How do you keep going?

Almost ten years ago, I rented an Airbnb in Beirut from a young American lawyer named Samantha, who had recently moved there from D.C. She mostly stayed at her boyfriend’s apartment, leaving me alone in her tiny place in Achrafieh, but she made me feel welcome, inviting me along on evenings with her friends.

I had come to Beirut for the final stretch of a reporting trip for Science on mental health in Syrian refugee communities. I’d spent three months visiting refugee camps in Greece, Germany and Sweden, talking to people who’d fled the war in Syria and the researchers and clinicians trying to alleviate their suffering. By the time I reached Lebanon, I was exhausted and sad. Most evenings, I found myself revisiting the fear, loss and grief I’d encountered—and trying to ignore the guilt I felt each time I returned to my hotel room, safe.

A few evenings with Samantha, without my recorder or notebook, were a huge relief. She took me to an underground bookstore where her friends—a group of burly, bearded locals—were playing Munchkin. Another night, she invited me to an acroyoga class in a cavernous warehouse, where her instructor bent her body into gravity-defying L shapes, dangling from a loop of red silk.

After a few embarrassing attempts to hoist my own body up on the silks, I gave up and watched another group using the warehouse. Dozens of children tumbled across the padded floors, doing flips and cartwheels. They were mostly refugees from Syria, the instructors told me, participating in a volunteer-led program. Earlier that day, I’d seen other children their age — also mostly refugees from Syria — teetering on the medians between lanes of traffic, approaching cars to sell roses or wash windshields.

Watching those kids brought up the same question that had come up in different ways throughout my trip: What can mental health care— and particularly the kinds of short-term programs that only last as long as humanitarian aid does — provide for people whose lives are so precarious? I never wrote about the time I spent in Lebanon for Science, but I still think about a conversation I had with the architect of its then-new national mental health program, a bespectacled psychiatrist named Rabih El Chammay. We met in the leafy, sunlit courtyard of a shopping mall near the hospital in downtown Beirut. As he described his vision for mental health care in Lebanon, speaking softly but deliberately, the bustle around us seemed to fade.

El Chammay spoke directly to the question that had been bothering me. I’d heard versions of it throughout my trip, often from people at some distance from the work: What is the value of addressing mental health in a war zone or refugee camp if people’s basic needs aren’t met? He challenged the premise: mental health and physical well-being aren’t separate things, he said, and treating them that way creates a false choice.

It might not seem visionary, in 2026, to say that poverty, physical illness and psychological suffering are intertwined. But recognizing that they’re connected is different from organizing care around them. Governments, aid organizations and funders still tend to treat mental health as an add-on, especially when funding dries up. El Chammay, who fled his own home with his parents at age six during Lebanon’s civil war, wanted to change both how mental health services were delivered and how the institutions providing them understood their responsibilities. He built an international coalition to pull that off, creating a program that many in the field admired at the time — Inka Weissbecker, then a global mental health and psychosocial adviser at International Medical Corps, described it to me as “the most promising” example of mental health reform in the Middle East.

Since my visit in 2017, Lebanon has endured economic collapse, COVID-19, the Beirut port explosion — which destroyed much of the Achrafieh neighborhood, where I stayed — and successive waves of war. El Chammay is still working toward the same goal of making mental health care accessible to everyone in Lebanon through one crisis after another.

Earlier this year, I listened to him speak at a panel on the future of humanitarian aid. The intervals between emergencies in Lebanon are now so short that there is no time to catch your breath before the next, he said. Resources are dwindling just as the need for mental health care explodes. He also surprised me by arguing that these crises have helped make some of Lebanon’s mental health reforms possible. Each emergency offers an opening to bring mental health more deeply into conversations about public health, humanitarian assistance and government responsibility. The challenge is turning those temporary surges of interest into support for institutions that endure, he said.

One reason I didn’t write about Lebanon’s program for Science was that it was still so new. It hadn’t yet generated the sorts of rigorous, measurable results that a scientific audience would find compelling—or at least that’s what my editors and I decided at the time. In hindsight, listening to El Chammay, and seeing how the entire field of global mental health has converged around the approach he’s taking, I think we might have been asking the wrong questions.

“We still think that a crisis is, like, six months to one year,” El Chammay said on the panel. “Crises are 10 to 15 years.” That is longer than most research grants, and far longer than most reporting assignments. A decade has passed since my conversation with El Chammay in that courtyard, and I have left journalism, at least for now. But he is still building that program.

I would love to ask El Chammay now about the program’s accomplishments, its shortcomings and its future. Maybe a sharp-eyed editor will assign a different reporter to call him and write about it. If they do, I hope they’ll ask deeper questions than I did: How to measure progress when the crises never stop? And how do you keep going?

Flipping the Script

I’ve been trying to say the word ‘weird’ a little less. It’s a holdover from my small town days when anything different was to be kept at arms’ length. I would rather stop disparaging things I don’t quite understand, so when I overheard my son use a modern-day synonym for ‘weird’, it struck a better chord. “I dunno, is it niche that I do that?” he asked his girlfriend. That’ll do just fine, I thought.

Language is in constant flux, sometimes changing in response to other languages it encounters, sometimes evolving through well-understood processes. It reminded me of this post, which originally ran in February 2020.

“Freak.” “Monster.” “Gorilla.” During this year’s Super Bowl Sunday, Shakira and J-Lo were not the only hyperboles on show. Both the official sports commentary and its online counterparts were littered with back-handed terms of admiration tinged with disgust. Why is it, I wondered, that these off-putting words are preferred over unambiguous compliments like ‘exceptional athlete’ and ‘outstanding contender’?

In writing this, of course, I’ve answered my own question. Undiluted positivity is boring. Even the Webster’s New World Thesaurus entry for the word “prodigy” carries these new terms, reappropriated by the muscular freakshow talents of this world: “prodigy n. marvel, portent, miracle, monster, enormity, spectacle, freak, curiosity, phenom.” (emphasis mine)

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The Curse of Knowledge

Amulet of Thoth, the Egyptian god of science, writing, and knowledge, represented as an ibis. Courtesy of the Art Institute of Chicago

Do you have the “curse of knowledge”? If you’re reading the Last Word on Nothing—meaning, if you’re a curious, highly literate, super smart person (also beautiful)—you probably do. The curse of knowledge refers to this phenomenon: Once you know something, it’s easy to forget that you used to not know it, and that a lot of other people still don’t. The curse of knowledge (at least how I hear it in my own head) is an ironic term. Imagine someone with their arm over their forehead, looking up in distress: “Woe is me! I am cursed with the burden of knowledge!” 

The curse of knowledge is sort of the opposite of the Dunning-Kruger effect, the finding that many people who know little about a subject will confidently overestimate how much they know. In the curse of knowledge, you overestimate how much other people know. 

Recognizing the curse of knowledge is important, especially for writers, editors, social media posters, scholars, researchers, chit-chatters, cartoonists, or communicators of any kind. 

I’ve edited for a lot of publications, and one of my favorite roles as an editor is to listen to a writer, who hopefully knows more about their subject area than I do, talk through a bunch of possible story ideas. I don’t know if you know this about science writers, but they know so much! It’s hard for them to find something they think is truly new, because not much is truly new to them. So they’ll often dismiss each story idea as they go, maybe because we covered a similar subject in 2023, or there was a story in a competing publication that’s aimed at experts, and anyway, everybody knows. The editor’s job to stop them when they hear the beginnings of a good story and say, “that’s interesting!” That’s interesting, and a lot of people in your audience doesn’t know this thing yet, and they will enjoy knowing it, so tell them.

Speaking in jargon is a type of curse of knowledge. It’s hard to notice jargon when you’re fluent in it, so communicators have to be scrupulous about explaining terms, especially ones that mean one thing in common language and a different thing among specialists. “Positive feedback” is a great example that climate communicator Susan Joy Hassol uses. Who doesn’t want positive feedback? Climate scientists, who use the term to refer to self-reinforcing cycles, like how when ice melts you get less reflection of sunlight, causing more ice to melt, causing less reflection. Same with experts who are “famous.” If you’re writing about them, go ahead and use both their names and include a reminder of who the heck they are.

The curse of knowledge is one reason I love “today I learned” as a hashtag and an approach to communication, a way to be humble and excited and generous with new knowledge all at the same time. At a meta-level, by highlighting something we just learned, we tell people who already knew that thing (because everybody knows) that not everybody knows it. A today-I-learned item is a new delight for some, and a reminder of the curse of knowledge for others.

The curse of knowledge is sort of a theory of mind problem, the problem of imagining what other people perceive and know and remember and care about. It’s much simpler to assume their mind is stuffed with the same stuff that’s in our mind. It’s a hard problem! How should we know what other people know? It takes a lot of reflection to figure out how to tell a story that is comprehensible to people who don’t know much about a subject and enjoyable and fresh for people who do. 

I’ve been thinking a lot about stories that fade from popular attention because a problem was solved; something was bad and then it was made better. Some people know that we fixed acid rain, saved the whales, created vaccines against cancer, and made apples taste better. But others don’t know, or have forgotten, or don’t know how good things happen, in part because mass media (for reasons) focuses on problems that haven’t been solved. And mass media has a huge curse of knowledge problem.

There’s no easy way out of the curse of knowledge, especially for writers (which includes anybody who writes anything). But it helps to talk to other people (editors, colleagues, friend-friends, or pocket friends you are connected with on social media) and ask questions. Does everybody know this already? This is kind of weird, right? Or is it boring? Or obvious? Is this helpful? Is this interesting? I’m telling you, it is. 

Science (journalism) metaphors: Chronaxie

In job ads for news writers, you’ll often see a reference to the ideal candidate having a “fast news metabolism”. It means: How much information can you cram into your eye holes and how quickly can you digest it all into a compact pellet of 400 words? (I apologise for taking the metaphor to its natural conclusion.)

The question of whether speed should be the primary objective in science news coverage is beyond the scope of this post. (I will offer that, anecdotally, all my own worst “news pellets” were generated in greatest haste.)

However, while I was in the trenches of electrophysiology history research for my book, I found an idea I liked a lot better than metabolism for how I think about my approach to science news: chronaxie. 

Even by electrophysiology standards, this term is a deep cut. It was introduced in 1909 by the French physiologist* Louis Lapicque, one of many physicians beguiled by the invention of a new tool known as the galvanometer, and its ability to eavesdrop on electrical activity inside the body. This was already revealing whole new worlds of health and infirmity: the electrocardiogram had recently decoded the secrets of the heart’s various failure modes; Hans Berger was just gathering the first of the electrical brain data that would lead to the invention of the EEG.

But Lapicque wanted to use electrical signals to probe muscle and nerve health more generally. So he introduced the word “chronaxie” as a measure of how well tissue responds to electrical stimulation. It gets quite complicated – it’s the minimum amount of time an electrical current must be applied to trigger a muscle twitch, which also depends on minimum effective current strength (ugh, I know). But to completely oversimplify it, it’s the unit of time that locates the robustness of your nerve-muscle circuit on a spectrum from “knee-jerk” to “half-dead”, effervescent to torpid, Leslie Knope to April Ludgate. This reaction speed and strength is the indicator light for the health of your muscle.

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My Favorite Halloween Tradition: Skiing!

I went cross-country skiing on Saturday. It was my fifth ski day of the new season, which is a welcome change after last year’s abysmal snowfall. We have another storm underway and with any luck, we should have some packed trails this week. Saturday also happened to be Halloween. I think of Halloween skiing as a Grand Mesa tradition, and since I’m a data nerd I have numbers to prove it.

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Osettai

Hand holding a bag of snacks; trail, flooded rice fields, mountains, and trees in the background.

This spring I went on a pilgrimage to 88 temples around the island of Shikoku. There’s a tradition of giving gifts to pilgrims, called “osettai” – an important part of the pilgrimage.

I experienced osettai in many forms. A volunteer on our second day of walking who stopped and offered a ride to the next temple, number 10. (We accepted, gladly.) An inn near temple 44 where the host threw in dinner for free, two nights in a row – she asked us not to mention it in any online reviews, because she might not always be able to do it, and it was delicious. An older man who tapped me on the shoulder as I ate a snack at a convenience store counter and handed me the sports drink he’d just bought me.

The osettai in the picture above came from a woman who was waiting at a wooden shelter along a river in the eastern part of Kochi. A couple of other pilgrims happened to be walking a few hundred feet in front of me, and I saw her go up to them and give them something out of her tote bag. I got to her and it was my turn. She handed me this bag of snacks. I dug in my pocket and pulled out an “osamefuda” – a piece of paper with my name, location, the date, and a prayer that you leave in an offering box at each temple and give to people when they do something nice for you. We thanked each other profusely and I walked on.

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Ewers for Heifer & Heifer

A coaster with cartoon sheep and the words "Ewers for Heifer & Heifer"

Welcome to one of Helen and Cameron’s periodic conversations on wool! If you haven’t been following along, this all started when Helen wore a wool dress for 100 days, and Cameron wondered how that was possible. Along the way, the two of us found we had the same sheep-themed place settings. Now, Helen is back from a pilgrimage to Japan where she had deep thoughts on wool, among other things. And there is lots of other news, too, including Helen’s new job as the production manager of the Washington Revels. 

Hang on to your knitted hats, here we go!

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Sounding It Out

The other day I couldn’t come up with the name Jane Goodall.

Of all the names, that’s not one I thought I’d ever struggle to recall. Jane Goodall!! I sat for a while, picturing Jane. Thinking about the amazing work she did with chimps. Remembering the criticism lobbed at her by scientists for giving her study animals names. Envisioning the famous photos of her as a young woman crouched alongside a chimp family, or with her hand reaching out graceful as a dancer’s to a curious baby. Recalling how she gently befriended animals few had ever seen in the wild, much less observed up close.

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