Midway through Boyce Upholt’s mind-boggling dispatch, one of his sources sums up the central challenge of the Gulf Coast canid: “Why is there not just a simple explanation for what this thing is?” The “wolfy coyotes” of southeastern Texas hold genetic traces that may link them to red wolves, which were declared extinct in the wild in 1980. But a lack of data makes it challenging to define the species—or, for that matter, to determine whether a private company has cloned the red wolf or something else entirely. Upholt doesn’t deal in simple explanations; the pleasure, here, is in the complexity.

The concept of a “species” is less sturdy than your high school biology teacher might have led you to believe. The most familiar definition is that a species consists of animals that can produce fertile offspring. But that’s a rule various species of canids violate all the time; it’s long been clear that North America’s soup of Canis genes is something less like a family tree and more like a river—one that’s broken by islands and sandbars into many braided channels that split and merge and re-split.

War stories, new colors, and the joy in getting hands on in art and gardening.

Next to rubble and pictures of the deceased, people in Gaza are still getting married. Athar Abu Samra reports on why couples are refusing to delay their nuptials. With so much already lost, and so much still under threat, families in Gaza are seizing moments of joy wherever they can. Marriage ceremonies are no longer what they once were—nor do they express hope in quite the same way—but they have become powerful testaments to resilience.

As I worked on this story, I came to understand that the war has not only transformed weddings in Gaza. It has transformed people’s relationship with time itself. Before the war, marriage followed a familiar sequence. People finished their education, found work, built or rented a home, saved enough money and only then began planning a wedding. Families often postponed marriages until those expectations had been met. But now no one has that luxury — the luxury of time.

I spoke with one mother who had lost several of her children during the war, yet hurried to arrange the marriage of her youngest son. She told me she had always dreamed, like any mother, of watching all of her children grow up, get married, and fill her home with grandchildren. The war had taken much of that dream away, but she was determined not to lose what remained.

Ready to test your knowledge of hue, value, and saturation? Rivka Galchen’s latest for The New Yorker is a trove of fascinating details about our understanding of color. Galchen opens with the buzziest tidbit: an experiment conducted by a vision scientist who used a laser to stimulate a selection of his own cone cells and glimpse a color unknown outside of his laboratory. From there, she roams—through philosophy and art history, from studios to pigment shops—complicating our understanding of perception with each new turn of her titular question.

In the children’s novel “The Midnight Fox,” by Betsy Byars, the main character daydreams about digging in his back yard and coming across a “brand-new color.” A friend of mine remembers being captivated by this scene, and trying to picture the color. “I felt like I could conceive of it, but I couldn’t see it,” she said. The eighteenth-century Scottish philosopher David Hume considered at length whether a person who had seen every shade of blue except for one would be able to picture that one un-experienced shade; he concluded that the answer was yes. In my youth, I spent an afternoon wondering if I would have been able to imagine the fluorescent yellow of highlighter markers if I’d never seen it.

Holbrook Mohr and Mitch Weiss | The Atavist Magazine | July 2026 | 2,284 words (8 minutes)

This is an excerpt from issue no. 178, “Toxic Lies.”

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January 3, 2026

In the isolation ward of a hospital in Birmingham, Alabama, a nurse approaches Ron Fowler’s bed, cell phone extended in her hand.

“You have a call,” she says.

Fowler’s eyes flutter open. He tugs off his oxygen tube and, with trembling fingers, accepts the phone.

“Thanks,” he whispers, before turning his attention to us—the callers.

From his voice it’s clear that something is very wrong; he sounds nothing like his usual self. He’s due the next day to meet us for an interview in Paducah, Kentucky, where he and his friend Chuck Deuschle worked at a uranium-enrichment plant that helped fuel America’s nuclear arsenal. Years ago they blew the whistle on the government and its contractors for poisoning thousands of atomic workers. “Can’t make it,” Fowler chokes out. “Blood clots. Hospital. They may have to remove some toes—if those clots don’t reach my heart first. If they do…” He trails off, the terrible ending hanging in the air.

Fowler, soon to turn 77, is desperate to talk before it’s too late—to pull up the memories one more time and commit them to the historical record. He and Deuschle had both moved to Kentucky to work at the nuclear plant, only to discover a grim secret: The facility was exposing people to dangerously high levels of radiation and toxic chemicals, and had concealed the truth about it from employees and the surrounding community. This went on for decades. Faced with a choice—either walk away or stay and sound the alarm—Fowler and Deuschle returned to work, day after day.

More than thirty years later, lying in the hospital with cancer, Fowler is certain that the plant doomed him to a slow, painful death. At 83, Deuschle is also fighting a serious health issue: an unexplained autoimmune disease. They believe their fellow whistleblowers—Deuschle’s wife, Kay, and their friend Garland “Bud” Jenkins—succumbed to illnesses caused by the plant. Still, they’d do it all again. Someone had to reveal the callous disregard the government and the plant’s operators had shown their own people.

Fowler and Deuschle have never shared their story in full—the details of what it was like to live, breathe, and possibly die from their commitment to the truth. But they want people to know, particularly in light of recent news reports: In August 2025, more than a decade after the plant was shut down, a private firm announced that it planned to revive uranium-enrichment operations there. To Fowler and Deuschle, it seems wrong to begin a new chapter in Paducah’s nuclear story. Many former employees are still seeking compensation for their exposure to radiation. Will future generations of workers be any safer?

Fowler struggles for each breath.

“Time’s up,” the nurse says gently, reaching for the phone. “You need to rest.”

Fowler grips the device tighter.

“Call tomorrow when you meet with Chuck,” he implores. “I’m staying alive until then.” He pauses for a moment. “Just make sure Chuck’s with you. Promise me.”

We promise.

1.

One morning in late 1991, Ron Fowler stood in front of the bathroom mirror, parting his hair to the side and noting the first strands of gray at his temples. His beard was neatly trimmed, his black slacks and white dress shirt crisply pressed. He was ready. Today would be his first day at the Paducah Gaseous Diffusion Plant, a uranium-enrichment facility about ten miles outside Paducah, Kentucky. This was more than just a job—it was the start of a new life.

Fowler was a health physicist, an expert in the science of radiation protection. For years he’d traveled the country to train workers at nuclear plants in safety protocols. The pay was great, but being on the road weeks at a time had worn him down. When he moved to Paducah in his early forties, Fowler had already lived in Illinois, Pennsylvania, Maryland, Virginia, and Arkansas. Paducah promised stability: the perfect place to settle through retirement. His wife’s parents even moved from Illinois to be nearby.

After eating breakfast—a sausage patty and a scrambled egg—he kissed his wife, Sandi, goodbye and slipped out the door. He steered his green Oldsmobile Delta 88 through the country roads outside Paducah and let his mind drift back to his childhood in Florence, South Carolina. Life there had been simple. His father, who dropped out of school in the fourth grade, supported the family by working on the railroad. Florence was a place where men had jobs, women tended to the home and children, everyone went to church, and neighbors helped neighbors who fell on hard times. Paducah felt just as close-knit. Folks looked out for one another, and honest labor was rewarded.

Situated on the Ohio River where it meets the Tennessee, Paducah owes its origins to trade; it was founded in 1827 by William Clark of the Lewis and Clark expedition and named for a powerful Native American tribe. The area is naturally beautiful—the city is surrounded by rolling hills and sprawling plains dotted with ponds. For Fowler, a keen fisherman, it was paradise. Paducah had about 27,000 residents when he arrived. It was big enough to have all the right shops, yet small enough that restaurant owners knew whether regulars preferred barbecue or fried catfish, the local staples.

As Fowler drove, the plant appeared in the distance. It spread over some 3,500 acres—750 of them secured by fences and gates—and sat amid modest homes and farms. The community was proud of this place because of its long history supporting the military. Originally, it was a TNT munitions factory, built during World War II. Later, as Cold War tensions escalated, officials scouted locations for a uranium feed facility to supply weapons-production sites in Piketon, Ohio, and Oak Ridge, Tennessee, with the material required to make nuclear bombs. Paducah native Alben Barkley leveraged his position as Harry S. Truman’s vice president, campaigning aggressively to repurpose the munitions factory in his hometown. He recognized that the project likely would inject billions into the local economy and transform living standards for the region’s blue-collar workforce.

Construction of the nuclear plant began in 1951. By the following year, it was enriching uranium for atomic bombs and the Navy’s nuclear fleet. Rising from the countryside, the gleaming buildings looked like modern marvels, and the economic windfall lifted Paducah residents’ spirits. Meanwhile, employees at the plant—everyone from nuclear technicians to welders, cooks, and janitors—were united in patriotic pride. Their jobs paid well, and the workers believed that they were helping fend off communism. It was no wonder Life magazine printed a photo spread of the site.

As the Cold War thawed, the mission changed but the jobs remained. The plant began recycling materials—gold, among other things—extracted from dismantled atomic weapons while continuing to enrich uranium, now for nuclear power plants instead of bombs. Wages allowed families to buy homes and cars and afford vacations—the American middle-class dream. The plant operated like a self-contained town for its 1,700 employees: It had its own security force, fire department, library, post office, and health clinic. A shuttle service ferried employees around the plant’s grounds. Workers participated in golf leagues and fishing tournaments. The Uranium Enrichment News kept everyone informed about goings-on at the site.

Though the plant was owned by the Department of Energy, it was run by contractors. Union Carbide initially oversaw operations, followed by Martin Marietta, which later merged with Lockheed to become Lockheed Martin. Management changed, but to employees that just meant a different name on their paychecks. The people on the ground were like family—fiercely loyal to one another and to the plant they called the Atomic City.

Fowler smiled as he drove through a security gate into a sprawling lot. He parked by the administrative building and checked in with a secretary, who called someone to escort him to his department. From there he would lead health and safety training sessions. The federal government had known as early as 1944 that radiation was hazardous and had issued policies to limit worker exposure. It was Fowler’s job to help ensure that regulations were enforced, to protect both employees and the surrounding community from contamination.

He had barely settled in when a coworker poked his head in.

“Want to see the place?”

The complex was huge—more than five hundred buildings connected by nearly twenty miles of access roads. Fowler was impressed until, as he rounded a corner on his tour, a yellow triangular sign with the radiation symbol caught his eye. There was no step-off pad in sight. In a nuclear facility, a step-off pad is a buffer zone between a hazardous area and a clean one. Workers at the Paducah site were supposed to remove radiation-tainted clothing and footwear before crossing through these zones to ensure they didn’t unwittingly transfer dangerous materials to other parts of the plant or transport it home with them.

Fowler flagged down a worker leaving the building where the warning sign was posted. “You don’t have a step-off pad down here,” Fowler said. The worker shrugged and said there was nothing to worry about.

“That sign says otherwise,” Fowler said. He explained that protocol required a pad and training for workers so they knew how to use it.

The worker’s expression was unchanged as he walked away.

Fowler’s pulse quickened as he imagined invisible particles on boot soles spreading throughout the plant or, worse, tracking onto kitchen floors or into rooms where children played. He hurried to his division manager’s office. The supervisor listened, then leaned back in his chair and tapped a pen on his desk calendar. He said he’d call a meeting about the issue.

That night at home, Fowler sat at the kitchen table watching Sandi cook. Normally, he’d have been joking with his wife about her limited culinary range—she often made breakfast for dinner—but tonight his mind was elsewhere. The sizzle from the stove filled the silence between them.

Sandi knew something was wrong. In the years since they first met at a bar in Joliet, Illinois, she’d become attuned to her husband’s moods. Despite his imposing frame—six foot two, 245 pounds—Fowler had always been the gentle sort and quick to laugh. Their courtship progressed quickly, and within four months of meeting Fowler had moved in to her family’s home in Aurora. They married there so her father, a former school principal paralyzed from a stroke, could attend.

“What is it, Ron?” Sandi asked, spatula in hand.

He sighed. “Something’s not right at work.”

“What do you mean?”

“The way they treat radiation—like it can’t hurt them. No precautions,” Fowler said.

“That doesn’t make sense,” Sandi replied, frowning.

“I know.” Fowler shook his head. “I’ve never seen anything like it.”

Uranium is a silvery-white radioactive metal. More than 99 percent of it found in nature is U-238, and the rest is U-235, an isotope that can sustain the chain reactions needed to fuel nuclear power production and atomic weapons. Enrichment is the process of increasing the concentration of U-235 in a supply of uranium. At different points, enrichment produces one powder Paducah workers called black oxide—not to be confused with the coating of the same name applied to some metals to improve corrosion resistance—and another, uranium tetraflouride, that’s known as green salt. Eventually, uranium hexafluoride, a colorless crystalline solid, is heated into a gas that’s pushed through microscopic porous barriers. This process, called gaseous diffusion, separates U-235 from U-238; at plants like the one in Paducah, it’s done hundreds of times in a cascade until the desired enrichment level is reached.

Uranium enrichment is hazardous business. Fowler knew that any leak, spill, or accident at the Paducah plant could damage kidneys and lungs, irritate skin, and increase cancer risk. More insidiously, simple mistakes or oversights by workers could have that same result. During his first few weeks on the job, Fowler explored the plant on his own, and what he found unsettled him. Employees worked in radioactive areas without protective suits or masks. Some couldn’t read and might not understand warning signs. People left the site after their shifts without changing clothes or showering, likely conveying radioactive dust home to their families. Some workers even warmed their lunch on top of machines in hazardous areas.

Fowler knew that things needed to change, and quickly. He took his concerns to the plant manager, Steve Polston, who heard him out and then called a meeting about step-off pads—the very issue Fowler had flagged on his first day. At the meeting, Fowler outlined the safety gaps he’d observed at the plant, but it seemed to him as though the senior managers in the room could barely feign interest. He heard what would become something of a refrain: “We’ve been doing it this way for years.” He was also told that Department of Energy officials visited the site regularly and hadn’t raised concerns.

More worried than ever, Fowler spent the next several months developing new safety protocols. He beamed with satisfaction as he handed the plan to Polston. In the period that followed, however, he became frustrated with how officials implemented the measures. Even when company-issued safety equipment was made available, Fowler noticed that much of it was obsolete. And he watched in disbelief as employees poked holes in respirator masks to smoke while working.

“I’m not making progress,” he told Sandi one night between sips from a can of Miller Lite. “No one is listening.” He likened his work to “scooping water out of the ocean.”

Sandi, who had studied his training manual to understand his work, gently touched his arm. “Be patient,” she suggested. “Maybe you just have to get to know the people better.”

Fowler’s shoulders dropped. “It seems like more than that,” he said.

When Jessica Black was 16 years old, she told a story to North Carolina police detectives that helped convict five friends of murder. Decades later, she’s still trying to correct the record. Matthew Bremner’s feature for Financial Times is a brisk tick-tock of efforts by Black and her incarcerated friends to overturn criminal convictions they claim were built on disturbing intimidation tactics.

The investigators do not accept these firm denials. To them, they seem likely to be the initial stories of a group of boys who know more than they are saying. As officers move in and out of interview rooms, carrying information from one interrogation to the next, the pressure intensifies. They tell the teenagers that their friends are already telling their side of it, that they should too. Under North Carolina law in 2002, police are permitted to exaggerate, even to suggest they have evidence they do not possess. There is no rule requiring a parent or other adult to be present while 14- and 15-year-olds are questioned. For most of their time in these rooms, the five boys are alone. When I interviewed him in late 2025, Tolliver told me that a detective asked him to hold out his arm. “That’s the vein,” he told him. “This is where the lethal injection would go.”

For China Books Review, Zhang Er reflects on growing up in Beijing during the Cultural Revolution, and how she owes her love of reading to Auntie Zou, a librarian who stripped banned books of their covers and any pages marked with the library seal of the Workers’ Club, smuggled them home, and secretly loaned them to her. Even amid the chaos of that era, Er remembers this part of her childhood as magical, a time “where characters sprung from their pages and interwove with each other’s lives,” and she imagined worlds far beyond the one she lived in.

By the time I was 12 or 13, I could read fast enough to finish the weekly book loan in two days, so I had time to spare before returning it to Auntie Zou. By then I had made a good friend, Yu Ping, who loved reading too. Her home was three blocks from mine. I would bicycle to her place and deliver the book to her. Yu Ping would read day and night to finish the book and return it to me before the due date. We would keep the book wrapped in old newspapers, so that we could read in class without getting into trouble, while our teachers repeated the same quotations from Mao, week after week.

In this harrowing, incredibly reported story co-published by Science and Retraction Watch, Brendan Borrell uncovers how “Mei,” a 6-year-old girl in China, died a week after an experimental gene-editing trial went wrong—and how her medical team, led by neuroscientist Zilong Qiu, downplayed the risks to her parents, did not publicly disclose her death, and has faced no real accountability.

On 23 March 2025, the day before the procedure, the family settled into a shared room inside a crowded pediatric ward. When the other girl in the room broke into tears, Mei handed her one of her favorite stuffed animals: a blue bird. “She liked to give things to other kids,” Jason said.

The next day Mei put on a brave face as she was taken to the procedure room. Yu’s handpicked doctor inserted a needle between two vertebrae on her lower back and withdrew just over a teaspoon of spinal fluid to create space for the drug. Then, he swapped syringes and gently pressed down on the plunger, filling her spinal canal with viruses.

Forced disappearances have plagued Mexico for decades. In 2019, something remarkable happened: Twenty-one disappeared people were found, alive. They had been toiling in narco-slavery camps, an under-covered aspect of Mexico’s illicit drug trade. But there wasn’t a happy ending. (This story was originally published in Spanish by Quinto Elemento Lab):

Freedom had not been kind to the captives. Few had been able to regain even the wretched standard of living that had pushed them into the arms of the cartels in the first place. Many were scarred by paranoia, trapped in addiction or suffering mental illnesses. Some had been abandoned by their partners or families. More than one, we learned, died after being rescued, some by their own hand. We came to feel that these men had been triply betrayed: first by the narcos who had lured them into the mountains, then by the government that failed to look for them, and finally by a society that refused to welcome them back into its fold.

We are telling their stories not because we hope to secure justice, but simply to establish the truth. This was a modest ambition shared by one of our interlocutors, Andrés. He told us that many of the survivors’ accounts had been doubted. He’d even read criticisms on social media: That’s what they deserve for being shiftless and lazy. “Those people should try thinking before they speak, because they don’t know when they might suddenly find themselves in a similar situation,” Andrés said. “They might be lucky enough to be rescued, or unlucky enough to die out there. I decided to give this interview because this situation’s not going to change. In Mexico, there’s sexual slavery, human trafficking, forced labour. This didn’t start yesterday; it’s been going on for many years.” 

Kimon de Greef | Longreads | August 4, 2026 | 4,741 words (17 minutes) 

In 1935, two chemists at Tokyo’s Imperial University synthesized a new molecule and unwittingly launched one of the strangest narratives of the psychedelic age. Toshio Hoshino and Kenya Shimodaira were working on a family of compounds known as the tryptamines, which occur widely in nature and have a range of intriguing biological properties. The neurotransmitter serotonin, which among other things regulates mood, cognition, and social behavior, is a tryptamine. So are many psychoactive drugs, although this would only be discovered later on. The Japanese scientists had recently completed the world’s first laboratory synthesis of a molecule called bufotenine, which is produced by toads and certain species of mushrooms. Now, via a sequence of reactions, they engineered a close chemical relative. Diagrams of the two tryptamines looked nearly identical, each represented by two angular rings and a tail, resembling microscopic organisms; the only difference lay in the shape of the head. Such tiny changes in chemical structure “can lead to radically different consequences, like a railroad’s switch points,” as the writer and organic chemist Primo Levi once wrote. The new molecule’s name, following scientific convention, would be 5-MeO-DMT.

Hoshino and Shimodaira published their findings in the Bulletin of the Chemical Society of Japan, leaving no explanation as to why they had conducted these experiments. The early 20th century was a time of wide-ranging exploration in organic chemistry, with researchers synthesizing new compounds to assess their pharmacological potential or better understand the reactions by which one substance could be transformed into another. Many of these compounds had no evident utility, such as 5-MeO-DMT, which for decades was thought only to be a product of the laboratory.

This changed in 1959, when the molecule was isolated from a shrub native to Brazil. Not long afterward, 5-MeO-DMT was detected in Anadenanthera peregrina, a leguminous tree from the Caribbean and South America. For thousands of years, Indigenous communities had been harvesting its slender bean pods to prepare snuffs called cohoba or yopo, which were typically inhaled using hollow bones or bamboo shoots—the earliest known use of psychedelics in the New World. “With this powder they lose consciousness and become like drunken men,” Christopher Columbus observed in the 15th century. The Spaniards regarded such practices as demonic and sought to eradicate them as they colonized the region. After witnessing a yopo ceremony in the Andes, where the snuff was dispensed from a snail shell with a spoon carved from the bone of a puma, one missionary reported, “They summoned the devil.”

The rich biodiversity of the Amazon also yielded other hallucinogenic snuffs containing 5-MeO-DMT. These were prepared from trees in the nutmeg family and were known, in some local communities, as “semen of the sun.” In the early 1950s, a distinguished Harvard scholar named Richard Evans Schultes had documented the snuffs being used for “witchcraft, divination and the diagnosis of illness” by the medicine men of more than half a dozen tribes, describing the effects as “virulently potent.” Schultes expressed incredulity that such a widely used substance had gone unstudied for so long. “It makes one wonder how many more narcotic plants, up to now obscured by better-known ones, still wait to be discovered,” he wrote. These snuffs were only later found to contain 5-MeO-DMT.

A tall, bespectacled man who wore a pith helmet in the jungle, Schultes was considered the father of modern ethnobotany, a field that studies the traditional uses of plants. He was also one of the world’s foremost experts on psychedelic rituals in an era before they had captured mainstream attention. In the 1930s, he had uncovered the ceremonial use of psilocybin mushrooms in southern Mexico and identified the source of an ancient Aztec sacrament as the seeds of a native morning glory vine, which contained a chemical cousin of LSD. He went on to live in the Amazon for a decade, documenting thousands of medicinal plant traditions while researching alternative rubber sources for the US military. The only provisions he carried were instant coffee and tins of Boston baked beans.

Even then, Schultes recognized that incursions from the wider world threatened the survival of Indigenous knowledge. “Time is running out,” he once warned. “The Indians’ botanical knowledge is disappearing even faster than the plants themselves.” Yet capturing this knowledge, as an outsider, was a formidable endeavor. In addition to navigating remote and inhospitable regions, ethnobotanists had to draw on scattered records from disparate disciplines—botany, anthropology, archaeology, plant chemistry, pharmacology, history, geography and sundry other tangential fields of the sciences and arts,” as Schultes put it. There was always the risk that in selecting and piecing together this information one might draw false conclusions.

A misleading narrative about psychedelic toads took hold, involving not only the wrong molecule but the wrong species entirely.

In the 1960s, while Schultes was continuing his ethnobotanical research, 5-MeO-DMT was detected in numerous other plants around the world, including a type of grass that could cause grazing sheep to convulse uncontrollably, a phenomenon known as “staggers.” Then, in 1964, the molecule showed up in an animal for the first time, detected in the skins of Sonoran Desert toads, a species that had formerly been of interest only to the occasional herpetologist. This breakthrough was thanks to an Italian chemist named Vittorio Erspamer. Earlier in his career, Erspamer had discovered the neurotransmitter serotonin—a pivotal moment in the field of neuroscience, laying the groundwork for understanding chemical signaling in the brain. His lifelong interest was pharmacognosy, or the study of drugs from natural sources; by the end of his career, he would identify and name more than 60 new compounds, including from octopuses, shellfish, and sea anemones, and twice be nominated for the Nobel Prize. “Land and sea are populated by a miraculous variety of creatures, representing the outcome of the tremendous biosynthetic work carried out by Nature over hundreds of millions of years,” he once wrote.

No animals captured his attention like amphibians, which he described as “an inexhaustible mine of active compounds.” In his laboratory, which was decorated with pictures of frogs and toads, Erspamer and his assistants minced the skins of different species with scissors and exposed them to a variety of tests: gas and paper chromatography, X-ray fluorescence analysis. Colleagues from around the world sent him samples by airmail, and in the early 1960s he received 21 Sonoran Desert toad specimens that had been skinned and dried in Arizona. (At the time, the species was classified as Bufa alvarius, a name that remains in widespread use despite being formally changed in 2006.) The findings were striking. All toads produce bufotenine, but this was the only species among some of the most chemically diverse animals in the world that contained 5-MeO-DMT.

Erspamer’s study was published in a technical journal in 1965, just as the psychedelic revolution was getting started. At around this time, a small cohort of psychonauts began using synthetic 5-MeO-DMT, alerted by its discovery in South American snuffs, but it would be decades before anyone in this milieu realized that the same molecule could be obtained from a North American toad. Knowledge of psychedelic toads was fractured across niche academic disciplines, and even Erspamer appears not to have been aware that 5-MeO-DMT had hallucinogenic properties. But over the next two decades, something remarkable happened: A misleading narrative about psychedelic toads took hold, involving not only the wrong molecule but the wrong species entirely. Although 5-MeO-DMT can produce experiences of overwhelming intensity, often interpreted as encounters with ultimate truth, the history of toad smoking is riddled with false leads and misinformation.

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In 1956, a psychiatrist named Howard Fabing co-authored a study in Science, the prestigious academic journal, about the effects of a purported hallucinogen. Like many others in his field, he had become fascinated by drugs that appeared to evoke states of psychosis, inspired by the discovery, the previous decade, of LSD. People had reported overpowering hallucinations after consuming tiny doses of acid, as the substance would become known in psychedelic culture. “My field of vision fluctuated and swam like an image in a distorted mirror,” its creator, a Swiss chemist named Albert Hofmann, recalled of his first trip (during which he somehow wobbled home from work on his bicycle). Accounts like these, Fabing wrote, had “precipitated the whole field of biochemistry into a new look at the brain.” Psychoanalysis had long been the dominant paradigm for treating mental illness, but now another possibility was arising. If certain compounds could seemingly induce the symptoms of insanity, then perhaps insanity was a result of faulty brain chemistry—and could thus be treated with psychiatric drugs.

Fabing’s interest lay in using psychedelics not as therapeutic agents but as tools for understanding how a healthy mind could malfunction. This was seen as especially urgent in the 1950s, when around half the hospital beds in the developed world were occupied by patients with schizophrenia and other mental disorders. “The stakes are high,” Fabing wrote. Scientists had begun revisiting anthropological accounts of hallucinogenic rituals—iboga ceremonies in Central Africa, peyote cults in the American Southwest. The term “psychedelics” was not yet in use; instead, such substances were known as psychotomimetics, reflecting an underlying belief that they induced not illumination but madness. Intriguingly, many of them shared a chemical structure with serotonin.

This line of inquiry had led Fabing to bufotenine, the tryptamine relative of 5-MeO-DMT that Hoshino and Shimodaira had originally synthesized. Besides occurring in most toad species, bufotenine was known to occur in fly agaric mushrooms, the iconic red toadstools of fairy tales, and thought to be the origin of the Norse berserker legend, involving warriors who reputedly consumed the mushrooms and entered such frenzied states that they were invincible in battle—the root of the phrase “going berserk.” Separate accounts from Siberia described nomadic herders using fly agaric in shamanic ceremonies, taking pains to prolong its psychoactive effects. “The urine of persons intoxicated with fly agaric is not wasted,” an anthropologist noted in 1901. “The drunkard himself drinks it to prolong his hallucinations, or he offers it to others as a treat.”

Fabing hypothesized that schizophrenia might arise from the abnormal production of bufotenine in the brain, possibly instead of serotonin. To explore the compound’s effects in more controlled settings, he and a colleague injected subjects with escalating doses and monitored their reactions. One man experienced a bodily numbness that he described as “a pleasant Martini feeling.” Another became light-headed and reported visual hallucinations. “I see white straight lines with a black background. I can’t trace a pattern,” he exclaimed. “Now there are red, green, and yellow dots, very bright, like they were made out of fluorescent cloth, moving like blood cells through capillaries, weaving in and out of the white lines.” Based on the results of this experiment, the scientists concluded that bufotenine had hallucinogenic properties similar to LSD.

This finding, published in a reputed journal, would later cross disciplinary lines and be picked up in the rush to solve a major anthropological mystery. Across Mesoamerica, archaeologists had unearthed a preponderance of toad artifacts, including detailed depictions of the parotid glands (located at the top of the neck) in which toads produce their defense toxins. Each of the great civilizations—the Olmecs, the Mayans, the Aztecs—had left behind extensive toad artworks: sculptures, altars, friezes, ceramics. There were middens of toad bones in what appeared to be ritual contexts, sometimes comprising thousands of skeletons. What significance had these ancient societies ascribed to toads?

Women in ancient Rome used toad secretions to murder their husbands; 16th-century Italian chemists laced salts with toad toxins for poisoning the food of enemies.

In the 1970s, amid surging popular interest in psychedelics, a compelling academic theory arose: that toads had been used as ritual intoxicants, much like psilocybin mushrooms or ayahuasca. It was well established that Indigenous cultures across the region had performed healing or shamanic rituals with psychedelics. Of the psychoactive plants identified worldwide, close to 90 percent were native to the Americas, with more than a dozen psychedelic traditions documented in Mexico alone. Fabing’s research had suggested that bufotenine, which occurs in many species of toads, was hallucinogenic. The pieces of the puzzle all seemed to connect.

There was also an obvious candidate species: Bufa marinus, more commonly known as the cane toad, a lumbering, fleshy creature that can grow up to ten inches in length and weigh as much as six pounds, a little less than a typical newborn baby. Cane toads were native to Central America, dwelling in marshlands and swamps. They corresponded to many of the archaeological depictions of toads, with bulging parotid glands, and their bones were frequently excavated during archaeological digs. It wasn’t long before researchers were confidently asserting that there had been a psychedelic cane toad tradition in Mesoamerica. “The Olmecs had a predisposition for consuming toads,” one scholar wrote in a book about the region’s archaeology. “Consumption of these toads produces hallucinations.”

Yet the theory had a glaring weakness. In addition to bufotenine, the cane toad produces an array of other chemicals, several of them acutely toxic. Its glands secrete two classes of compounds, bufogenin and bufotoxin, that can be lethal to humans even in tiny doses. Similar molecules are found in the skins of many toad species around the world and have long been used for preparing poisons. Women in ancient Rome used toad secretions to murder their husbands; 16th-century Italian chemists laced salts with toad toxins for poisoning the food of enemies. At English country fairs in the 17th and 18th centuries, charlatan doctors hawked medicines by feeding live toads to hired assistants, who fainted or became delirious in front of onlookers, only to revive upon swallowing whichever concoction was being advertised. The assistants survived by lining their mouths and stomachs with oil or by consuming large meals in advance. They became known as “toadies,” a word that has drifted from being associated with charlatanism to its modern definition: a sycophant or obsequious helper.*

The driving question for proponents of the psychedelic cane toad hypothesis thus became how precolonial Mesoamerican cultures might have isolated bufotenine from these deadlier defense toxins. In the early 1970s, an American graduate student named Timothy Knab went searching the Mexican countryside for a healer, or curandero, who could provide an answer. Knab eventually came across an elderly man in the mountains of Veracruz who claimed to remember a potion that had not been used in decades. The man ground the glands of 10 cane toads into a paste, added lime water and ash, then boiled the mixture overnight. This was stirred into corn beer, filtered, mixed with cornmeal, and left for several days to ferment before being heated to drive off the remaining moisture. The result was a hardened doughlike substance. The curandero refused to consume it and only reluctantly consented to dose Knab, who recorded the experience in dissociative terms. “Profuse sweating is noted along with a sudden increase in heartbeat,” he wrote. “The heartbeat becomes continuously harder and stronger. A pronounced chill sets in with twitching of the facial and eye muscles. A pounding headache and delirium shortly follow the onset of twitching.” For several hours, he lay in front of a fire, sweating and unable to move.

In a seeming blow to the theory, Knab reported no hallucinations from this experiment. But his account, which he presented at an anthropology conference in Mexico City, stirred the imagination of another young scholar. Alison Kennedy was the heiress of a wealthy Palo Alto family who would later adopt the alter ego Queen Mu and launch an influential cyberculture magazine called Mondo 2000, a futuristic mash-up of technology, psychedelics, and arts writing. Before all of this, Kennedy was an anthropology graduate student with an interest in Mesoamerican iconography; this had led her, almost inevitably, to the question of toads. She turned her eye to the artifacts of the Olmecs, who died out around twenty-five hundred years ago and are considered the first major civilization in Mesoamerica. Jaguars featured prominently among their artworks, which many researchers had interpreted as a sign of mythological significance. But Kennedy concluded that this had been a case of mistaken identity. Many of the artworks weren’t jaguars, she argued. They were toads.

In support, she presented dozens of illustrations, focusing on what she described as “the attributes of toadiness”: downturned mouths, inward-facing forelimbs, glandular swellings. She became drawn, like so many others in her field, to the idea that toads had been used in psychedelic ceremonies.

To account for the toxicity of the toads, Kennedy proposed a solution that reads like science fiction from the magazine she later founded. In addition to toads, the Olmecs had left behind depictions of many other animals, including ducks, which have highly efficient livers. Perhaps ducks had been used as bio-processors, feeding on toads and metabolizing their poisonous compounds so that humans could safely consume them. Kennedy drew attention to Olmec figurines of people wearing what appeared to be duck-billed masks. These masks would have provided protection from “venom spatters” as putative toad shamans “stood at their toad altars lancing the parotid glands,” she posited. This relied on the assumption that ducks could eat toads without being poisoned themselves. To investigate further, Kennedy visited a zoo in Texas, where she and the head aviculturist flung some cane toads into a duck pond. The ducks had been reared in captivity and were “toad-naive,” as Kennedy wrote, yet they pursued the toads with avidity, juggling their soft bodies before gulping them down. Kennedy described this behavior as “singular and apparently wholly instinctive.” Duck bills have neither nerve endings for sensing toad toxins nor blood vessels for absorbing them; the juggling movements were conceivably an adaptation for rinsing poisons into the water. Two of the duck species in the pond happened to be native to Mexico, home of both the Olmec culture and Bufa marinus. Here, at least, was proof that ducks had an appetite for the toads.

Now Kennedy took her suppositions even further, reexamining the literature on a famous Olmec site where thousands of toad skeletons had been excavated. The ruins featured an elaborate system of water channels hewn from some three hundred tons of rock, running between a sculpture of a jaguar (or possibly a toad) and an enormous stone receptacle in the shape of a duck. The main channel drained into a series of smaller pools too shallow for human bathing; confounded researchers had guessed that they were for unspecified “ritual use.” With a flourish, Kennedy now presented her final claim: That this complex hydraulic system had been designed as an integrated bufo-culture station, including both spawning grounds for toads and a captive population of bio-processing ducks. These bold ideas won her a prize at an anthropology conference in 1979, but there was one problem: No one had taken the obvious next step and tested whether the duck livers were in fact hallucinogenic. For all the scholarly attention it had garnered, the mystery of the psychedelic toad remained unresolved.

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In the early 1980s, after reading about Fabing’s bufotenine study, a British artist named Adrian Morgan began a series of personal experiments with toads. These included “licking poison glands, rubbing animals against my forehead, and in one instance collecting venom with blotting paper . . . and then eating the paper,” he reported. Disappointingly, Morgan experienced no hallucinations from these tests, which seemed only to aggravate his research subjects. “One specimen of green toad showed its disgust by leaping from an open window into the celery patch below me,” he wrote. “It was never seen again.”

One spring, Morgan visited a forest outside London and came upon two dead female toads in a pond. He took them home, where he pounded their skins and poison glands in a mortar. Then he snuffed the residue and took notes in an increasingly jagged hand:

3:41 p.m. First quantity ingested into right nostril. Within one minute, nostril strongly anesthetized.

3:49 Sneezing violently, profuse sweating of forehead.

4:03 Fleeting pain at temples.

4:05 Salivating strongly.

4:15 Thick saliva at back of throat causing tendency to gag.

4:32 Feeling very tired.

Midway through, colors briefly appeared richer and moving objects left trails in his vision, like speed blurs. Morgan described these sensations as “only slightly psychedelic” and concluded, “The experience was not pleasant.”

Yet the notion of hallucinogenic toads persisted, cropping up in stranger contexts still. While Morgan was pursuing his investigations, stories of psychedelic cane toad use began surfacing in Australia, of all places, where the animals had been introduced in the 1930s to control pests on plantations. The toads had gone rogue, consuming native frogs, birds, insects, small marsupials, even Ping-Pong balls and cigarette butts flicked toward them at pubs—almost everything except the swarms of sugarcane beetles they had been imported to feed on. Australia’s plague of beetles had been compounded by a plague of toads. 

This was possible in large part because toads are opportunistic and superbly adaptable creatures. They are residents of the gutter, the verge, the ditch. They can hunker down when times are bad and burst to life when conditions favor them. They are capable of producing millions of eggs. In their present form, toads have existed for at least 30 million years, enduring all kinds of planetary upheaval, from ice ages to the rise of humans. Released onto a new continent, the cane toads marauded unstoppably.

For all the scholarly attention it had garnered, the mystery of the psychedelic toad remained unresolved.

In the 1980s, 50 years into the invasion, an Australian filmmaker named Mark Lewis began working on a satirical documentary, Cane Toads: An Unnatural History, which Werner Herzog later declared to be his favorite film of all time. Hundreds of millions of the animals had taken up residence across Australia’s east coast, expanding their occupied range at a rate of more than 15 miles annually. Researchers dubbed the toads “an amphibian weed.” Streets were slicked with flattened toad carcasses, which emitted a fishy aroma. Bands of vigilantes went after the animals with cricket bats or swerved deliberately to run them over, but the toads continued their relentless spread.

During his research for the film, Lewis picked up on a rumor that people were getting high on the toads. He ended up speaking by phone with a man who claimed to have been in prison, where the inmates “would race to grab a toad if it found its way inside the compound,” Lewis told me. His source was unwilling to appear on camera, so Lewis hired an actor to deliver the lines. “You use a little quantity at first, then larger,” the man mumbles in the film, which identifies him as a “cane toad drug abuser” from the town of Mullumbimby. He makes a reference to Carlos Castaneda’s writings, saying how users of peyote would “see the world through the consciousness of the cactus. “With a weak laugh, the man adds, “The toad’s the same.”

The documentary also features a detective from Queensland who attests that people in “hippie communes” have been tripping on cane toads since at least the 1970s. “When heroin and other drugs weren’t freely available, the next best alternative was to go out and get a cane toad, “the detective explains. These toads would be boiled down in billycans to produce a sludgy brew, which the hippies purportedly drank. “From what I’ve been told, they had fantastic color hallucinations, “the detective says. “It warped their sense of time.”

Australians have a certain reputation for toughness, but even the hardiest among them would likely have been poisoned by the bufotoxins in this recipe. Yet Lewis also heard about a more plausible mode of ingestion. A local narcotics squad was said to possess a jar of confiscated dried cane toad skins that could be “shredded and put into a hookah or a pipe and smoked,” apparently causing intense hallucinatory effects. At one point during his research (“to see what all the fuss was about”) Lewis rolled a small quantity with tobacco into a joint. “I smoked it, and the only result was that I got a bad headache,” he told me. “I would not recommend that kids try this at home.”

Dubiously sourced accounts followed of Australians who died after drinking toad tea and a man supposedly being imprisoned in South America on toad-licking charges.

But in 1988, the year Lewis’s film came out, a moral panic began that swept the concept of psychedelic toads into popular culture. “I feel partly responsible,” Lewis told me decades later, sounding mystified. This strange sequence began with media reports in the United States of Australian hippies “forsaking traditional drugs for cane toads, which they boil for a slimy, potentially lethal cocktail.” Later that year, a doctor at the Haight Ashbury Free Clinic, a San Francisco drug treatment facility established during the Summer of Love, jokingly mentioned the “rare 1960s practice of toad licking” during a lecture. Afterward, the clinic was inundated with calls from reporters around the world, wanting to know about “crazed hippies licking toads in the mountains,” as the clinic’s director later recalled. Staff assured the journalists that there was no evidence of toads being licked in the United States, but the idea, like some invasive animal, took on a life of its own. At a conference on crack cocaine the following year, the Berkeley police chief announced that toad licking was a “problem that comes up from time to time.” An official from the Drug Enforcement Administration was quoted saying that cane toad secretions were “in the same (legal) category as heroin or LSD.” Bufotenine had indeed been listed as a Schedule I substance in 1967—even though, at the time, there had been virtually no reports of anybody using it. Citing the DEA, news articles now declared toad licking “the latest way to hallucinate.” (One headline: ”A Desperation High: Crack? Coke? Croak!”) The DEA official later clarified that he had said nothing about toad licking, but the phrase continued spawning fresh rounds of coverage until, as Scientific American later put it, “reality imitated fiction.”

In 1989, two teenagers were hospitalized in New Mexico after licking toads, which they had read about in the papers. The following year, two men were admitted to an emergency ward in Canada, bewildered and vomiting, after reportedly scraping the back of a pet cane toad and eating its secretions on crackers; the tabloids later claimed that one of the men had committed suicide after being discharged. Dubiously sourced accounts followed of Australians who died after drinking toad tea and a man supposedly being imprisoned in South America on toad-licking charges. Hungry for copy, journalists pressed experts for comment. “It gives them a kick like alcohol,” an Australian herpetologist professed, of the toad users. In a foretelling of toad mythmaking to come, it had become difficult to tell fact, conjecture, and fabrication apart. “This is a case of media feeding on media,” a reporter who covered the story would later reflect. Psychedelic toads, as a 1993 journal article titled “Misuse and Legend in the ‘Toad Licking’ Phenomenon” described it, had become an “informational epidemic.”

Meanwhile, the television drama L.A. Law ran an episode involving a retiree accused of toad licking, and Beavis and Butt-Head licked toads on MTV. (“Tastes like chicken,” Beavis remarked.) Psychedelic toads also captured the attention of lawmakers: A state representative in Georgia cautioned his colleagues about “the extreme dangers of toad licking,” while a representative in South Carolina proposed sentencing offenders to community service at zoos. The men appear to have been speaking in jest, but Canadian police were serious when, in 1991, they urged officials to ban imports of cane toads and outlaw them as pets, citing “the deaths of several Australian drug users.” Before long, Australia also passed laws against psychoactive toad use, listing bufotenine as a controlled substance. Toad licking had become so ingrained in popular consciousness that three decades later, while I was working on this book, people continuously brought it up as a point of reference. Yet the hype about cane toads obscured a crucial detail. As the anthropologist Wade Davis, who became drawn into solving the mystery, would later write, “An animal venom that contained no hallucinogenic agent but that did contain lethal poisons was not likely to inspire a new drug craze.” A satirical film had broadcast rumors that snowballed into full-blown hysteria about cane toads, but there was still no evidence that they were psychoactive at all.

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Kimon de Greef is a journalist from South Africa and the author of The Ego Trip, an investigative nonfiction book about psychedelic toads. His work has appeared in The New Yorker, New York, The New York Times, The Guardian, Guernica, National Geographic, and other publications. He has coauthored a book about abalone poaching and holds a conservation biology master’s from the University of Cape Town.

Across the United States, dozens of law enforcement officers face accusations of misusing Flock, a surveillance network of 120,000 cameras that track license plates. Flock’s proponents claim that the technology does far more good than harm; one investor tells the Washington Post that abuse is “truly a nonissue.” But fear isn’t a statistic. Drew Harwell, Douglas MacMillan, and Aaron Schaffer structure their investigation of Flock’s misuse by law enforcement around the story of a woman in suburban Atlanta who had her whereabouts tracked hundreds of times by her ex, the local chief of police. Their report telescopes between the tradeoffs of a “transformational” technology and a few nightmarish cases of misuse.

Bakely said the cameras had left her feeling powerless to stop her ex-boyfriend from tracking her life. She didn’t feel safe asking the police agency he led, she said, and she couldn’t get access to records that would have shown the surveillance was happening in real time. After Steffman told her about his Flock searches, she filed for a restraining order, but a judge denied it on the basis that she couldn’t prove ongoing abuse, court records show.

He “watched every single move I made,” she said. But “who do you turn the chief of police in to?”

The war in Iran began five months ago. Headline news about the conflict tends to focus on when and how it might end. In the meantime, the impacts of the conflict are felt worldwide—by drivers, farmers, business owners, and families. The Associated Press shares the stories of seven people suffering because of the war. Among them is Edgar Funelas, a jeepney driver in the Philippines who lives with his ten-year-old daughter:

He uses laundry soap—harsher, but cheaper—to wash his body and his clothes in the same motion, stretching what little money he has. Even before the war in Iran, he was living on the margins. A fire took their home and their belongings, forcing them to move into the brightly colored minibus he drove.

He’d hoped to be able to rent a room by now. Then diesel prices surged, and he could no longer afford the fuel to run his jeepney.

He hasn’t earned a single peso in days. There will be no breakfast. Hunger gnaws, but it’s the small rituals of privacy that he misses most: to be able to wash out of sight, to sleep behind walls, to keep his desperation from being laid bare.

Mark Seal is very fond of the phrase “Who Ya Gonna Call? Scam Busters!”—he uses it three times in this piece. Yet it’s still refreshing, despite being from last year, to read a story that focuses on the painstaking effort to trace scammers rather than lingering on the victim’s humiliation (looking at you, Netflix). Seal does explain how a French woman named Anne fell for “Brad Pitt” online and subsequently lost her fortune to the scammers, but her supposed savior, cyber‑detective Marwan Ouarab—sporting a cat‑in‑a‑trench‑coat T‑shirt—gets most of the page time here. Ouarab apparently found the scammers within 48 hours, but no charges have been made, and Anne is still fighting to recover any of her money. You can call the scam busters, but you’re still in for a long wait.

“All during the scam, Anne was suspecting something,” he says over a vanilla flan, a sweet treat for a very determined guy. “But every time, the crooks had fine words, the right words. They were really poetic. They knew what words were right for her. They really understood Anne’s psychological profile.”

It was a classic “sentimental scam,” says Ouarab—a carefully produced, all-encompassing “theatrical event” that uses love as the bait to hook the target and then envelops them completely in the con. (In this case, the divorced interior designer, Anne, whose last name has not been made public, and a convincing facsimile of Brad Pitt, achieved via A.I., deepfake technology, and, according to Ouarab, “ridiculous photoshop tools to create pictures of the fake Brad in his hospital bed.”)

When Leslie Buck was discovered dead in her home in 2002, Mystic, Connecticut, went into shock. What had happened to the grade school teacher and who had wanted her to die? For journalist Brenna Ehrlich, this one was personal; Buck had been her teacher in grade one. In her latest for Rolling Stone, Ehrlich returns to Mystic to learn more about who Leslie Buck was and why she was murdered.

And Anna Greene, my second-grade teacher, told me about the poems she found in Leslie’s desk after she died — that she read at the funeral. There’s one about the kids who are different, “who don’t fit,” who “dance to a different drum.” For some reason, that hit me harder than police reports or autopsies. More than the horrors that true-crime often focuses on. I still can’t read it without crying. Maybe because I definitely was one of those kids, or maybe it’s just because it shows that she truly saw her students — all of them. Or maybe it’s a much-needed reminder that Leslie Buck isn’t a story, a case to be solved. She was a person. And she deserves to be remembered.

The genocide in Gaza has created some 60 tons of rubble. In doing so, it has released asbestos, lead, and other toxic materials, guaranteeing “an epidemic of cancer, lung disease, and brain damage,” Helen Epstein writes, “[that] could come to rival in lethality the war’s bombs and bullets.” Research is starting to make visible the scale of dangerous fallout, but there are limitations:

To confirm [scientist Yaakov] Garb’s estimates, it would be necessary to test soil samples from the areas he has identified as particularly likely to be contaminated. But the Israeli government seems to be obstructing efforts to carry out such tests, let alone assist the current and future victims of this environmental catastrophe. Aid workers and others entering Gaza attend an official briefing where they are informed that it is forbidden to leave the enclave with even small amounts of soil or sand. Once in the Strip, any scientists surreptitiously collecting research material risk being spotted by overhead surveillance drones. At departure checkpoints every piece of luggage is emptied onto a conveyor belt, and border guards carefully inspect each item. Several people told me they knew researchers whose soil samples had been confiscated. Palestinian researchers in Gaza have no capacity to conduct such experiments on their own, since the enclave lost all twelve of its universities and scores of scientists in the bombing. Without the Israeli government’s cooperation, only remote assessment and modeling like Garb’s can even begin to determine the scale and location of toxic contamination in which Gaza’s population now lives.

In this edition: in a pickle; gut feeling; king of pain; life (or something like it); for those about to rock.

Daniel left school five years ago and still lives with his parents—pretty normal in a country where around a third of young British men haven’t moved out. What is different about Daniel is his identification as “hikikomori”—literally “pulled inward”—a form of extreme social isolation. Since leaving school, he has left his family home “maybe once a month.” Research into hikikomori is limited, though some links with social anxiety and autism have been drawn. In this piece, Eve Livingston explores what day-to-day life is actually like for the families living with this phenomenon, doggedly seeking access to a world built to avoid in‑person encounters.

Dip your toe into the world of hikikomori, and you’ll find that attitudes vary widely, even among the self-identified. Some, like Daniel, display a level of sensitivity and sometimes defensiveness about their lifestyle, while others are more open about a sense of sadness and sometimes hopelessness they felt towards their circumstances. 

“I am [a hikikomori]… it sucks and I hate my life,” reads one such comment on Reddit. “Every single attempt at recovery has ended up in an even deeper relapse and its [sic] so painfully boring and lonely… I fantasise about being free all the time but I know I’m probably just going to die this way.”

I’d be lying if I said I understand everything Michael Levin believes. But I’m also not alone; sometimes his own colleagues can’t even follow his arguments. Elizabeth Weil’s profile of the renegade (and genius) biologist bridges that gap, sketching out Levin’s research and claims in a way that’s just grokkable enough to blow your mind. I mean this as a true compliment: When’s the last time we had a genuine mad scientist on our hands?

Critics accuse Levin of all kinds of teleological crimes — making unfalsifiable claims, using words in ways that render those words meaningless. Levin is unfazed. In his talks, he tries to disarm his detractors by preempting the accusation that he’s nuts: “I have some unusual things to say and then I have some crazy things to say”; “So this is a kind of crazy claim I’m making.” His true retort is his wet lab. There, at the bench, he’s working to prove his metaphysics by running old-school (in a way) biological experiments. He studies flatworms with two heads. Frogs with eyes on their stomachs. Little round creatures called xenobots, synthesized from frog skin cells. They swim like tiny Pac-Men. They do not exist in nature.

“The only thing that ever settles arguments is technology,” Levin tells me, a line he borrowed from biophysicist Chris Fields. “People have been saying for thousands of years what they think” about minds, consciousness, souls, energy fields. “What I can contribute is ways to test some of those things.”

Linni Kral has always been preoccupied with her bowels, but as a food writer, it hasn’t usually been that end she’s focused on in her writing. Now, as the internet explodes with “scat chat,” Kral is ready to investigate whether obsessing over our bowel movements has any merit. The result is a giggle fest—though you’ll need the stomach for some serious poo talk.

One day, it seems, the internet woke up and chose BMs, and suddenly the hottest girl you know is posting about scat. Now you have to go out of your way to not eat fiber—prebiotic supplements are in our soda, our candy bars, our cold foam. The beverage case is dominated by the likes of Olipop and Poppi and Culture Pop, all offering varying degrees of digestive assistance. The other day, I saw a smoothie blend in the freezer aisle called “Fiber Supremacy,” and earlier this year, Frito-Lay launched a fiber-packed version of both SunChips and Smartfood popcorn. Kraft is making a purgative macaroni and cheese that boasts six grams of fiber per serving (or 15 grams if you eat the whole box—which is, let’s be honest, how most people consume Easy Mac). Outside the retail space, home cooks are finding ways to fit chia and flax into not just their breakfasts but their meat loaf. They’re pureeing beans into sauces and veggies into puddings and cakes. Literal doctors are posting their #fibermaxxing menus to TikTok. And while this may sound like just another wave on the ocean of content we surf daily, it gets…weirder.

Frustrated that law enforcement and government officials are unable to help them, Venice property owners have called upon a private company, staffed by former gang members, to remove encampments in their neighborhood. For L.A. Material, Hayes Davenport talked to one of the company’s owners—lifelong Venice resident Bobby Luna—as well as dozens of locals, from homeowners to unhoused folks, about the company’s presence in the community. Homeowners are satisfied with Ghost Town’s service, while some unhoused people who have been forced to relocate report harassment and physical force from its employees. “Ghost Town has stepped in to address a decades-old problem with an unconventional approach,” writes Davenport. “Are they an inspiring story of neighborhood reclamation, filling the void left by an insufficient, hobbled government response? Or mercenary enforcers, contracted to speed along the neighborhood’s gentrification?”

One homeowner — who said she has paid between $100 and $300 a month for Ghost Town’s services, with the cost going down as more neighbors became clients — told me she signed up after multiple people trespassed on her property while she was pregnant, triggering their security system. “Police didn’t come for an hour and a half,” she said. “Ghost Town shows up in five minutes.”

“They’re the reason we still live here,” she added.

But Andrew’s contention that “most people in the homeless community have had some kind of negative interaction with Ghost Town” had also been supported by the people I talked to on the street.