Trek vs. Wars, or, Who's the Better Star?

The original Star Trek bridge crew, sitting comfortably with their moral certainty

Throughout my lifetime, one defining debate in niche culture has been: which is better, Star Wars or Star Trek? Which franchise reflects what we latterly call “nerd culture” in the most practical, incisive way? I’ve always disagreed with the question, because it seemed to me that the two franchises served different purposes. Arguing which was better seemed like debating whether you loved your pancreas or liver more, as though removing one would kill you less.

Star Trek always tried to be more concrete, humane, and values-driven. The structure always featured a new encounter with an alien species, rampant technology, or breakaway sect. And each conflict was, each in different ways, solved by the characters applying Gene Roddenberry’s humanist philosophy. Exactly what that means changed over time—the original series was more swaggering and colonial than TNG, for instance—but it was built to change. It was designed to remain open-ended.

By contrast, George Lucas designed Star Wars to end. It intended to encompass Luke Skywalker’s transition from provincial peasant to galactic hero, and at least as Lucas outlined, it would then end. Whether we want that “original” ending to be the medal ceremony at the conclusion of the first movie, or the destruction of the Empire at the conclusion of the third, either way, the story intended to resolve with Luke assuming his mature role.

So Roddenberry wrote one franchise to continue, while Lucas wrote the other with an arc that resolved. Yet time hasn’t allowed either outcome. The recent release of The Mandalorian and Grogu, the twelfth canon Star Wars feature film, accords it with the MCU and James Bond for stories that just continue, long after the cultural milieu that created them has ended. And Star Trek has, if anything fared even worse, at least in fan accounting.

Recent Star Trek outings like Strange New Worlds and Starfleet Academy have received pummelings from fan critics. Admittedly, the internet has given cranky fans a nearly limitless platform to complain about virtually everything. Especially with popular franchises, new entries have suffered in the ratings because of advance fan opposition; outings like Captain Ake or the Fifteenth Doctor have been lame ducks before their episodes even appeared, because of closed-minded, hostile, and even violent fan reactions.

The Abrams movies resurrected Yoda, because Luke wasn't allowed to finish growing up

Put another way, Star Trek’s core audience doesn’t experience the show anymore, they revere it. Most current Star Trek fans weren’t alive when the original series aired, and even first-generation TNG fans are in their fifties and up. The most vocal and committed audience base didn’t experience Star Trek in its cultural context on Cold War belligerence and America’s struggle with its own imperialist history. Star Trek wasn’t an abstraction, it manifested America’s fraying conscience.

Like holy texts, like the Bible or the Koran, Star Trek seems (falsely) to speak for itself. The cultural conflicts it commented upon have become fodder for historians and schoolbooks, not something the audience is steeped in. You could say something similar about Star Wars, which certainly commented upon the post-Vietnam landscape. But Star Wars held itself aloof, a willingly timeless goulash of space wizards, samurai movies, and Flying Tigers splendor that pretended to neutrality.

J.J. Abrams, who sanded Roddenberry’s humanist morals off Star Trek, also snipped off Star Wars’ Jungian roots. He turned the Starship Enterprise into a Lucasian circus, while he rendered the Millenium Falcon into a time capsule that, somehow, must keep fighting. Admittedly, he didn’t do that alone. Besides the connivance of producer Kathleen Kennedy, the process included Lucas himself, who licensed new content in 1990 and flooded the market with novels, comics, and canon movies.

In other words, Star Wars, like LotR or Narnia, was always supposed to end. But, controlled by America’s largest media conglomerate, it can’t; not while money exists to wring from audiences. For thirty-six years (as I write), Skywalker and company have been forced to re-fight their original battles, amended only by meaningless set dressing. They never get to govern the galaxy they liberated, because they’re busy constantly resisting another apocalyptic empire that, somehow, never dies.

Meanwhile, Star Trek had no limiting arc. It had little canon continuity until The Wrath of Khan; it simply responded to surrounding culture. This fluidity reflects in how the franchise constantly moves Khan Noonien Singh’s birthdate: Trek isn’t designed to be consistent, it’s designed to be current. Yet fan reverence for its roots keeps the most strident audiences from seeing the story in the present, reducing it into a lifeless artifact, a fly in amber.

Life in the New Protein Carnival

We already know that public standards in food consumption are deeply fad-driven. From the grapefruit diet of the 1930s to “organic” food in the 1970s—a concept that means something very different now than it did then—to low-carb diets in the 2000s, mass-marketed ideas of healthy diets rise and, usually, fall. We’ve all experienced serious dietary regimes in our own lives or those of loved ones, usually dressed in the ceremonial robes of science.

Currently, high-protein diets apparently dominate. Health-conscious eaters, especially men, seem obsessed with ensuring every meal includes a source of protein. (Speaking anecdotally, of course.) For most people, “protein” is synonymous with red meat, which results in people gorging on beef and pork. Of course, we can ask who benefits from this, especially in America’s highly subsidized meat growing system, with its network of often inhumane confined animal feeding operations. But how does this diet affect humans?

A recent stumble through the grocery store showed me significant numbers of foods bolstered with protein. High-protein breakfast cereals and breads. High-protein granola and pretzels. High-protein cheese and yogurt. Okay, those last two might just be opportunistic marketing, because cheese and yogurt are just dairy products fermented to bring out the protein, which is the substance that makes them more solid than milk. But even where “high protein” is cynical marketing, it’s become ubiquitous.

Then I saw high-protein water. Okay, it was sparkling water, which is already fortified with ingredients like sugar, fruit juice, and herbal supplements. But seriously, folks, high-protein water? Whose diet is so lacking in basic nutrition that they have to supplement it with faux soda-pop? At some point, these markers become an indication that the market has become saturated, and that it’s nothing but an advertising niche, intended to part the gullible from their money.

In fairness, I’m a biased source. Doctors recently diagnosed me with a disease caused by my body’s inability to eliminate proteins, which my liver turns into uric acid, and deposits in my joints. Early last month, gout left me in such disabling pain that I could barely walk for days, and spent weeks relying on a cane. This reflects my diet, and my mother taught me several recipes, all of which started by browning the meat.

For some people, gout also comes from drinking alcohol. Not me, though; I don’t drink often enough for that. Though determining the exact culprit would require expensive lab work that I can’t afford, my doctor and I decided, based on best available evidence, that my gout was most likely caused by overconsumption of animal protein. Alleviating my symptoms means reducing my meat and cheese consumption, so I basically have to relearn how to cook.

Not everyone has gout, certainly. But approximately one in 25 American adults has it, enough to count as medically “common.” Nor is gout the only protein-related disease, despite it currently looming large in my life. Excess protein can cause kidney and liver diseases, cardiovascular problems, digestive inflammation, and plain old weight gain. That’s saying nothing of nutritional insufficiency when eaters fill up on meat, and the protein crowds out vegetables, fiber, and other diverse foods.

Some people need (or want) higher protein for legitimate reasons. Bodybuilders and weightlifters need protein to achieve the useful, photogenic muscles that pay their bills. Patients suffering from certain nutritional insufficiencies or malabsorption issues may need more protein than most people. But these are specialized cases and, especially for the bodybuilders, a temporary state necessary to achieve clearly defined goals with end dates. Nobody ought to eat like this for the rest of their lives.

Yet the popularity of ketogenic and low-carb diets have people loading on proteins in hopes of looking like fashion models well into their fifties. The American diet is already the most meat-rich on Earth, and the health risks have been visible for years. Jordan Peterson famously put himself on an all-red meat diet, claimed extravagant health benefits—and has almost vanished from public view over the last year as his body lapsed into catastrophic collapse.

Please don’t misunderstand me: I don’t advocate complete vegetarianism. I tried that in graduate school, and discovered that the human body simply can’t replace certain nutrients that come from meat. But like in most of life, health comes through balance. Gorging ourselves on proteins has only temporary, nominal effects. Putting proteins in places they don’t belong, like fizzy beverages, isn’t healthy, it’s a sign of deep cultural imbalance that will warp our bodies and health.

The New Gods of the Old World, Part One

Nnedi Okorafor, She Who Knows

Najeeba, daughter of Xabief, has never conformed to the standards of her people, the Okeke, who reside in a far-future African dreamland. When she receives The Call, which usually only summons boys, her family understands and accepts her urgent feelings, but the rest of her village doesn’t. Seriously, a girl following The Call into the wilderness to pursue her people’s highest mission, salt mining? But this is only the beginning of Najeeba’s journey beyond civilization.

Per her author’s note, Dr. Nnedi Okorafor originally intended this novella as a companion to her breakout novel, 2010’s Who Fears Death. It covers similar themes, including ethnic identity under conditions of persecution, and being female in male-dominated places and professions. But as in the other novel, this story’s protagonist discovers that, when you change the world, you can’t control all the changes you start. And you certainly can’t control others’ response to that change.

The Salt Roads lead Najeeba and her family to the Dead Lake, a relic of some apocalyptic event that transformed Africa centuries ago. We never learn exactly what happened. But we witness the aftereffects: a land where agrarian citizens use another society’s nigh-magic technology, without really understanding it. Physical relics like the Dead Lake dot the land, letting the Okeke survive amid the devastation. And the Okeke share the land with sorcerers and tormented spirits.

But once away from the safety of village, hearth, and comforting gender roles, Najeeba discovers that her Calling isn’t the only unique thing about her. She discovers untapped powers that change her family’s fortunes, bringing sudden wealth to her impoverished village. But her X-Men-like superpowers draw attention from forces that her traditional people would prefer to continue ignoring them. Soon, phantoms begin pursuing Najeeba across the desert, while very human enemies threaten her ancestral home.

Dr. Okorafor champions an art movement she calls “Africanfuturism.” Spelled exactly thus, don’t abbreviate it, she’ll catch you. Her theory, which she asserts is interdisciplinary, involves applying the same speculative eye to African peoples and places that science fiction authors have long dedicated to Western societies. It’s more than that, but that’s a useful precis. Here, Dr. Okorafor uses time-honored themes of human resilience, and matching human venality, in the face of distant apocalyptic devastation.

Nnedi Okorafor

The Okeke people live an ancestral lifestyle, organized around community, land, and ritual. But they’re also divided: the Nuru caste drive cars and pursue capitalism, while Najeeba’s Osu-nu villagers plow, keep herds, and mine salt. This hierarchy derives from the Great Book, a holy writ which Najeeba’s father studies relentlessly, but which Najeeba distrusts. Okeke religion involves gods and spirits which intervene directly in human affairs, but which doesn’t apparently involve what Westerners call “faith.”

If it feels like I’m excessively describing background, this isn’t coincidental. This novella covers three years of Najeeba’s adolescence, but besides her personally, it describes the world Najeeba rebels against. Her people have centuries of tradition that kept them alive following whatever pivotal devastation nearly destroyed their world, but those ancient traditions have become ossified. Now some people preserve tradition, even at great harm to themselves and others, because continuity has become its own destination.

This isn’t a freestanding story; it starts a trilogy of novellas within which Dr. Okorafor expands the story and setting of Who Fears Death. This expansion serves a purpose, not only for the story, but for the audience. Confession time: when Who Fears Death dropped, I initially gave it a disparaging review, because I didn’t understand Dr. Okorafor’s purpose. I read through White Euro-American eyes, and dropped the ball. I was so young and daft.

For readers who, like my younger self, need a broader context to understand Dr. Okorafor’s mission, this novella reveals a larger world of culture and experience. This setting feels lived in, occupied by people whose lives are defined by work, but whose choices are shaped by Sufficiently Advanced Technology. And it demonstrates why, in a world of male intransigence, female rebellion becomes the reasonable choice. Najeeba’s mostly quiet resistance isn’t merely personal, it’s also necessary.

Audiences who haven’t read Who Fears Death will probably enjoy this novella by itself. It’s barely 160 pages, and the events of the prior novel only receive mention in the final two pages. Dr. Okorafor creates a smart, subdued, and notably concise tale of the social forces that shape our lives. She investigates what her protagonist can control, and what slips beyond control. And she sets the stage for bigger, darker journeys yet to come.

Living on Planet Gout

My gout-infested left foot, photographed
in the ER on May 6th, 2026

In 19^th-Century literature, gout, the disease, signals seedy characters: cruel landlords, rapacious capitalists, maiden aunts judging your choice in men. Both Austen and Dickens used “gout” as shorthand to indicate that this character didn’t understand current mores, because this character couldn’t walk out of the house without excruciating pain. In 21^st-Century literature, gout barely exists. Like malaria, it’s become something Anglophone writers no longer mention.

That’s why, when I was diagnosed with gout last week, my first thought was: I’ve become an anachronism. Based on the Availability Heuristic, a logical fallacy, gout seems rare today because it’s mainly mentioned in older literature. But gout remains, indeed, remarkably common. It’s not that the disease doesn’t exist anymore, it’s that we’ve stopped talking about it. As I’ve needed to think about it recently, I’ve reached some conclusions.

Austen and Dickens used gout as a moralistic shorthand which their intended audiences simply understood. That context has drifted away. We can consider why this happened by what causes gout. Though the underlying cause is usually medical, like kidney disease or cancer, the proximate cause to symptom flares is usually lifestyle-related, and reflects the foods we eat. It’s common after consuming salt and sugar, but especially animal proteins and alcohol.

When Austen and Dickens wrote, meat agriculture and brewing were still labor-intensive processes that racked up costs which knocked onto consumers. Not that people didn’t eat meat or drink alcohol in older times; venerable traditions like Christmas hams and Saturday booze-ups preceded these authors. But they were less common indulgences. Only when automation streamlined production did most people consume red meat and liquor regularly.

Victorian authors wrote when most ordinary citizens subsisted on diets composed mainly of cheap carbohydrates. As Paul Graham writes, before the 20^th Century, most people’s diets consisted more than half of bread, not because it was highly nutritious, but because it left people feeling full. More nutritionally dense foods, like vegetables, protein, and seeds, kept humans alive, but weren’t very filling. Also, without salt and spices, they often tasted bland.

Humans evolved in conditions where vital nutrients like magnesium, calcium, and zinc were abundant, but sodium, protein, and sugar were rare. These latter three are necessary in appropriate quantities. However, because they’re rare in nature, our bodies retain them greedily, while our kidneys process away the more abundant nutrients in our urine. As Dr. Janet Bond Brill writes, modern diets after automated agriculture are backward to our bodies’ processing abilities.

A Victorian cartoon of the capitalist
hierarchy (click to enlarge)

The landlords, capitalists, and sexually repressed older relatives who populated Victorian moral fables, were therefore coded as having the resources to consume steak, wine, and dessert. In a time when these foods were uncommon and expensive, simply having gout meant these characters had enough money to spend it on themselves, not their families or communities. Marx would later shorthand such characters as “the bourgeoisie.”

But economic conditions have changed. Not only do more of us have more money, but a combination of extractive farming, automated production, and government subsidies have made once-expensive foods downright cheap, in constant dollar terms. Red meat and wine, once occasional indulgences, have become snacks we gobble without thinking. Convenience foods, the staple of poverty diets, are flush with sodium and protein that only the rich could once afford.

Gout is, therefore, no longer a moral judgement on individuals; it represents a consumer society. While not everyone has gout, we who do are more likely to have painful flares earlier and more often than our ancestors did. In Victorian times, switching to a gout-resistant diet meant eschewing self-indulgent goodies which most people couldn’t afford. Today it means pricier, unsubsidized fresh ingredients. Gout has become the default, not the exception.

Maybe that’s partly why the anti-bourgeoisie revolution Marx predicted never occurred. Not because we aren’t disfranchised like our ancestors during the Industrial Revolution, but because our society buys our loyalty with cheap treats. Marxist revolutionary art often specifically depicts the bourgeoisie class overeating and drinking. Nowadays, excessive rich food is a sign of poverty, not wealth. Time and capitalism have overturned Marx’s economic equilibrium.

If you’ve never had gout, I don’t wish it upon you. The excruciating pain is often poorly placed; I could barely walk for a week, as putting any weight on my left foot caused nearly the worst pain I’ve ever experienced. However, statistically, you’re more likely to have flaming gout flares than virtually any generation ever. And preventing that won’t be possible through good individual moral choices; it requires amending an indulgent economic system.

Obsolete Men and Vanishing Adulthood

This essay is a follow-up to Obsolete Men and the Gendered Violence Epidemic and Obsolete Men vs. Shrinking Women

Braden “Clavicular” Peters

I don’t like giving Braden “Clavicular” Peters free oxygen, largely because his philosophy is so dangerous that I fear it becoming airborne. His belief that life belongs to those who are good-looking enough is maybe not controversial, as we merely average-looking men can attest. But his desire to manipulate his physiognomy to become as absurdly handsome as possible, involves a regimen of intensive self-harm.

It was bad enough with men like Andrew Tate, whose abusive workout regimen has distorted his body as badly as his soul. Any psychologist can tell you that obsessive bodybuilding, to the point where your body becomes cartoonish, emerges from the same well of self-hatred that manifests in women as anorexia nervosa. Tate is loud and charismatic enough to make his insecurities everyone else’s problem, at great mutual cost.

Peters, though, doesn’t just distort himself. Bodybuilding is only part of a larger regimen, which includes injecting dangerous drugs, wolfing down questionable supplements, and self-flagellation. He became the public face of “looksmaxxing” in recent months as the most grotesque part of his regimen—self-administered facial beatings with a hammer—went viral. He believes that treating himself with violence will make him more conventionally handsome.

And he isn’t entirely wrong. Recent photos show Peters looking like an exaggerated form of a mid-20^th Century matinee idol, with big shoulders, great hair, and a well-defined chin. Of course, as I write, Peters has recently turned twenty, so whether his good looks represent his abusive regimen, or simply graduating from awkward adolescence, is subject to debate. What we can’t debate, though, is: this man looks thirty.

Telling a twenty-year-old woman that she looks thirty would probably get you smacked. In American culture, female physical beauty correlates with outward markers of fertility, which means youth. Women use ointments, tinctures, injections, and surgery to stave off the appearance of age, though the results are questionable. Lauren Sanchéz Bezos’ recent appearance at the Met Gala resulted in laughter at her augmented appearance and questionable wardrobe.

Lauren Sanchéz Bezos

But for men, looking older is desirable. In interviews, Peters describes injecting himself with steroids at age fourteen to achieve the shredded look that normally requires years of dedication and effort. His famous, highly defined jaw, does indeed come to most men through years of small-scale trauma, sports injuries, and dangerous work. Like millions of adolescents, Peters wants to skip the dues-paying stage and be recognized as an adult.

Who can blame him? As entry-level professional jobs dwindle, men keep jobs into their twenties and thirties that formerly belonged to teenagers. Countless adults, of both biological sexes, cannot afford to move out of their parents’ houses. Student debt, once a ten-year commitment, has become a lifelong burden. The average age of first-home purchase is now forty. In such an environment, paying one’s dues in linear time is downright foolish.

In such an environment, Peters doesn’t want to merely look good. Placed in his social context, Peters wants to speed-run adulthood, or anyway the one aspect of adulthood which he can control. Savvy media manipulators can fake the personal characteristics that make older men attractive to women, including emotional regulation and economic stability. But only those willing to treat themselves violently can look old enough to enter the market.

However, let’s continue looking at that same broader context. The ways that men used to hasten rugged good looks, like playing sports or doing difficult physical labor, are all communitarian. There’s no such thing as solitaire football, and building a house requires a team. The ways men formerly organized themselves into communities, including labor unions, religious congregations, and even bowling leagues, look increasingly quaint, if they even still exist.

Peters has to speed-run adulthood alone because, otherwise, he has nowhere to go. Modern life has become mostly solitary and, unless you’re born to money, the chance of getting ahead through hard work and ingenuity alone is virtually nil. Peters has made himself a mass-media grotesque, but in doing so, he’s captured our attention, the one meaningful resource for cash-poor boys hoping to make themselves a life in American modernity.

Our solution must involve getting outside our own homes, and outside our own heads. Easier said than done. But even as churches and unions seem irrelevant, many communities still have adult sports leagues, maker spaces, and public libraries. Individuals and small groups can organize new networks, like community choirs, improv companies, and charitable volunteer organizations.

We must seek the trappings of adulthood, once hoarded in the workplace, out in the large rcommunity.