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Stories of the undead tormenting the living supposedly entered the English-speaking world in 1732, with a report from the Hapsburg military of events in Serbia—events that would go on to inspire the most famous vampire of all, Dracula. But the count from Transylvania was neither the first undead man in England (British corpses went walking in 680, and again in 1090) nor the most emblematic of the folk tales that preceded him (that would be Carmilla, who embodies a type seen from China to the Eastern Roman Empire). In Killing the Dead: Vampire Epidemics from Mesopotamia to the New World, John Blair uses examples from the far-flung ancient world—a “vampire belt” stretching from Scandinavia and the North Sea through central and eastern Europe, western Russia, the Near East, India, and China to Indonesia—to make the case that “corpse-killing is mainstream and not marginal, therapeutic and not pathological.” The undead have seemingly always been with us, as has our need to kill them to exorcise our own anxieties. “Killing the dead is better than killing the living,” Blair writes. “Like other extreme rituals, it is depressing at the time but leaves people feeling good afterwards.”
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Music featured from Master Toad (“Dreadful Mansion”) and 8bit Betty (“Spooky Loop”), courtesy of the Free Music Archive. Our theme music was composed by Nathan Prillaman.
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Foraging has been part of the human story forever, and its post-pandemic resurgence is a return to ways of living with the natural world that have only recently been forgotten. Gabrielle Cerberville, or the Chaotic Forager, as she’s known online, is one of the voices championing the practice on social media. Her videos distill the beauty of living with the seasons into bite-size videos, many of them including recipes, from pine-syrup mugolio to simple dry-sauteed mushrooms. Her new book, Gathered: On Foraging, Feasting, and the Seasonal Life, combines personal essays with a kind of narrative field guide, along with—of course—dozens of wildly creative recipes, making for the book version of walking through the woods with a friend.
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Boxy Moskvitch and Lada cars, pastel-green concrete tiles, derelict playgrounds, intermittent hot water: these were the markers of Izidora Angel’s childhood in 1980s Sofia. “Banana Yellow Trabants,” her essay for our Autumn 2025 issue, takes its name from the Duroplast car that her grandfather, and then her father, Solomon, drove in the 1980s. But bananas show up elsewhere, too: in the myths that young girls would tell each other about the diets of Bulgaria’s famed rhythmic gymnastics team and once, miraculously, on her family’s holiday table. The Angel family's antics suffuse the essay with warmth and humor, but churning beneath the surface is Solomon’s ambition. “He would be the boss, the creative vision and force behind all his future endeavors,” Angel writes, “opening the hottest nightclub in the capital, running five restaurants, renovating city landmarks, building the first manufacturing plant in the country after communism, developing plans to build a whole city.” That city was never built, and Angel lives in Chicago today, sent here alone on a plane more than 20 years ago. She joins us to talk about how her life has been an act of translation.
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From 1968 through the early 1980s, thousands of fires raged through the Bronx. The precise number is unknown and it’s uncertain who was responsible for setting them. But at the time, most fingers pointed to the working-class Black and Puerto Rican tenants who lived in the borough. The newspapers said as much, as did the Blaxploitation movies of the late 1970s. Politicians, too: in the words of Senator Daniel Patrick Moynihan, “People don’t want housing in the South Bronx, or they wouldn’t burn it down.” The Bronxites who lived that history, however, have long identified a different culprit, and over the past decade, historians have arrived at a new explanation for the arsons. Bench Ansfield’s new book, Born in Flames: The Business of Arson and the Remaking of the American City, is unequivocal: “The hand that torched the Bronx and scores of other cities was that of a landlord impelled by the market and guided by the state.” The story that unfolds is one of fire and a new FIRE economy, insurance and disinvestment, profit and privatization.
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“Several years ago, the musician Mike Mattison fixated on the story of how Charlie Idaho killed the Mercy Man,” Eric McHenry writes in our Summer issue. Mattison had found the tale in the writings of folklorist Alan Lomax, whose source identified a powerful Mississippi levee boss as the murderer of an SPCA officer. Not finding any existing ballads about the crime, Mattison wrote the eerily beautiful track “Charlie Idaho,” which caught the attention of McHenry, who specializes in poring over old newspapers for musical breadcrumbs about the blues. He quickly discovered that Mattison wasn’t the first person to put the story to song—and “Charlie Idaho” masked the name of the Mercy Man’s true killer.
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For the past few decades, American democracy has crystallized around the central importance of voting: making an informed decision about a candidate or a referendum, and expressing it at the ballot box. The marketplace of ideas—enshrined in our constitutional right to free speech—will ensure that the best arguments, and thus the best candidates, win the election. If that idea sounds a little tired, you’ve probably been paying attention. In her new book, Don’t Talk About Politics, Sarah Stein Lubrano draws on everything from Aristotle to cutting-edge neuroscience to illuminate the surprising truth underlying our political behavior. Spoiler: we are far less rational than the marketplaces of ideas would suggest, whether we’re voting or doing something else. But, as Stein Lubrano contends, that’s not entirely a bad thing—and understanding the psychology behind our beliefs might just lead to better actions.
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Language is always changing, but these days it seems to be moving at warp speed. Whether it's the shift from 😂 to 💀 or the rise of “brain rot,” internet slang is taking over, and if you want to keep up with what's cool (another slang word, from another century), you need to be online. But if you aren’t keen on spending hours scrolling through TikTok, etymology nerd Adam Aleksic is more than happy to explain how social media is making new words go viral. In his new book, Algospeak, Aleksic expands on the ways the algorithm is shifting speech from the perspective of both a linguist and an insider: he scrutinizes influencer accents, memes, in-group slang, censorship evasion, subtweeting, and attention-grabbing morphology. And though these newfangled words and phrases may astonish you, what's most surprising is how fundamentally old the story of language change really is.
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American men are having a hard time right now. They're behind in school, staying single, earning less, drinking more, and dying younger. They’re also taking out their anger on women online, in the home, and in mass shootings, and taking dubious advice from social media influencers pushing ice baths and raw meat diets. They'd be better off looking to the films of Michael Douglas, argues Jessa Crispin in her new book, What Is Wrong With Men: Patriarchy, the Crisis of Masculinity, and How (Of Course) Michael Douglas Films Explain Everything. Throughout the ’80s and ’90s, Douglas’s characters were a mirror for our times, reflecting seismic economic and cultural shifts: “He was our president, our Wall Street overlord, our mass shooter, our failed husband, our midlife crisis, our cop, and our canary in the patriarchal coal mine.” Not that these characters offer a how-to guide today (just as they didn’t a few decades ago). Rather, as Crispin writes, Douglas “embodied the torments and confusions of the modern man, letting the invisible trouble become discernible.” While feminists have spent the past half-century manifesting alternatives, however imperfect or in progress, to previous norms of femininity, men like Douglas have been stuck trying to play the same role as the stage they’d stood on changed. Crispin dares to ask: in a post-Michael Douglas world, of what will the men dream?
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On June 5, 1975, on the seedy stage of CBGB on the Lower East Side of Manhattan, a band named Talking Heads took the stage for the first time. Unlike the Ramones, for whom they were opening, they weren’t sporting black leather jackets or edgy haircuts. David Byrne and Chris Frantz had met at art school a few years before, and the bassist, Tina Weymouth, had only learned to play her instrument six months prior. But within a few weeks, Talking Heads would be plastered on the cover of the Village Voice, well on their way to utterly transforming the downtown New York music scene. After Jerry Harrison joined Talking Heads in 1977, the band would go on to radically alter rock music’s relationship to avant-garde art and performance. In his new book, Burning Down the House, Jonathan Gould tells the story of how Talking Heads experimented their way to a singular musical style over the course of eight studio albums and one incredible concert film, Stop Making Sense, and he discusses their enduring influence despite having disbanded more than 30 years ago.
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In 1966, President Lyndon B. Johnson declared that the third Sunday in June would henceforth be celebrated as Father's Day. It was a symbolic gesture aimed at strengthening paternal bonds, as well as a tacit rejection of the policies recommended by Daniel Patrick Moynihan, who had just left Johnson's administration in disgrace after his controversial report on Black family life and poverty was leaked. “As we know it,” Scholar contributor Augustine Sedgewick writes in his new book, “Father's Day is an unintended consequence of the fractious American politics of race, gender, and class.” Sedgewick's book, Fatherhood: A History of Love and Power, is the story of how such politics ensnarled parental care, and of the men who expanded the domain of fathers across generations of crisis and change, from Aristotle and Henry VIII to Freud and Bob Dylan.
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For centuries, polyglots and the linguistically curious have pointed out the similarities between certain languages of the Eurasian continent. Dante stirred controversy when he first posited that all the Romance languages—Spanish, Portuguese, French, Italian, and Romanian—derived from Latin. But by 1786, the British judge and philologist Sir William “Oriental” Jones was applauded when he famously asserted that Sanskrit, Latin, and Greek had “sprung from some common source.” Some 450 years later, linguists and archaeologists have filled in many of the gaps in our knowledge of this common source, called Proto-Indo-European, and sketched out its family tree, the branches of which extend from Scotland to China. But over the past two decades, the study of paleogenetics has radically advanced our understanding of this language—and the people who spoke it some 5,000 years ago. In her new book, Proto: How One Ancient Language Went Global, science journalist Laura Spinney tells their story, and that of their linguistic—and in some cases, genetic—offspring, which constitute the world’s largest language family.
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In 1978, a Swedish shipbuilder began construction on two new barges, never anticipating that the journey of these vessels would come to exemplify enormous changes in international law and the global economy. In his new book, Empty Vessel, Harvard historian Ian Kumekawa follows the ships’ journey from the docks of Stockholm to off-shore oil rigs in Scotland, across the North Sea to West Germany, to deployment in the Falklands War. One of them becomes a floating prison not only in New York City, but also in Portland, England, before once again serving as housing for offshore oil workers, 40 years after its construction and eight names later. The history of the Vessel, as Kumekawa dubs it, mirrors the rise of offshore markets, labor exploitation, the caprices of international law, and the earth-shattering changes in the past 40 years of the global economy itself.
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In his award-winning 2003 graphic novel Blankets, Craig Thompson depicted his teenage love and fall from faith in rural Wisconsin. Now he returns to the story of his life with Ginseng Roots, which focuses on a minor detail that Blankets omitted: namely, 10 summers he spent as a boy weeding and harvesting American ginseng for a dollar an hour. Thompson maps the roots of the 300-year-old global ginseng trade from China and Korea to Marathon, Wisconsin, and profiles the other people tangled in the industry’s whiskers: Hmong harvesters who migrated from Laos, American workers and industrial farmers caught up in the vicissitudes of global agriculture, and wild ginseng hunters the world over.
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We take our muscles for granted: every time we step or stand—or even fall asleep!—we are experiencing a complex system of muscles moving in concert. And yet our notion of strength is still bogged down in stereotypes and preconceptions, some of them holdovers from 2,000 years In our Spring 2025 issue, Michael Joseph Gross wrote about how the ancient Greeks perceived strength—and muscles themselves—entirely differently from us. This week, Gross joins us to talk about his new book, Stronger: The Untold Story of Muscle in Our Lives, which looks at weight training through historical, social, and medical lenses to show its transformative power over time. His guides are leading scholars in the intersecting fields of kinesiology, classics, gender studies, and medicine, whose work has been shifting the narrative about strength for more than half a century.
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Yoko Ono is arguably the most famous Japanese person outside of Japan, and easily the most maligned. She’s spoken of (falsely) as the woman who broke up the Beatles—not the woman who co-wrote “Imagine.” She’s known as a woman who can’t sing—not as a woman who used years of classical music training to subvert norms on more than a dozen experimental albums. Why don’t more people know about her mischievous One Woman Show at MOMA, a performance piece staged outside the museum, without its permission, that slyly railed against its exclusion of female and Asian artists? Or about the clever all-white chess set she once sent to Reagan and Gorbachev at the height of the Cold War in 1987, simply titled Play It By Trust? “Everybody knows her name,” her Beatle husband once said, “but no one knows what she does.” Now, thanks to David Sheff’s new biography, simply titled Yoko, no one has an excuse not to know anymore: about her art, her activism, her music, and her astonishing journey from war-torn Tokyo to the avant-garde art scenes of London and New York.
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The Irish Potato Famine, which began in 1845, looms large not only in the imagination of that country, but also here in the United States, where so many Irish migrants arrived in desperation. Phytophthora infestans caused blight across Europe—but only in Ireland did crop failures result in devastation so vast that the period is known in that country simply as the “Great Hunger.” Why did the blight strike Ireland, newly part of the United Kingdom, so much harder than it did elsewhere in Europe? In Rot: An Imperial History of the Irish Famine, historian Padraic X. Scanlan identifies the policies of the British Empire as the primary reason for the deaths of roughly a million people and the exodus of two million more. But Britain didn’t perpetuate a genocide, Scanlan argues—its choices reflected deep political beliefs in market forces that would reveal themselves to be anything but natural.
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Lists of canonical works of fiction should inspire skepticism—we all bring our own notions of quality to the books we read. But every so often, we encounter an acknowledged classic that so captures our imagination as to make us wonder why we didn’t come to it earlier. Smarty Pants host Stephanie Bastek, for example, recently read Erich Maria Remarque’s All Quiet on the Western Front, originally published in 1929, for the first time. And she’s glad she waited: Kurt Beals’s new translation faithfully mirrors the original German. Beals brings an immediacy to what has been called the greatest war novel of all time, refreshing the text for a new generation of readers who might have only seen the Netflix version of Paul Bäumer and his comrades navigating the trenches of the First World War. Reworking a classic is challenging, but, as Beals writes in his introduction, the greater ordeal was “to spend months with these young soldiers, in the trenches and in their heads, to know them intimately enough to give them new voices in a new language, and then to watch them die.”
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Since the publication of King: A Biography in 1970, the historian David Levering Lewis has been chronicling the lives of Black Americans in award-winning volumes that tell the American story from an African-American perspective. Now, for the first time, Lewis turns his attention to his own family history in a new book,The Stained Glass Window, inspired by a moment of reflection in the Atlanta church where his family has prayed for generations—and where, in the archives, he began a search that led to the discovery of a previously unknown forbear. Lewis's lineage reveals the tortuous and tortured racial history of our nation, as he follows the historical trail to two prominent white slaveholding families in Georgia, and a family of free persons of color who themselves owned slaves in South Carolina. Twice the winner of the Pulitzer Prize, one for each volume of his biography of W. E. B. Du Bois, David Levering Lewis joins us from New York City to tell his own family's story.
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Vikings and Valkyries have captivated our imaginations for centuries, with greater and lesser degrees of historical accuracy. But as so often happens, the very people reading Snorri Sturluson or the Sagas of Icelanders today are the ones who were left out of history to begin with—the ordinary people doing the quietly heroic work of farming, midwifing, blacksmithing, and any number of difficult daily tasks. In her new book, Embers of the Hands: Hidden Histories of the Viking Age, the historian Eleanor Barraclough puts ordinary people at the center of the story. The sagas may tell of “warriors scrubbing beer kegs and Valkyries pouring glasses of wine in the afterlife,” but the exploits of the everyday Viking were just as interesting. Their stories bring to life a world of “wood, wool, flax, bone, stone, leather and antler, hand-wrought and fashioned”—a world that remains endlessly captivating, from the runes women carved to fetch their lovers home from the pub to the scribblings of a wee child.
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Pasta thin as thread, a mirror believed to show your true self, a history passed down for 27 generations of the same family—these may sound like elements of fairy tale, but they exist in our very own modern world. In his new book, Custodians of Wonder, BBC reporter Eliot Stein tells the stories of the people keeping traditions like these alive, across 10 countries and five continents, in an effort to save the cultures that shaped them. Far from being a litany of all the rites we’ve lost over the years, Stein’s book is a paean to human ingenuity in the face of evolving technology and culture, and to the creative spirit that continues to fuel the places that we call home.
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