may 2002

At one point in her new book, the NPR journalist Michaeleen Doucleff suggests that parents consider throwing out most of the toys they’ve bought for their kids. It’s an extreme piece of advice, but the way Doucleff frames it, it seems entirely sensible: “Kids spent two hundred thousand years without these items,” she writes.

Her deeply researched book, Hunt, Gather, Parent: What Ancient Cultures Can Teach Us About the Lost Art of Raising Happy, Helpful Little Humans, contains many moments like this, in which an American child-rearing strategy comes away looking at best bizarre and at worst counterproductive. “Our culture often has things backward when it comes to kids,” she writes.

Doucleff arrives at this conclusion while traveling, with her then-3-year-old daughter, to meet and learn from parents in a Maya village on the Yucatán Peninsula in Mexico; in an Inuit town in a northern Canadian territory; and in a community of hunter-gatherers in Tanzania. During her outings, she witnesses well-adjusted, drama-free kids share generously with their siblings and do chores without being asked.

This article was published online on March 2, 2021.

One day in early 2020, Jordan B. Peterson rose from the dead. The Canadian academic, then 57, had been placed in a nine-day coma by doctors in a Russian clinic, after becoming addicted to benzodiazepines, a class of drug that includes Xanax and Valium. The coma kept him unconscious as his body went through the terrible effects of withdrawal; he awoke strapped to the bed, having tried to rip out the catheters in his arms and leave the intensive-care unit.

When the story of his detox became public, in February 2020, it provided an answer to a mystery: Whatever happened to Jordan Peterson? In the three years before he disappeared from view in the summer of 2019, this formerly obscure psychology professor’s name had been a constant presence in op-ed columns, internet forums, and culture-war arguments. His book 12 Rules for Life: An Antidote to Chaos, published in 2018, sold millions of copies, and he had conducted a 160-city speaking tour, drawing crowds of up to 3,000 a night; premium tickets included the chance to be photographed with him. For $90, his website offered an online course to better understand your “unique personality.” An “official merchandise store” sold Peterson paraphernalia: mugs, stickers, posters, phone cases, tote bags. He had created an entirely new model of the public intellectual, halfway between Marcus Aurelius and Martha Stewart.

Two years ago, the city of Stockton, California, did something remarkable: It brought back welfare.

Using donated funds, the industrial city on the edge of the Bay Area tech economy launched a small demonstration program, sending payments of $500 a month to 125 randomly selected individuals living in neighborhoods with average incomes lower than the city median of $46,000 a year. The recipients were allowed to spend the money however they saw fit, and they were not obligated to complete any drug tests, interviews, means or asset tests, or work requirements. They just got the money, no strings attached.  

These kinds of cash transfers are a common, highly effective method of poverty alleviation used all over the world, in low-income and high-income countries, in rural areas and cities, and particularly for households with children. But not in the United States. The U.S. spends less of its GDP on what are known as “family benefits” than any other country in the Organization for Economic Cooperation and Development, save Turkey. The Temporary Assistance for Needy Families (TANF) program spends less than one-fifth of its budget on direct cash aid, and its funding has been stuck at the same dollar amount since 1996—when the Clinton administration teamed up with congressional Republicans to turn it into a compulsory-work program. Those changes sliced into the safety net, allowing millions of people to fall through.   

“How to Build a Life” is a weekly column by Arthur Brooks, tackling questions of meaning and happiness.

Norman Rockwell painted some of the most iconic images of 20th-century America. His paintings, such as Rosie the Riveter and the Four Freedoms series from World War II, and The Problem We All Live With and Murder in Mississippi from the civil-rights movement, were intended to evoke the best in people who saw them: hope, solidarity, courage, justice—but most of all, happiness. The bulk of his work captured scenes of lighthearted joy. Consider Shiner, which depicts a young girl with a black eye, sitting outside the principal’s office with a grin that tells you she has just been the victor in combat.

At first glance, the hagfish—a sinuous, tubular animal with pink-grey skin and a paddle-shaped tail—looks very much like an eel. Naturalists can tell the two apart because hagfish, unlike other fish, lack backbones (and, also, jaws). For everyone else, there’s an even easier method. “Look at the hand holding the fish,” the marine biologist Andrew Thaler once noted. “Is it completely covered in slime? Then, it’s a hagfish.”

Hagfish produce slime the way humans produce opinions—readily, swiftly, defensively, and prodigiously. They slime when attacked or simply when stressed. On July 14, 2017, a truck full of hagfish overturned on an Oregon highway. The animals were destined for South Korea, where they are eaten as a delicacy, but instead, they were strewn across a stretch of Highway 101, covering the road (and at least one unfortunate car) in slime.