january/february 2017

Updated at 10:20 a.m. on December 13, 2018.

The Trump administration is resuming its efforts to deport certain protected Vietnamese immigrants who have lived in the United States for decades—many of them having fled the country during the Vietnam War.

This is the latest move in the president’s long record of prioritizing harsh immigration and asylum restrictions, and one that’s sure to raise eyebrows—the White House had hesitantly backed off the plan in August before reversing course. In essence, the administration has now decided that Vietnamese immigrants who arrived in the country before the establishment of diplomatic ties between the United States and Vietnam are subject to standard immigration law—meaning they are all eligible for deportation.

This year, Heather Hund and her family will gather in West Texas on December 25 and solidify a new Christmas tradition, in which each relative is randomly assigned to give a gift to another family member and to a house pet. “The rules are basically a regift for the human and then $10 for the pet,” Hund told me. “And my 18-month-old son got put in [the latter] category too, so it’s small humans and small animals.”

Hund and her family downscaled their gift-giving six years ago after considering how much work Christmas shopping was. “I just remember coming home and being super stressed and last-minute trying to run out to the mall or looking online and seeing what I could get shipped in like three days,” said Hund, who’s 35 and works in tech in San Francisco.

The first Russian to be convicted of trying to infiltrate and influence American policy makers in the run-up to the 2016 election walked into a courtroom on Thursday with her head held high, gazing defiantly at the audience that had gathered to watch her plead guilty.

Wearing a green prison uniform over a billowy long-sleeved shirt with two large holes in each elbow, Maria Butina affirmed to a judge in the Washington, D.C., district court that between 2015 and 2018 she acted with another American, under the direction of a Russian official, as a foreign agent to “establish unofficial lines of communication” with influential politicians—back channels she sought to establish, primarily, by hobnobbing with Republicans at conventions hosted by the National Rifle Association.

For many years, Wisconsin had one of the finest public-university systems in the country. It was built on an idea: that the university’s influence should not end at the campus’s borders, that professors—and the students they taught—should “search for truth” to help state legislators write laws, aid the community with technical skills, and generally improve the quality of life across the state.

Many people attribute the Wisconsin Idea, as it is known, to Charles Van Hise, the president of the University of Wisconsin from 1903 to 1918. “I shall never be content until the beneficent influence of the University reaches every family of the state,” Hise said in an address in 1905. “If our beloved institution reaches this ideal it will be the first perfect state university.” His idea was written into the mission of the state’s university system, and over time that system became a model for what public higher education could be.

I. An Angry Little Town

Soon after the snows of 1977 began to thaw, the residents of Greenfield, Massachusetts, received a strange questionnaire in the mail. “Try to recall the number of times you became annoyed and/or angry during the past week,” the survey instructed. “Describe the most angry of these experiences.” One woman knew her answer: Recently, her husband had bought a new car. Then he had driven it to his mistress’s house so she could admire the purchase. When the wife found out, she was livid. Furious. Her rage felt like an eruption she couldn’t control.

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The survey was interested in the particulars of respondents’ anger. In its 14 pages, it sought an almost voyeuristic level of detail. It asked the woman to describe the stages of her fury, which words she had shouted, whether punches had been thrown. “In becoming angry, did you wish to get back at, or gain revenge?” the survey inquired. Afterward, did you feel “triumphant, confident and dominant” or “ashamed, embarrassed and guilty”? There were also questions for people like her husband, who had been on the receiving end: “Did the other person’s anger come as a surprise to you, or did you expect that it would occur?”

TOKYO—Five years ago in a hipster coffee shop in Oakland, I met with a representative of Master Ryuho Okawa, a Japanese spiritualist who claims about 11 million followers. The representative—he said he was the “foreign minister” for Okawa’s church—asked if I believed in extraterrestrial life. I said yes. “Good,” he said. He then asked if I believed that aliens had visited Earth. “Maybe,” I said. “Maybe they’re here right now!”

“Maybe,” he replied, in a meaningful tone, “they have come here, and some of them or their descendants are still here.”

“Maybe you’re one of them!” I replied.

This time he paused, gravidly, not breaking eye contact or changing his expression. “Yes. Maybe.”

I was reminded of this close encounter of the third kind last week when reading Andrew Sullivan’s column on “America’s New Religions.” Sullivan blames Trumpism and the death of American liberalism on a spiritual crisis. “Liberalism is a set of procedures, with an empty center,” he writes. Religion once provided the feeling of spiritual satiety that allowed us to be content with the hollowness of liberal politics, which are fundamentally procedural rather than meaningful. The meaning came from Christianity. Having scorned religion, though, we now seek a religious mode of politics, and some of us have transformed Trump, like Augustus Caesar before him, into a god.

The house was gone, consumed by the November 2018 Woolsey Fire that left swaths of Los Angeles covered in ash and reduced whole neighborhoods to charcoaled ruins. Amidst the tangle of blackened debris that was once a house in the suburbs northwest of Los Angeles, only one identifiable feature stood intact. It was a high-security jewel safe, its metal case discolored by the recent flames, looming in the wreckage like the monolith in 2001: A Space Odyssey.

I went out to the burn zone that day to meet Charlie Santore, a 48-year-old safecracker licensed in the city of Los Angeles under the name Santore & Son. Santore, a lean and towering figure just shy of 6 foot 4, stood there in his fedora, black jeans, and a Virgin Mary T-shirt, grinning uncomfortably. He was flanked by two Ventura County sheriff’s deputies. They had been patrolling the neighborhood that day, in the wake of the still-active wildfire—its apocalyptic ash cloud hanging in the sky south of us—when they noticed this gangly man crouched in the ruins, with several drills and extension cords at the ready. Santore’s car, a 1997 Mercedes so overloaded with safecracking equipment that its trunk nearly scrapes the ground, was, from a law-enforcement point of view, not reassuring.

Every day, as Americans dry their hands, soak up their spills, and wipe their counters, they are—whether they know it or not—contributing to their country’s dominance. In an era of waning American exceptionalism, inhabitants can at least pride themselves on an underratedly important, probably shameful distinction: They reside in the paper-towel capital of the world.

This status is unquestioned. According to data shared with me by the market-research firm Euromonitor International, global spending on paper towels for use at home (but not in office or public bathrooms) added up to about $12 billion in 2017, and Americans accounted for about $5.7 billion of that total. In other words, the U.S. spends nearly as much on paper towels as every other country in the world combined.

There was once a path to a stable and prosperous life in America that has since closed off. It was a well-traveled path for many Americans: Graduate from high school and get a job, typically with a local manufacturer or one of the service industries associated with it, and earn enough to support a family. The idea was not only that it was possible to achieve this kind of success, but that anyone could achieve it—the American dream. That dream defines my family’s history, and its disappearance calls me to action today.

In 1956, my parents left behind a life of poverty in Cuba when they departed Havana with my 7-year-old brother for New York, and then for Miami soon after. My father started off taking whatever day jobs he could find before eventually becoming a bartender for most of his career, working various other jobs during the gaps. Once my younger sister and I were old enough, my mother started working again as a maid.