A new dichotomy has begun dogging the pandemic discourse. With the rise of the über-transmissible Delta variant, experts are saying you’re either going to get vaccinated, or going to get the coronavirus.

For some people—a decent number of us, actually—it’s going to be both.

Coronavirus infections are happening among vaccinated people. They’re going to keep happening as long as the virus is with us, and we’re nowhere close to beating it. When a virus has so thoroughly infiltrated the human population, post-vaccination infections become an arithmetic inevitability. As much as we’d like to think otherwise, being vaccinated does not mean being done with SARS-CoV-2.

Post-vaccination infections, or breakthroughs, might occasionally turn symptomatic, but they aren’t shameful or aberrant. They also aren’t proof that the shots are failing. These cases are, on average, gentler and less symptomatic; faster-resolving, with less virus lingering—and, it appears, less likely to pass the pathogen on. The immunity offered by vaccines works in iterations and gradations, not absolutes. It does not make a person completely impervious to infection. It also does not evaporate when a few microbes breach a body’s barriers. A breakthrough, despite what it might seem, does not cause our defenses to crumble or even break; it does not erase the protection that’s already been built. Rather than setting up fragile and penetrable shields, vaccines reinforce the defenses we already have, so that we can encounter the virus safely and potentially build further upon that protection.

The pandemic has affected our sex lives in many unusual ways, but perhaps none more unusual than this development: The coronavirus has highlighted the possible public-health benefits of glory holes. Sexual positions that make use of walls as physical barriers have long been considered niche. But when the New York City Department of Health recommended them last month as part of a push for safer sex, it tapped into a question that many of us have been asking: How do you seek sexual satisfaction during a global health crisis?

I haven’t had sex in more than a year, mostly because I took COVID-19 very seriously. I disconnected from the public sphere. No one visited my apartment. I disinfected my groceries and covered my apartment’s air vents with trash bags. As a queer person, I could barely register the idea of sex while living alongside a deadly virus that nobody really understood. One study published early in the pandemic showed that 43.5 percent of people reported a decrease in the quality of their sex life. Among study participants, they had fewer sexual encounters with other people, and even masturbated less often.

In the United States, this pandemic could’ve been over by now, and certainly would’ve been by Labor Day. If the pace of vaccination through the summer had been anything like the pace in April and May, the country would be nearing herd immunity. With most adults immunized, new and more infectious coronavirus variants would have nowhere to spread. Life could return nearly to normal.

Experts list many reasons for the vaccine slump, but one big reason stands out: vaccine resistance among conservative, evangelical, and rural Americans. Pro-Trump America has decided that vaccine refusal is a statement of identity and a test of loyalty.

In April, people in counties that Joe Biden won in 2020 were two points more likely to be fully vaccinated than people in counties that Donald Trump won: 22.8 percent were fully vaccinated in Biden counties; 20.6 percent were fully vaccinated in Trump counties. By early July, the vaccination gap had widened to almost 12 points: 46.7 percent were fully vaccinated in Biden counties, 35 percent in Trump counties. When pollsters ask about vaccine intentions, they record a 30-point gap: 88 percent of Democrats, but only 54 percent of Republicans, want to be vaccinated as soon as possible. All told, Trump support predicts a state’s vaccine refusal better than average income or education level.

May 2011

“The only thing a uterus is good for after a certain point is causing pain and killing you. Why are we even talking about this?” Nora jams a fork into her chopped chicken salad, the one she insisted I order as well. “If your doctor says it needs to come out, yank it out.” Nora speaks her mind the way others breathe: an involuntary reflex, not a choice. (Obviously, all dialogue here, including my own, is recorded from the distortion field of memory.)

“But the uterus …” I say, spearing a slice of egg. “It’s so …”

“Symbolic?”

“Yes. Don’t roll your eyes.”

“I’m not rolling my eyes.” She leans in. “I’m trying to get you to face a, well, it’s not even a hard truth. It’s an easy one. Promise me the minute you leave this lunch you’ll pick up the phone and schedule the hysterectomy today. Not tomorrow. Today.”

After the end of the world, there will be birdsong. I used to imagine this when everything was going awry. I would lie in bed in my college dorm room and listen to the lone mockingbird who sang all night outside my window in the spring months. I was worried about something or other; he was getting on with things. It’s what birds do. They have a knack for it. In the Book of Genesis, after the devastation of the Earth by God’s cataclysmic flood, Noah releases from his ark a dove; he knows that the trial has ended when the bird does not return, having alighted somewhere out in the damp and dreary world, the first land-dwelling creature to begin the work of carrying on.

What else is there to do? When COVID-19 began to spread in the United States, late in the winter of 2020, I told myself as much. In plagues, as in life, there is a morally arbitrary hierarchy of luck, and it didn’t take long for me to realize that my family and I were among the lucky ones. I was in my late 20s, hale and hearty, my husband the same plus a couple of years. Our children were young—our baby was, in fact, under a year old, something I eventually mentioned in a meekly anxious aside to a doctor I was interviewing for a story on the emerging pandemic. He acknowledged certain risks in the way that doctors do, and then said: “Don’t worry. Kids are kicking ass with this thing.” I was both comforted and chastened; this wasn’t mine to panic about. The best I could do for those in peril was to carry on.

Last week, CDC Director Rochelle Walensky said that COVID-19 is “becoming a pandemic of the unvaccinated.” President Joe Biden said much the same shortly after. They are technically correct. Even against the fast-spreading Delta variant, the vaccines remain highly effective, and people who haven’t received them are falling sick far more often than those who have. But their vulnerability to COVID-19 is the only thing that unvaccinated people universally share. They are disparate in almost every way that matters, including why they haven’t yet been vaccinated and what it might take to persuade them. “‘The unvaccinated’ are not a monolith of defectors,” Rhea Boyd, a pediatrician and public-health advocate in the San Francisco Bay Area, tweeted on Saturday.

Behold California, colossus of the West Coast: the most populous American state; the world’s fifth-largest economy; and arguably the most culturally influential, exporting Google searches and Instagram feeds and iPhones and Teslas and Netflix Originals and kimchi quesadillas. This place inspires awe. If I close my eyes I can see silhouettes of Joshua trees against a desert sunrise; seals playing in La Jolla’s craggy coves of sun-spangled, emerald seawater; fog rolling over the rugged Sonoma County coast at sunset into primeval groves of redwoods that John Steinbeck called “ambassadors from another time.”

This landscape is bejeweled with engineering feats: the California Aqueduct; the Golden Gate Bridge; and the ribbon of Pacific Coast Highway that stretches south of Monterey, clings to the cliffs of Big Sur, and descends the kelp-strewn Central Coast, where William Hearst built his Xanadu on a hillside where his zebras still graze. No dreamscape better inspires dreamers. Millions still immigrate to my beloved home to improve both their prospects and ours.

Sid Miller, the Texas agriculture commissioner, sat atop his stallion Smokey and faced the camera. It was Saturday, August 1, 2020. Miller had a message to share.

“Good morning, patriots,” Miller began, raising the coiled lasso in his right hand by way of greeting. “I don’t know about you, but I’m getting tired of all these surprises coming out of China. First it was the Chinese virus, then we had the murder hornets, then we had to close the embassy in Houston because of espionage … Now we’ve got all these mystery seeds coming in in the mail.”

It was the seeds that Miller wanted to speak about. By then, news of the seeds had been circulating for several days. Packets were turning up at homes across the United States; residents of every state would eventually report receiving them. Their address labels and Customs declarations indicated that they had been sent from China. The contents were usually described as an item of jewelry—something like “rose stud earrings”—but inside would be a small packet of unidentified seeds. There was no evident reason why particular people were receiving particular seeds, or why people were receiving seeds at all.

This article was published online on July 26, 2021.

One afternoon, during my freshman year at Alabama A&M University, my homework was piling up, and I was feeling antsy. I needed a change of scenery from Foster Hall. I’d heard that the library at the University of Alabama at Huntsville, 10 minutes away, was open three hours longer than our own. So I loaded up my backpack, ran down the stairs—the dorm’s elevator was busted—and headed across town.

Founded in 1875 to educate Black students who had been shut out of American higher education, A&M was a second home for me. My mom had gone there; my uncle had been a drum major in the ’80s; my sister was on the volleyball team. But when you’re home long enough, you start to notice flaws: The classroom heaters were always breaking down, and the campus shuttle never seemed to run on time when it was coldest out. When I arrived at UAH, I was shocked. The buildings looked new, and fountains burst from man-made ponds. The library had books and magazines I’d never heard of—including the one for which I now write.

In 2007, when Obe and Jacqueline Arellano were in their mid-20s, they moved from the suburbs of Chicago to Aurora, Illinois, with the dream of starting a church. They chose Aurora, a midsize city with about 200,000 residents, mostly because about 40 percent of its population is Latino. Obe, a first-generation Mexican American pastor, told me, “We sensed God wanted us there.” By 2010, the couple had “planted a church,” the Protestant term for starting a brand-new congregation. This summer, the Arellanos moved to Long Beach, California, to pastor at Light & Life Christian Fellowship, which has planted 20 churches in 20 years. Their story is at once singular and representative of national trends: Across the United States, more Latino pastors are founding churches than ever before, a trend that challenges conventional views of evangelicalism and could have massive implications for the future of American politics.