The Big Necessity (2 page)

Rich toileted people; poor toiletless masses. Life, luxury, and health for the privileged. Disease and death and business as usual for the poor. This is the assumption the Liberian waiter relied on to make me feel
embarrassed. He was entitled to it, because he was a refugee, and diarrhea probably kills more refugees—in camps, on the run—than soldiers or guerillas. But he was mistaken.

 

In the spring of 2007, the city of Galway, on the west coast of Ireland, held its annual arts parade. Galway has a reputation as a cultural center. It has a good university. It has nice benches in pleasant parks, including one on which I once sat and watched, dumbly, as a hand snaked over and stole my backpack, then listened as a crowd of shouting men immediately spilled out of a nearby pub and set off in pursuit of the thief out of the goodness of their Guinness-filled hearts. I have good memories of Galway, but I'm glad I wasn't there that year, because the newest addition to the Galway Arts Parade was a man in a green fuzzy costume with many arms and one eye. He had been given the name Crypto, and anyone who had been in Galway for the previous five months would have needed no further introduction, because Crypto was the reason that a world-class cultural city was living with the conditions familiar to any inhabitant of the world's worst slums. Crypto was a big cuddly version of a parasite called cryptosporidium, a disease-causing protozoa—a single-celled, amoeba-like organism—that can travel in feces. For five months and counting, Crypto and his billions of cousins had been the reason that a rich and developed city in a rich and developed country had no drinking water. A cultural center of Europe, in a land wealthy enough to be nicknamed the Celtic Tiger, was forced to issue boil-water notices more familiar in places of poverty and dust where children die young.

It had begun in early March, with reports of persistent stomachaches and diarrhea. There were hospitalizations, of the vulnerable (the old, the young, the immuno-suppressed) and there was bewilderment as to the cause. Something had polluted the drinking-water supply of Lough Corrib. First the cows were blamed. They must have been defecating nearby. Then it was the farmers: runoff from their pesticide-treated fields could have polluted the water. Then someone began to suspect sewage. Initial tests found that most infections were caused by
Cryptosporidium hominis
, which passes from human to human. An investigative program
on Ireland's national radio station found that levels of cryptosporidium in effluent discharged into the lough from Oughterard sewage works were 600 times over the levels permitted in neighboring Northern Ireland.

Two facts about Galway's cryptosporidium crisis held my attention. First, that the scandal didn't reverberate beyond Ireland's borders, though an advanced society that had supposedly known how to dispose of its sewage for nearly 150 years was suddenly unable to provide its citizens with water uncontaminated by excrement. Second, that it was not unexpected. After the outbreak was publicized, the people of Ennis, the seat of County Clare, did some crypto one-upmanship. You may have had no drinking water for five months, they said, but we haven't had any for two years (and they won't have any until 2009, when a water treatment plant should be completed). A fifth of Ireland's towns are at high risk of cryptosporidium infection, according to the national environmental protection authority. Nearly half the country treats its sewage only to primary levels, which involves nothing more taxing than screening out the lumps and discharging the rest. And Ireland is not the only rich country with an infrastructure more suited to a poor one.

Milan, Italy's cultural capital, has a world-class opera house, La Scala, and is an international fashion capital, but until shamefully recently, it couldn't manage to do anything with its sewage but discharge it, raw and dangerous, into the suffering river Lambro. The city finally built its first treatment plant three years ago, possibly spurred by a threat from the European Union of being fined $15 million a day for contravening a waste disposal directive. This is ironic, considering that Brussels, the wealthy and powerful city that serves as the EU's administrative seat, only began to build a treatment plant for its own sewage in 2003. Before that, it sent the waste of all those diplomats, bureaucrats, and clever, competent people into a river, and those clever, competent people didn't question it. In the United States—where, by the way, 1.7 million people have no sanitation—cryptosporidium in Milwaukee's drinking water made 400,000 people sick and killed more than 100. It was the biggest water-contamination disease outbreak in U.S. history, and it happened in 1993, over a century after the fathers of America's cities installed pipes to bring clean water to their citizens, and sewers and treatment plants to take the foul water away. But to where? Milwaukee
discharges treated sewage effluent—treated to remove some things, but not pharmaceuticals or all pathogens—into Lake Michigan, which also supplies its drinking water. Sometimes it discharges raw sewage, too. Since 1994, 935 million gallons of “full-strength, untreated sewage” have been poured into the lake's waters. This is not illegal. In fact, it's what the system is designed to do, if too much storm water overloads storage capacity at treatment works.

Ninety percent of the world's sewage ends up untreated in oceans, rivers, and lakes, and a fair share comes from the sanitary cities supplied with sewers and treatment plants. Sanitation in the Western world is built from pipes and on presumption. Despite the technology, the engineers and the ingenuity of modern sanitary systems, despite the shine of progress and flush toilets, even the richest, best-equipped humans still don't know what to do with sewage except move it somewhere else and hope no one notices when it's poured untreated into drinking water sources. And they don't.

 

In 2006, I wrote a series on sewage for the online magazine
Slate
. Later, I found a comment that a reader left on the discussion page: “Someone at
Slate
a scat freak? Is this all some giant experiment to see if we have no sense of class or dignity?” It made me smile, but it wasn't surprising. I've spent many months now answering the question of why I'm writing a book like this. The interrogation happens so often that my responses have become routine.

First I establish that I am no scatologist, fetishist, or coprophagist. I don't much like toilet humor (and by now I've heard a lot of it). I don't think 2.6 billion people without a toilet is funny. Then I tailor my answers and language to the social situation—still managing to spoil many lunches—by explaining the obvious. Everyone does it. It's as natural as breathing. The average human being spends three years of life going to the toilet, though the average human being with no physical toilet to go to probably does his or her best to spend less. It is a human behavior as revealing as any other about human nature, but only if it can be released from the social straitjacket of denial. Rules governing defecation, hygiene, and pollution exist in every culture at every period in history.

It may in fact be the foundation of civilization: What is toilet training if not the first attempt to turn a child into an acceptable member of society? Appropriateness and propriety begin with a potty. From this comes the common claim, usually from sanitation activists, that the toilet is the barometer of civilization. How a society disposes of its human excrement is an indication of how it treats its humans, too. Unlike other body-related functions like dance, drama, and songs, the Indian sanitarian Dr. Bindeshwar Pathak wrote, “defecation is very lowly.” Yet when discussing it, he continued, “one ends up discussing the whole spectrum of human behavior, national economy, politics, role of media, cultural preference, and so forth.” And that's a partial list. It is missing biology, psychology, chemistry, language. It is missing everything that touches upon understanding what the American development academic William Cummings called “the lonely bewilderment of bodily functions.”

If my questioner is religious, I say that all the world's great faiths instruct their followers how best to manage their excrement, because hygiene is holy. I explain that taking an interest in the culture of sanitation puts them in good company. Mohandas K. Gandhi, though he spent his life trying to rid India of its colonial rulers, nonetheless declared that sanitation was more important than independence. The great architect Le Corbusier considered the toilet to be “one of the most beautiful objects industry has ever invented”; and Rudyard Kipling found sewers more compelling than literature. Drains are “a great and glorious thing,” he wrote in 1886, “and I study 'em and write about 'em when I can.” A decent primer on sanitary engineering, he wrote, “is worth more than all the tomes of sacred smut ever produced.” Anton Chekhov was moved to write about the dreadful sanitation in the far-eastern Russian isle of Sakhalin. And Sigmund Freud thought the study of excretion essential and its neglect a stupidity. In the foreword to
Scatologic Rites of All Nations
, an impressive ethnography of excrement by the amateur anthropologist—and U.S. army captain—John Bourke, Freud wrote that “to make [the role of excretions in human life] more accessible . . . is not only a courageous but also a meritorious undertaking.”

Solving sanitation is also a noble pursuit, if the number of royals who are interested in it is an indication: Prince Charles of the House of Windsor cleans his wastewater naturally by sending it slowly through a
pond filled with reeds. King Bhumibol of Thailand holds a patent for a wastewater aerator, making him the only patent-holding monarch in the world. Prince Willem-Alexander of Orange, heir to the Dutch throne, leads the UN's sanitation advisory body. It takes a brave academic to address it, but the ones who do rise to the occasion, producing papers like “My Baby Doesn't Smell as Bad as Yours: The Plasticity of Disgust,” by the psychologists Trevor Case, Betty Repacholi, and Richard Stevenson; or “The Scatological Rites of Burglars” by Albert B. Friedman, a noted professor of medieval literature, who must have been tickled to learn that the housebreaker's habit of leaving a foul deposit is probably an ancient custom, and was alluded to in seventeenth-century German literature.

If the cultural standing of excrement doesn't convince them, I say that the material itself is as rich as oil and probably more useful. It contains nitrogen and phosphates that can make plants grow and also suck the life from water because its nutrients absorb available oxygen. It can be both food and poison. It can contaminate and cultivate. Millions of people cook with gas made by fermenting it. I tell them I don't like to call it “waste,” when it can be turned into bricks, when it can make roads or jewelry, and when in a dried powdered form known as
poudrette
it was sniffed like snuff by the grandest ladies of the eighteenth-century French court. Medical men of not too long ago thought stool examination a vital diagnostic tool (London's Wellcome Library holds a 150-year-old engraving of a doctor examining a bedpan and a sarcastic maid asking him if he'd like a fork). They were also fond of prescribing it: excrement could be eaten, drunk, or liberally applied to the skin. Martin Luther was convinced: he reportedly ate a spoonful of his own excrement daily and wrote that he couldn't understand the generosity of a God who freely gave such important and useful remedies.

This may seem like quackery, except that the fecal transplant is becoming an increasingly common procedure in modern medicine, used to treat severe bacterial infections such as
Clostridium difficile
, known by tabloids as a “superbug” because of its resistance to many antibiotic remedies. For the worst-suffering cases, doctors can now prescribe an enema—mixed with milk or saline solution—of a close relative's
disease-free feces, whose bacterial fauna somehow defeat the superbug with dramatic effect. (Ninety percent of patients given fecal transfusions recover.) An eighty-three-year-old Scottish granny named Ethel McEwen, freshly cured by a dose provided by her daughter, said it wasn't much different from a blood or kidney transplant, and anyway, “it's not like they put it on a plate and have you eat it. You don't ever see or smell a thing.”

My sales technique nearly always worked. One evening over beer, an Indian novelist asked with seemingly bored politeness what I was working on, then talked for an hour of New Zealand “long-drops” (deep pit latrines) and whether it is acceptable to answer the phone while on the toilet, a modern question of etiquette that defeats me. My neighbor's elderly mother reminisced about the outdoor privy she had as a child, and about the man who called to collect the urine, which he then sold to tanners, and she sounded as if she misses both. Pub conversations regularly took a toilet turn: a regular greeted me one day by saying that he only urinated sitting down. An expression of relief crossed his face, before he turned back to his pint.

To research
The Bathroom
, an exhaustive exploration of human toilet habits, the architect Alexander Kira surveyed 1,000 Californians. In an article he wrote for
Time
headlined “Examining the Unmentionables,” Kira said, “Once people got talking about bathrooms they couldn't stop.”

 

The toilet is a physical barrier that takes care of the physical dangers of excrement. Language takes care of the social ones. In
The Civilizing Process
, the anthropologist Norbert Elias charted the progression of human defecation from a public, unremarkable activity—it was considered an honor to attend monarchs seated on their commodes—to a private, shameful one, done behind closed doors and, except in China, never in company. Newspapers are fond of anointing last taboos, but in modern civilized times the defecatory practice of humans is undeniably a candidate. Sex can be talked about, probably because it usually requires company. Death has once again become conversational, enough to be
given starring roles in smart, prime-time TV dramas. Yet defecation remains closed behind the words, all chosen for their clean association, that we now use to keep the most animal aspect of our bodies in the backyards of our discourse, where modernity has decided it belongs. Water closet. Bathroom. Restroom. Lavatory. Sometimes, we add more barriers by borrowing from other people's languages. The English took the French
toilette
(a cloth), and used it first to describe a cover for a dressing table, then a dressing room, then the articles used in the dressing room, and finally, but only in the nineteenth century, a place where washing and dressing was done, and then neither washing nor dressing. (They also borrowed
gardez l'eau
, commonly shouted before throwing the contents of chamber pots into the streets, and turned it into “loo.”) The French, in return, began by calling their places of defecation “English places” (
lieux à l'anglaise
) and then took the English acronym WC (water closet) instead. The Japanese have dozens of native words for a place of defecation but prefer the Japanese-English
toiretto
. You have to go back to the Middle Ages to find places of defecation given more accurate and poetic names: Many a monk used a “necessary house.” Henry VIII installed a House of Easement at his Hampton Court Palace. The easiest modern shorthand for the disposal of the disposal of human excreta—sanitation—is a euphemism for defecation which is a euphemism for excretion which is a euphemism for shitting. This is why the young boy hero of Dr. Seuss's
It's Grinch Night
can ask for permission “to go to the euphemism.” This is why the only safe place for modern humans to talk about defecation is in the unthreatening embrace of humor, and why the ordinary, basic activity of excretion has been invested with an emotional power that has turned a natural function into one of our strongest taboo words.