What Happens When Mortals Try to Drink Winston Churchill’s Daily Intake of Alcohol

I have tak­en more out of alco­hol than alco­hol has tak­en out of me. — Win­ston Churchill

Win­ston Churchill had a rep­u­ta­tion as a bril­liant states­man and a prodi­gious drinker.

The for­mer prime min­is­ter imbibed through­out the day, every day.  He also burned through 10 dai­ly cig­ars, and lived to the ripe old age of 90.

His come­back to Field Mar­shal Bernard Mont­gomery’s boast that he nei­ther smoked nor drank, and was 100 per­cent fit was “I drink and smoke, and I am 200 per­cent fit.”

First Lady Eleanor Roo­sevelt mar­veled “that any­one could smoke so much and drink so much and keep per­fect­ly well.”

In No More Cham­pagne: Churchill and His Mon­ey, author David Lough doc­u­ments Churchill’s dis­as­trous alco­hol expens­es, as well as the bot­tle count at Chartwell, his Ken­tish res­i­dence. Here’s the tal­ly for March 24,1937:

180 bot­tles and 30 half bot­tles of Pol Roger cham­pagne

20 bot­tles and 9 half bot­tles of oth­er cham­pagne

100+ bot­tles of claret

117 bot­tles and 389 half bot­tles of Barsac

13 bot­tles of brandy

5 bot­tles of cham­pagne brandy

7 bot­tles of liqueur whisky


All that liquor was not going to drink itself.

Did Churchill have a hol­low leg?  An extra­or­di­nar­i­ly high tol­er­ance? An uncan­ny abil­i­ty to mask his intox­i­ca­tion?

Whiskey som­me­li­er Rex Williams, a founder of the Whiskey Tribe YouTube chan­nel, and pod­cast host Andrew Heaton endeav­or to find out, above, by ded­i­cat­ing a day to the British Bulldog’s drink­ing reg­i­men.

They’re not the first to under­take such a fol­ly.

The Dai­ly Telegraph’s Har­ry Wal­lop doc­u­ment­ed a sim­i­lar adven­ture in 2015, wind­ing up queasy, and to judge by his 200 spelling mis­takes, cog­ni­tive­ly impaired.

Williams and Heaton’s on-cam­era exper­i­ment achieves a Drunk His­to­ry vibe and tell­tale flushed cheeks.

Here’s the drill, not that we advise try­ing it at home:

BREAKFAST

An eye open­er of John­nie Walk­er Red — just a splash — mixed with soda water to the rim.

Fol­low with more of the same through­out the morn­ing.

This is how Churchill, who often con­duct­ed his morn­ing busi­ness abed in a dress­ing gown, man­aged to aver­age between 1 — 3 ounces of alco­hol before lunch.

Appar­ent­ly he devel­oped a taste for it as a young sol­dier post­ed in what is now Pak­istan, when Scotch not only improved the fla­vor of plain water, ‘once one got the knack of it, the very repul­sion from the fla­vor devel­oped an attrac­tion of its own.”

After a morn­ing spent sip­ping the stuff, Heaton reports feel­ing “play­ful and jokey, but not yet vio­lent.”

LUNCH

Time for “an ambi­tious quo­ta of cham­pagne!”

Churchill’s pre­ferred brand was Pol Roger, though he wasn’t averse to Giesler, Moet et Chan­don, or Pom­mery,  pur­chased from the upscale wine and spir­its mer­chant Ran­dolph Payne & Sons,  whose let­ter­head iden­ti­fied them as sup­pli­ers to “Her Majesty The Late Queen Vic­to­ria and to The Late King William The Fourth.”

Churchill enjoyed his impe­r­i­al pint of cham­pagne from a sil­ver tankard, like a “prop­er Edwar­dian gent” accord­ing to his life­long friend, Odette Pol-Roger.

Williams and Heaton take theirs in flutes accom­pa­nied by fish sticks from the freez­er case. This is the point beyond which a hang­over is all but assured.

Lunch con­cludes with a post-pran­di­al cognac, to set­tle the stom­ach and begin the diges­tion process.

Churchill, who declared him­self a man of sim­ple tastes — I am eas­i­ly sat­is­fied with the best — would have insist­ed on some­thing from the house of Hine.

RESTORATIVE  AFTERNOON NAP

This seems to be a crit­i­cal ele­ment of Churchill’s alco­hol man­age­ment suc­cess. He fre­quent­ly allowed him­self as much as 90 min­utes to clear the cob­webs.

A nap def­i­nite­ly pulls our re-enac­tors out of their tail spins. Heaton emerges ready to “bluff (his) way through a meet­ing.”

TEATIME

I guess we can call it that, giv­en the tim­ing.

No tea though.

Just a steady stream of extreme­ly weak scotch and sodas to take the edge off of admin­is­tra­tive tasks.

DINNER

More cham­pagne!!! More cognac!!!

“This should be the apex of our wit,” a bleary Heaton tells his belch­ing com­pan­ion, who fess­es up to vom­it­ing upon wak­ing the next day.

Their con­clu­sion? Churchill’s reg­i­men is unmanageable…at least for them.

And pos­si­bly also for Churchill.

As fel­low Scotch enthu­si­ast Christo­pher Hitchens revealed in a 2002 arti­cle in The Atlantic, some of Churchill’s most famous radio broad­casts, includ­ing his famous pledge to “fight on the beach­es” after the Mir­a­cle of Dunkirk, were voiced by a pinch hit­ter:

Nor­man Shel­ley, who played Win­nie-the-Pooh for the BBC’s Children’s Hour, ven­tril­o­quized Churchill for his­to­ry and fooled mil­lions of lis­ten­ers. Per­haps Churchill was too much inca­pac­i­tat­ed by drink to deliv­er the speech­es him­self.

Or per­haps the great man mere­ly felt he’d earned the right to unwind with a class of Graham’s Vin­tage Char­ac­ter Port, a Fine Old Amon­til­la­do Sher­ry or a Fine Old Liquor brandy, as was his wont.

Relat­ed Con­tent 

Win­ston Churchill’s Paint­ings: Great States­man, Sur­pris­ing­ly Good Artist

Win­ston Churchill Gets a Doctor’s Note to Drink “Unlim­it­ed” Alco­hol in Pro­hi­bi­tion Amer­i­ca (1932)

Win­ston Churchill Goes Back­ward Down a Water Slide & Los­es His Trunks (1934)

- Ayun Hal­l­i­day is the Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine and author, most recent­ly, of Cre­ative, Not Famous: The Small Pota­to Man­i­festo.  Fol­low her @AyunHalliday.

5 Ways to Build an Alzheimer’s-Resistant Brain: Neuroscientist Lisa Genova Explains

Though not eas­i­ly dealt with in main­stream enter­tain­ment, Alzheimer’s dis­ease has inspired pop­u­lar works of fic­tion. Take the 2007 nov­el Still Alice by Lisa Gen­o­va, lat­er adapt­ed into a fea­ture film star­ring Julianne More. As a neu­ro­sci­en­tist, Gen­o­va brought an under­stand­ing of the sub­ject by no means com­mon among nov­el­ists in gen­er­al. Since her debut she has pub­lished four more nov­els, all of them built around char­ac­ters suf­fer­ing from neu­ro­log­i­cal impair­ments of one kind or anoth­er. But her lat­est book, last year’s Remem­ber: The Sci­ence of Mem­o­ry and the Art of For­get­ting, is a work of non­fic­tion, and in the video above she dis­cuss­es a few of its points about how to build an “Alzheimer’s-resis­tant brain.”

After briefly explain­ing the bio­log­i­cal process­es behind Alzheimer’s (and assur­ing her old­er view­ers that their day-to-day for­get­ful­ness is prob­a­bly noth­ing to wor­ry about), Gen­o­va offers five ways to ward off their effects. The first is sleep­ing, which gives glial cells, “the jan­i­tors of your brain,” time to clear away the amy­loid plaque that sets the dis­ease in motion if left to accu­mu­late.

Keep­ing a Mediter­ranean diet — full of “green leafy veg­eta­bles, the bright­ly col­ored fruits and berries, fat­ty fish­es, nuts, beans, olive oils” — has sim­i­lar­ly salu­tary effects. So does engag­ing in reg­u­lar exer­cise, which also comes with the ben­e­fit of reduc­ing chron­ic stress, a con­di­tion that inhibits the for­ma­tion of neu­rons involved in mak­ing new mem­o­ries.

Gen­o­va names yoga, med­i­ta­tion, mind­ful­ness, and “being with peo­ple” as oth­er ele­ments of an Alzheimer’s-resis­tant life. But she saves for last the strat­e­gy per­haps most rel­e­vant to Open Cul­ture read­ers. “If you’ve lived a life where you’re cog­ni­tive­ly active, you’re reg­u­lar­ly learn­ing new things. You are build­ing what we call a ‘cog­ni­tive reserve.’ Every time you learn some­thing new, you’re build­ing new synaps­es.” All the neur­al con­nec­tions thus estab­lished will help you “dance around those road­blocks” put up by the ear­ly effects of Alzheimer’s or oth­er dele­te­ri­ous men­tal con­di­tions. This means that no mat­ter how young you are, you’ll ben­e­fit lat­er from form­ing the habit of learn­ing new things on a dai­ly basis. As for which new things you learn — 1,700 free cours­es worth of which we’ve gath­ered here — that’s entire­ly up to you.

Relat­ed con­tent:

How Yoga Changes the Brain and May Guard Against Alzheimer’s and Demen­tia

How Music Can Awak­en Patients with Alzheimer’s and Demen­tia

For­mer Bal­le­ri­na with Demen­tia Grace­ful­ly Comes Alive to Tchaikovsky’s Swan Lake

The French Vil­lage Designed to Pro­mote the Well-Being of Alzheimer’s Patients: A Visu­al Intro­duc­tion to the Pio­neer­ing Exper­i­ment

The Restau­rant of Mis­tak­en Orders: A Tokyo Restau­rant Where All the Servers Are Peo­ple Liv­ing with Demen­tia

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall, on Face­book, or on Insta­gram.

Sally Schmitt, the Creator of the French Laundry & Unsung Hero of California Cuisine, Gets Her Due in a Poignant, Short Documentary

One of the New York Times’ most com­pelling reg­u­lar fea­tures is Over­looked, which gives remark­able indi­vid­u­als whose deaths passed unre­marked by the Times obit col­umn a rous­ing, over­due send­off.

Sal­ly Schmitt — “one of the great unsung heroes of Cal­i­for­nia Cui­sine” as per Michael Bauer, the San Fran­cis­co Chron­i­cle’s fear­some for­mer food crit­ic — is not one of those.

When Schmitt died ear­li­er this spring at the age of 90, a few weeks shy of the release of her book, Six Cal­i­for­nia Kitchens: A Col­lec­tion of Recipes, Sto­ries, and Cook­ing Lessons From a Pio­neer of Cal­i­for­nia Cui­sine, the Times took note.

Schmitt received a grand obit­u­ary that delved into her per­son­al his­to­ry, phi­los­o­phy, and her con­nec­tion to Napa Valley’s The French Laun­dry, a three star Miche­lin restau­rant which Antho­ny Bour­dain hailed as the best in the world.

The French Laundry’s renown is such that one needn’t run in food­ie cir­cles to be aware of it, and its award-win­ning chef/owner, Thomas Keller.

Keller, how­ev­er, did not found the restau­rant that brought him fame.

Schmitt did, with the help of her hus­band, Don and their five chil­dren, who pitched in in both the kitchen and the front of the house.

Fam­i­ly was impor­tant to Schmitt, and hav­ing deferred her dreams for the many years it took to raise hers, she was deter­mined to main­tain bal­ance between home and work lives.

In Ben Proud­foot’s New York Times op-doc, above, Schmitt recalls grow­ing up out­side of Sacra­men­to, where her moth­er taught her how to cook using in-sea­son local pro­duce.

Mean­while, her father helped Cal­i­for­nia pro­duce make it all the way to the East Coast by sup­ply­ing ice to the South­ern Pacif­ic Rail­road, an inno­va­tion that Schmitt iden­ti­fies as “the begin­ning of the whole super­mar­ket sit­u­a­tion” and a dis­tress­ing geo­graph­ic dis­con­nect between Amer­i­cans and food.

The Schmitts launched The French Laun­dry in 1978, with a shock­ing­ly afford­able menu.

Julia Child, a fan, once “burst into the kitchen,” demand­ing, “My dear, what was in that dessert sauce?”

(Answer: sug­ar, but­ter and cream)

Six­teen years after its found­ing, The French Laun­dry was for sale.

Schmitt’s facial expres­sions are remark­ably poignant describ­ing the trans­fer of pow­er. There’s a lot at play — pride, nos­tal­gia, fond­ness for Keller, a “real­ly charm­ing young chef, who’d made a name for him­self in New York…and was down on his luck.”

Schmitt is gra­cious, but there’s no ques­tion she feels a bit of a twinge at how Keller took her dream and ran with it.

“In high school, I was always the vice president…vice pres­i­dent of every­thing,” Schmitt says, before shar­ing a telling anec­dote about her best friend beat­ing her out for the high­est aca­d­e­m­ic hon­or:

I went home and cried. Yeah, I thought that I should have it, you know. And my moth­er said, “Let her have her moment of glo­ry. Don’t wor­ry. There will be moments of glo­ry for you.”

This doc­u­men­tary is one, how­ev­er posthu­mous.

Accom­pa­ny­ing it is a brief essay in which Proud­foot con­trasts the lives of his worka­holic late father and Schmitt, with her “delight­ful­ly coy can­dor a mes­sage about the rewards of bal­ance and the trap of ambi­tion:”

I made this film for all of us who strug­gle “to stir and taste the soup” that already sits in front of us.

Anoth­er moment of glo­ry:

In Keller’s land­mark The French Laun­dry Cook­book, the final recipe is Sal­ly Schmitt’s Cran­ber­ry and Apple Kuchen (with the hot Cream Sauce that so cap­ti­vat­ed Julia Child.)

Sal­ly Schmitt’s Cran­ber­ry and Apple Kuchen with hot Cream Sauce

Serves 8

KUCHEN:

6 table­spoons (3/4 stick) unsalt­ed but­ter, room tem­per­a­ture, plus more for the pan

3/4 cup sug­ar

1 large egg

1 1/2 cups all-pur­pose flour

2 tea­spoons bak­ing pow­der

1/4 tea­spoon kosher salt

1/4 tea­spoon fresh­ly grat­ed nut­meg

1/2 cup milk or light cream

3 to 4 Graven­stein or Gold­en Deli­cious apples

1 cup cran­ber­ries or firm blue­ber­ries

Cin­na­mon sug­ar: 1 table­spoon sug­ar mixed with 1/4 tea­spoon cin­na­mon

HOT CREAM SAUCE:

2 cups heavy cream

1/2 cup sug­ar

8 table­spoons (1 stick) unsalt­ed but­ter

1. Pre­heat oven to 350 degrees. But­ter a 9‑inch round cake pan.

2. For the kuchen: Using an elec­tric mix­er, beat but­ter, sug­ar and egg togeth­er until the mix­ture is fluffy and light­ened in tex­ture.

3. Com­bine the flour, bak­ing pow­der, salt and nut­meg. Add dry ingre­di­ents and the milk alter­nate­ly to the but­ter mix­ture; mix just until com­bined.

4. Peel and core apples. Slice them into 1/4‑inch wedges

5. Spoon bat­ter into the pan. Press apple slices, about 1/4‑inch apart and core side down, into the bat­ter, work­ing in a cir­cu­lar pat­tern around the out­side edge (like the spokes of a wheel. Arrange most of the cran­ber­ries in a ring inside the apples and sprin­kle remain­der around the edges of the kuchen. Sprin­kle kuchen with the cin­na­mon sug­ar.

6. Bake for 40 to 50 min­utes, or until a cake tester insert­ed into the cen­ter of the kuchen comes out clean. Set on a rack to cool.

7. Com­bine the cream sauce ingre­di­ents in a medi­um saucepan. Bring to a boil, low­er heat and sim­mer for 5 to 8 min­utes, to reduce and thick­en it slight­ly.

8. Serve the cake warm or at room tem­per­a­ture, driz­zled with the hot cream sauce

Relat­ed Con­tent 

Watch Antho­ny Bourdain’s First Food-and-Trav­el Series A Cook’s Tour Free Online (2002–03)

Watch 26 Free Episodes of Jacques Pépin’s TV Show, More Fast Food My Way

Watch Wern­er Her­zog Eat His Shoe, Cooked by Chef Alice Waters (1980)

- Ayun Hal­l­i­day is the Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine and author, most recent­ly, of Cre­ative, Not Famous: The Small Pota­to Man­i­festo. Fol­low her @AyunHalliday.

Simone de Beauvoir’s Philosophy on Finding Meaning in Old Age

Image via Wiki­me­dia Com­mons

In the leg­end of the Bud­dha, prince Sid­dhartha encoun­ters the poor souls out­side his palace walls and sees, for the first time, the human con­di­tion: debil­i­tat­ing ill­ness, aging, death. He is shocked. As Simone de Beau­voir para­phras­es in The Com­ing of Age, her ground­break­ing study of the depre­da­tions of grow­ing old, Sid­dhartha won­ders, “What is the use of plea­sures and delights, since I myself am the future dwelling-place of old age?” 

Rather than deny his knowl­edge of suf­fer­ing, the Bud­dha fol­lowed its log­ic to the end. “In this,” de Beau­voir writes iron­i­cal­ly, “he dif­fered from the rest of mankind… being born to save human­i­ty.” We are most­ly out to save our­selves – or our stub­born ideas of who we should be. The more wealth and pow­er we have, the eas­i­er it may be to fight the trans­for­ma­tions of age…. Until we can­not, since “grow­ing, ripen­ing, aging, dying – the pass­ing of time is pre­des­tined.”

When she began to write about her own aging, de Beau­voir was besieged, she says, by “great num­bers of peo­ple, par­tic­u­lar­ly old peo­ple [who] told me, kind­ly or angri­ly but always at great length and again and again, that old age sim­ply did not exist!” The hun­dreds and thou­sands of dol­lars spent to fight nature’s effect on our appear­ance only serves to “pro­long,” she writes, our “dying youth.”

Obses­sions with cos­met­ics and cos­met­ic surgery come from an ageism imposed from with­out by what schol­ar Kath­leen Wood­ward calls “the youth­ful struc­ture of the look” — a harsh gaze that turns the old into “The Oth­er.” The aged are sub­ject to a “stig­ma­tiz­ing social judg­ment, made worse by our inter­nal­iza­tion of it.” Ram Dass sum­ma­rized the con­di­tion in 2019 by say­ing we live in “a very cru­el cul­ture” — an “aging soci­ety… with a youth mythol­o­gy.”

The con­tra­dic­tions can be stark. Many of Ram Dass’ gen­er­a­tion have become valu­able fod­der in mar­ket­ing and pol­i­tics for their reli­a­bil­i­ty as vot­ers or con­sumers, a major shift since 1972. But, for all the focus on baby boomers as a hat­ed or a use­ful demo­graph­ic, they are large­ly invis­i­ble out­side of a cer­tain wealthy class. Old age in the West is no less fraught with eco­nom­ic and social pre­car­i­ty than when de Beau­voir wrote. 

De Beau­voir mov­ing­ly describes con­di­tions that were briefly evi­dent in the media dur­ing the worst of the pan­dem­ic – the iso­la­tion, fear, and mar­gin­al­iza­tion that old­er peo­ple face, espe­cial­ly those with­out means. “The pres­ence of mon­ey can­not always alle­vi­ate” the pains of aging, wrote Eliz­a­beth Hard­wick in her 1972 review of de Beauvoir’s book in trans­la­tion. “Its absence is a cer­tain cat­a­stro­phe.”

The prob­lem, de Beau­voir point­ed out, is that old age is almost syn­ony­mous with pover­ty. The elder­ly are deemed unpro­duc­tive, unprof­itable, a bur­den on the state and fam­i­ly. She quotes a Cam­bridge anthro­pol­o­gist, Dr. Leach, who stat­ed at a con­fer­ence, “in effect, ‘In a chang­ing world, where machines have a very short run of life, men must not be used too long. Every­one over fifty-five should be scrapped.’” 

The sen­ti­ment, expressed in 1968, sounds not unlike a phrase bandied around by busi­ness ana­lysts thanks to Erik Brynjolkfsson’s call for human beings to “race with the machines.” It is, even­tu­al­ly, a race every­one los­es. And the push for prof­itabil­i­ty over human flour­ish­ing comes back to haunt us all. 

We car­ry this ostracism so far that we even reach the point of turn­ing it against our­selves: for in the old per­son that we must become, we refuse to rec­og­nize our­selves.” 

De Beauvoir’s response to the wide­spread cul­tur­al denial of aging was to write the first full-length philo­soph­i­cal study of aging in exis­tence, “to break the con­spir­a­cy of silence,” she pro­claimed. First pub­lished as La vieil­lesse in 1970, the book dared tread where no schol­ar or thinker had, as Wood­ward writes in a 2016 re-appraisal: 

The Com­ing of Age is the inau­gur­al and inim­itable study of the scan­dalous treat­ment of aging and the elder­ly in today’s cap­i­tal­ist soci­eties…. There was no estab­lished method or mod­el for the study of aging. Beau­voir had to invent a way to pur­sue this enor­mous sub­ject. What did she do? …. She sur­veyed and syn­the­sized what she had found in mul­ti­ple domains, includ­ing biol­o­gy, anthro­pol­o­gy, phi­los­o­phy, and the his­tor­i­cal and cul­tur­al record, draw­ing it all togeth­er to argue with no holds barred that the elder­ly are not only mar­gin­al­ized in con­tem­po­rary cap­i­tal­ist soci­eties, they are dehu­man­ized.

The book is just as rel­e­vant in its major points, argues pro­fes­sor of phi­los­o­phy Tove Pet­tersen, despite some sweep­ing gen­er­al­iza­tions that may not hold up now or didn’t then. But the exclu­sions suf­fered by aging women in cap­i­tal­ist soci­eties are still espe­cial­ly cru­el, as the philoso­pher argued. Women are still stig­ma­tized for their desires after menopause and cease­less­ly judged on their appear­ance at all times.

De Beauvoir’s study has been com­pared to the exhaus­tive work of Michel Fou­cault, who exca­vat­ed such human con­di­tions as mad­ness, sex­u­al­i­ty, and pun­ish­ment. And like his stud­ies, it can feel claus­tro­pho­bic. Is there any way out of being Oth­ered, pushed aside, and ignored by the next gen­er­a­tion as we age? “Beau­voir claims that the oppressed are not always just pas­sive vic­tims,” says Pet­tersen, “and that not all oppres­sion is total.” 

We may be con­di­tioned to see aging peo­ple as no longer use­ful or desir­able, and to see our­selves that way as we age. But to whol­ly accept the log­ic of this judg­ment is to allow old age to become a “par­o­dy” of youth, writes de Beau­voir, as we chase after the past in mis­guid­ed efforts to reclaim lost social sta­tus. We must resist the back­ward look that a youth-obsessed cul­ture encour­ages by allow­ing our­selves to become some­thing else, with a focus turned out­ward toward a future we won’t see.

As an old Zen mas­ter once point­ed out, the leaves don’t go back on the tree. The leaves in fall and the tree in win­ter, how­ev­er, are things of beau­ty and promise:

There is only one solu­tion if old age is not to be an absurd par­o­dy of our for­mer life, and that is to go on pur­su­ing ends that give our exis­tence a mean­ing — devo­tion to indi­vid­u­als, to groups or to caus­es, social, polit­i­cal, intel­lec­tu­al or cre­ative work… In old age we should wish still to have pas­sions strong enough to pre­vent us turn­ing in on our­selves. One’s life has val­ue so long as one attrib­ut­es val­ue to the life of oth­ers, by means of love, friend­ship, indig­na­tion, com­pas­sion.

Bor­row de Beauvoir’s The Com­ing of Age from the Inter­net Archive and read it online for free. Or pur­chase a copy of your own.

via The Mar­gin­a­lian

Relat­ed Con­tent:

Ram Dass (RIP) Offers Wis­dom on Con­fronting Aging and Dying

Bertrand Russell’s Advice For How (Not) to Grow Old: “Make Your Inter­ests Grad­u­al­ly Wider and More Imper­son­al”

Life Lessons From 100-Year-Olds: Time­less Advice in a Short Film

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

 

How a Dutch “Dementia Village” Improves Quality of Life with Intentional Design

Peo­ple suf­fer­ing from demen­tia lose their abil­i­ty to take an active part in con­ver­sa­tions, every­day activ­i­ties, and their own phys­i­cal upkeep.

They are prone to sud­den mood swings, irri­tabil­i­ty, depres­sion, and anx­i­ety.

They may be strick­en with delu­sions and wild hal­lu­ci­na­tions.

All of these things can be under­stand­ably upset­ting to friends and fam­i­lies. There’s a lot of stig­ma sur­round­ing this sit­u­a­tion.

Tak­ing care of a spouse or par­ent with demen­tia can be an over­whelm­ing­ly iso­lat­ing expe­ri­ence, though no one is more iso­lat­ed than the per­son expe­ri­enc­ing severe cog­ni­tive decline first­hand.

While many of us would do any­thing to stay out of them, the sad fact is res­i­den­tial mem­o­ry care facil­i­ties are often the end-of-the-line real­i­ty for those liv­ing with extreme demen­tia.

Dur­ing the first sum­mer of the COVID-19 pan­dem­ic, nurs­ing home deaths attrib­uted to Alzheimer’s dis­ease and demen­tia increased by more than 20 per­cent, owing to such fac­tors as chron­ic staffing short­ages and a ban on out­side vis­i­tors.

As DeAnn Wal­ters, direc­tor of clin­i­cal affairs for the Cal­i­for­nia Asso­ci­a­tion of Health Facil­i­ties, told Politi­co:

We’re try­ing to be sup­port­er, social work­er, care­giv­er, friend and house­keep­ing for the res­i­dent. It’s putting a lot of pres­sure on the care­givers and the oper­a­tion of the facil­i­ty to make sure every­one has what they need. Before the pan­dem­ic we couldn’t even get socks on peo­ple and you’d see them walk­ing around bare­foot.

Not the vision any of us would choose for our parent’s gold­en years, or our own.

The Hogeweyk, a planned vil­lage just out­side of Ams­ter­dam, offers a dif­fer­ent sort of future for those with severe demen­tia.

The above episode of By Design, Vox’s series about the inter­sec­tion of design and tech­nol­o­gy, explores the inno­va­tions that con­tribute to the Hogeweyk’s res­i­dents over­all hap­pi­ness and well­be­ing.

Rather than group­ing res­i­dents togeth­er in a sin­gle insti­tu­tion­al set­ting, they are placed in groups of six, with every­one inhab­it­ing a pri­vate room and shar­ing com­mon spaces as they see fit.

The com­mon spaces open onto out­door areas that can be freely enjoyed by all housed in that “neigh­bor­hood”. No need to wait until a staff mem­ber grants per­mis­sion or fin­ish­es some task.

Those wish­ing to ven­ture fur­ther afield can avail them­selves of such pleas­ant quo­tid­i­an des­ti­na­tions as a gro­cery, a restau­rant, a bar­ber­shop, or a the­ater.

These loca­tions are designed in accor­dance with cer­tain things proven to work well in insti­tu­tion­al set­tings —  for instance, avoid­ing dark floor tiles, which some peo­ple with demen­tia per­ceive as holes.

But oth­er design ele­ments reflect the choice to err on the side of qual­i­ty of life. Hand rails may help in pre­vent­ing falls, but so do rol­la­tors and walk­ers, which the res­i­dents use on their jaunts to the town squares, gar­dens and pub­lic ameni­ties.

The design­ers believe that equip­ping res­i­dents with a high lev­el of free­dom not only pro­motes phys­i­cal activ­i­ty, it min­i­mizes issues asso­ci­at­ed with demen­tia like aggres­sion, con­fu­sion, and wan­der­ing.

Co-founders Eloy van Hal and Jan­nette Spier­ing write that the Hogeweyk’s crit­ics com­pare it to the Tru­man Show, the 1998 film in which Jim Car­rey’s title char­ac­ter real­izes that his whole­some small town life, and his every inter­ac­tion with his pur­port­ed friends, neigh­bors, and loved ones, have been a set up for a high­ly rat­ed, hid­den cam­era real­i­ty TV show.

They describe The Hogeweyk as a stage for, “the rem­i­nis­cence world”, in which actors help the res­i­dents live in a fic­ti­tious world. Many Alzheimer’s experts have, how­ev­er, val­ued The Hogeweyk for what it real­ly is: a famil­iar and safe envi­ron­ment in which peo­ple with demen­tia live while retain­ing their own iden­ti­ty and auton­o­my as much as pos­si­ble. They live in a social com­mu­ni­ty with real streets and squares, a real restau­rant with real cus­tomers, a super­mar­ket for gro­ceries and a the­atre that hosts real per­for­mances. There is no fake bus stop or post office, there are no fake façades and sets. The restau­rant employ­ee, the handy­man, the care­tak­er, the nurse, the hair­dress­er, etc.—in short: every­one who works at The Hogeweyk uses their pro­fes­sion­al skills to actu­al­ly sup­port the res­i­dents and are, there­fore, cer­tain­ly not actors.

Pro­fes­sion­al care and sup­port goes on around the clock, but rarely takes cen­ter­stage. Nor­mal life is pri­or­i­tized.

A vis­i­tor describes a stroll through some of the Hogeweyk’s pub­lic areas:

In the shade of one of the large trees, a mar­ried cou­ple gazes hap­pi­ly at the activ­i­ty in the the­atre square. An elder­ly gen­tle­man, togeth­er with a young lady, intent­ly study the large chess board and take turns mov­ing the pieces. At the foun­tain, a group of women chat loud­ly on colour­ful gar­den chairs. The sto­ry is clear­ly audible—it is about a mem­o­ry of a vis­it to a park in Paris which had the same chairs. Passers-by, old and young, greet the women enthu­si­as­ti­cal­ly. A lit­tle fur­ther on, a woman is talk­ing to a man oppo­site her. She is ges­tur­ing wild­ly. After a while, anoth­er woman joins the con­ver­sa­tion. The two women then walk through the open front door of Boule­vard 15. 

The cov­ered pas­sage smells of fresh­ly-baked cook­ies. The scent is com­ing from De Bonte Hof. Amus­ing con­ver­sa­tions can be heard that pause for a moment when the oven beeps in the kitchen that has been dec­o­rat­ed in an old-fash­ioned style. A tray of fresh cook­ies is removed from the oven. Two women, one in a wheel­chair, enter the venue, obvi­ous­ly seduced by the smell. They sam­ple the cook­ies. 

The super­mar­ket across the street is very busy. Shop­ping trol­leys loaded with gro­ceries are pushed out of the shop. The rat­tle of a shop­ping trol­ley dis­si­pates into the dis­tance as it dis­ap­pears from view towards Grote Plein. A man reluc­tant­ly push­es the full trol­ley while two women fol­low behind him arm in arm. The trio dis­ap­pear behind the front door of Grote Plein 5.


A staffer’s account of a typ­i­cal morn­ing in one of Hogeweyk’s hous­es reveals more about the hands-on care that allows res­i­dents to con­tin­ue enjoy­ing their care­ful­ly designed home, and the autonomous lifestyle it makes pos­si­ble:

Mr Hen­dricks wakes up on the sofa. He unzips his fly. I jump up and escort him to the toi­let just in time. I grab a roll of med­ica­tion for him from the med­ica­tion trol­ley. He is now walk­ing to his room. We pick out clothes togeth­er and I lay them out on his bed. He wash­es him­self at the sink. I watch briefly before leav­ing. Fif­teen min­utes lat­er, I poke my head through the door. That’s not how elec­tric shav­ing works! I offer to help, but Mr. Hen­dricks is clear­ly a bit irri­tat­ed and grum­bles. He’ll be a lit­tle less shaven today. We’ll try again after break­fast…

We help Mrs Sti­j­nen into the show­er chair with the hoist. She is clear­ly not used to it. Dis­cussing her exten­sive Swarovs­ki col­lec­tion, dis­played in the glass case in her room, turns out to be an excel­lent dis­trac­tion. She proud­ly talks about the lat­est piece she acquired this year. On to the show­er. The two oth­er res­i­dents are still sleep­ing. Great, that gives me the chance to devote some extra time to Mrs Sti­j­nen today. 

The door­bell rings again and my col­league, Yas­min, walks in. She’s the famil­iar face that every­one can rely on. Always present at 8 a.m., 5 days a week. What a relief for res­i­dents and fam­i­ly. She, too, puts her coat and bag in the lock­er. The wash­ing machine is ready, and Yas­min loads up the dry­er. The table in the din­ing room is then set. Yas­min puts a flo­ral table­cloth from the cup­board on the table. Mr Hen­dricks lends a hand and, with some guid­ance, puts two plates in their place, but then walks away to the sofa and sits down. A Dutch break­fast with bread, cheese, cold cuts, jam, cof­fee, tea and milk is served. Yas­min is mak­ing por­ridge for Mrs Smit. As always, she has break­fast in bed. Yas­min helps Mrs Smit. It is now 08:45 and Mr Hen­dricks and Mrs Sti­j­nen are sit­ting at the din­ing table. Yas­min push­es the chairs in and sits down her­self. They chat about the weath­er, and Yas­min lends a help­ing hand when need­ed. 

Mr Hen­dricks is real­ly grumpy today and is cur­rent­ly grum­bling at Mrs Jansen. I’m won­der­ing if we’re over­look­ing some­thing?

Learn more about the Hogeweyk, the world’s first demen­tia vil­lage here.

Watch a playlist of Vox By Design episodes here.

Relat­ed Con­tent 

The Restau­rant of Mis­tak­en Orders: A Tokyo Restau­rant Where All the Servers Are Peo­ple Liv­ing with Demen­tia

How Music Can Awak­en Patients with Alzheimer’s and Demen­tia

Demen­tia Patients Find Some Eter­nal Youth in the Sounds of AC/DC

- Ayun Hal­l­i­day is the Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine and author, most recent­ly, of Cre­ative, Not Famous: The Small Pota­to Man­i­festo.  Fol­low her @AyunHalliday.

Is There Life After Death?: Michio Kaku, Bill Nye, Sam Harris & More Explore One of Life’s Biggest Questions

We should prob­a­bly not look to sci­ence to have cher­ished beliefs con­firmed. As sci­en­tif­ic under­stand­ing of the world has pro­gressed over the cen­turies, it has brought on a loss of humans’ sta­tus as priv­i­leged beings at the cen­ter of the uni­verse whose task is to sub­due and con­quer nature. (The stub­born per­sis­tence of those atti­tudes among the pow­er­ful has not served the species well.) We are not spe­cial, but we are still respon­si­ble, we have learned — maybe total­ly respon­si­ble for our lives on this plan­et. The meth­ods of sci­ence do not lend them­selves to sooth­ing exis­ten­tial anx­i­ety.

But what about the most cher­ished, and like­ly ancient, of human beliefs: faith in an after­life?  Ideas of an under­world, or heav­en, or hell have ani­mat­ed human cul­ture since its ear­li­est ori­gins. There is no soci­ety in the world where we will not find some belief in an after­life exist­ing com­fort­ably along­side life’s most mun­dane events. Is it a harm­ful idea? Is there any real evi­dence to sup­port it? And which ver­sion of an after­life — if such a thing exist­ed — should we believe?

Such ques­tions stack up. Answers in forms sci­ence can rec­on­cile seem dimin­ish­ing­ly few. Nonethe­less, as we see in the Big Think video above, sci­en­tists, sci­ence com­mu­ni­ca­tors, and sci­ence enthu­si­asts are will­ing to dis­cuss the pos­si­bil­i­ty, or impos­si­bil­i­ty, of con­tin­u­ing after death. We begin with NASA astronomer Michelle Thaller, who ref­er­ences Ein­stein’s the­o­ry of the uni­verse as ful­ly com­plete, “so every point in the past and every point in the future are just as real as the point of time you feel your­self in right now.” Time spreads out in a land­scape, each moment already mapped and sur­veyed.

When a close friend died, Ein­stein wrote a let­ter to his friend’s wife explain­ing, “Your hus­band, my friend, is just over the next hill. He’s still there” — in a the­o­ret­i­cal sense. It may not have been the com­fort she was look­ing for. The hope of an after­life is that we’ll see our loved ones again, some­thing Ein­stein’s solu­tion does not allow. Sam Har­ris — who has leaned into the mys­ti­cal prac­tice of med­i­ta­tion while pulling it from its reli­gious con­text — admits that death is a “dark mys­tery.” When peo­ple die, “there’s just the sheer not know­ing what hap­pened to them. And into this void, reli­gion comes rush­ing with a very con­sol­ing sto­ry, say­ing noth­ing hap­pened them; they’re in a bet­ter place and you’re going to meet up with them after.”

The sto­ry isn’t always so con­sol­ing, depend­ing on how puni­tive the reli­gion, but it does offer an expla­na­tion and sense of cer­tain­ty in the face of “sheer not know­ing.” The human mind does not tol­er­ate uncer­tain­ty par­tic­u­lar­ly well. Death feels like the great­est unknown of all. (Har­ris’ argu­ment par­al­lels that of anthro­pol­o­gist Pas­cal Boy­er on the ori­gin of all reli­gions.) But the phe­nom­e­non of death is not unknown to us. We are sur­round­ed by it dai­ly, from the plants and ani­mals we con­sume to the pets we sad­ly let go when their lifes­pans end. Do we keep our­selves up won­der­ing what hap­pened to these beings? Maybe our spir­i­tu­al or reli­gious beliefs aren’t always about death.…

“In the Old Tes­ta­ment there isn’t real­ly any sort of view of the after­life,” says Rob Bell, a spir­i­tu­al teacher (and the only talk­ing head here not aligned with a sci­en­tif­ic insti­tu­tion or ratio­nal­ist move­ment). “This idea that the whole thing is about when you die is not real­ly the way that lots of peo­ple have thought about it.” For many reli­gious prac­ti­tion­ers, the idea of eter­nal life means “liv­ing in har­mo­ny with the divine right now.” For many, this “right now” — this very moment and each one we expe­ri­ence after it — is eter­nal. See more views of the after­life above from sci­ence edu­ca­tors like Bill Nye and sci­en­tists like Michio Kaku, who says the kind of after­lives we’ve only seen in sci­ence fic­tion — “dig­i­tal and genet­ic immor­tal­i­ty” — “are with­in reach.”

Relat­ed Con­tent:

Bene­dict Cum­ber­batch Reads Nick Cave’s Beau­ti­ful Let­ter About Grief

Richard Feyn­man on Reli­gion, Sci­ence, the Search for Truth & Our Will­ing­ness to Live with Doubt

Michio Kaku & Bri­an Green Explain String The­o­ry in a Nut­shell: Ele­gant Expla­na­tions of an Ele­gant The­o­ry

Philoso­pher Sam Har­ris Leads You Through a 26-Minute Guid­ed Med­i­ta­tion

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness.

Benedict Cumberbatch Reads Nick Cave’s Beautiful Letter About Grief

We would rather not grieve. Because we avoid it, death can leave us numb, and we may not know how to talk about it with­out turn­ing loss into a les­son. “Even when it’s expect­ed, death or loss still comes as a sur­prise,” writes psy­chother­a­pist Megan Devine in her book on griev­ing, It’s OK That You’re Not OKAnd in grief, it can so hap­pen that “oth­er­wise intel­li­gent peo­ple have start­ed spout­ing slo­gans and plat­i­tudes, try­ing to cheer you up. Try­ing to take away your pain.” Every­thing hap­pens for a rea­son, they’re in a bet­ter place, they’d want you to be hap­py, this will make you stronger….! How­ev­er well-inten­tioned, “plat­i­tudes and cheer­lead­ing solve noth­ing.”

Is loss a prob­lem to be solved? Can we avoid grief with­out shut­ting out the inti­ma­cy of love? There are many sage answers to these ques­tions. Few, for exam­ple, have writ­ten as ele­gant­ly or ago­nized as pub­licly about love and loss as singer Nick Cave of The Birth­day Par­ty and The Bad Seeds. These are sub­jects to which he returns on album after album and in entries of his cult-favorite blog The Red Hand Files, where Cave pub­lish­es answers to an assort­ment of fan ques­tions.

Mus­ing in 2019 on whether arti­fi­cial intel­li­gence will ever pro­duce a great song, for exam­ple, Cave states one of his major themes plain­ly: “A sense of awe is almost exclu­sive­ly pred­i­cat­ed on our lim­i­ta­tions as human beings. It is entire­ly to do with our audac­i­ty as humans to reach beyond our poten­tial.” From this capac­i­ty come our great­est imag­i­na­tive feats, Cave writes: our abil­i­ty to con­jure “bright phan­toms” in our deep­est grief.

Cave wrote these last words in 2018 to a fan named Cyn­thia who told him about her fam­i­ly’s loss­es and asked the singer if he and his wife Susie com­mu­ni­cat­ed with their son Arthur, who died trag­i­cal­ly in 2015. In answer, Cave avoids the clich­es that Devine says do noth­ing for us. He nei­ther denies the real­i­ty of Cyn­thi­a’s pain, nor does he leave her with­out hope for “change and growth and redemp­tion.”

Dear Cyn­thia,

This is a very beau­ti­ful ques­tion and I am grate­ful that you have asked it. It seems to me, that if we love, we grieve. That’s the deal. That’s the pact. Grief and love are for­ev­er inter­twined. Grief is the ter­ri­ble reminder of the depths of our love and, like love, grief is non-nego­tiable. There is a vast­ness to grief that over­whelms our minus­cule selves. We are tiny, trem­bling clus­ters of atoms sub­sumed with­in grief’s awe­some pres­ence. It occu­pies the core of our being and extends through our fin­gers to the lim­its of the uni­verse. With­in that whirling gyre all man­ner of mad­ness­es exist; ghosts and spir­its and dream vis­i­ta­tions, and every­thing else that we, in our anguish, will into exis­tence. These are pre­cious gifts that are as valid and as real as we need them to be. They are the spir­it guides that lead us out of the dark­ness.

I feel the pres­ence of my son, all around, but he may not be there. I hear him talk to me, par­ent me, guide me, though he may not be there. He vis­its Susie in her sleep reg­u­lar­ly, speaks to her, com­forts her, but he may not be there. Dread grief trails bright phan­toms in its wake. These spir­its are ideas, essen­tial­ly. They are our stunned imag­i­na­tions reawak­en­ing after the calami­ty. Like ideas, these spir­its speak of pos­si­bil­i­ty. Fol­low your ideas, because on the oth­er side of the idea is change and growth and redemp­tion. Cre­ate your spir­its. Call to them. Will them alive. Speak to them. It is their impos­si­ble and ghost­ly hands that draw us back to the world from which we were jet­ti­soned; bet­ter now and unimag­in­ably changed.

With love, Nick

Cave’s full let­ter, above, is as elo­quent a piece of writ­ing on grief and loss, in its way, as John Don­ne’s famous med­i­ta­tion (a poet for whom Nick Cave has a “soft spot,” he writes in anoth­er entry). At the top, you can hear a very mov­ing read­ing of the text by Bene­dict Cum­ber­batch for Let­ters Live. Read more of Cave’s brief-but-deep med­i­ta­tions and lyri­cal replies at The Red Hand Files.

Relat­ed Con­tent:

Nick Cave Answers the Hot­ly Debat­ed Ques­tion: Will Arti­fi­cial Intel­li­gence Ever Be Able to Write a Great Song?

How Do You Help a Griev­ing Friend? Acknowl­edge Their Pain and Skip the Plat­i­tudes & Facile Advice

An Ani­mat­ed Leonard Cohen Offers Reflec­tions on Death: Thought-Pro­vok­ing Excerpts from His Final Inter­view

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

How to Get into a Creative “Flow State”: A Short Masterclass

Is “flow state” the new mind­ful­ness? The phrase has gained a lot of cur­ren­cy late­ly. You may have heard it spo­ken of in rar­i­fied terms that sound like you have to be a full-time artist, pro­fes­sion­al ath­lete, or Albert Ein­stein to access it. On the oth­er hand, we have award-win­ning jour­nal­ist, human per­for­mance expert, and Flow Research Col­lec­tive founder Steven Kotler explain­ing in a video that we fea­tured recent­ly how to achieve a flow state on com­mand. So, does flow require a lit­tle or a lot of us? It requires, first and fore­most, a shift in con­scious­ness.

In the field of pos­i­tive psy­chol­o­gy, flow is most asso­ci­at­ed with the­o­rist Mihaly Csik­szent­mi­ha­lyi, whose Cre­ativ­i­ty: Flow the Psy­chol­o­gy of Dis­cov­ery and Inven­tion pro­vid­ed key con­tem­po­rary insights into the idea. For Csik­szent­mi­ha­lyi, direct­ing our activ­i­ty toward mate­r­i­al notions of secu­ri­ty sets us up for dis­ap­point­ment. Flow states are best under­stood as actu­al­ized cre­ativ­i­ty we can man­i­fest in almost any con­di­tions: we can be “hap­py, or mis­er­able, regard­less of what is actu­al­ly hap­pen­ing ‘out­side,’ just by chang­ing the con­tents of con­scious­ness,” he said.

For Taoists, flow means accord­ing with the nature of things as they are, which takes a lot of keep­ing still and let­ting be. Goethe used the phrase “effort­less effort” to describe cre­ative flow. Kotler’s def­i­n­i­tion is a bit more oper­a­tional: Flow, he says in his Mind­val­ley talk above, is an “opti­mal­ized state of con­scious­ness where we feel our best and we per­form our best.” One thing all notions of flow seem to share is a belief in the impor­tance of what Kotler calls “non-time,” or what the Taoist calls “the doing of non-doing,” a plea­sur­able rest­ing state with­out dis­trac­tion. (Kotler takes his “non-time” between 4 and 7:30 in the morn­ing.)

Kotler him­self arrived at the flow state “through an unusu­al door” — which he illus­trates in his talk with an MRI of a skull in pro­file and list titled “The Cost of Doing Busi­ness.” For an ambi­tious free­lance jour­nal­ist, that meant “2 frac­tured kneecaps, 2 shat­tered arms, 1 snapped wrist, 2 man­gled ankles,” and the list goes on (includ­ing 5 con­cus­sions): a descrip­tion of injuries incurred while fol­low­ing extreme ath­letes around the world. What he saw, he says, were peo­ple who had every­thing going against them — lit­tle edu­ca­tion, lit­tle nat­ur­al abil­i­ty, and his­to­ries of “destroyed homes.”

The ath­letes he fol­lowed were trau­ma­tized peo­ple who would not nec­es­sar­i­ly be can­di­dates for world-chang­ing inno­va­tion. Yet here they were, “extend­ing the lim­its of kines­thet­ic pos­si­bil­i­ty” — doing the pre­vi­ous­ly impos­si­ble by achiev­ing flow states. Kotler’s descrip­tions of flow are often very Yang, we might say, focus­ing on “peak per­for­mance” and favor­ing sports exam­ples. But his claims for flow also sound like deeply heal­ing med­i­cine. He talks about “trig­ger­ing” flow states to “over­come PTSD, addic­tion, and heart­break.” Like Csik­szent­mi­ha­lyi, he saw first­hand how flow states can heal trau­ma.

We can achieve this “altered state of con­scious­ness” by surf­ing or sky­div­ing. We can also achieve it while solv­ing equa­tions, trans­lat­ing for­eign lan­guages, or knit­ting scarves. As Csik­szent­mi­ha­lyi points out, it is not the con­tent of an expe­ri­ence — or the expense in air­line tick­ets and bro­ken bones — that mat­ters so much as our state of absorp­tion in activ­i­ties we love and prac­tice reg­u­lar­ly, which take us away from thoughts about our ever-present prob­lems and open up the space for pos­si­bil­i­ty.

Relat­ed Con­tent:

How to Enter a ‘Flow State’ on Com­mand: Peak Per­for­mance Mind Hack Explained in 7 Min­utes

Albert Ein­stein Tells His Son The Key to Learn­ing & Hap­pi­ness is Los­ing Your­self in Cre­ativ­i­ty (or “Find­ing Flow”)

Cre­ativ­i­ty, Not Mon­ey, is the Key to Hap­pi­ness: Dis­cov­er Psy­chol­o­gist Mihaly Csikszentmihaly’s The­o­ry of “Flow”

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

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