Peter Pomerantsev

On May 29, two federal security officers guarding a courthouse in Oakland, California, were ambushed by machine-gun fire as elsewhere in the city demonstrators marched peacefully to protest the killing of George Floyd. One of the guards, David Patrick Underwood, died as a result of the attack, and the other was wounded. For days, conservative news broadcasters pinned the blame on “antifa,” the loosely affiliated group of anti-fascist anarchists known to attack property and far-right demonstrators at protests. But the alleged culprit, apprehended a week later, turned out to be a 32-year-old Air Force sergeant named Steven Carrillo, the head of a squadron called the Phoenix Ravens, which guards military installations from terrorist attacks.

Coping with a pandemic is one of the most complex challenges a society can face. To minimize death and damage, leaders and citizens must orchestrate a huge array of different resources and tools. Scientists must explore the most advanced frontiers of research while citizens attend to the least glamorous tasks of personal hygiene. Physical supplies matter—test kits, protective gear—but so do intangibles, such as “flattening the curve” and public trust in official statements. The response must be global, because the virus can spread anywhere, but an effective response also depends heavily on national policies, plus implementation at the state and community level. Businesses must work with governments, and epidemiologists with economists and educators. Saving lives demands minute-by-minute attention from health-care workers and emergency crews, but it also depends on advance preparation for threats that might not reveal themselves for many years. I have heard military and intelligence officials describe some threats as requiring a “whole of nation” response, rather than being manageable with any one element of “hard” or “soft” power or even a “whole of government” approach. Saving lives during a pandemic is a challenge of this nature and magnitude.

I returned to Paris with my family three months after President Emmanuel Macron had ordered one of the world’s most aggressive national quarantines, and one month after France had begun to ease itself out of it. When we exited the Gare Montparnasse into the late-spring glare, after a season tucked away in a rural village with more cows than people as neighbors, it was jarring to be thrust back into the world as we’d previously known it, to see those café terraces overflowing again with smiling faces.

My first reaction was one of confused frustration as we drove north across the river to our apartment. The city had been culled of its tourists, though it was bustling with inhabitants basking in their reclaimed freedom. Half at most wore masks; the other half evinced indifference. We were in the midst of a crisis, I complained to my wife. Why were so many people unable to maintain even minimal discipline?

There is a lot of learned material written about nationalism—scholarly books and papers, histories of it, theories of it—but most of us understand that nationalism, at its heart, at its very deepest roots, is about a feeling of superiority: We are better than you. Our country is better than your country. Or even—and apologies, but this is the precise language deployed by the president of the United States: Your country is a shithole country. Ours isn’t.

In this sense, nationalism is not patriotism, which is the desire to work on behalf of your fellow citizens, to defend common values, to build something positive. Nationalism is not community spirit either, which seeks to pull people together. Nationalism has nothing to do with democratic values: Authoritarians can be nationalists; indeed, most are. Nationalism has nothing to do with the rule of law, justice, or opportunity. At its core, nationalism is rather a competition, an ugly and negative competition. There’s a reason nationalists build walls, denigrate foreigners, and denounce immigrants: Because our people are better than those people. There’s a reason nationalism has so often become violent in the past. For if we—our nation—are better, then what right do others have to live beside us? Or to occupy land that we covet? Or even, maybe, to live at all?

For Vonny LeClerc, day one was March 16.

Hours after British Prime Minister Boris Johnson instated stringent social-distancing measures to halt the SARS-CoV-2 coronavirus, LeClerc, a Glasgow-based journalist, arrived home feeling shivery and flushed. Over the next few days, she developed a cough, chest pain, aching joints, and a prickling sensation on her skin. After a week of bed rest, she started improving. But on day 12, every old symptom returned, amplified and with reinforcements: She spiked an intermittent fever, lost her sense of taste and smell, and struggled to breathe.

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When I spoke with LeClerc on day 66, she was still experiencing waves of symptoms. “Before this, I was a fit, healthy 32-year-old,” she said. “Now I’ve been reduced to not being able to stand up in the shower without feeling fatigued. I’ve tried going to the supermarket and I’m in bed for days afterwards. It’s like nothing I’ve ever experienced before.” Despite her best efforts, LeClerc has not been able to get a test, but “every doctor I’ve spoken to says there’s no shadow of a doubt that this has been COVID,” she said. Today is day 80.

About a week after Steven Mikac began taking antibiotics for the strange spot on his leg, the flesh around his ankle started to tighten and swell. The moist orifice of a wound opened up and took the form of a small bullet hole. A plug of tissue had gone missing—dissolved into pus and slime. Walking was excruciating. Working, unbearable. In early October of last year, Mikac showed his ankle to a colleague at the hospital where he works in Melbourne, in the Australian state of Victoria. She suggested that it might be Buruli ulcer—a disease caused by a strain of flesh-eating bacteria.

Though Mikac had seen local television reports about an outbreak of this tropical disease in Victoria, it sounded so freakish, so unlikely, that he hardly considered it a possibility. But like hundreds of Australians before him, he was about to become all too familiar with Buruli, a slow-moving horror show that has proved, in many ways, even more baffling to infectious-disease researchers than the novel coronavirus. After decades of research, scientists still aren’t certain who, or what, is spreading this strange malady around the world.

His impatience had thinned like the length of his letters back home to his wife, Abigail, in Boston. On June 7, 1776, John Adams finally had the opportunity to second the resolution that led to the Declaration of Independence at the Second Continental Congress. Though it was drafted by Thomas Jefferson, the declaration’s editors and defenders behind history’s scenes piloted its approval on July 2, mostly notably Adams.

He pleased his wife, Abigail, impatient, too, as she was about declaring independence that year. But she desired more. “In the new Code of Laws … I desire you would Remember the Ladies,” she wrote to him on March 31, 1776. “If perticuliar care and attention is not paid to the Laidies we are determined to foment a Rebelion, and will not hold ourselves bound by any Laws in which we have no … Representation.”

“There are days—this is one of them—when you wonder what your role is in this country and what your future is in it. How, precisely, are you going to reconcile yourself to your situation here and how you are going to communicate to the vast, heedless, unthinking, cruel white majority that you are here. I’m terrified at the moral apathy, the death of the heart, which is happening in my country. These people have deluded themselves for so long that they really don’t think I’m human. And I base this on their conduct, not on what they say. And this means that they have become in themselves moral monsters.”

James Baldwin made this somber observation more than 50 years ago. I included these words in my film I Am Not Your Negro, which explored Baldwin’s searing assessment of American society through the lens of the assassination of three of his friends: Medgar Evers, Martin Luther King Jr., and Malcolm X. It is a film that cruelly shortens time and space between acts of police brutality in Birmingham in 1963 and images of the 2014 protests in Ferguson, Missouri, after the killing of Michael Brown; recent images of protests over the death of George Floyd extend that tragic connection to the present-day.

We’ve entered another risky, uncertain phase of America’s pandemic summer. COVID-19 cases are surging across most states, and once again, intensive-care units are filling up. Eighteen states have either paused or rolled back their plans to reopen, and even Republican governors who previously resisted public-health guidelines about masks are now asking people to mask up.

So why on Earth do so many articles about this crisis feature pictures of people frolicking on wide-open beaches? Why is an attorney dressed as the grim reaper bothering beachgoers in Jacksonville, Florida? Why are cities such as Los Angeles shutting down beaches?

The answer, unfortunately, goes a long way to explain why, of all the developed, rich nations, the United States may well be stuck in the worst-case scenario, and for the longest amount of time.

Three months ago, a global pandemic and a sudden economic crisis looked grave enough to suggest that something—if not a revolution, then at least the stirrings of a revolutionary era—was under way. Since then, the revolt against the pre-coronavirus status quo has only gained force. Crowds chanting “Black lives matter” and “Enough is enough” have marched all across the country. Statues have been toppled, buildings have been renamed, and pollsters report that public opinion has shifted with almost unprecedented speed. In Ferguson, Missouri, and San Juan, Puerto Rico, protesters carried a guillotine. As a historian of the French Revolution, I can’t help but pay attention to guillotines (adopted in the 1790s as an alternative to the cruel and unusual punishment of death by hanging). If the United States right now is not in the early months of a revolution, Americans are certainly surrounded by the signs of past ones.