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Tuesday, November 25, 2025

AMERICANA / FRISCO CAB KILLS CASTRO CAT



Calamity Causing Way Mo’ Concern than Expected

KitKat & Community Are Crushed 

In a recent dispatch, The New York Times. sent star reporter Heather Knight to cover a tragic accident in San Francisco’s Mission District where a driverless taxi struck and killed a beloved neighborhood bodega cat. 

The incident has sent ripples far beyond the storefront — one store owner is catatonic with grief, the local community is shaking its head, and the broader questions about autonomous-vehicle safety are suddenly pressing. 

According to Knight’s reporting, the scene unfolded on a Monday night outside Randa’s Market, where the feline resident known as “KitKat” had for years held unofficial title as bodega mascot and rodent-control specialist. 

The driverless taxi, operated by Waymo, was making a passenger stop when the cat wandered beneath it. What followed turned a routine ride into a neighborhood calamity. 

Initial witness reports quoted in Knight’s article say the bodega cat sat near the sidewalk in front of the cab, which then pulled away and struck the animal. 

The store owner’s grief is palpable: the man who loved and fed KitKat is described as standing frozen in shock, speechless, unable to process the sudden loss of the four-legged fixture of his store. The article notes he remains in a state described by neighbors as “catatonic with grief.” 

Knight then moves the story for blocks on end, describing how the cat’s death became a kind of rolling lament from the Castro to the Mission and into the Lower Haight. Residents who never met the bodega owner nevertheless paused to tell her they felt as if a neighborhood elder had been taken away. At one corner, Knight reports, a woman clutching a canvas grocery tote fought back tears while describing how KitKat used to sit in the sun on the wooden pallet outside Randa’s Market, blinking slowly at passersby like a furry maĆ®tre d’ granting them permission to enter the store. 

Farther down the block, she interviewed a barista who said the cat would sometimes follow regulars halfway home before trotting confidently back to its post. “He had commute patterns,” the barista joked, before his face fell. 

Knight writes that even the humor felt hollow, as if the city had lost one of its tiny threads of normalcy in an already frayed fabric. Knight captures scenes of clusters of people standing in small silence, the way mourners do without realizing it, each person privately sorting out why the death of a cat cut so deeply. 

She notes that it is not, in truth, about the cat alone. The unexpected fatality has awakened the very real worry that autonomous vehicles, now threading through packed residential corridors, may not be fully prepared for the unpredictable life that spills across San Francisco’s narrow streets. 

After all, children dart between parked cars, dogs slip leashes, seniors shuffle nearer to traffic than sensors assume. If a machine can’t register a cat, residents ask, what — or who — might be next? 

Knight quotes a longtime Mission resident who said the city keeps approving these vehicles “as if we’re a testing ground, not a community.” The woman added that she doesn’t blame the taxi entirely — “it’s not a person” — but she does blame the companies for pushing fleets into neighborhoods without the consent of those who must live with them. “Driverless cars might be the future,” she told Knight, “but I didn’t ask to be the future’s crash test dummy.” 

In her reporting, Knight also explores the emotional center of the story: the bodega owner, described by friends as a gentle man whose life revolves around his shop and the stray that became his companion. Since the accident, he has barely spoken. Neighbors told Knight he stands behind the counter staring at the empty crate where KitKat used to nap. 

One customer said the man attempted to ring up a sandwich order three times before realizing he had already done so. The grief, Knight writes, has hollowed him. 


Knight reconstructs the accident with her usual precision. The Waymo taxi had just dropped a passenger on 16th Street and began to pull away when KitKat wandered into the road. Surveillance footage reviewed by Knight shows the cat approaching the vehicle moments before it accelerated. 

The cab’s sensors, according to the company’s statement, “did not recognize a living obstruction of meaningful size.” Those words, Knight observes, have become a rallying cry online, where critics argue that “meaningful size” reveals the blind ethics of the technology — and the blind spot in the city’s regulatory framework. To illustrate the tension, Knight walks readers through the steps city officials have taken — and haven’t taken — to manage the proliferation of autonomous taxis. 

She cites public hearings where San Franciscans lined up to speak against the expansion of AV fleets, only to see state regulators approve new routes, new hours, and new privileges. Residents told her they felt spoken over by “data points and optimism.” KitKat’s death, they say, is exactly the sort of preventable tragedy they feared. 

Knight’s reporting shows how, after the accident, candles and flowers appeared instantly. Someone taped a photo of the cat to the lamppost with a note reading, “Our Little Guardian.” Another left a tiny bowl of dry food. Knight describes a child kneeling to place a feather toy beside the memorial, asking her mother whether the robots “feel sorry.” The mother, Knight writes, did not answer. 

Continuing her walk, Knight stops into nearby shops where owners tell her they worry the city is losing its soul one small grief at a time. The tech that promised a safer future now feels unpredictable, even careless. For many, KitKat represented a kind of neighborhood glue — one of those minor civic treasures that define a community more honestly than any official landmark. 

Yet Knight acknowledges the collision of perspectives. She interviews a young tech worker who argued that autonomous vehicles will reduce long-term fatalities and that the companies were being unfairly vilified for an accident that could just as easily have been caused by a human driver. Knight includes the comment without editorializing but notes the silence this opinion received from shoppers within earshot. 

By the article’s final third, Knight widens the lens again, framing the story, a War and Peace version of a second day epic, as a test of public trust. The death of the cat has become not just a neighborhood tragedy but an emblem of the growing mismatch between the people who live in San Francisco and the technologies introduced into their streets without their full consent. 

She writes that the city has long been a proving ground for innovation, but rarely has the community felt so vulnerable to the consequences. Knight ends her dispatch on a somber note. 

Returning to Randa’s Market late in the evening, she observes the owner quietly wipe down the counter while a small cluster of neighbors lights another candle outside. The man does not look up. He is surrounded by customers, yet alone. 

Outside, the flickering candles cast soft light on the growing memorial, dancing against the passing headlights of cars — some human-driven, some not. Knight’s final observation: for a city used to losing icons, the smallest icons are sometimes the ones mourned most. 

Credits: Illustration, Headlines and captions by PillartoPost.org Catastrophe Desk 

Monday, November 24, 2025

THINK PIECE / THE CONFESSIONAL AT THE CROSSROADS

The chicken has already crossed the road.

The modern confessional stands at an uncomfortable crossroads.
  In truth, this is not solely a Catholic issue.

For centuries it was a private chamber where souls unburdened themselves and clergy offered absolution, comfort, or quiet guidance. But the weight of what people now carry into that small space has changed. 

Trauma, addiction, online radicalization, fractured families, mental-health crises — the confessional is absorbing a volume and intensity of modern problems no medieval theologian ever imagined.   

This raises the larger question: is the confessional coping with dramatic societal issues in a constructive manner?   

Priests, Brothers, and Sisters undergo spiritual, pastoral, and theological formation. They are trained to listen, to protect the seal, and to discern moral direction. But few receive anything close to the clinical instruction psychologists or social workers receive. 

And yet more and more penitents arrive not with “sins” in the traditional sense but with severe emotional injuries, trauma responses, or cries for help that border on crisis intervention. 

Clergy should not find themselves improvising — doing their best with the moral tools at hand but encountering human burdens that require therapeutic or even medical expertise.   

Which leads to the follow-up question: are clergy adequately trained to dispense the kind of counsel people increasingly expect?   

Some dioceses have quietly introduced mental-health workshops or crisis-response training. Others rely on the individual skill of each priest — fortunate when the priest is naturally gifted, problematic when not. And of course, the confessional is not the place for diagnosis, therapy, or step-by-step treatment plans. 

Still, the people who enter expect help, and that expectation is only growing.   Finally, is this uniquely a Catholic problem? Or is it wider among all clergy?   

In truth, this is not solely a Catholic issue. Protestant ministers, rabbis, imams, Buddhist monks, and non-denominational pastors all confront the same shift. The public is turning to spiritual leaders with problems once reserved for professionals. 

Clergy are being asked to stand at the fault line where morality and mental health collide. Some rise to it gracefully. 

Others feel overwhelmed. Most do their best and hope their best is enough. whether modern faith communities need to rethink formation, introduce mandatory mental-health training, or create stronger partnerships with licensed counselors. You could look at the tension between the sacred seal of the confessional and the practical need to refer someone for help. 

And you could ask the most uncomfortable question of all: when people come to church with modern wounds, are we giving them spiritual balm or outdated remedies?