On Maintenance and Restoration
By Benjamin Braddock · 20 March 2026
“And I will restore to you the years that the locust hath eaten…”
— Joel 2:25
I am writing from the library of a chateau in Normandy. It was built, I think the count told me, sometime during the 14th century. The chapel behind the house predates America’s founding by some half-century. On the third floor, there is a hidden room where mass was said secretly during the years of revolution. If these walls could talk, what might they say? They were here for it all: the ancien régime, the revolution, Napoleon, the Franco-Prussian War, the Belle Époque, the Great War, the Occupation, the Liberation… then the long postwar; the recession of the Empire, the loss of old France, the rise of something else… But they do not talk; they are a silent witness. Their testimony is that they survive it all, still doing their duty, still holding erect this great house. And that is entirely thanks to the family that has kept it as their ancestral charge.
A great old house is always in the process of maintenance, restoration, and repair. If it is not, it will rapidly become unlivable and eventually burn or fall to the ground. There must always be a caretaker.
On my second day here, the hot water on my side of the house went out. My host quickly tracked down the source of the problem and sent for a replacement part. In the meantime, I can shower on the other side of the house. My inconvenience is nothing more than a walk down a long hallway, and even that will be resolved by morning. There is no obligation on the part of my host—I am a guest, not a customer. But you learn much about a man from whether he fixes the thing immediately or lets it wait. I know some people who would leave the water heater broken and simply switch to the bathroom that still had hot water until they “got around to fixing it,” which might be years later, if ever.
***
In Stewart Brand’s new book Maintenance: Of Everything, Part One, he opens with the 1968-69 Sunday Times Golden Globe Race — a race to complete the first solo sailboat voyage around the world. Nine competitors departed England between June and October 1968. They’d race south down the Atlantic into the perilous “Roaring Forties” latitudes of the Southern Ocean, where, below any land mass, there is nothing to interrupt winds nor waves in their never-ending blast eastwards around the world. From there, the rough turbulent waters east, below Africa, India, Australia, across the South Pacific and around the tip of South America, before turning northward back to England. The distance was roughly 30,000 miles, with no stops or outside assistance permitted. GPS had yet to be invented. Navigation was entirely by sextant, chronometer, and almanac. Self-steering gear was essential — without it, solo sailing was considered impossible. Failure of critical equipment in the Southern Ocean meant likely death as rescue was unlikely.
Brand details how three of the sailors’ approaches to maintenance would decide their destiny.
Robin Knox-Johnston: 29-years-old
The first man had already sailed his 32-foot wood ketch SUHAILI 17,000 miles from India to England. It was not an ideal sailboat for a round-the-world voyage without stopping. But he was unable to raise the funds to build something more suitable, so he made do with what he had, loading it down with all manner of tools and maintenance materials and setting sail.
Off the coast of West Africa, Knox-Johnston dove under the boat repeatedly with canvas strips, copper sheeting, and Stockholm tar to fix a serious leak in the hull. A shark began circling while he was in the water, so he climbed on board to retrieve a rifle, shot it, and got back to work on the repair. When his radio transmitter failed, he resoldered it using tiny dots of solder melted from navigation light bulbs. When he lost his self-steering gear south of Australia, he improvised a sail balance to keep course and removed his bunk sideboard so he’d be thrown to the floor if the boat jibed unexpectedly. It was a rough voyage, but one he seemed to endure, writing in his notebook that being fully occupied with the maintenance and repair of the ship was the one thing that drove away his feelings of depression.
Robin Knox-Johnston was prepared to deal with problems as they arose, and he didn’t have to wait very long.
Donald Crowhurst: 35-years-old
The second man entered the race in hopes that the prestige and prize money would solve his financial problems. His boat was a 41-foot trimaran, a novel design that was theoretically twice as fast as traditional keelboats but had a tendency to— if it capsized—remain stuck in an inverted position that would be impossible to right. So Crowhurst designed an elaborate auto-righting system using a mast-top buoyancy bag. But he never got it operational. He left on the last possible day, October 31st, and accidentally left all the repair materials behind on the dock.
Cowhurst’s specialty was electronics. That was the one thing he brought in spades, which became a problem when the leaks sprang, and seawater poured in. His self-steering gear was improperly attached and kept vibrating screws loose. He had to cannibalize screws from other parts of the boat to try to keep it attached. It became clear the vessel could not withstand the journey if it entered the Southern Ocean. So he parked in the South Atlantic Ocean and began keeping a fraudulent logbook and cabling fictional positions back to England. At one point, violating the race rules, he sneaked ashore in Argentina to retrieve some plywood to fix a split that appeared in the hull.
Unlike Knox-Johnston, Crowhurst loathed maintenance. To self-motivate, whenever he did some chore he didn’t feel like doing, he would have some rum or wine. Soon, he began running out of it. It was not normal laziness, though. Anything to do with his radio or electronics, he could throw himself into with vigor, working long hours in the tropical heat.
In his final weeks, his journal entries became increasingly delusional, with references to a philosophical discovery that he believed would liberate humanity, passages that could have been lifted from a Dr. Bronner’s soap label, like “And yet, and yet – if creative abstraction is to act as a vehicle for the new entity, and to leave its hitherto stable state it lies within the power of creative abstraction to produce the phenomenon!!!!!!!!!!!!!!!!!!” He scribbled one last note: “It is finished. IT IS THE MERCY,” and a short time later, jumped overboard. The boat was found nine days later.
Bernard Moitessier: 46-year-old
The third man, a Frenchman, was the most experienced sailor in the race. He drew on his experience to build the ideal boat for the race’s demands. The hull was made of steel, with multiple layers of special paint to prevent corrosion. He installed steps up the side of the masts so he could easily climb them for inspection and maintenance. The sails were reinforced and so well made that it was six months before he had to sew up any tears. He focused on doing it simply and doing it well, taking along what was needed and leaving behind anything else. He hated electronics, and instead of a radio, took along a slingshot so he could launch film canisters containing messages onto the decks of passing ships. By leaving excessive stowage behind, his boat was lighter and faster.
When Moitessier’s steel bowsprit was bent in a collision with the stern of a freighter he was passing a message to, it could have doomed his expedition. But he sat for two nights and a day and worked out how he would fix it alone at sea, devising an ingenious way to bend it straight with a winch and boom. His approach to maintenance was not to fix issues as they arose — though like Knox-Johnston he could do that in a crisis — but to notice them and address them before they grew toward failure.
Moitessier spent most of his time reading, sleeping, and eating. He got into yoga just past the Cape of Good Hope. By the South Pacific, he was catching up to Knox-Johnston, who started 69 days before him. He was predicted to overtake him, winning not just the cash prize for the fastest time but also the Golden Globe trophy for the first solo nonstop sail around the world. His return was hotly anticipated, and the French government was preparing a naval escort and an award of the Legion of Honor. Then, a message from Bernard Moitessier came over the wires from Cape Town. It read:
“My intention is to continue the voyage, still nonstop, toward the Pacific Islands, where there is plenty of sun and more peace than in Europe… I am continuing nonstop because I am happy at sea, and perhaps because I want to save my soul.”
Three months later, Moitessier finally docked in Tahiti. Knox-Johnston won the race (he would later award the £5,000 prize to Donald Crowhurst’s widow and children), but Moitessier won something else. He spent two years in Tahiti trying to put into words what the sea had taught him:
“How long will it last, this peace I have found at sea? It is all of life that I contemplate—sun, clouds, time that passes and abides. Occasionally it is also that other world, foreign now, that I left centuries ago. The modern, artificial world where man has been turned into a money-making machine to satisfy false needs, false joys.”
Photography by Benjamin Braddock
Brand observes that optimists are especially prone to neglecting maintenance. They resent the drudgery of it, preferring the grandiose and novel to the simple and routine. Crowhurst was this kind of optimist — a man who bet on a revolutionary boat design and his own electronics rather than do the unglamorous work of preparing for what the sea would actually demand of him. And in this, he was not unique, but a mirror of the civilization that produced him.
The Golden Globe Race was launched in the same year that the old order of the West suffered its cultural crisis. Contemporary discourse dates the present order—the “rules-based liberal international order”—to 1945, the Atlantic Charter, the United Nations, and Bretton Woods. But the financial and political structures only tell part of the story. The war itself accelerated technological advancement to a degree never experienced before in recorded human history: radar, jet propulsion, nuclear energy, antibiotics, synthetic materials, and computing. The war effort had also driven the construction of a globe-spanning network of logistics, communication, and transportation. The world became flatter. This gave the West the practical means to have a collective freak-out.
And in 1968, it did.
With the boom that followed the war came not just new technology but new people, more than any generation before, raised in places with no memory. The tract housing that had sprung up across the American landscape was itself a triumph of innovation and mass production, producing a generation marked by rootlessness and resentment. Parenting is the oldest and most essential chain of maintenance there is: the passing of language, custom, memory, and obligation from one generation to the next. Young families severed from grandparents, churches, and the towns that had formed them turned to books by figures such as Dr. Spock. Whether it was Spock’s advice that was especially bad, or simply the fact that young parents found a need to turn to it in the first place, the introduction of psychoanalysis into the domain of child-rearing and its consequences have been a disaster for the human race.
The results could be found drifting through the Haight and across the highways of America, runaway youth with no aim, only following some vague hedonic impulses. Their parents, still grounded in the older world they had grown up in, did not appreciate how entirely new it all was for their children. “At some point between 1945 and 1967,” Joan Didion wrote in Slouching Towards Bethlehem, “we had somehow neglected to tell these children the rules of the game we happened to be playing.” There was, of course, a segment of the country that went on raising its children the old way—the families where the chain held, where memory and obligation were still passed hand to hand. Those unbroken chains reach down to a remnant population today. But they were not the ones who set the course of the broader culture. The lost children were, and they were dry tinder for radicalism.
The same summer the sailors of the Golden Globe Race set out from England, barricades went up in Paris, the New Left set Chicago ablaze at the Democratic convention, and students shut down universities from Berlin to Rome to Mexico City. The ideology that gave this impulse its most articulate form was Marxism, which was never, in practice, a program of liberation but one of delayed modernization. Together with psychoanalysis and the critical theories that descended from both, it provided an entire vocabulary for delegitimizing the inherited order: for recasting tradition as false consciousness, civility as repression, obligation as neurosis, and the work of maintenance as complicity with power. It taught a generation to see through everything and to care for nothing. Wherever these ideas took hold, the result was the same: maintenance was not just neglected but actively repudiated.
This revolution robbed us of what was genuinely great about the modern age, an age in which we had gone from the horse to the moon in a single lifetime. Instead of building upon those achievements within a civilization still confident in its own inheritance, we handed them to a culture that had been taught to despise itself. And the generation that carried that teaching forward—the optimists, in Brand’s sense, who resented the drudgery of maintenance and preferred the grandiose and novel to the simple and routine—have held the tiller for sixty years. They did not maintain our countries, our institutions, our borders, our culture, or our future, treating the inheritance as something to be spent rather than maintained and grown.
Not only did they spend what they were given, but they also heavily borrowed against the future. And the economy they built rewarded them for it. The shift from manufacturing to technology and finance meant that the highest returns accrued not to those who maintained but to those who disrupted. An entire civilization reorganized itself around the principle that innovation was wealth and maintenance was cost.
But we are not Crowhurst. Not yet. The hull has not split.
Moitessier understood something that the civilization around him did not: he stripped his boat to what was essential and repairable, because he knew that only simple things can be reliably fixed with what you have on board. He spent his days not in crisis management but in what he called “an undefinable state of grace.” Noticing what was wearing before it failed, he saved himself the trouble of a crisis.
We are also not Moitessier. We are Knox-Johnston, sailing our old boat with its cracks and rusty screws, constantly fighting to stay afloat among the howling winds and tossing waves. Knox-Johnston wrote in his notebook that being fully occupied with the maintenance and repair of the ship was the one thing that drove away his feelings of depression. There is a lesson in that. The work is not a burden to be endured on the way to some better condition. The work is the condition. It is our lot to fix what we can with what we have. We are beyond maintenance. The work now is the much harder work of restoration.
***
Not far from me is the Haras du Pin, the oldest national stud in France. Built by Louis XIV to raise great war stallions and improve the bloodlines of France’s horse breeds, it has survived revolution, occupation, and liberation. They still breed Percherons and Norman Cobs there, the big, strong draft horses that built and defended this country. The stud nearly did not survive the socialist government of Hollande, which in 2013 privatized the breeding mission and then withdrew almost all funding. What saved it was not the state but a cooperative of private breeders who refused to let the bloodlines die. The remnant, doing what the remnant does.
There is no great demand for these horses now, but someone still keeps the bloodlines, mends the fences, and feeds the animals. When Western man returns to his senses, he will return to the horse. And the horse will be there, because someone maintained the farm.
I have long felt that the burning of Notre-Dame de Paris in April 2019 was the opening ceremony to the evil years that came after. I visited the other day for the first time since. The sight of the restoration was no less astounding than Lazarus walking out of his tomb. The spire that fell in flames has been rebuilt. The stone now shines bright, cleaned of centuries of grime and soot. What has been recovered is not just what was lost, but also the revelation of what was hidden. The old glory.
The verse from Joel does not say “I will repair the damage the locusts did.” It says, “I will restore to you the years.” The years themselves—not just what was lost in them but the time spent losing it. This is the deepest promise of restoration: that the evil years were not for nothing, that even the burning and the neglect served to reveal what had been hidden and to teach us what we had failed to value. We all have our Notre-Dames—the things entrusted to us that we have not yet lost, but have not yet restored. The work begins there.




