
Understanding the Disorder
Most people have heard of arthritis, lupus, or osteoporosis, but relatively few recognize the name Ehlers-Danlos syndrome (EDS). Yet this group of inherited connective tissue disorders affects thousands of people worldwide and can profoundly alter nearly every aspect of daily life. For some, it means unusually flexible joints and chronic pain. For others, it carries the risk of ruptured blood vessels or internal organs. Between these extremes lies a remarkably diverse family of disorders that illustrates just how important the body’s structural framework truly is.
Ehlers-Danlos syndrome is not a single disease but a collection of thirteen recognized hereditary disorders that share one common feature: abnormalities in connective tissue. Connective tissue forms the body’s internal scaffolding, providing strength, flexibility, and support to the skin, joints, blood vessels, ligaments, tendons, and many internal organs. When this framework is weakened, the effects can extend throughout the body.
Although EDS has long been considered rare, growing awareness and improved diagnostic methods suggest it may be more common than previously believed. Many individuals spend years seeking an explanation for symptoms that are dismissed as unrelated or attributed to anxiety, chronic pain syndromes, or simple clumsiness. Increased recognition has begun shortening this diagnostic journey, but many patients still experience significant delays before receiving an accurate diagnosis.
The Biology Behind EDS
At the heart of Ehlers-Danlos syndrome is collagen, the most abundant protein in the human body. Collagen functions much like the steel reinforcing bars embedded within concrete. It gives tissues strength while allowing them to remain flexible enough to move without tearing.
Collagen is found almost everywhere, including the skin, tendons, ligaments, cartilage, bones, blood vessels, intestines, and the protective coverings surrounding many organs. Multiple genes direct the production, assembly, and maintenance of collagen fibers and other components of the extracellular matrix—the microscopic framework that supports cells throughout the body.
In EDS, inherited genetic mutations interfere with this process. Depending on which gene is affected, collagen may be produced incorrectly, assembled improperly, or fail to provide adequate structural support. The resulting weakness affects whichever tissues rely most heavily on the defective protein.
The pattern of inheritance varies among the different forms of EDS. Many are inherited in an autosomal dominant fashion, meaning that a child has a 50 percent chance of inheriting the disorder if one parent carries the abnormal gene. Other forms are autosomal recessive, requiring defective copies from both parents, while some cases result from entirely new mutations with no previous family history.
One notable exception remains the most common subtype: hypermobile Ehlers-Danlos syndrome (hEDS). Despite years of intensive research, no single genetic mutation has yet been identified. As a result, hEDS remains a clinical diagnosis based on characteristic symptoms and examination findings rather than laboratory confirmation. Identifying its underlying genetic basis is one of the major goals of current EDS research.
The syndrome bears the names of two physicians who helped characterize it in the early twentieth century: Danish dermatologist Edvard Ehlers and French physician Henri-Alexandre Danlos.
A Family of Disorders
The 2017 International Classification recognizes thirteen distinct forms of Ehlers-Danlos syndrome. While all involve connective tissue abnormalities, each subtype has its own characteristic pattern of symptoms and complications.
Hypermobile EDS
Hypermobile EDS is by far the most frequently diagnosed subtype. Its defining features include generalized joint hypermobility, chronic musculoskeletal pain, and varying degrees of skin involvement. Individuals may be able to bend their fingers, elbows, knees, or spine far beyond the normal range of motion.
Although hypermobility can appear impressive, it often comes at a significant cost. Joints that move too freely lack stability, making them prone to sprains, partial dislocations, and complete dislocations during everyday activities. Chronic pain and fatigue frequently become the most disabling aspects of the disorder.
Many people with hypermobile EDS also experience additional conditions that appear to occur more frequently than expected. These include disorders of the autonomic nervous system, particularly postural orthostatic tachycardia syndrome (POTS), gastrointestinal motility problems, chronic headaches, and persistent fatigue. Researchers continue to investigate why these conditions commonly occur together.
Classical EDS
Classical EDS primarily affects the skin and joints. It usually results from mutations involving genes responsible for type V collagen.
Patients typically have remarkably soft, velvety skin that stretches much farther than normal before returning to its original position. Wounds often heal poorly, producing thin, widened scars sometimes described as “cigarette-paper scars.” Easy bruising is common, and even relatively minor injuries may leave permanent marks.
Joint hypermobility is also a prominent feature, although the degree varies considerably from person to person.
Vascular EDS
Among all forms of Ehlers-Danlos syndrome, vascular EDS is the most serious. It results from mutations affecting type III collagen, an important structural protein within blood vessel walls and many internal organs.
Unlike the dramatic flexibility often seen in hypermobile EDS, patients with vascular EDS may have only mild joint laxity, usually involving the small joints of the hands and feet. Instead, the major concern is tissue fragility.
Arteries may develop aneurysms, tears, or spontaneous ruptures. The intestines and uterus are also unusually fragile, creating life-threatening medical emergencies that often occur without warning.
Many individuals with vascular EDS also have recognizable physical characteristics, including thin translucent skin, prominent veins, a narrow nose, thin lips, and relatively large, prominent eyes. These findings, however, are not present in every patient.
The Rarer Forms
The remaining subtypes are uncommon, with some documented in only a small number of families worldwide.
Kyphoscoliotic EDS often presents during infancy with severe muscle weakness and progressive curvature of the spine. Arthrochalasia EDS causes profound joint instability beginning at birth, while dermatosparaxis EDS produces exceptionally fragile, sagging skin that tears easily.
Other rare forms primarily affect the eyes, heart valves, muscles, teeth, or periodontal tissues. Although individually uncommon, these disorders illustrate how connective tissue supports virtually every organ system in the body.
One Disease, Many Presentations
One of the greatest challenges in understanding Ehlers-Danlos syndrome is its extraordinary variability. Even individuals carrying the same genetic mutation may experience dramatically different symptoms and levels of disability. Some remain physically active with relatively mild limitations, while others develop chronic pain, repeated joint injuries, or life-threatening vascular complications.
This wide spectrum often complicates diagnosis. Physicians unfamiliar with EDS may not immediately recognize that seemingly unrelated symptoms—frequent sprains, digestive problems, easy bruising, chronic fatigue, headaches, and dizziness—can all stem from a single underlying connective tissue disorder.
Ehlers-Danlos syndrome occupies a peculiar position in medicine: common enough that most physicians will encounter it, but rare enough — and complex enough — that many will misidentify it or underestimate it. As awareness grows and genetic testing becomes more accessible, diagnostic delays are slowly shortening.
For patients living with EDS today, the message is mixed but not without hope. For most, a normal lifespan is likely, though the journey will require proactive self-advocacy, knowledgeable medical partnerships, and real-world adaptation. For those with vascular EDS, the risks are serious and demand vigilance — but even here, the medical community is making progress.
Recognizing these patterns is the first step toward appropriate treatment. Although EDS cannot currently be cured, an accurate diagnosis allows patients and physicians to anticipate complications, tailor therapy, and improve long-term quality of life.
For a more detailed discussion of EDS, contact me at WWW.grumpydocwv@gmail.com
Medical Disclaimer
The information provided in this article is intended for general educational and informational purposes only and does not constitute medical advice. It should not be used as a substitute for professional medical advice, diagnosis, or treatment.
Always seek the guidance of a qualified healthcare provider with any questions you may have regarding a medical condition or treatment. Never disregard professional medical advice or delay seeking it because of something you have read here.
If you are experiencing a medical emergency, call 911 or your local emergency number immediately.
The author of this article is a licensed physician, but the views expressed here are solely those of the author and do not represent the official position of any hospital, health system, or medical organization with which the author may be affiliated.
Illustration Generated by author using ChatGPT.
Sources and Further Reading:
Note: The 2017 diagnostic classification is the current standard; updated criteria are expected in 2026.
1. Francomano et al. (2024). Research advances in EDS. Frontiers in Medicine
2. Ritelli & Colombi (2020). Molecular Genetics and Pathogenesis of EDS. Genes, MDPI
3. Zschocke et al. (2024). Genetic diagnosis of EDS. Medical Genetics / NIH
4. StatPearls: Ehlers-Danlos Syndrome (2023). NCBI Bookshelf
5. GeneReviews: Classic EDS (updated 2024). NCBI Bookshelf
6. GeneReviews: Vascular EDS (updated 2025). NCBI Bookshelf
7. MedlinePlus Genetics: Ehlers-Danlos Syndrome. NIH MedlinePlus
8. Cleveland Clinic: EDS Overview. my.clevelandclinic.org
9. Cleveland Clinic: Vascular EDS. my.clevelandclinic.org
10. Medscape: EDS Background and Pathophysiology. emedicine.medscape.com
11. MSD Manual Professional: EDS in Pediatrics. msdmanuals.com
12. Frank et al. (2019). Vascular EDS: Long-Term Observational Study. Journal of the American College of Cardiology / ScienceDirect
13. Case Report: Novel COL3A1 mutation in vEDS. PMC / NCBI
14. EDS Society: The Road to 2026. eds.clinic
15. EDS Society: Life Expectancy in EDS. eds.clinic








The Golden Age That Never Was
By John Turley
On July 14, 2026
In Commentary, History, Politics
How the Myth of 1950s America Is Being Weaponized by the Modern Right
Not long ago, I was sitting in a waiting room waiting to get an X-ray done. They had MeTV on the television and Leave It To Beaver was playing. You know, the classic 1950s television show where dad went to work, mom stayed at home and did housework while wearing pearls, a dress and heels, and the kids were well behaved even though they may occasionally have been “scamps”. Few ideas exert a stronger pull on the American imagination than the belief that there was once a lost golden age—a time when the nation was more prosperous, more moral, more unified, and more secure than it is today.
Ask most Americans when the country was at its best and there’s a decent chance you’ll hear something like: ” the ’50s.” Clean neighborhoods. Stable families. Everyone going to church on Sunday. One income paying the bills. It’s a seductive image and it’s one that right-wing politicians and evangelical leaders have been selling hard for decades. The only problem is that it was never the whole truth. In 2025, the effort to resurrect that selective memory began the move from campaign rhetoric into actual governance.
Let’s take a close look at the mythology of postwar America and examine what the 1940s and 1950s actually looked like for the millions of Americans excluded from the postcard image and explore how modern conservative politicians and religious leaders are drawing on that mythology to reshape the country today.
The Legend: America’s Postwar Paradise
It’s easy to understand the emotional pull. After the trauma of World War II and the deprivation of the Great Depression, the late 1940s and 1950s did, for a particular slice of America, offer something genuinely new: suburban homes, new cars, television sets, and a sense of safety and prosperity that earlier generations couldn’t have imagined. For white, middle-class families in the northern and midwestern United States, the GI Bill opened the door to homeownership and college education. Real wages rose. Life expectancy improved. The birth rate climbed.
Televisions went from being owned by 12 percent of households in 1950 to over 90 percent by the end of the decade and beamed idealized domestic life straight into living rooms across the country. Programs like Father Knows Best and, of course, Leave It to Beaver were essentially aspirational advertising. Nobody was poor. Nobody was Black. Nobody was gay. Nobody was confused. Everyone’s lawn was neatly trimmed and their problems resolved in 22 minutes.
It is worth acknowledging that aspects of this nostalgia reflect real experience for a limited few. The cultural stability and sense of community that many Americans remember from the era were genuine features of daily life for some people in some places. Writer Alan Ehrenhalt, who wrote extensively about 1950s Chicago neighborhoods, documented the authentic bonds people formed and the coherent community life that anchored their lives. The nostalgia is not entirely manufactured. But the question is: whose nostalgia counts, and who pays the price for making it policy?
The Reality Check: Who Got Left Out
Here is what the postcard left out: the United States of the 1950s was a country of legally enforced racial segregation, economic exclusion, and profound gender inequality. It was, in many respects, a country operating an unofficial domestic system of apartheid.
Jim Crow laws governed daily life for Black Americans from the post-Reconstruction era through the mid-1960s. Schools, workplaces, public transportation, medical facilities, and parks were racially segregated across the South and informally segregated in much of the North. Poll taxes and literacy tests suppressed Black voting. Vagrancy laws effectively criminalized unemployment among Black men. Physical terror, including lynching and the threat of violence, was used as a tool of social control.
Black Americans in the 1950s faced a starkly different economic reality than white Americans. Discriminatory lending practices, including the federally sanctioned “redlining” that denied mortgages to Black families in certain zip codes, locked millions out of the very suburban prosperity that defines the nostalgic image of the era. The GI Bill, widely celebrated as the engine of postwar middle-class expansion, was administered locally and largely excluded Black veterans in the South through discriminatory implementation.
Women fared little better by today’s standards. The idealization of the 1950s housewife conceals the coercive nature of women’s domestic confinement in that era. Women were largely excluded from professional careers, could not obtain credit cards in their own names until 1974, and faced deeply limited legal recourse against workplace discrimination or domestic violence. The image of the contented housewife was, for many women, less a personal choice than the only option available to them.
The economy itself was more volatile than the mythology suggests. The United States suffered four recessions between 1949 and 1960. Average GDP growth during the Eisenhower years ran at about 2.5 percent — respectable, but hardly the sustained boom of legend. And when measured by real GDP per capita in today’s dollars, the average American is roughly 3.7 times better off financially now than in 1955, which complicates the argument that things were economically superior back then.
The period was also marked by intense Cold War anxiety. Americans conducted nuclear attack drills in schools and lived with the constant fear of atomic war. I can remember the “duck and cover” drills that we had in school, as if hiding under our desk would protect us from a nuclear blast. The era also witnessed the rise of McCarthyism, during which accusations of communist sympathies, most without proof, damaged careers and chilled political dissent.
In this version of history, America was once united, moral, prosperous, and respected. Something then went wrong—often identified as secularization, feminism, immigration, globalization, civil rights activism, cultural liberalism, or government expansion. The nation’s challenges are therefore attributed not to complex economic and social forces but to a departure from traditional values.
Building the Myth: The Role of Religion and Cold War Politics
One of the most significant and least understood aspects of 1950s nostalgia is how deliberately constructed it was at the time. The “Christian America” that modern evangelical conservatives point to as a foundational model was, in large part, a Cold War invention.
Historian Kevin Kruse, in his book “One Nation Under God,” documents in detail how business, political, and religious leaders worked during the 1940s and 1950s to fuse Christianity with American national identity in an explicit effort to distinguish the United States from “godless communism.” The phrase “under God” was inserted into the Pledge of Allegiance in 1954 following a lobbying campaign by the Knights of Columbus. “In God We Trust” was adopted as the national motto in 1956, replacing the unofficial but far more pluralistic “E Pluribus Unum” — “Out of Many, One.” Both initiatives had the explicit goal of defining American identity through religious contrast with the Soviet Union, not of recovering some ancient tradition.
President Eisenhower was the central political figure in this fusion of piety and patriotism. Though he had little religious affiliation for most of his life, in 1953 he was baptized in the Presbyterian Church and became active in what historians called the “religious revival” of 1950s America. He signed the National Association of Evangelicals’ “Statement of Seven Divine Freedoms” in 1953 and became what many regarded as a symbolic pastor-in-chief. The Advertising Council ran a nationwide “Religion in American Life” campaign encouraging church attendance. Corporate America joined in: Walt Disney incorporated explicitly patriotic and religious themes into his Anaheim park. The annual National Prayer Breakfast was institutionalized. Presidential speeches began ending with “God bless America” as a matter of course.
Kruse is careful to note that this represented something genuinely new, not the recovery of something original. The “Christian founding” narrative so beloved by modern evangelical conservatives is, in his assessment, more myth than history. What the 1950s actually produced was a strategic civil religion built for Cold War propaganda — a useful fiction that has since been mistaken for ancient truth.
For many voters, such appeals are less about historical accuracy than emotional reassurance. They promise stability amid rapid change and offer a sense of continuity in a world that often feels uncertain.
The Political Machinery: From Reagan to MAGA
“Make America Great Again” is not, as many people assume, a phrase that originated with Donald Trump. Ronald Reagan used it extensively during his 1980 presidential campaign. Its emotional logic — that there was a better time, that it was taken from us, that we can return to it — has been a structural feature of American right-wing politics for at least four decades.
What Trump did was amplify it and make the temporal reference more explicit. When pressed, Trump has pointed to the late 1940s and 1950s as the era he has in mind as a model of national greatness. And his supporters appear to share that view. A 2024 survey by the Public Religion Research Institute (PRRI) found that approximately 70 percent of Republicans believe that America’s culture and way of life has changed for the worse since the 1950s.
That survey finding is worth thinking about. Seven in ten members of one of the nation’s two major political parties believe the country was better when segregation was legal, women couldn’t get a credit card, and McCarthyism was destroying careers on the basis of rumor and suspicion. The longing is, of course, more selective than that, most of those respondents are thinking of the community, stability, and cultural coherence of the era, not its injustices. But the political machinery that exploits that nostalgia does not make those fine distinctions.
Project 2025, the 900-page policy blueprint produced by the Heritage Foundation and dozens of allied conservative organizations, is perhaps the most systematic expression of this restorationist project. Its stated goals include restoring “the family as the centerpiece of American life,” reducing federal government size, centralizing executive power, and returning to what it calls “foundational values.” The document explicitly frames the current moment as a crisis requiring urgent corrective action to restore something that has been lost: a rhetorical structure that assumes the loss of a golden past as its premise.
The Evangelical Revival: Reclaiming a Nation That Never Quite Was
For evangelical Christians in the MAGA coalition, the 1950s hold special significance because of the Eisenhower-era fusion of Christianity and national identity. The addition of “under God” to the Pledge and “In God We Trust” to the currency are treated as evidence of a deep historical tradition — proof that America has “always” been a Christian nation. As one analysis published in Mere Orthodoxy noted, among proponents of Christian nationalism, there is broad agreement that “the cultural Christianity of the Eisenhower era presents a model to which we should aspire.”
The political ambitions of this movement are not subtle. During the first year of Trump’s second term, a series of executive orders moved explicitly toward institutionalizing evangelical Christian priorities within the federal government. One established a task force to “eradicate Christian bias” from government. Another created a White House Faith Office. A third established a Religious Liberty Commission. The rhetorical framing was consistently restorative — “bringing back” religion, returning to foundational truths, recovering what was lost.
What this narrative omits, as historians of religion have carefully documented, is that the “Christian America” of the 1950s was itself a political construction, not an inherited tradition. The founders were, at best, a religiously mixed group whose Enlightenment-influenced constitutional framework was deliberately secular. As Americans United for Separation of Church and State ha noted, the Cold War-era religious symbols that Christian nationalists now treat as bedrock tradition would have been unfamiliar and to the actual founders.
The 1950s that evangelicals and Christian nationalists embrace as a Christian model was also the decade that ended with Supreme Court rulings in 1962 and 1963 prohibiting sponsored prayer and Bible reading in public schools. From the Christian nationalist perspective, those rulings mark the beginning of America’s moral decline. Which means the golden age they want to restore existed for, at most, a few years before it was, by their own account, already being dismantled.
Nostalgia as a Political Tool: The Psychology Behind the Appeal
None of this is to say that nostalgia is inherently dishonest or manipulative. Research in psychology consistently shows that people misremember the past by emphasizing positive personal experiences and filtering out context that complicates the picture. This is normal human cognition, not bad faith. For working-class white Americans who experienced the 1950s as a period of genuine stability and upward mobility, the memory is not false. The problem arises when personal memory is converted into universal history and then into policy prescription.
Political movements have always understood the emotional power of a remembered golden age. The appeal to restoration allows politicians to diagnose the present as fallen and to promise recovery without having to specify precisely what they’re recovering. It is a rhetorically flexible tool: it can mean lower taxes, stronger churches, tougher borders, whiter neighborhoods, or simply the vague sense that things made more sense once and someone took them away from you. The ambiguity is a feature, not a bug. It allows a coalition of people with different specific grievances to unite around a shared emotional posture.
What makes the current moment distinctive is the ambition and specificity of the institutional project. Earlier iterations of “Make America Great Again” were largely rhetorical. Project 2025, Christian nationalism’s White House offices, and the executive order campaign of Trump’s second term represent an attempt to translate nostalgic sentiment into durable structural change. The mythology is no longer just a campaign slogan. It is becoming, or attempting to become, a governing framework.
What Gets Left Out When We Go Back
The practical consequences of any serious attempt to restore something like 1950s governance deserve direct examination. The America of that era did not inadvertently exclude Black citizens, women, LGBTQ+ Americans, and religious minorities from full participation in public life. It excluded them by law and by deliberate institutional design. Any genuine “return” to the social order of that era would require actively undoing the legal and social progress of the intervening seven decades.
Some elements of the contemporary right’s agenda move explicitly in that direction: challenges to voting rights provisions, rollbacks of civil rights protections for LGBTQ+ Americans, attacks on DEI programs, restrictions on reproductive autonomy, and pressure on the constitutional separation of church and state. Whether these specific policies will achieve their stated goals is a matter of legitimate political debate. But the historical record of the 1950s for the Americans who were not white, male, heterosexual, and Protestant is not ambiguous. For them it was not a golden age, not even close.
Perhaps the most honest thing one can say about the 1950s is what the historical record shows: it was a complex, contradictory decade. For some Americans, it genuinely offered stability, community, and opportunity. For others, it was a system of legal oppression maintained by violence and economic exclusion. Both things are true. A serious engagement with the era requires recognizing that contradiction. A political mythology that acknowledges only one of those truths is not history. It is propaganda.
A Final Thought
The golden age of America is a powerful story. It has the great advantage of being partly true — enough to feel authentic to those who experienced it, enough to resonate with people who wish the present were simpler and more coherent. But it is a partial truth that has been shaped, amplified, and in some cases invented to serve political ends. The religious symbolism of the Eisenhower era was a Cold War construction, not an ancient tradition. The prosperity of the postwar years was real for some but radically unequal. The community stability that people remember was purchased, in part, through the enforced subordination of millions of Americans.
Understanding all of this doesn’t require abandoning the genuine good things of that era — community, stability, the importance of family and neighborhood. It requires being honest about the terms on which those good things were available and for whom. And it requires asking whether the politicians and religious leaders invoking that era’s memory are interested in what made it work for many Americans and extending those benefits to everyone, or whether they are more interested in what made it work specifically for white, Christian, heterosexual men.
History does not go backward. But it can be selectively remembered in ways that carry serious consequences for the present. That is worth thinking carefully about.
Sources
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