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Needing to clear my head, I went down to the Penobscot River. There they were, swimming with the mergansers, following an early pulse of river herring to the mouth of Kenduskeag stream: two harbor seals, raising sleek round heads for a few long breaths before rolling under the waves.

Evidently it’s not uncommon for seals to swim the couple dozen miles between Bangor, Maine, and the Atlantic Ocean, but I’d never seen them here before. They were a balm to my buzzing thoughts: What happens next? Will I become a vector of death to my elderly mother? Is the economy going to implode? For a precious few minutes there were only the seals and mergansers and the fish who drew them there, arriving as the Penobscot’s winter icepack broke and flowed to sea, a ritual enacted ever since glaciers retreated from this continental shelf.

In the months ahead we can look to nature for these respites. The nonhuman world is free of charge; sunlight is a disinfectant, physical distance easily maintained, and no pandemic can suspend it. Nature offers not just escape but reassurance.

The nonhuman world is free of charge; sunlight is a disinfectant, and physical distance is easily maintained.

In 1946, in the aftermath of World War II, with the Nazi threat vanquished but the Cold War looming, George Orwell welcomed spring’s arrival in London’s bombed-out heart. “After the sorts of winters we have had to endure recently, the spring does seem miraculous, because it has become gradually harder and harder to believe that it is actually going to happen,” he wrote in “Some Thoughts on the Common Toad.” “Every February since 1940 I have found myself thinking that this time Winter is going to be permanent. But Persephone, like the toads, always rises from the dead at about the same moment.”

So she does. And so the slumbering earth warms to life. Two nights before the seals, two nights before World Health Organization declared a pandemic, before the NBA shut down with teams on the floor and fans in the seats, before the fright went beyond viral into logarithmic, was the Worm Moon: the full moon named for the imminent stir of earthworms in thawing soil.

In burrows beneath leaf litter, hibernating toads prepare to open what Orwell called “the most beautiful eye of any living creature,” resembling “the golden-colored semi-precious stone which one sometimes sees in signet rings, and which I think is called a chrysoberyl.” Nearly as beautiful are the eyes of painted turtles waiting on pond bottoms here in eastern Maine, the ice above now retreating from shore, mallard couples dabbling in newly open water.

The birds are the surest sign of spring’s imminence. Downtown the house finches are holding daily concerts. Starlings are starting to replace their gold-streaked winter plumes with more iridescent garb. In the street today I saw two male mockingbirds joust above the pavement, their white wing-bars fluttering territorial semaphores, abandoning the contest only when a car nearly ran them down. 

There are many quieter signs, too: pale tips of shrubs poised to grow, a spider rappelling off a low branch, fresh fox scat in the driveway. It’s red from apples preserved under snow and lined with the fur of field mice and meadow voles whose secret winter tunnels are now revealed in the grass. Somewhere soon mother fox will give birth, nursing her blind hairless charges in underground peace.

Eastern comma butterflies will gather on the trunks of those apple trees and sip their rising sap. Not long after the first orange-belted bumblebee queens will appear, inspecting potential nest sites under fallen leaves and decomposing logs. Warm rainy nights will bring salamanders and newts, just a few spotted glistening inches long, some of them decades old, out from woodland hidey-holes and down ancient paths to vernal pool bacchanals held amidst a chorus of spring peepers. Woodland ephemerals will bloom in sunshine unfiltered by still-bare treetops. My favorite are trout lilies, colonies of which illuminate forest floors with a sea of bright yellow blossoms, petals falling once the canopy unfurls.

“The atom bombs are piling up in the factories, the police are prowling through the cities, the lies are streaming from the loudspeakers,” Orwell wrote, “but the earth is still going round the sun.”

At this point there’s no end of studies showing how nature is good for our health, how patients recover faster in hospital rooms with windows overlooking trees, how a mindful walk in the woods will lower stress and raise moods. All true, but at this moment something deeper and more urgent is offered. An affirmation of life.

Will the nightmare scenes out of Italy and Spain and now New York City spread across the land? How long will the pandemic last? Will it completely rend our already tattered social fabric? When can I again play hockey or go to a coffee shop or use a credit card machine without feeling like I’m risking my own and other lives? Who will die? Nobody knows for sure, but in a few weeks the swallows will arrive, and tonight above the fields at dusk I heard the cries of woodcock.

Secretive, ground-dwelling birds with limpid black eyes and long, slender beaks attuned to the frequencies of earthworm-rustles, their feathers blend perfectly with leaf litter and old grass. They rely on this camouflage, going still rather than fleeing a walker’s approach, taking wing only as a last resort.

When they do, their flight is notable for its slowness and the quavering whistle of their wings. At no other time than in spring do they dare draw attention, much less put on a show: calling out, with an urgent nasal buzz best described as a peent, and flying straight upward before spiraling against a darkening sky.

Brandon Keim is a freelance nature and science journalist. The author of The Eye of the Sandpiper: Stories from the Living World, he’s now writing Meet the Neighbors, forthcoming from W.W. Norton & Company, about what it means to think of wild animals as fellow persons—and what that means for the future of nature.

Lead image: Tim Zurowski / Shutterstock

Social, cultural, economic, spiritual, psychological, emotional, intellectual: Everything is outside the box. And this new sheltered-in-place experience won’t fit into old containers.Photo Illustration by Africa Studio / Shutterstock

Many of us are stuck now, sheltered in our messy dwellings. A daily walk lets me appreciate the urban landscaping; but I can’t stop to smell anything because a blue cotton bandana shields my nostrils. Indoors, constant digital dispatches chirp to earn my attention. I click on memes, status updates, and headlines, but everything is more of the same. How many ways can we repackage fear and reframe optimism? I mop the wood-laminate floor of my apartment because I hope “ocean paradise” scented Fabuloso will make my home smell a little less confining. My thoughts waft toward the old cliché: Think outside the box. I’ve always hated when people say that.

To begin with, the directions are ineffectual. You can’t tell someone to think outside the box and expect them to do it. Creativity doesn’t happen on demand. Want proof? Just try to make yourself think a brilliant thought, something original, innovative, or unique. Go ahead. Do it. Right now. You can’t, no matter how hard you try. This is why ancient people believed that inspiration comes from outside. It’s external, bestowed on each of us like a revelation or prophecy—a gift from the Muses. Which means your genius does not belong to you. The word “genius” is the Latin equivalent of the ancient Greek “daemon” (δαίμονες)—like a totem animal, or a spirit companion. A genius walks beside us. It mediates between gods and mortals. It crosses over from one realm to the next. It whispers divine truth.

We are paralyzed by the prospect of chaos, uncertainty, and entropy.

In modern times, our mythology moves the daemons away from the heavens and into the human soul. We say, “Meditate and let your spirit guide you.” Now we think genius comes from someplace deep within. The mind? The brain? The heart? Nobody knows for sure. Yet, it seems clear to us that inspiration belongs to us; it’s tangibly contained within our corporeal boundaries. That’s why we celebrate famous artists, poets, physicists, economists, entrepreneurs, and inventors. We call them visionaries. We read their biographies. We do our best to emulate their behaviors. We study the five habits of highly successful people. We practice yoga. We exercise. We brainstorm, doodle, sign up for online personal development workshops. We do whatever we can to cultivate the fertile cognitive soil in which the springtime seeds of inspiration might sprout. But still, even though we believe that a genius is one’s own, we know that we cannot direct it. Therefore, no matter how many people tell me to think outside the box, I won’t do it. I can’t. 

Even if I could, I’m not sure thinking outside the box would be worthwhile. Consider the origins of the phrase. It started with an old brain teaser. Nine dots are presented in a perfect square, lined up three by three. Connect them all, using only four straight lines, without lifting your pencil from the paper. It’s the kind of puzzle you’d find on the back of a box of Lucky Charms breakfast cereal, frivolous but tricky. The solution involves letting the lines expand out onto the empty page, into the negative space. Don’t confine your markings to the dots themselves. You need to recognize, instead, that the field is wider than you’d assume. In other words, don’t interpret the dots as a square, don’t imagine that the space is constricted. Think outside the box! 

For years, pop-psychologists, productivity coaches, and business gurus have all used the nine-dot problem to illustrate the difference between “fixation” and “insight.” They say that we look at markings on a page and immediately try to find a pattern. We fixate on whatever meaning we can ascribe to the image. In this case, we assume that nine dots make a box. And we imagine we’re supposed to stay within its boundaries—contained and confined. We bring habitual assumptions with us even though we’re confronting a unique problem. Why? Because we are paralyzed by the prospect of chaos, uncertainty, and entropy. We cling to the most familiar ways of organizing things in order to mitigate the risk that new patterns might not emerge at all, the possibility that meaning itself could cease to exist. But this knee-jerk reaction limits our capacity for problem-solving. Our customary ways of knowing become like a strip of packing tape that’s accidentally affixed to itself—you can struggle to undo it, but it just tangles up even more. In other words, your loyalty to the easiest, most common interpretations is the sticky confirmation bias that prevents you from arriving at a truly insightful solution. 

At least that’s what the experts used to say. And we all liked to believe it. But our minds don’t really work that way. The box parable appeals because it reinforces our existing fantasies about an individual’s proclivity to innovate and disrupt by thinking in unexpected ways. It’s not true. 

Studies have found that solving the nine-dot problem has nothing to do with the box. Even when test subjects were told that the solution requires going outside the square’s boundaries, most of them still couldn’t solve it. There was an increase in successful attempts so tiny that it was considered statistically insignificant, proving that the ability to arrive at a solution to the nine-dot problem has nothing to do with fixation or insight. The puzzle is just difficult, no matter which side of the box you’re standing on.

Still, I bet my twelve-year-old son could solve it. Yesterday, we unpacked a set of oil paints, delivered by Amazon. He was admiring the brushes and canvases. He was thinking about his project, trying to be creative, searching for insight. “Think inside the outside of the box,” he said.  “What does that mean?” I pushed the branded, smiling A-to-Z packaging aside and I looked at him like he was crazy. “Like with cardboard, you know, with all the little holes inside.” 

He was talking about the corrugations, those ridges that are pasted between layers of fiberboard. They were originally formed on the same fluted irons used to make the ruffled collars of Elizabethan-era fashion. At first, single faced corrugated paper—smooth on one side, ridged on the other—was used to wrap fragile glass bottles. Then, around 1890, the double-faced corrugated fiberboard with which we’re familiar was developed. And it transformed the packing and shipping industries. The new paperboard boxes were sturdy enough to replace wooden crates. It doesn’t take an engineering degree to understand how it works: The flutes provide support; the empty space in between makes it lightweight. My son is right; it’s all about what’s inside the outside of the box.

Now I can’t stop saying it to myself, “Think inside the outside of the box.” It’s a perfect little metaphor. In a way, it even sums up the primary cognitive skill I acquired in graduate school. One could argue that a PhD just means you’ve been trained to think inside the outside of boxes. What do I mean by that? Consider how corrugation gives cardboard it’s structural integrity. The empty space—what’s not there—makes it strong and light enough that it’s a useful and efficient way to carry objects. Similarly, it’s the intellectual frameworks that make our interpretations and analyses of the world hold up. An idea can’t stand on its own; it needs a structure and a foundation. It needs a box. It requires a frame. And by looking at how those frames are assembled, by seeing how they carry a concept through to communication, we’re able to do our best thinking. We look at the empty spaces—the invisible, or tacit assumptions—which lurk within the fluted folds of every intellectual construction. We recognize that our conscious understanding of lived experience is corrugated just like cardboard. 

The famous sociologist Erving Goffman said as much in 1974 when he published his essay on “Frame Analysis.” He encouraged his readers to identify the principles of organization which govern our perceptions. This work went on to inspire countless political consultants, pundits, publicists, advertisers, researchers, and marketers. It’s why we now talk often about the ways in which folks “frame the conversation.” But I doubt my son has read Goffman. He just stumbled on a beautifully succinct way to frame the concept of critical thinking. Maybe he was inspired by Dr. Seuss. 

When my kids were little, they asked for the same story every night, “Read Sneetches Daddy!” I could practically recite the whole thing from memory: “Now, the Star-belly Sneetches had bellies with stars. The Plain-belly Sneetches had none upon thars.” It’s an us-versus-them story, a fable about the way a consumption economy encourages people to compete for status, and to alienate the “other.” If you think inside the outside of the box, it’s also a scathing criticism of a culture that’s obsessed with personal and professional transformation—always reinventing and rebranding. 

One day, Sylvester McMonkey McBean shows up on the Sneetches’ beaches with a peculiar box-shaped fix-it-up machine. Sneetches go in with plain-bellies and they come out with stars. Now, anyone can be anything, for a fee. McBean charges them a fortune; he exploits the Sneetches’ insecurities. He builds an urgent market demand for transformational products. He preys on their most familiar—and therefore, cozy and comforting—norms of character assessment. He disrupts their identity politics, makes it so that there’s no clear way to tell who rightfully belongs with which group. And as a result, chaos ensues. Why? Because the Sneetches discover that longstanding divisive labels and pejorative categories no longer provide a meaningful way to organize their immediate experiences. They’ve lost their frames, the structural integrity of their worldview. They feel unhinged, destabilized, unboxed, and confused.

Social, cultural, economic, spiritual, psychological, emotional, intellectual: Everything is outside the box.

It should sound familiar. After all, we’ve been living through an era in history that’s just like the Sneetches’. The patterns and categories we heretofore used to define self and other are being challenged every day—sometimes for good, sometimes for bad. How can we know who belongs where in a digital diaspora, a virtual panacea, where anyone can find “my tribe”? What do identity, allegiance, heredity, and loyalty even mean now that these ideas can be detached from biology and birthplace? Nobody knows for sure. And that’s just the beginning: We’ve got Sylvester-McMonkey-McBean-style disruption everywhere we look. Connected technologies have transformed the ways in which we make sense of our relationships, how we communicate with one another, our definitions of intimacy. 

Even before the novel coronavirus, a new global paradigm forced us to live and work in a world that’s organized according to a geopolitical model we can barely comprehend. Sure, the familiar boundaries of statehood sometimes prohibited migrant foot traffic—but information, microbes, and financial assets still moved swiftly across borders, unimpeded. Similarly, cross-national supply-chains rearranged the rules of the marketplace. High-speed transportation disrupted how we perceive the limits of time and space. Automation upset the criteria through which we understand meritocracy and self-worth. Algorithms and artificial intelligence changed the way we think about labor, employment, and productivity. Data and privacy issues blurred the boundaries of personal sovereignty. And advances in bioengineering shook up the very notion of human nature.

Our boxes were already bursting. And now, cloistered at home in the midst of a pandemic, our most mundane work-a-day routines are dissolved, making it feel like our core values and deeply-held beliefs are about to tumble out all over the place. We can already envision the mess that is to come—in fact, we’re watching it unfurl in slow motion. Soon, the world will look like the intellectual, emotional, and economic equivalent of my 14-year-old’s bedroom. Dirty laundry is strewn across the floor, empty candy wrappers linger on dresser-tops, mud-caked sneakers are tossed in the corner, and the faint yet unmistakable stench of prepubescent body odor is ubiquitous. Nothing is copasetic. Nothing is in its place. Instead, everything is outside the box. 

It’s not creative, inspiring, or insightful. No, it’s disorienting and anxiety-provoking. I want to tidy it up as quickly as possible. I want to put things back in their familiar places. I want to restore order and eliminate chaos. But no matter how hard I try, I can’t do it, because the old boxes are ripped and torn. Their bottoms have fallen out. Now, they’re useless. Social, cultural, economic, spiritual, psychological, emotional, intellectual: Everything is outside the box. And this new sheltered-in-place experience won’t fit into old containers.

Jordan Shapiro, Ph.D., is a senior fellow for the Joan Ganz Cooney Center at Sesame Workshop and Nonresident Fellow in the Center for Universal Education at the Brookings Institution. He teaches at Temple University, and wrote a column for Forbes on global education and digital play from 2012 to 2017. His book, The New Childhood, was released by Little, Brown Spark in December 2018.

The marquee on my closed neighborhood movie theater reads, “See you on the other side.” I like reading it every day as I pass by on my walk. It causes me to envision life after the coronavirus pandemic. Which is awfully hard to envision now. But it’s out there. When you have a disease and are in a hospital, alone and afraid, intravenous tubes and sensor wires snaking from your body into digital monitors, all you want is to be normal again. You want nothing more than to have a beer in a dusky bar and read a book in amber light. At least that’s all I wanted last year when I was in a hospital, not from a coronavirus. When, this February, I had that beer in a bar with my book, I was profoundly happy. The worst can pass.

With faith, you can ask how life will be on the other side. Will you be changed personally? Will we be changed collectively? The knowledge we’re gaining now is making us different people. Pain demands relief, demands we don’t repeat what produced it. Will the pain of this pandemic point a new way forward? It hasn’t before, as every war attests. This time may be no different. But the pandemic has slipped a piece of knowledge into the body public that may not be easy to repress. It’s an insight scientists and poets have voiced for centuries. We’re not apart from nature, we are nature. The environment is not outside us, it is us. We either act in concert with the environment that gives us life, or the environment takes life away.

Guess which species is the bully? No animal has had the capacity to modify its niche the way we have.

Nothing could better emphasize our union with nature than the lethal coronavirus. It’s crafted by a molecule that’s been omnipresent on Earth for 4 billion years. Ribonucleic acid may not be the first bridge from geochemical to biochemical life, as some scientists have stated. But it’s a catalyst of biological life. It wrote the book on replication. RNA’s signature molecules, nucleotides, code other molecules, proteins, the building blocks of organisms. When RNA’s more chemically stable kin, DNA, arrived on the scene, it outcompeted its ancestor. Primitive organisms assembled into cells and DNA set up shop in their nucleus. It employed its nucleotides to code proteins to compose every tissue in every multicellular species, including us. A shameless opportunist, RNA made itself indispensable in the cellular factory, shuttling information from DNA into the cell’s power plant, where proteins are synthesized.

RNA and DNA had other jobs. They could be stripped down to their nucleotides, swirled inside a sticky protein shell. That gave them the ability to infiltrate any and all species, hijack their reproductive machinery, and propagate in ways that make rabbits look celibate. These freeloading parasites have a name: virus. But viruses are not just destroyers. They wear another evolutionary hat: developers. Viruses “may have originated the DNA replication system of all three cellular domains (archaea, bacteria, eukarya),” writes Luis P. Villareal, founding director of the Center for Virus Research at the University of California, Irvine.1 Their role in nature is so successful that DNA and RNA viruses make up the most abundant biological entities on our planet. More viruses on Earth than stars in the universe, scientists like to say.

Today more RNA than DNA viruses thrive in cells like ours, suggesting how ruthless they’ve remained. RNA viruses generally reproduce faster than DNA viruses, in part because they don’t haul around an extra gene to proofread their molecular merger with others’ DNA. So when the reckless RNA virus finds a new place to dwell, organisms become heartbreak hotels. Once inside a cell, the RNA virus slams the door on the chemical saviors dispatched by cells’ immunity sensors. It hijacks DNA’s replicative powers and fans out by the millions, upending cumulative cellular functions. Like the ability to breathe.

Humans. We love metaphors. They allow us to compare something as complex as viral infection to something as familiar as an Elvis Presley hit. But metaphors for natural processes are seldom accurate. The language is too porous, inviting our anthropomorphic minds to close the gaps. We imagine viruses have an agenda, are driven by an impetus to search and destroy. But nature doesn’t act with intention. It just acts. A virus lives in a cell like a planet revolves around a sun.

Biologists debate whether a virus should be classified as living because it’s a deadbeat on its own; it only comes to life in others. But that assumes an organism is alive apart from its environment. The biochemist and writer Nick Lane points out, “Viruses use their immediate environment to make copies of themselves. But then so do we: We eat other animals or plants, and we breathe in oxygen. Cut us off from our environment, say with a plastic bag over the head, and we die in a few minutes. One could say that we parasitize our environment—like viruses.”2

Our inseparable accord with the environment is why the coronavirus is now in us. Its genomic signature is almost a perfect match with a coronavirus that thrives in bats whose habitats range across the globe. Humans moved into the bats’ territory and the bats’ virus moved into humans. The exchange is just nature doing its thing. “And nature has been doing its thing for 3.75 billion years, when bacteria fought viruses just as we fight them now,” says Shahid Naeem, an upbeat professor of ecology at Columbia University, where he is director of the Earth Institute Center for Environmental Sustainability. If we want to assign blame, it lies with our collectively poor understanding of ecology.

Organisms evolve with uniquely adaptive traits. Bats play many ecological roles. They are pollinators, seed-spreaders, and pest-controllers. They don’t die from the same coronavirus that kills humans because the bat’s anatomy fights the virus to a draw, neutralizing its lethal moves. What’s the deal with the human immune system? We don’t fly. “Bats are flying mammals, which is very unusual,” says Christine K. Johnson, an epidemiologist at the One Health Institute at the University of California, Davis, who studies virus spillover from animals to humans. “They get very high temperatures when they fly, and have evolved immunological features, which humans haven’t, to accommodate those temperatures.”

A viral invasion can overstimulate the chemical responses from a mammal’s immune system to the point where the response itself causes excessive inflammation in tissues. A small protein called a cytokine, which orchestrates cellular responses to foreign invaders, can get over-excited by an aggressive RNA virus, and erupt into a “storm” that destroys normal cellular function—a process physicians have documented in many current coronavirus fatalities. Bats have genetic mechanisms to inhibit that overreaction. Similarly, bat flight requires an increased rate of metabolism. Their wing-flapping action leads to high levels of oxygen-free radicals—a natural byproduct of metabolism—that can damage DNA. As a result, states a 2019 study in the journal Viruses, “bats probably evolved mechanisms to suppress activation of immune response due to damaged DNA generated via flight, thereby leading to reduced inflammation.”3

Bats don’t have better immune systems than humans; just different. Our immune systems evolved for many things, just not flying. Humans do well around the cave fungus Pseudogymnoascus destructans, source of the “white-nose syndrome” that has devastated bats worldwide. Trouble begins when we barge into wildlife habitats with no respect for differences. (Trouble for us and other animals. White-nose syndrome spread in part on cavers’ shoes and clothing, who tracked it from one site to the next.) We mine for gold, develop housing tracts, and plow forests into feedlots. We make other animals’ habitats our own.

Our moralistic brain sees retribution. Karma. A viral outbreak is the wrath that nature heaps on us for bulldozing animals out of their homes. Not so. “We didn’t violate any evolutionary or ecological laws because nature doesn’t care what we do,” Naeem says. Making over the world for ourselves is just humans being the animals we are. “Every species, if they had the upper hand, would transform the world into what it wants,” Naeem says. “Birds build nests, bees build hives, beavers build dams. It’s called niche construction. If domestic cats ruled the world, they would make the world in their image. It would be full of litter trays, lots of birds, lots of mice, and lots of fish.”

But nature isn’t an idyllic land of animal villages constructed by evolution. Species’ niche-building ways have always brought them into contact with each other. “Nature is ruled by processes like competition, predation, and mutualism,” Naeem says. “Some of them are positive, some are negative, some are neutral. That goes for our interactions with the microbial world, including viruses, which range from super beneficial to super harmful.”

Nature has been doing its thing for 3.75 billion years, when bacteria fought viruses as we fight them now.

Ultimately, nature works out a truce. “If the flower tries to short the hummingbird on sugar, the hummingbird is not going to provide it with pollination,” Naeem says. “If the hummingbird sucks up all the nectar and doesn’t do pollination well, it’s going to get pinged as well. Through this kind of back and forth, species hammer out an optimal way of getting along in nature. Evolution winds up finding some middle ground.” Naeem pauses. “If you try to beat up everybody, though, it’s not going to work.”

Guess which species is the bully? “There’s never been any species on this planet in its entire history that has had the capacity to modify its niche the way we have,” Naeem says. Our niche—cities, farms, factories—has made the planet into a zoological Manhattan. Living in close proximity with other species, and their viruses, means we are going to rub shoulders with them. Dense living isn’t for everyone. But a global economy is. And with it comes an intercontinental transportation system. A virus doesn’t have a nationality. It can travel as easily from Arkansas to China as the other way around. A pandemic is an inevitable outcome of our modified niche.

Although nature doesn’t do retribution, our clashes with it have mutual consequences. The exact route of transmission of SARS-CoV-2 from bat to humans remains unmapped. Did the virus pass directly into a person, who may have handled a bat, or through an intermediate animal? What is clear is the first step, which is that a bat shed the virus in some way. University of California, Davis epidemiologist Johnson explains bats shed viruses in their urine, feces, and saliva. They might urinate on fruit or eat a piece of it, and then discard it on the ground, where an animal may eat it. The Nipah virus outbreak in 1999 was spurred by a bat that left behind a piece of fruit that came in contact with a domestic pig and humans. The Ebola outbreaks in the early 2000s in Central Africa likely began when an ape, who became bushmeat for humans, came in contact with a fruit bat’s leftover. “The same thing happened with the Hendra virus in Australia in 1994,” says Johnson. “Horses got infected because fruit bats lived in trees near the horse farm. Domesticated species are often an intermediary between bats and humans, and they amplify the outbreak before it gets to humans.”

Transforming bat niches into our own sends bats scattering—right into our backyards. In a study released this month, Johnson and colleagues show the spillover risk of viruses is the highest among animal species, notably bats, that have expanded their range, due to urbanization and crop production, into human-run landscapes.4 “The ways we’ve altered the landscape have brought a lot of great things to people,” Johnson says. “But that has put wildlife at higher pressures to adapt, and some of them have adapted by moving in with us.”

Pressures on bats have another consequence. Studies indicate physiological and environmental stress can increase viral replication in them and cause them to shed more than they normally do. One study showed bats with white-nose syndrome had “60 times more coronavirus in their intestines” as uninfected bats.5 Despite evidence for an increase in viral replication and shedding in stressed bats, “a direct link to spillover has yet to be established,” concludes a 2019 report in Viruses.3 But it’s safe to say that bats being perpetually driven from their caves into our barns is not ideal for either species.

As my questions ran out for Columbia University’s Naeem, I asked him to put this horrible pandemic in a final ecological light for me.

“We think of ourselves as being resilient and robust, but it takes something like this to realize we’re still a biological entity that’s not capable of totally controlling the world around us,” he says. “Our social system has become so disconnected from nature that we no longer understand we still are a part of it. Breathable air, potable water, productive fields, a stable environment—these all come about because we’re part of this elaborate system, the biosphere. Now we’re suffering environmental consequences like climate change and the loss of food security and viral outbreaks because we’ve forgotten how to integrate our endeavors with nature.”

A 2014 study by a host wildlife ecologists, economists, and evolutionary biologists lays out a plan to stem the tide of emergent infectious diseases, most of which spawned in wildlife. Cases of emergent infectious diseases have practically quadrupled since 1940.6 World leaders could get smart. They could pool money for spillover research, which would identify the hundreds of thousands of potentially lethal viruses in animals. They could coordinate pandemic preparation with international health regulations. They could support animal conservation with barriers that developers can’t cross. The scientists give us 27 years to cut the rise of infectious diseases by 50 percent. After that, the study doesn’t say what the world will look like. I imagine it will look like a hospital right now in New York City.

Patients lie on gurneys in corridors, swaddled in sheets, their faces shrouded by respirators. They’re surrounded by doctors and nurses, desperately trying to revive them. In pain, inconsolable, and alone. I know they want nothing more than to see their family and friends on the other side, to be wheeled out of the hospital and feel normal again. Will they? Will others in the future? It will take tremendous political will to avoid the next pandemic. And it must begin with a reckoning with our relationship with nature. That tiny necklace of RNA tearing through patients’ lungs right now is the world we live in. And have always lived in. We can’t be cut off from the environment. When I see the suffering in hospitals, I can only ask, Do we get it now?

Kevin Berger is the editor of Nautilus.

References

1. Villareal, L.P. The Widespread Evolutionary Significance of Viruses. In Domingo, E., Parrish, C.R., & Hooland, J. (Eds.) Origin and Evolution of Viruses Elsevier, Amsterdam, Netherlands (2008).

2. Lane, N. The Vital Question: Energy, Evolution, and the Origins of Complex Life W.W. Norton, New York, NY (2015).

3. Subudhi, S., Rapin, N., & Misra, V. Immune system modulation and viral persistence in Bats: Understanding viral spillover. Viruses 11, E192 (2019).

4. Johnson, C.K., et al. Global shifts in mammalian population trends reveal key predictors of virus spillover risk. Proceedings of The Royal Society B 287 (2020).

5. Davy, C.M., et al. White-nose syndrome is associated with increased replication of a naturally persisting coronaviruses in bats. Scientific Reports 8, 15508 (2018).

6. Pike, J., Bogich, T., Elwood, S., Finnoff, D.C., & Daszak, P. Economic optimization of a global strategy to address the pandemic threat. Proceedings of the National Academy of Sciences 111, 18519-18523 (2014).

Lead image: AP Photo / Mark Lennihan

We called Greg Carr the other day to talk about the spread of the coronavirus in Africa. Carr, who has been featured in Nautilus, is the founder of the Gorongosa Restoration Project, a partnership with the Mozambique government to revive Gorongosa National Park, that environmental treasure trove at the southern end of the Rift Valley. The 1,500 square-mile park, about the size of Rhode Island, was first given animal refuge status in the 1920s by the Portuguese, and for years was a favorite of European tourists. But in 1983 civil war broke out and the park became a no-man’s land. The place was poached to death, closed up and didn’t reopen until 1992.

Renewal began in 2004 and in 2008 the government signed a restoration agreement with Carr’s foundation. The agreement, which lasts through 2043, envisions a “human rights park” that will restore both ecosystems and economic vitality. After 11 years of rebuilding infrastructure, reintroducing animals, including hippos and wildebeests, and working with local communities, Gorongosa is thriving again. The park now serves as a model for future conservation. Today some 200,000 people live around the park in a “sustainable development zone” that includes education, employment opportunities, and health service. About 700 people have full time jobs in the park; another 300, part time. Naturalist E.O. Wilson calls Gorongosa “a window on eternity.”

“If there’s one thing the rest of the world can learn from Africans, it would be their resilience.”

Carr is a 60-year-old entrepreneur and philanthropist who grew up in Idaho and in his mid twenties co-founded Boston Technology, a voice mail company. By the time he turned 40 he had amassed his fortune and couldn’t see the fun in doing it all over again, and so turned to philanthropy. These days he’s in Idaho Falls, on the phone six hours a day, getting the latest reports from his staff in the park, now closed until further notice.

The coronavirus news from Mozambique is mixed, as it is in much of sub-Saharan Africa. With the exception of South Africa, with over 7,500 confirmed cases of COVID-19 and 148 deaths, some countries below the Equator have fewer than 100 cases. As of May 6, there were just 81 cases in Mozambique and no deaths. If these numbers don’t blow up, the quick explanation might hold that the median age in Sub Saharan Africa is under 20, just 17.6 in Mozambique; population density is low (103 people per square mile); and there’s relatively limited direct contact with heavily infected countries in other parts of the world. 

Still, many experts fear chaos is inevitable. Underlying conditions in Mozambique include implacable poverty and a 60-year history of colonial and civil wars. On another front, in early April, in northern Mozambique, an Isis group shot or beheaded 52 young people because they refused to be recruited. Add a 48 percent literacy rate for women, 60 percent for men. The country also suffers the world’s eighth-highest incidence of HIV; 1.5 million people have contracted the virus and nearly 40,000 people have died. Finally, a large number of Mozambicans go to South Africa for work and then return. Testing is rare in the entire country.

In March, CDC Africa sent out a national directive requiring social distancing. “People are going to pay more attention to that in the cities than they are in rural Mozambique, at least until the virus really comes,” Carr said the other day. “Now, if you live in rural Mozambique, you don’t have the luxury of saying, ‘I’m isolating at home.’ People have to go out every day, to get food and water, from 40 to 60 liters a day, they have to tend to their farms. The idea of social distancing is a bit impossible for these folks.” He added, “Schools are closed and we are making our own masks for people. We all know there’s no treatment per se or certainly vaccine. If this hits, we’ll only be able to offer people Tylenol and soup.”

Cases in Mozambique could shoot up as mine workers continue to return home from their jobs in South Africa. “In my opinion,” said Carr, “Mozambique does not have the capacity to deal with this type of pandemic, as there are few qualified health personnel and the high level of poverty leads people to resist isolating themselves, as they look for alternatives to take care of their families. Our Gorongosa teams are in the field, spreading prevention messages, distributing masks and water purification.” 

Berta Barros, head nurse at Gorongosa, told Carr recently she has three main worries: lack of COVID-19 test kits, lack of healthcare professionals to respond to sick patients, and shortage of medications for treatment. “Mozambique has a population close to 30 million and we only have 34 ventilators,” Barros said. “It’s beyond impossible to work and choose who to save.”

Carr often talks about Mozambique as though he was Mozambican. “We’re very practical people,” he’ll say. “We’re not really theoretical. We’re just going to work our way through this.” He shies away from broad, open-ended questions about Africa, much less cultural comparisons and grand conclusions. “Africa is more than 1 billion people in 54 countries with, what, 2,500 languages? To make a statement like, ‘Africa is this…’ Frankly, I just think a lot of it is complete baloney.”

At the same time, says Carr, “If there’s one thing the rest of the world can learn from Africans, it would be their resilience. We’ve had five years of war in Mozambique and then last year we had a cyclone that killed nearly 1,000 people. I didn’t even mention the two droughts we had in the last seven years and the armyworm that came through and ate everybody’s maize. These people had their homes washed away in a flood last year, lost everything. So they rebuild their homes and then someone says, ‘Hey, there might be a virus coming through.’ It’s just one thing after another.”

What impact might the pandemic have on animals in the park? What effect will it have on just recovered antelope populations, for example, and the inevitable increase in poaching as tourism subsides? How many resources will need to be taken away from the war on other diseases to fight this? Impossible to say. But an anecdote came to Carr’s mind that suggests the vagaries of death in Southern Africa. “I got a call from a dear friend of mine yesterday, a Mozambique good friend, who said her aunt had just died. I said, ‘Wow, do you think it was COVID?’ She goes, ‘No, she’d been suffering for a while with a bad kidney.’ Life is tough in Africa. Do we know for sure this woman didn’t also have COVID and that contributed? Maybe. The truth about Africa is that disaster is hardly news. Malaria is the most prolific killer. And when they turn 50, people die and often no one knows exactly what the cause was. It’s just the way life is.”

Mark MacNamara is an Asheville, North Carolina-based writer. His articles for Nautilus include “We Need to Talk About Peat” and “The Artist of the Unbreakable Code.”

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