Joshua Foust

It may be time to stop talking about “red” and “blue” America. That’s the provocative conclusion of Michael Podhorzer, a longtime political strategist for labor unions and the chair of the Analyst Institute, a collaborative of progressive groups that studies elections. In a private newsletter that he writes for a small group of activists, Podhorzer recently laid out a detailed case for thinking of the two blocs as fundamentally different nations uneasily sharing the same geographic space.

“When we think about the United States, we make the essential error of imagining it as a single nation, a marbled mix of Red and Blue people,” Podhorzer writes. “But in truth, we have never been one nation. We are more like a federated republic of two nations: Blue Nation and Red Nation. This is not a metaphor; it is a geographic and historical reality.”

As best as I can tell, the puff-sleeve onslaught began in 2018. The clothing designer Batsheva Hay’s eponymous brand was barely two years old, but her high-necked, ruffle-trimmed, elbow-covering dresses in dense florals and upholstery prints—bizarro-world reimaginings of the conservative frocks favored by Hasidic Jewish women and the Amish—had developed a cult following among weird New York fashion-and-art girls. Almost all of her early designs featured some kind of huge, puffy sleeve; according to a lengthy profile in The New Yorker published that September, the custom-made dress that inspired Hay’s line had enough space in the shoulders to store a few tennis balls.

Batsheva dresses aren’t for everyone. They can cost more than $400, first of all, and more important, they’re weird: When paired with Jordans and decontextualized on a 20-something Instagram babe, the clothes of religious fundamentalism become purposefully unsettling. But as described in that cerulean-sweater scene from The Devil Wears Prada, what happens at the tip-top of the fashion hierarchy rains down on the rest of us. So it went with the puff sleeve. Batsheva and a handful of other influential indie designers adopted the puff around the same time, and the J.Crews and ASOSes and Old Navys of the world took notice. Puff sleeves filtered down the price tiers, in one form or another, just like a zillion trends have before—streamlined for industrial-grade reproduction and attached to a litany of dresses and shirts that don’t require a model’s body or an heiress’s bank account. And then, unlike most trends, it stuck around.

The Supreme Court’s decision overturning Roe v. Wade, allowing state governments to force women to give birth, is the result of decades of right-wing political advocacy, organizing, and electoral victory. It is also just the beginning of the Court’s mission to reshape all of American society according to conservative demands, without fear of public opposition.

Justice Samuel Alito’s opinion in Dobbs v. Jackson contains a classic Alito disclaimer—an explicit denial of the logical implications of his stated position. In this case, Alito declares that “nothing in this opinion should be understood to cast doubt on precedents that do not concern abortion,” even as he argues that when it comes to rights “not mentioned in the Constitution,” only those “deeply rooted in this Nation’s history and tradition” are protected. If you’re asking yourself who decides which rights can be so described, you’re on the right track.

Everything seems to be falling apart. The Russians are occupying a neighboring state. A foreign crisis is causing spikes in the price of oil. Inflation is the worst it’s been in some 40 years. A Democratic president is facing the lowest approval ratings of his term and has openly admitted that he knows the public is in a foul mood. A virus is on the loose and making a lot of people sick.

Even the music charts are a mess, a horrid stew of disco and wimp-rock hits.

Wait. Disco?

I’m sorry, did you think I was talking about 2022? I was actually reminiscing about 1979, the year I turned 19, when the Soviet Union occupied Afghanistan, the Iranian revolution led to another round of oil shocks, inflation reached its worst levels since World War II, President Jimmy Carter was at 30 percent approval, and, yes, an influenza epidemic broke out.

Nearly half a century ago, Roe v. Wade secured a woman’s legal right to obtain an abortion. The ruling has been contested with ever-increasing intensity, dividing and reshaping American politics. And yet for all its prominence, the person most profoundly connected to it has remained unknown: the child whose conception occasioned the lawsuit.

Roe’s pseudonymous plaintiff, Jane Roe, was a Dallas waitress named Norma McCorvey. Wishing to terminate her pregnancy, she filed suit in March 1970 against Dallas County District Attorney Henry Wade, challenging the Texas laws that prohibited abortion. Norma won her case. But she never had the abortion. On January 22, 1973, when the Supreme Court finally handed down its decision, she had long since given birth—and relinquished her child for adoption.

This article was originally published in Hakai Magazine.

The sky was moonless and overcast, leaving no stars to steer by. Alone at the helm in the middle of the Arabian Sea, somewhere between Oman and India, I could see nothing in the ink-black night save for our ship’s dimly lit compass rolling on its gimbal mount as we heaved and swayed through three-meter seas. But half an hour into my shift, the sails above me began to glow, as if the moon had risen. But there was no moon, nor any stars or other ships. The light, it seemed, was coming from below and growing in intensity. Soon the entire ocean was glow-stick green, but muted, as if the light were shining through a sea of milk.

It was August 2010, and I’d been sailing for more than two months by then, volunteering with the NGO the Biosphere Foundation to deliver the Mir, a ketch built in 1910 it had recently acquired in Malta, to the ship’s home port in Southeast Asia. During the voyage, I’d grown accustomed to the usual “sea sparkle” caused by dinoflagellates that ignite when the water is agitated, causing ribbons of light to twist off the Mir’s bow. But this was not that. This was the whole of the ocean, as far as I could see, glowing a uniform, opaque green. Despite the compass still wheeling in its mount, the light in the water created an optical illusion, making the sea appear perfectly calm, as if we were gliding through phosphorescent skies rather than roiling seas.

In the early years of the 1980s, I was fooling around with a novel that explored a future in which the United States had become disunited. Part of it had turned into a theocratic dictatorship based on 17th-century New England Puritan religious tenets and jurisprudence. I set this novel in and around Harvard University—an institution that in the 1980s was renowned for its liberalism, but that had begun three centuries earlier chiefly as a training college for Puritan clergy.

In the fictional theocracy of Gilead, women had very few rights, as in 17th-century New England. The Bible was cherry-picked, with the cherries being interpreted literally. Based on the reproductive arrangements in Genesis—specifically, those of the family of Jacob—the wives of high-ranking patriarchs could have female slaves, or “handmaids,” and those wives could tell their husbands to have children by the handmaids and then claim the children as theirs.

The past two and a half years have been a global crash course in infection prevention. They've also been a crash course in basic math: Since the arrival of this coronavirus, people have been asked to count the meters and feet that separate one nose from the next; they’ve tabulated the days that distance them from their most recent vaccine dose, calculated the minutes they can spend unmasked, and added up the hours that have passed since their last negative test.

What unites many of these numbers is the tendency, especially in the United States, to pick thresholds and view them as binaries: above this, mask; below this, don’t; after this, exposed, before this, safe. But some of the COVID numbers that have stuck most stubbornly in our brains these past 20-odd months are now disastrously out of date. The virus has changed; we, its hosts, have as well. So, too, then, must the playbook that governs our pandemic strategies. With black-and-white, yes-or-no thinking, “we do ourselves a disservice,” Saskia Popescu, an epidemiologist at George Mason University, told me. Binary communication “has been one of the biggest failures of how we’ve managed the pandemic,” Mónica Feliú-Mójer, of the nonprofit Ciencia Puerto Rico, told me.

The entire legal and cultural ethos of the pro-life movement can be summed up in two sentences: A just society protects all life. A moral society values all life.

Justice is thus necessary but not sufficient for a culture of life. The pro-life movement should greet the reversal of Roe v. Wade with a spirit of gratitude. The people of this country have, for the first time in almost 50 years, an opportunity to enact laws that truly protect the lives of unborn children. But the movement should also show a profound humility and absence of malice toward their political opponents.

After all, the simple truth is that if the pro-life movement wants to end abortion, it has to do much more work than merely banning abortion. Indeed, if it reacts with too heavy a hand in the aftermath of Dobbs v. Jackson Women’s Health Organization, the movement can ultimately defeat its very purpose.

Yesterday, a CDC panel discussed whether smallpox vaccines should be offered more widely as a preventive measure against monkeypox. The panel made no decision. But getting those shots into patients’ arms—and particularly gay and bisexual men’s arms—is an urgent matter. Since May 13, more than 3,300 cases of monkeypox have been reported in 58 countries where the disease was not previously thought to be endemic, including the United States. The CDC is reporting at least 172 cases. Before this outbreak, monkeypox had usually been reported from West and Central Africa, or in travelers from those regions. The new cases are occurring on all inhabited continents, mainly among men who have sex with men (MSM).