Living off the fat of the land

Get mothers overeating during pregnancy and you stand to gain customers as soon as they are born.

Drink and snack manufacturers used to be vilified for making a profit out of making us fat. With the new Health and Social Care Act starting to bite, we can look at this differently. Because of the reincarnation of the National Health Service as a path to private profit, obesity can now be reclassified as a marvellous opportunity to kick-start the economy.

Those who are overweight and obese will help generate annual revenues of £10bn by 2050, according to Public Health England. Surely this makes it even more important that we understand the causes of obesity.

On 14 April, researchers gathered in Cambridge to go over what we know. The truth is not much. The bottom line is that obesity seems to be becoming programmed into human biology in the developed world. Profit-hungry health providers should be punching the air.

Cambridge University’s Stephen O’Rahilly, who gave the opening keynote speech at the meeting, calls obesity a “heritable neuro-behavioural disorder” that is “highly sensitive to environmental conditions”. As much as 70 per cent of the difference between individual levels of fatness can be attributed to heritable factors but the rapid rise in obesity and diabetes over the past couple of decades shows that it’s not all genetic. There are ways to make people fulfil their potential for fatness.

Much of it has to do with failures in the signals between the brain and the gut – the messages that tell us when we are full and how much energy we feel we have and need. We don’t know a lot about what causes the failures but the bacteria living in your gut might be able to help. A study published in March showed how a microbe transplant can help weight loss. Transplant the microbes from the stomach of a mouse that has had a gastric bypass into the stomach of a mouse that hasn’t and the second mouse will begin to lose weight. No one knows exactly why, but some think that the mouse with the bypass has an altered gut flora and the most prevalent bacteria change the signalling from gut to brain.

Some of the metabolic failures seem to get programmed in before birth. It is becoming increasingly clear that a balanced diet is crucial to the unborn child. Research has shown that mothers who eat more fat than they should in pregnancy increase the risk of their offspring having liver and pancreas damage, heightening the chances of diabetes and early-onset obesity.

Maternal nutrition can affect the child’s mind as well as its body. Poor health and nutrition in pregnancy has been linked to anxiety, depression and attention deficit/hyperactivity disorder in the child. Improved nutrition in the run-up to conception could have an enormously beneficial effect on future generations.

It’s not entirely popular, O’Rahilly concedes, to blame genetics and environmental factors for obesity: as a society, we still want to characterise the obese as lazy or lacking self-control. Research even suggests that some obese people may be suffering from a progressive neurological disorder induced by factors in their environment: the brain machinery controlling energy balance is falling apart.

Anyway, viewed from a different perspective, this programmed obesity is wonderful, guaranteeing you a client base for generations. Get mothers overeating during pregnancy and you stand to gain customers as soon as they are born. They might end up in a mental health clinic rather than the obesity clinic but a customer’s a customer, right?

Maternal nutrition can affect the child’s mind as well as its body. Photograph: Getty Images

Michael Brooks holds a PhD in quantum physics. He writes a weekly science column for the New Statesman, and his most recent book is At The Edge of Uncertainty: 11 Discoveries Taking Science By Surprise.

This article first appeared in the 29 April 2013 issue of the New Statesman, What makes us human?

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Unlikely sisters in the Gaza Strip

A former Jewish settler in Gaza recalls her childhood friendship with a young Palestinian.

It was well after midnight, one summer night in 1995, when Inbar Rozy, a 13-year-old living in the former Israeli settlement of Alei Sinai in the northern Gaza Strip, heard her parents answer the phone. Sitting up in bed, surrounded by potted plants, candles and fairy dolls lit by shafts of light from a nearby security outpost, Inbar listened closely.

“I could hear everyone talking around me, making calls,” Inbar said when we met recently in Nitzan, southern Israel. When she got up to find out what was happening, her parents told her to make up a second mattress. As dawn broke, they led into the room a young woman carrying a small bag and wearing a black shirt and jeans. “She had shoulder-length dark hair dyed with red henna and beautiful eyes – big, black with thick eyelashes,” Inbar told me, smiling. “[She was] quiet. She looked scared.”

The woman was Rina (her surname cannot be given for security reasons), a talented artist in her early twenties studying at a local art college, where she had fallen in love with a Christian boy. For Rina, coming from a traditional family, marrying a non-Muslim would be strictly forbidden.

When her parents found out, they were furious and forbade her from seeing her boyfriend. But her male cousins felt this wasn’t enough. Earlier on the day the girls first met, Rina’s cousins had attempted to kill her in retribution for her perceived “honour crime”. Seeing that another attempt on her life was likely, Rina’s father called a relative, who in turn called Inbar’s father, Yossef, a friend of many years. There was no doubt she had to leave. Ironically, a Jewish settlement protected by the Israel Defence Forces was the safest place in Gaza for her to be.

In 1967, Israel seized the Gaza Strip from Egypt during the Six Day War. In time, it settled 21 communities on a third of the land, with a population of 8,000 by 2005. Soldiers guarded the settlements from 1.5 million displaced Palestinians, tens of thousands of whom were displaced in 1967 and moved to live in nearby refugee camps. In Gaza, before Israel’s ultimate withdrawal from the Strip in 2005, relationships between Israeli settlers and Palestinians were fraught. True, many Palestinians worked in Israeli settlements, earning wages higher than elsewhere in the Strip, but the two communities lived largely separate lives.

In the mid-1990s, even after the Oslo Accords, violence was simmering. Israeli military incursions increased with the outbreak of the Second Intifada in 2000. Thousands of home-made Qassam rockets were launched by Palestinian militants at settlers and those living in southern Israel. Security measures hardened. The veteran Israeli journalist Amira Hass, who spent several years living in Gaza, describes neighbourhoods that were “turned into jails behind barbed-wire fences, closed gates, IDF surveillance, tanks and entry-permit red tape”.

And yet, in spite of the forced segregation, Inbar’s family enjoyed close links with their Palestinian neighbours. Inbar’s father worked as an ambulance driver, and on several occasions he helped transport those who lived nearby for emergency medical treatment in Israel. “Every Tuesday, my father’s Jewish and Arab friends would come to our house and we’d eat lunch together,” Inbar remembered.

Given the gravity of Rina’s situation, she couldn’t leave the house. Secrecy was paramount. The girls spent weeks together indoors, Inbar said, chatting, watching TV and drawing. “I’m not sure that as a child I actually understood it for real,” she said. “She taught me how to paint and sketch a face from sight.”

Almost as soon as Rina arrived, Inbar’s family began receiving anonymous phone calls asking about her. “My dad told me, ‘Don’t mention anything about Rina. Say you don’t know what they’re talking about – because otherwise they’ll come and kill us,’” Inbar said.

While the girls got to know each other, Inbar’s mother, Brigitte, found a women’s shelter in East Jerusalem for Rina. Whereas today Gaza is closed off by a military border under heavy surveillance, at that time it was porous. Brigitte drove Rina in to the capital, where she was given a new name and identity that would enable her to begin a new life, on condition that she contact no one in Gaza.

Today Inbar, who is 33, works at the Gush Katif centre in Nitzan – a museum dedicated to the memory of the Israeli settlements in Gaza. Despite her parents’ objections, the family was evacuated in 2005. Unlike most settlers in Gaza, some residents of Alei Sinai were determined to stay on, even if that meant forfeiting their Israeli citizenship. “I have no problem with living as a minority in a Palestinian state,” one of Alei Sinai’s inhabitants, Avi Farhan, told the Israeli daily Haaretz at the time.

Inbar now lives in Ashkelon, a city of 140,000 in southern Israel, and finds the big city alienating, especially when she recalls the warm relationships that once existed in Gaza. “I’ve never felt less secure,” she told me.

Years later, she learned that Rina had developed cancer and died. “The day before Rina left . . . she drew a portrait of me,” she said, describing how her friend had outlined, in charcoal strokes, the features of the teenager. Her parents packed the portrait with all their belongings in a shipping container the day they left Gaza. Soon after, the container was destroyed in a fire.

“I think if people had given it a chance . . . they would have had these kinds of friendships,” Inbar said, looking back. “We’d get along fairly well if we didn’t look at others as the monsters over the wall.” 

This article first appeared in the 27 August 2015 issue of the New Statesman, Isis and the new barbarism