november 1866

In a short, viral video shared widely since Friday, Catholic high-school students visiting Washington, D.C., from Kentucky for the March for Life appeared to confront, and mock, American Indians who had participated in the Indigenous Peoples March, taking place the same day.

By Saturday, the video had been condensed into a single image: One of the students, wearing a “Make America Great Again” hat, smiles before an Omaha tribal elder, a confrontation viewers took as an act of aggression by a group of white youths against an indigenous community—and by extension, people of color more broadly. Online, reaction was swift and certain, with legislators, news outlets, and ordinary people denouncing the students and their actions as brazenly racist.

Like many people who spend too much time on Twitter, I watched with indignation Saturday morning as stories began appearing about a confrontation near the Lincoln Memorial between students from Covington Catholic High School and American Indians from the Indigenous Peoples March. The story felt personal to me; I live a few miles from the high school, and my son attends a nearby all-boys Catholic high school. I texted him right away, ready with a lesson on what the students had done wrong.

“They were menacing a man much older than them,” I told him, “and chanting ‘Build the wall!’ And this smirking kid blocked his path and wouldn’t let him leave.” The short video, the subject of at least two-thirds of my Twitter feed on Saturday, made me cringe, and the smirking kid in particular got to me: His smugness, radiating from under that red MAGA hat, was everything I wanted my teenagers not to be.

Mort Felix liked to say that his name, when read as two Latin words, meant “happy death.” When he was sick with the flu, he used to jokingly remind his wife, Susan, that he wanted Beethoven’s “Ode to Joy” played at his deathbed. But when his life’s end arrived at the age of 77, he lay in his study in his Berkeley, California, home, his body besieged by cancer and his consciousness cradled in morphine, uninterested in music and refusing food as he dwindled away over three weeks in 2012. “Enough,” he told Susan. “Thank you, and I love you, and enough.” When she came downstairs the next morning, she found Felix dead.

During those three weeks, Felix had talked. He was a clinical psychologist who had also spent a lifetime writing poetry, and though his end-of-life speech often didn’t make sense, it seemed to draw from his attention to language. “There’s so much so in sorrow,” he said at one point. “Let me down from here,” he said at another. “I’ve lost my modality.” To the surprise of his family members, the lifelong atheist also began hallucinating angels and complaining about the crowded room—even though no one was there.

Kamala Harris is a half-Jamaican, half-Indian woman from Oakland, California, the daughter of two UC Berkeley grad students. She went to high school in Montreal. She married a wealthy, white, Jewish lawyer later in life, and didn’t have kids of her own. When she’s not in Washington, she splits her time between San Francisco and Los Angeles. Her first name is Sanskrit and gets mispronounced all the time. She was being mentioned as a front-runner presidential candidate before she’d even headed over to her Senate victory party, all of two years and two months ago.

She is not, by biographical measures, representative of what most would see as the typical American experience. But Harris launched her presidential campaign Monday with a challenge to the rest of the field that—as she put it to me at the press conference she held in the afternoon in the lobby of the Interdisciplinary Research Building at her alma mater, Howard University—candidates who want to win have to speak to “the complexities of each of our lives, and pay equal attention to their needs.”

Has the internet afforded humans more freedom, or less?

That’s a question I’m pondering anew thanks to the University of Michigan philosophy professor Elizabeth Anderson, who provoked the thought while being interviewed by Nathan Heller for a recent profile in The New Yorker.

After Europe’s religious wars, Anderson mused, as centuries of conflicts between Catholics and Protestants gave way to a liberal, live-and-let-live order that tolerated freedom of religion, something remarkable happened:

People now have the freedom to have crosscutting identities in different domains. At church, I’m one thing. At work, I’m something else. I’m something else at home or with my friends. The ability not to have an identity that one carries from sphere to sphere but, rather, to be able to slip in and adopt whatever values and norms are appropriate while retaining one’s identities in other domains? That is what it is to be free.

I am familiar with the ambiguities of video evidence—for example, through this piece I wrote from Israel more than 15 years ago, “Who Shot Mohammed al-Dura,” about the battle over the meaning of an inflammatory video there;  or these two separate Twitter threads, first here then here, in the past few days from James Martin, a Jesuit priest and editor for America magazine, about the meanings of the multiple videos from the confrontation on the National Mall this past weekend.

I now believe that the “meaning” or “truth” of this recent encounter is likely to remain as contested as anything in the al-Dura case. The more additional evidence comes in, the more clearly it is taken to “prove” one interpretation of the case, or its opposite. “You must not have seen the full videos” is meant to be a conclusory statement, either way.

On January 20, 2017, Donald Trump stood on the steps of the Capitol, raised his right hand, and solemnly swore to faithfully execute the office of president of the United States and, to the best of his ability, to preserve, protect, and defend the Constitution of the United States. He has not kept that promise.

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Instead, he has mounted a concerted challenge to the separation of powers, to the rule of law, and to the civil liberties enshrined in our founding documents. He has purposefully inflamed America’s divisions. He has set himself against the American idea, the principle that all of us—of every race, gender, and creed—are created equal.

Imagine you’re on a small boat in the middle of the open ocean, surrounded by what looks like a raft of plastic. Now flip the whole world upside down. You remain comfortably attached to your seat—the abyss towers above you, and all around, stretching up from the water’s surface, is an electric-blue meadow of life. What you thought was plastic is actually a living island. This meadow is made up of a diverse collection of animals. The most abundant are blue buttons and by-the-wind sailors, with bright-blue bodies that dot the sky like suns, and deep-purple snails found in patches so dense one scientist described collecting more than 1,000 in 20 minutes.

This is the neuston, a whole ecosystem living at the ocean’s surface. I once stumbled upon a raft of neuston when a storm blew it ashore in California. Many neustonic animals are vibrant highlighter colors, and the sand was saturated in bright blues and pale pinks. Together, these small creatures may function like upside-down coral reefs: an oasis of shelter and life far out to sea. As far back as the Cold War era, scientists were describing these colorful and important ecosystems, yet they still remain all but unknown. But now, as efforts to clean the ocean of plastic start up, our ignorance is putting this ecosystem at risk.

Roma and The Favourite led the Oscar nominations with 10 apiece as the Academy Awards unfurled their shortlist Tuesday morning, with Best Picture recognition for A Star Is Born, BlacKkKlansman, Green Book, Black Panther, Vice, and Bohemian Rhapsody. Some surprising snubs abounded in a race that never quite settled on an obvious frontrunner: Bradley Cooper (A Star Is Born) and Peter Farrelly (Green Book) missed out on crucial Best Director nods, and stars such as Emily Blunt, Timothée Chalamet, and Ethan Hawke were overlooked in the expected acting categories. But there were multiple industry milestones, including Roma becoming the first Netflix film to get a Best Picture nomination and Black Panther becoming the first comic-book movie to do so.

In 2016, a small group of doctors gathered in a Seattle conference room to find a better way to help people die. They included physicians at the forefront of medical aid in dying—the practice of providing terminal patients with a way to end their own life. And they were there because the aid-in-dying movement had recently run into a problem. The two lethal medications used by most patients for decades had suddenly become either unavailable or prohibitively expensive. When doctors briefly tried a substitute, some patients had rare but troubling experiences.

The Seattle group hoped to discover a different drug. But the practicalities of aid in dying, a controversial policy still illegal in most of the United States, are not like those in other medical fields. “There’s lots of data on stuff that helps people live longer, but there’s very little data on how to kill people,” says Terry Law, a participant at the meeting and one of the most frequent aid-in-dying doctors in the U.S.