november 2009

We found the moose calf half an hour in. He lay atop thin snow on a gentle slope sheltered by the boughs of a big, black spruce, curled up as a dog would on a couch. He had turned his long, gaunt head to rest against his side and closed his eyes. He might have been sleeping. The day before, April 17, 2018, when the GPS tracker on the moose’s collar stopped moving for six hours, this stillness had caused both an email and a text to alert Jake Debow, a Vermont state field biologist who stood next to me now with Josh Blouin, another state biologist, that moose No. 75 had either shucked his collar or died.

“You want pictures before we start?” Debow asked me. He’s the senior of the two young biologists, both still in grad school, both in their late 20s, young and strong and funny, from families long in the north country, both drawn to the job by a love of hunting and being outside. Debow had always wanted to be a game warden; in college, he “fell in love with the science.” His Vermont roots go back 10 generations. “Jake Debow,” Josh told me, “is about as Vermont as you can get.” It was Debow’s second season on the moose project, and Blouin’s first. This was the sixth calf, of 30 collared, that they’d found sucked to death by ticks this season. They were here to necropsy the carcass, send the tissues to a veterinary pathology lab in New Hampshire, and try to figure out as much as possible about how and why these calves were dying.

Most Americans do not live in a totalizing bubble. They regularly encounter people of different races, ideologies, and religions. For the most part, they view these interactions as positive, or at least neutral.

Yet according to a new study by the Public Religion Research Institute (PRRI) and The Atlantic, a significant minority of Americans do not live this way. They seldom or never meet people of another race. They dislike interacting with people who don’t share their political beliefs. And when they imagine the life they want for their children, they prize sameness, not difference. Education and geography seemed to make a big difference in how people think about these issues, and in some cases, so did age.

Updated at 4:53 p.m. on February 20, 2019.

For several months, Cara has been working up the courage to approach her mom about what she saw on Instagram. Not long ago, the 11-year-old—who, like all the other kids in this story, is referred to by a pseudonym—discovered that her mom had been posting photos of her, without prior approval, for much of her life. “I’ve wanted to bring it up. It’s weird seeing myself up there, and sometimes there’s pics I don’t like of myself,” she said.

Like most other modern kids, Cara grew up immersed in social media. Facebook, Twitter, and YouTube were all founded before she was born; Instagram has been around since she was a toddler. While many kids may not yet have accounts themselves, their parents, schools, sports teams, and organizations have been curating an online presence for them since birth. The shock of realizing that details about your life—or, in some cases, an entire narrative of it—have been shared online without your consent or knowledge has become a pivotal experience in the lives of many young teens and tweens.

Dan Coats was nervous. Ahead of his very first threat briefing to Congress nearly two years ago, he was having trouble keeping straight what he could say in the unclassified part and what he had to save for the classified portion. He had retired from the Senate just months before—now he’d been thrust into an entirely different kind of job as the director of national intelligence. In the words of one former colleague, who requested anonymity to speak candidly, he was a “fish out of water,” horrified that he might get something wrong.

What he wasn’t worried about, this person said, was the kind of conflict with the president that erupted after his most recent threat briefing this past January, when he and other intelligence officials gave testimony on issues like North Korea, Iran, and Russia that contradicted statements Trump has made. Trump’s lingering anger about that testimony, ahead of his upcoming North Korea summit, has now revived speculation that Trump might fire Coats. But what Coats wanted to do two years ago, and by many accounts has faithfully tried to do since, was represent the views of the intelligence community to a president not always inclined to hear them. That is at once the key requirement of his job and potentially the one that puts him in the most peril.

I was one of many people who found Jussie Smollett’s story a little off from the beginning. Two white men in ski masks are out in 10-degree weather in the middle of the night, equipped with a bottle of bleach or something like it and a rope that they fashioned into a mock noose. These thugs, who shouted Trump slogans as well as racist and homophobic slurs, seemed to know who Smollett was on sight, meaning they were aficionados of the splashy black soap opera Empire, on which Smollett is a main character. Somehow they were aware that Smollett, prominent but hardly on the A-list as celebrities go, was gay.

Yes, my skepticism made me feel a little guilty. We are justly sensitized to violence against people for being black and for being gay in the wake of incidents I need not name. We are also just past watching legions of people who should have known better refuse to credit Christine Blasey Ford’s accusation against Supreme Court Justice Brett Kavanaugh. Maybe fear and trauma distorted Smollett’s memory somewhat? Maybe the media were getting some of the details wrong? Wait and see, I and others thought.

Growing up, I used to think anti-Semitism was like the black death: tragic, nightmarish, and historic. It had wiped out millions of people. It was theoretically terrifying. But only occasional outbreaks in poor and faraway countries remained. It had ruined the life of my grandmother, but it would not be part of mine.

But now I realize that anti-Semitism is actually like the flu: uncomfortable, sickly, occasionally deadly, but constantly with us. Every few decades, it mutates into an epidemic. The rest of the time it lingers, producing headaches, sweats, and dizzy spells. Not killing us, just wearing us down.

As a British Jew, with dual French citizenship and Jewish family in Paris, I have felt the cold now for some time; I’m trying to remember when I first felt it coming on. Was it when the Labour splitter George Galloway was elected as a member of Parliament in East London on the back of an anti-Semitic campaign in 2005? Or was it when Ilan Halimi was abducted and murdered by anti-Semites in Paris in 2006?

Up and down the economic ladder, many Americans who work—and especially those raising kids—are pressed for time, wishing they had more of it to devote to leisure activities (or even just sleeping). At the same time, research has indicated that people who are busy tend to be happier than those who are idle, whether their busyness is purposeful or not.

A research paper released late last year investigated this trade-off, attempting to pinpoint how much leisure time is best. Its authors examined the relationship between the amount of “discretionary time” people had—basically, how much time people spend awake and doing what they want—and how pleased they were with their lives. (Some examples of “discretionary” activities were watching TV, socializing, going to the movies, spending time with family, and doing nothing.)

Cataloging the conspiracies on offer on YouTube is a fool’s errand, but let’s try: fake moon landing, flat Earth, 9/11 stuff, the Illuminati, anti-vaxxer propaganda, medical quackery, QAnon, Nikola Tesla and the pyramids, fiat currency, global cooling, lizard people, robot overlords, time travel, and many even odder things you’ve probably never heard of.

Last month, YouTube said it would stop recommending “content that could misinform users in harmful ways—such as videos promoting a phony miracle cure for a serious illness, claiming the earth is flat, or making blatantly false claims about historic events like 9/11.”

But the conspiracy videos continue to burble up in the great seething mass of moving pictures. Earlier this week, in a report on the continued success of conspiracy videos on the platform, The New York Times’ Kevin Roose observed, “Many young people have absorbed a YouTube-centric worldview, including rejecting mainstream information sources in favor of platform-native creators bearing ‘secret histories’ and faux-authoritative explanations.”

On the evening of December 18, 2004, in the hamlet of Madiran, in southwestern France, a man named Jean-Luc Josuat-Vergès wandered into the tunnels of an abandoned mushroom farm and got lost. Josuat-Vergès, who was 48 and employed as a caretaker at a local health center, had been depressed. Leaving his wife and 14-year-old son at home, he’d driven up into the hills with a bottle of whiskey and a pocketful of sleeping pills. After steering his Land Rover into the large entrance tunnel of the mushroom farm, he’d clicked on his flashlight and stumbled into the dark.

The tunnels, which had been originally dug out of the limestone hills as a chalk mine, comprised a five-mile-long labyrinth of blind corridors, twisting passages, and dead ends. Josuat-Vergès walked down one corridor, turned, then turned again. His flashlight battery slowly dimmed, then died; shortly after, as he tromped down one soggy corridor, his shoes were sucked off his feet and swallowed by the mud. Josuat-Vergès stumbled barefoot through the maze, groping in pitch-darkness, searching in vain for the exit.

Television has treated dating like a game since, well, The Dating Game. Each generation finds an era-appropriate kind of competitive romance. The game shows of 20th-century networks presented the hunt for love as communal, lighthearted, and blessedly straightforward. For the aughts, reality TV made sport of anxiety-producing cultural pressures—courtship is not only battling for the best mate, but also battling to live the great Stepford dream!—via dental hygienists in swimsuits and ex–football players named Colton.

Now it’s apps like Tinder that have gamified romance. But rather than contend in a cheesy quiz show or an overproduced melodrama, singles chase dopamine as they would in addictive video games. This is what Netflix’s refreshing and distressing new show Dating Around nails—both in what it portrays, and in the viewing experience. An elegantly shot entry in a mayhem-filled TV tradition, it might lead watchers of a certain age to yelp “Next!” at their screens. Yet it also extends a headier pop-culture fascination: the suspicion that we live in a simulation. If Dating Around has an eerie tinge of Black Mirror or Westworld or Russian Doll, so too does modern dating.