plenty of mistakes in its final episode, but among the most significant was Thrones’ abrupt and uncharacteristic turn to moralizing—and its use of heavy-handed allusions to 20th-century history to do so. Characters who were once morally complicated, whose actions fit within well-developed personal motivations and fueled the show’s gripping political drama, became mechanisms to bring the story to a hasty, unearned conclusion. Characters like Daenerys Targaryen and Tyrion Lannister—previously complex and fully formed—became, in “The Iron Throne,” mere tools in the service of a plodding message about the dangers of totalitarianism.

Is the Israeli-Palestinian conflict fundamentally about land and territory? It is certainly partly about that. But when you hear the objections and grievances of both sides, the issue of who has what part of which territory doesn’t necessarily figure all that prominently.

I recently took part in a study tour on religion and nationalism in Israel and the West Bank organized by the Philos Project. One Palestinian official whom we met told us, “I’m not going to compromise my dignity.”

The problem with what we know of the Trump administration’s “peace plan” is that it asks Palestinians to do precisely that. The entire Donald Trump approach seems to be premised on calling for unilateral surrender. It is premised on destroying the will of a people, and on hoping that despair might one day turn into acquiescence. This is the only way to interpret Trump’s senior adviser and son-in-law Jared Kushner’s insistence on prioritizing economic incentives over political progress, but this misunderstands most of what we know about human motivation.

As the measles has spread in and around New York, so has anti-Semitism.

Amid an outbreak largely attributed to the anti-vax movement, the Centers for Disease Control and Prevention disclosed that, as of mid-May, 880 cases have been confirmed nationwide in 2019, “the greatest number of cases reported in the U.S. since 1994 and since measles was declared eliminated in 2000.” Since September 2018, 535 cases have been confirmed in Brooklyn and Queens alone, largely concentrated in Orthodox Jewish communities. Another 247 cases have been confirmed in Rockland County, north of New York City, also largely among Orthodox Jews.

The spread of measles is matched by a twin pathology. Since the start of the latest measles outbreak last fall, the Anti-Defamation League has seen a spike in reports of harassment specifically related to measles, yet another expression of rising anti-Semitism in the U.S.: pedestrians crossing the street to get away from visibly Jewish people, bus drivers barring Jews from boarding, and people tossing out slurs such as “dirty Jew.”

In 1957, a beach-ball-shaped satellite hurtled into the sky and pierced the invisible line between Earth and space. As it rounded the planet, Sputnik drew an unseen line of its own, splitting history into distinct parts—before humankind became a spacefaring species, and after. “Listen now for the sound that will forevermore separate the old from the new,” one NBC broadcaster said in awe, and insistent that others join him. He played the staccato call from the satellite, a gentle beep beep beep.

Decades later, we are not as impressed with satellites. There have been thousands of other Sputniks. Instead of earning front-page stories, satellites stitch together the hidden linings of our daily lives, providing and powering too many basic functions to list. They form a kind of exoskeleton around Earth, which is growing thicker every year with each new launch.