june 2004

Boghuma Kabisen Titanji was just 8 years old when the hyper-contagious virus swept through her classroom. Days later, she started to feel feverish, and developed a sparse, rosy rash. Three years after being fully dosed with the measles vaccine, one of the most durably effective immunizations in our roster, Titanji fell ill with the very pathogen her shots were designed to prevent.

Her parents rushed her to a pediatrician, worried that her first inoculations had failed to take. But the doctor allayed their fears: “It happens. She’ll be fine.” And she was. Her fever and rash cleared up in just a couple of days; she never sickened anyone else in her family. It was, says Titanji, now an infectious-disease physician and a researcher at Emory University, a textbook case of “modified” measles, a rare post-vaccination illness so mild and unthreatening that it doesn’t even deserve the full measles name.

Updated at 9:28 a.m. on September 21, 2021.

For nearly two years now, Americans have lived with SARS-CoV-2. We know it better than we once did. We know that it can set off both acute and chronic illness, that it spreads best indoors, that masks help block it, that our vaccines are powerful against it. We know that we can live with it—that we’re going to have to live with it—but that it can and will exact a heavy toll.

Still, this virus has the capacity to surprise us, especially if we’re not paying attention. It is changing all the time, a tweak to the genetic code here and there; sometimes, those tweaks add up to new danger. In a matter of weeks, the Delta variant upended the relative peace of America’s early summer and ushered in a new set of calculations about risk, masking, and testing. The pandemic’s endgame shifted.

Conspiracy theorists who discount the safety and efficacy of COVID-19 vaccines and other public-health mandates are often portrayed in the media as right-wing. That’s for good reason: a not-insignificant number of the most vocal conspiracists tie their ideology firmly to President Donald Trump and the right-wing MAGA movement he inspired. Videos of angry red-state demonstrators pushing back against school boards and other local authorities in public hearings, and repeating outlandish, baseless misinformation, have made the rounds in traditional media.

But in the hills of western Massachusetts and in neighboring regions of upstate New York, a traditionally left-leaning area, these theories also hold purchase. I grew up in the region and started my journalistic career there. I’ve been arguing with residents, many of whom are close friends, about vaccines for more than a decade. But despite my efforts, and the efforts of many others, a stubborn resistance to reality has set in here, and only deepened since the pandemic began. Late last month, Do We Need This?, a group of anti-vaxxers and vaccine-mandate opponents, held a “festival” in the region to raise money for their cause, suggesting a $20 donation for entry. They shared the proceeds with other national vaccine-skeptic groups, including NY Stands Up!, the Informed Consent Action Network, and Robert Kennedy Jr.’s Children’s Health Defense.

For decades, when Liz Cutler’s husband, Tom Kreutz, did something that bothered her, Cutler would sometimes pull out a scrap of paper from the back of her desk drawer. On it she would scribble down her grievances: maybe Kreutz had stayed late at work without giving her a heads-up, or maybe he’d allowed their kids to do something she considered risky. The list was Cutler’s way of honoring a promise she and her husband had made. They would talk about their frustrations only in scheduled meetings—which they held once a year for a time, and later, every three months. It’s a system they’ve adhered to for more than 40 years.  

Any psychologist will tell you that conflict is both an inevitable and a vital part of a close relationship. The challenge—which can make the difference between a lasting, satisfying partnership and one that combusts—is figuring out how to manage conflict constructively.

Devotees to the cause of religious liberty may be startled to discover during the Supreme Court’s upcoming term that the latest legal-theological dispute finds the state of Texas locked in conflict with traditional Christian practice, where rites for the sick, condemned, and dying disrupt the preferences of executioners.

A recent stay in Ramirez v. Collier has again put Texas on the defense in a series of cases about whether death-row inmates have the right to be joined by clergy of their choice in the execution chamber. Earlier this month, the Court agreed to hear John Henry Ramirez’s claim that Texas’s refusal to allow a pastor to lay hands on and pray over him in the execution chamber is a violation of his constitutional rights; lower courts had held that silent prayer would suffice, which Ramirez protested. The Court issued a stay in a similar case in June 2020, when another Texas inmate, Ruben Gutierrez, asked for a Catholic priest to join him as he was killed. The Court has likewise intervened in Alabama, which has banned all clergy from its execution chamber, a policy that Texas enacted two years ago but reversed in April. Now Texas says it will allow clergy of any faith, provided they are vetted and pass a background check—though still with other limitations, as Ramirez shows.