Group items tagged

they used very meaningful endpoints. They did not look at risk factors like cholesterol or hypertension or weight. They looked at heart attacks and strokes and death. At the end of the day, that is what really matters.”

it did so using the most rigorous methods. Scientists randomly assigned 7,447 people in Spain who were overweight, were smokers, or had diabetes or other risk factors for heart disease to follow the Mediterranean diet or a low-fat one.

“Now along comes this group and does a gigantic study in Spain that says you can eat a nicely balanced diet with fruits and vegetables and olive oil and lower heart disease by 30 percent,” he said. “And you can actually enjoy life.”

One group assigned to a Mediterranean diet was given extra-virgin olive oil each week and was instructed to use at least 4 four tablespoons a day. The other group got a combination of walnuts, almonds and hazelnuts and was instructed to eat about an ounce of the mix each day. An ounce of walnuts, for example, is about a quarter cup — a generous handful. The mainstays of the diet consisted of at least three servings a day of fruits and at least two servings of vegetables. Participants were to eat fish at least three times a week and legumes, which include beans, peas and lentils, at least three times a week. They were to eat white meat instead of red, and, for those accustomed to drinking, to have at least seven glasses of wine a week with meals.

They were encouraged to avoid commercially made cookies, cakes and pastries and to limit their consumption of dairy products and processed meats.

The participants stayed with the Mediterranean diet, the investigators reported. But those assigned to a low-fat diet did not lower their fat intake very much. So the study wound up comparing the usual modern diet, with its regular consumption of red meat, sodas and commercial baked goods, with a diet that shunned all that.

In this study, a higher consumption of fish seemed to make a big difference in keeping your brain young.

People who ate a diet close to the MIND diet saw a 53% lower risk of developing Alzheimer's.

Even people who ate the MIND diet "most" (as opposed to "all") of the time saw a 35% reduced chance of developing the disease.

It has also been shown as a key to helping you live longer. It helps you manage your weight better and can lower your risk for cancer, and cardiovascular diseases.

“Diets are an extreme case of accepting evidence we want to believe,”

That includes doctors, he added, who overlook that the evidence for the low-fat diets they often recommend is the sort “we would never accept in the practice of medicine.”

Doctors are in a bind, said Dr. Daniel J. Rader, a heart disease specialist at the University of Pennsylvania. When patients ask what to eat, he said, “you have to give them something.”

the best they have are studies that look at intermediate markers of risk, like cholesterol levels. In the end, he said, “most doctors just give dietary platitudes.”

six rescue operations

traveling in a fishing boat and five rubber dinghies

Authorities also brought ashore a corpse in a metal coffin

shot dead

Sicilian court is investigating the death

waves of migrants arriving in overcrowded boats from North Africa

Italy

trying to convince the EU to help

EU this year agreed to triple funding for sea rescues off the coasts of Italy and Greece

deeply divided

manage the migrants once they come ashore

distribute 40,000 Syrian and Eritrean asylum seekers

Commission pla

"hot spots"

identify migrants and refugees

calls for those

France is increasingly turning back migrants

thousands of new boat arrivals each week

Italy's train stations

Rome and Milan

100 migrants have been sleeping rough along the Italy-France border for almost two weeks

in a Trinity” (Sura 5:73) Believers, take neither the Jews nor the Christians for your friends (Sura 5:51)

He came down hard on nutrition in a pull-no-punches 2013 British Medical Journal editorial titled, “Implausible results in human nutrition research,” in which he noted, “Almost every single nutrient imaginable has peer reviewed publications associating it with almost any outcome.”

Ioannidis told me that sussing out the connection between diet and health — nutritional epidemiology — is enormously challenging, and “the tools that we’re throwing at the problem are not commensurate with the complexity and difficulty of the problem.” The biggest of those tools is observational research, in which we collect data on what people eat, and track what happens to them.

He lists plant-based foods — fruit, veg, whole grains, legumes — but acknowledges that we don’t understand enough to prescribe specific combinations or numbers of servings.

funding bias isn’t the only kind. “Fanatical opinions abound in nutrition,” Ioannidis wrote in 2013, and those have bias power too.

“Definitive solutions won’t come from another million observational papers or small randomized trials,” reads the subtitle of Ioannidis’s paper. His is a burn-down-the-house ethos.

When it comes to actual dietary recommendations, the disagreement is stark. “Ioannidis and others say we have no clue, the science is so bad that we don’t know anything,” Hu told me. “I think that’s completely bogus. We know a lot about the basic elements of a healthy diet.”

Give tens of thousands of people that FFQ, and you end up with a ginormous repository of possible correlations. You can zero in on a vitamin, macronutrient or food, and go to town. But not only are you starting with flawed data, you’ve got a zillion possible confounding variables — dietary, demographic, socioeconomic. I’ve heard statisticians call it “noise mining,” and Ioannidis is equally skeptical. “With this type of data, you can get any result you want,” he said. “You can align it to your beliefs.”

Big differences in what people eat track with other differences. Heavy plant-eaters are different from, say, heavy meat-eaters in all kinds of ways (income, education, physical activity, BMI). Red meat consumption correlates with increased risk of dying in an accident as much as dying from heart disease. The amount of faith we put in observational studies is a judgment call.

I find myself in Ioannidis’s camp. What have we learned, unequivocally enough to build a consensus in the nutrition community, about how diet affects health? Well, trans-fats are bad.

Over and over, large population studies get sliced and diced, and it’s all but impossible to figure out what’s signal and what’s noise. Researchers try to do that with controlled trials to test the connections, but those have issues too. They’re expensive, so they’re usually small and short-term. People have trouble sticking to the diet being studied. And scientists are generally looking for what they call “surrogate endpoints,” like increased cholesterol rather than death from heart disease, since it’s impractical to keep a trial going until people die.

, what do we do? Hu and Ioannidis actually have similar suggestions. For starters, they both think we should be looking at dietary patterns rather than single foods or nutrients. They also both want to look across the data sets. Ioannidis emphasizes transparency. He wants to open data to the world and analyze all the data sets in the same way to see if “any signals survive.” Hu is more cautious (partly to safeguard confidentiality

I have a suggestion. Let’s give up on evidence-based eating. It’s given us nothing but trouble and strife. Our tools can’t find any but the most obvious links between food and health, and we’ve found those already.

Instead, let’s acknowledge the uncertainty and eat to hedge against what we don’t know

We’ve got two excellent hedges: variety and foods with nutrients intact (which describes such diets as the Mediterranean, touted by researchers). If you severely limit your foods (vegan, keto), you might miss out on something. Ditto if you eat foods with little nutritional value (sugar, refined grains). Oh, and pay attention to the two things we can say with certainty: Keep your weight down, and exercise.

I used to say I could tell you everything important about diet in 60 seconds. Over the years, my spiel got shorter and shorter as truisms fell by the wayside, and my confidence waned in a field where we know less, rather than more, over time. I’m down to five seconds now: Eat a wide variety of foods with their nutrients intact, keep your weight down and get some exercise.

People who have type 2 diabetes are about twice as likely to get Alzheimer’s, and people who have diabetes and are treated with insulin are also more likely to get Alzheimer’s, suggesting elevated insulin plays a role in Alzheimer’s. In fact, many studies have found that elevated insulin, or “hyperinsulinemia,” significantly increases your risk of Alzheimer’s. On the other hand, people with type 1 diabetes, who don’t make insulin at all, are also thought to have a higher risk of Alzheimer’s. How could these both be true?

Schilling posits this happens because of the insulin-degrading enzyme, a product of insulin that breaks down both insulin and amyloid proteins in the brain—the same proteins that clump up and lead to Alzheimer’s disease. People who don’t have enough insulin, like those whose bodies’ ability to produce insulin has been tapped out by diabetes, aren’t going to make enough of this enzyme to break up those brain clumps. Meanwhile, in people who use insulin to treat their diabetes and end up with a surplus of insulin, most of this enzyme gets used up breaking that insulin down, leaving not enough enzyme to address those amyloid brain clumps.

this can happen even in people who don’t have diabetes yet—who are in a state known as “prediabetes.” It simply means your blood sugar is higher than normal, and it’s something that affects roughly 86 million Americans.

In a 2012 study, Roberts broke nearly 1,000 people down into four groups based on how much of their diet came from carbohydrates. The group that ate the most carbs had an 80 percent higher chance of developing mild cognitive impairment—a pit stop on the way to dementia—than those who ate the smallest amount of carbs.

“It’s hard to be sure at this stage, what an ‘ideal’ diet would look like,” she said. “There’s a suggestion that a Mediterranean diet, for example, may be good for brain health.”

there are several theories out there to explain the connection between high blood sugar and dementia. Diabetes can also weaken the blood vessels, which increases the likelihood that you’ll have ministrokes in the brain, causing various forms of dementia. A high intake of simple sugars can make cells, including those in the brain, insulin resistant, which could cause the brain cells to die. Meanwhile, eating too much in general can cause obesity. The extra fat in obese people releases cytokines, or inflammatory proteins that can also contribute to cognitive deterioration, Roberts said. In one study by Gottesman, obesity doubled a person’s risk of having elevated amyloid proteins in their brains later in life.

even people who don’t have any kind of diabetes should watch their sugar intake, she said.

as these and other researchers point out, decisions we make about food are one risk factor we can control. And it’s starting to look like decisions we make while we’re still relatively young can affect our future cognitive health.

“Alzheimer’s is like a slow-burning fire that you don’t see when it starts,” Schilling said. It takes time for clumps to form and for cognition to begin to deteriorate. “By the time you see the signs, it’s way too late to put out the fire.”

“It all makes sense when you learn that the books of the bible are plagiarized copies of the chronology of Byzantium, and so is the mythical Roman Empire, that never existed in Italy but was in fact centered in Constantinople.”

In some renditions, Byzantium is, by way of some hazy illuminati connections, the origins of the “deep state” –

For many on the far right, talk of Byzantium is cloaked in Islamophobia – both online and in tragic real-life events.

This “reconquest” of Constantinople had even been tied in some online posts to the presidency of Donald Trump, with images circulated online seemingly prophesying that it would happen under his tenure.

No matter the provenance of the recent interest in Byzantium from America’s white supremacists and conspiracy theorists, one thing is clear: It is based on a very warped idea of the Byzantine Empire that has emerged out of the empire’s fraught place in our histories, caught between ancient and medieval, spirituality and bureaucracy.

Although the disease, which is usually contracted by swimming in contaminated freshwater, is rare, increasing cases have been reported recently in the U.S., the Philippines, southern Brazil and some Asian countries.

traditional medicine in the Mediterranean region, could effectively treat PAM.

Then, they isolated and tested specific compounds from the extract. The most potent compound, inuloxin A, killed amoebae in the lab by disrupting membranes and causing mitochondrial changes, chromatin condensation and oxidative damage, ultimately forcing the parasites to undergo programmed cell death, or apoptosis.

Although inuloxin A was much less potent than amphotericin B in the lab, the structure of the plant-derived compound suggests that it might be better able to cross the blood-brain barrier. More studies are needed to confirm this hypothesis, the researchers say.

Williams ceded the microphone, and Padilla was able to speak. “Here’s what I have to say about the vision of classics that you outlined,” he said. “I want nothing to do with it. I hope the field dies that you’ve outlined, and that it dies as swiftly as possible.”

“I believe in merit. I don’t look at the color of the author.” She pointed a finger in Padilla’s direction. “You may have got your job because you’re Black,” Williams said, “but I would prefer to think you got your job because of merit.”

What he did find was a slim blue-and-white textbook titled “How People Lived in Ancient Greece and Rome.” “Western civilization was formed from the union of early Greek wisdom and the highly organized legal minds of early Rome,” the book began. “The Greek belief in a person’s ability to use his powers of reason, coupled with Roman faith in military strength, produced a result that has come to us as a legacy, or gift from the past.” Thirty years later, Padilla can still recite those opening lines.

In 2017, he published a paper in the journal Classical Antiquity that compared evidence from antiquity and the Black Atlantic to draw a more coherent picture of the religious life of the Roman enslaved. “It will not do merely to adopt a pose of ‘righteous indignation’ at the distortions and gaps in the archive,” he wrote. “There are tools available for the effective recovery of the religious experiences of the enslaved, provided we work with these tools carefully and honestly.”

Padilla sensed that his pursuit of classics had displaced other parts of his identity, just as classics and “Western civilization” had displaced other cultures and forms of knowledge. Recovering them would be essential to dismantling the white-supremacist framework in which both he and classics had become trapped. “I had to actively engage in the decolonization of my mind,” he told me.

He also gravitated toward contemporary scholars like José Esteban Muñoz, Lorgia García Peña and Saidiya Hartman, who speak of race not as a physical fact but as a ghostly system o

In response to rising anti-immigrant sentiment in Europe and the United States, Mary Beard, perhaps the most famous classicist alive, wrote in The Wall Street Journal that the Romans “would have been puzzled by our modern problems with migration and asylum,” because the empire was founded on the “principles of incorporation and of the free movement of people.”

In November 2015, he wrote an essay for Eidolon, an online classics journal, clarifying that in Rome, as in the United States, paeans to multiculturalism coexisted with hatred of foreigners. Defending a client in court, Cicero argued that “denying foreigners access to our city is patently inhumane,” but ancient authors also recount the expulsions of whole “suspect” populations, including a roundup of Jews in 139 B.C., who were not considered “suitable enough to live alongside Romans.”

The job of classicists is not to “point out the howlers,” he said on a 2017 panel. “To simply take the position of the teacher, the qualified classicist who knows things and can point to these mistakes, is not sufficient.”

Dismantling structures of power that have been shored up by the classical tradition will require more than fact-checking; it will require writing an entirely new story about antiquity, and about who we are today

To find that story, Padilla is advocating reforms that would “explode the canon” and “overhaul the discipline from nuts to bolts,” including doing away with the label “classics” altogether.

. “What I want to be thinking about in the next few weeks,” he told them, “is how we can be telling the story of the early Roman Empire not just through a variety of sources but through a variety of persons.” He asked the students to consider the lives behind the identities he had assigned them, and the way those lives had been shaped by the machinery of empire, which, through military conquest, enslavement and trade, creates the conditions for the large-scale movement of human beings.

ultimately, he decided that leaving enslaved characters out of the role play was an act of care. “I’m not yet ready to turn to a student and say, ‘You are going to be a slave.’”

Privately, even some sympathetic classicists worry that Padilla’s approach will only hasten the field’s decline. “I’ve spoken to undergrad majors who say that they feel ashamed to tell their friends they’re studying classics,”

“I very much admire Dan-el’s work, and like him, I deplore the lack of diversity in the classical profession,” Mary Beard told me via email. But “to ‘condemn’ classical culture would be as simplistic as to offer it unconditional admiration.”

In a 2019 talk, Beard argued that “although classics may become politicized, it doesn’t actually have a politics,” meaning that, like the Bible, the classical tradition is a language of authority — a vocabulary that can be used for good or ill by would-be emancipators and oppressors alike.

Over the centuries, classical civilization has acted as a model for people of many backgrounds, who turned it into a matrix through which they formed and debated ideas about beauty, ethics, power, nature, selfhood, citizenship and, of course, race

Anthony Grafton, the great Renaissance scholar, put it this way in his preface to “The Classical Tradition”: “An exhaustive exposition of the ways in which the world has defined itself with regard to Greco-Roman antiquity would be nothing less than a comprehensive history of the world.”

Classics as we know it today is a creation of the 18th and 19th centuries. During that period, as European universities emancipated themselves from the control of the church, the study of Greece and Rome gave the Continent its new, secular origin story. Greek and Latin writings emerged as a competitor to the Bible’s moral authority, which lent them a liberatory power

Historians stress that such ideas cannot be separated from the discourses of nationalism, colorism and progress that were taking shape during the modern colonial period, as Europeans came into contact with other peoples and their traditions. “The whiter the body is, the more beautiful it is,” Winkelmann wrote.

While Renaissance scholars were fascinated by the multiplicity of cultures in the ancient world, Enlightenment thinkers created a hierarchy with Greece and Rome, coded as white, on top, and everything else below.

Jefferson, along with most wealthy young men of his time, studied classics at college, where students often spent half their time reading and translating Greek and Roman texts. “Next to Christianity,” writes Caroline Winterer, a historian at Stanford, “the central intellectual project in America before the late 19th century was classicism.

Of the 2.5 million people living in America in 1776, perhaps only 3,000 had gone to college, but that number included many of the founders

They saw classical civilization as uniquely educative — a “lamp of experience,” in the words of Patrick Henry, that could light the path to a more perfect union. However true it was, subsequent generations would come to believe, as Hannah Arendt wrote in “On Revolution,” that “without the classical example … none of the men of the Revolution on either side of the Atlantic would have possessed the courage for what then turned out to be unprecedented action.”

Comparisons between the United States and the Roman Empire became popular as the country emerged as a global power. Even after Latin and Greek were struck from college-entrance exams, the proliferation of courses on “great books” and Western civilization, in which classical texts were read in translation, helped create a coherent national story after the shocks of industrialization and global warfare.

even as the classics were pulled apart, laughed at and transformed, they continued to form the raw material with which many artists shaped their visions of modernity.

Over the centuries, thinkers as disparate as John Adams and Simone Weil have likened classical antiquity to a mirror. Generations of intellectuals, among them feminist, queer and Black scholars, have seen something of themselves in classical texts, flashes of recognition that held a kind of liberatory promise

The language that is used to describe the presence of classical antiquity in the world today — the classical tradition, legacy or heritage — contains within it the idea of a special, quasi-genetic relationship. In his lecture “There Is No Such Thing as Western Civilization,” Kwame Anthony Appiah (this magazine’s Ethicist columnist) mockingly describes the belief in such a kinship as the belief in a “golden nugget” of insight — a precious birthright and shimmering sign of greatness — that white Americans and Europeans imagine has been passed down to them from the ancients.

To see classics the way Padilla sees it means breaking the mirror; it means condemning the classical legacy as one of the most harmful stories we’ve told ourselves

Padilla is wary of colleagues who cite the radical uses of classics as a way to forestall change; he believes that such examples have been outmatched by the field’s long alliance with the forces of dominance and oppression.

Classics and whiteness are the bones and sinew of the same body; they grew strong together, and they may have to die together. Classics deserves to survive only if it can become “a site of contestation” for the communities who have been denigrated by it in the past.

if classics fails his test, Padilla and others are ready to give it up. “I would get rid of classics altogether,” Walter Scheidel, another of Padilla’s former advisers at Stanford, told me. “I don’t think it should exist as an academic field.”

One way to get rid of classics would be to dissolve its faculties and reassign their members to history, archaeology and language departments.

many classicists are advocating softer approaches to reforming the discipline, placing the emphasis on expanding its borders. Schools including Howard and Emory have integrated classics with Ancient Mediterranean studies, turning to look across the sea at Egypt, Anatolia, the Levant and North Africa. The change is a declaration of purpose: to leave behind the hierarchies of the Enlightenment and to move back toward the Renaissance model of the ancient world as a place of diversity and mixture.

Ian Morris put it more bluntly. “Classics is a Euro-American foundation myth,” Morris said to me. “Do we really want that sort of thing?”

There’s a more interesting story to be told about the history of what we call the West, the history of humanity, without valorizing particular cultures in it,” said Josephine Quinn, a professor of ancient history at Oxford. “It seems to me the really crucial mover in history is always the relationship between people, between cultures.”

“In some moods, I feel that this is just a moment of despair, and people are trying to find significance even if it only comes from self-accusation,” he told me. “I’m not sure that there is a discipline that is exempt from the fact that it is part of the history of this country. How distinctly wicked is classics? I don’t know that it is.”

“One of the dubious successes of my generation is that it did break the canon,” Richlin told me. “I don’t think we could believe at the time that we would be putting ourselves out of business, but we did.” She added: “If they blew up the classics departments, that would really be the end.”

Padilla, like Douglass, now sees the moment of absorption into the classical, literary tradition as simultaneous with his apprehension of racial difference; he can no longer find pride or comfort in having used it to bring himself out of poverty.

“Claiming dignity within this system of structural oppression,” Padilla has said, “requires full buy-in into its logic of valuation.” He refuses to “praise the architects of that trauma as having done right by you at the end.”

Last June, as racial-justice protests unfolded across the nation, Padilla turned his attention to arenas beyond classics. He and his co-authors — the astrophysicist Jenny Greene, the literary theorist Andrew Cole and the poet Tracy K. Smith — began writing their open letter to Princeton with 48 proposals for reform. “Anti-Blackness is foundational to America,” the letter began. “Indifference to the effects of racism on this campus has allowed legitimate demands for institutional support and redress in the face of microaggression and outright racist incidents to go long unmet.”

Padilla believes that the uproar over free speech is misguided. “I don’t see things like free speech or the exchange of ideas as ends in themselves,” he told me. “I have to be honest about that. I see them as a means to the end of human flourishing.”

“There is a certain kind of classicist who will look on what transpired and say, ‘Oh, that’s not us,’” Padilla said when we spoke recently. “What is of interest to me is why is it so imperative for classicists of a certain stripe to make this discursive move? ‘This is not us.’

Joel Christensen, the Brandeis professor, now feels that it is his “moral and ethical and intellectual responsibility” to teach classics in a way that exposes its racist history. “Otherwise we’re just participating in propaganda,”

Christensen, who is 42, was in graduate school before he had his “crisis of faith,” and he understands the fear that many classicists may experience at being asked to rewrite the narrative of their life’s work. But, he warned, “that future is coming, with or without Dan-el.”

On Jan. 6, Padilla turned on the television minutes after the windows of the Capitol were broken. In the crowd, he saw a man in a Greek helmet with TRUMP 2020 painted in white. He saw a man in a T-shirt bearing a golden eagle on a fasces — symbols of Roman law and governance — below the logo 6MWE, which stands for “Six Million Wasn’t Enough,