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Senior editor at Automattic. Editor at Longreads.

‘Why Pay for Therapy When the Advice of Strangers Has Proven to Be Helpful and Free?’

At The Verge, Ben Popper takes a look at Koko, a startup with an app that helps people connect and provide emotional support to peers and, in the process, allows them to recognize and “rethink” their own problems:

The Koko app starts users off with a short tutorial on “rethinking.” The app explains that rethinking isn’t about solving problems, but offering a more optimistic take. It uses memes and cartoons to illustrate the idea: if you choose the right reframe, a cute puppy offers his paw for a high-five. The app walks new users through posts and potential reframes, indicating which rethinks are good and which aren’t. The tutorial can be completed in as little as five minutes.

Once users finish the tutorial, they can scroll through live posts on the site. Despite the minimal training, the issues they are confronted with can be quite serious: an individual who is afraid to tell her family that she’s taking anti-depressants because they might think she’s crazy; a user stressed from school who believes “no one actually likes the real me, and if they see it, they will hate me”; a user with an abusive boyfriend who has come to feel “I am a failure and worth being yelled at.” I walked a friend through the tutorial recently, and they were shocked by how quickly Koko throws you into the deep end of human despair.

Koko lets you write anything you want for a rethink, but also offers simple prompts: “This could turn out better than you think because…,” “A more balanced take on this could be…,” etc. The company screens both the posts and rethinks before they become public, attempting to direct certain users to critical care and weed trolls out of the system. Originally, this was accomplished with human moderators, but increasingly, the company is turning to AI.

Accepting and offering rethinks is meant to help users get away from bad mental habits, cycles of negative thought that can perpetuate their anxiety and depression. Over the next few months, Zelig found herself offering rethinks of other Koko users almost every day. “Having it in your pocket is really good. All of sudden it would hit me what I needed say in the reframe, so I would pull my car over, or stand in the produce aisle.”

In the process of giving advice Zelig felt, almost immediately, a sense of relief and control. She began to recognize her own dark moods as variations on the problems she was helping others with. Zelig says the peculiar power of Koko is that by helping others, users are able to help themselves.

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From Food Scraps to Profit: The Compost King of New York City

At first, I didn’t know what to make of Charles Vigliotti. You seldom hear the words “wealthy” and “composter” strung together. But as he explained his roundabout path to the energy sector, I began to sense Vigliotti’s commitment to solving some serious environmental problems, even as he lined his silky pockets.

After city landfills began closing in the 1980s, Vigliotti found he was spending too much money directing waste out of state. He began to move away from the trash business and in 1991 established with his brother Arnold a compost company in Westbury, N.Y., that transforms Himalayas of landscape debris — grass clippings, leaves, wood chips — into millions of bags of lawn and garden products. Business was good, but Vigliotti remained restless. In 1999, he opened a compost site in Yaphank, where in 2008 he began dabbling in food waste, mixing scraps from a Whole Foods Market and a small-batch won-ton manufacturer into his formula for potting soils. At this point, Vigliotti wasn’t thinking of food waste as a renewable energy source or a way to reduce the city’s far-flung garbage footprint or greenhouse-gas emissions. It was simply a way to take in more volume and thus make more money.

At the New York Times Magazine, Elizabeth Royte reports on “compost king” Charles Vigliotti, chief executive of American Organic Energy, who has a vision for the future: transforming the food waste of New York City into clean energy — and a profit.

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‘There Is Something Distinctly Grown-Up About Being Attracted to Tiny Things’

At Harper’s, Alice Gregory ruminates on the world of miniature collecting, and explores why people make and admire such tiny things.

It is difficult for me, in the presence of miniatures, not to feel like a pervert. Tiny things have always filled me with a devious and urgent covetousness. “Delight” is too casual a word to describe it, and not at all physical enough. The first and last thing I ever stole was a Sudafed-size doubloon from a friend’s pirate-themed Lego set. I needed it. More than twenty years have since passed, but preventing myself from buying Polly Pocket sets on eBay is a feat of near-constant diligence. Sometimes I slip up, though, see a tiny thing I simply must own, and breathlessly buy it. The lining of my purse was once destroyed by the tines of several miniature forks that I kept stashed away for almost a week; on my mantel sit lead soldiers and ceramic seals, a single reduced radish, and a U.S. passport smaller than a Chiclet. They gather dust and puzzle friends. I don’t see myself as a trinkets person, and yet when I heard of a woman at the fair who hid her extensive miniatures collection at her son’s house so that her husband would never learn of it, I thought to myself, “Good idea,” and made a mental note to maybe one day do the same.

It feels gluttonous—and good—to hoard so much sensual detail at once. Miniatures are the most concentrated form of extravagance I know, a decadent combination of ontological and visceral attraction. There is wickedness to it, a pleasant brand of self-disgust. The masochistic ecstasy of seeing myself as a monster when next to a miniature is unshakeable. A hand never appears more sun-ravaged than when cradling a ticking grandfather clock that is the height of a stick of chewing gum and carved from an especially fine-grained pearwood. Nothing compares more favorably to a hangnail than a christening gown for a doll’s doll, made of embroidery thread so thin it must be sewn with acupuncture needles.

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‘It Was Too Good To Be True’: A Case of Scientific Fraud

In 2011, Diederik Stapel, a bright social psychologist at Tilburg University in the Netherlands, was suspended for fabricating data on a study that brought him much praise. At the Guardian, Stephen Buranyi profiles the team of researchers from the university’s psychology department, Chris Hartgerink and Marcel van Assen, who have since focused their research on scientific fraud.

Stapel had a knack for devising and executing such clever studies, cutting through messy problems to extract clean data. Since becoming a professor a decade earlier, he had published more than 100 papers, showing, among other things, that beauty product advertisements, regardless of context, prompted women to think about themselves more negatively, and that judges who had been primed to think about concepts of impartial justice were less likely to make racially motivated decisions.

His findings regularly reached the public through the media. The idea that huge, intractable social issues such as sexism and racism could be affected in such simple ways had a powerful intuitive appeal, and hinted at the possibility of equally simple, elegant solutions. If anything united Stapel’s diverse interests, it was this Gladwellian bent. His studies were often featured in the popular press, including the Los Angeles Times and New York Times, and he was a regular guest on Dutch television programmes.

But as Stapel’s reputation skyrocketed, a small group of colleagues and students began to view him with suspicion. “It was too good to be true,” a professor who was working at Tilburg at the time told me. (The professor, who I will call Joseph Robin, asked to remain anonymous so that he could frankly discuss his role in exposing Stapel.) “All of his experiments worked. That just doesn’t happen.”

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The Inner Tiny House Journey: Jay Shafer on Finding Meaning in Things

Mark Sundeen, writing for Outside, traveled to the National Tiny House Jamboree in Colorado Springs last summer and talked to some of the tiny house movement’s pioneers, including its “godfather” Jay Shafer. Over a cigarette break in the woods — away from all the tiny space swooners, wannabe-minimalists, and sales reps — Shafer tells him a bit about his design philosophy and the purpose of material objects.

Shafer was raised in a large suburban house in Orange County, California. “I never had a true sense of home,” he said. After attending the University of Iowa, he got a master’s in fine art in New York City. But urban life didn’t suit him. He returned to Iowa City, where he taught art, living in a pickup and later an Airstream. Although he considers himself secular, as an artist he was drawn to sacred symbols and icons. “I got tired of building shrines I couldn’t live in,” he said.

I asked him if he’d been on any of the tiny-house shows.

“I was on Oprah.”

“What was that like?”

“Like watching Oprah on television, but in 3-D.”

During a commercial, she told him that he had inspired her to get rid of one of her mansions. “I wish she would have said it on camera.”

Shafer went on to describe design in a language I had not heard at the Jamboree—or anywhere. “Integrity is my word for God,” he said. It was wrong to conceal structural elements or disguise materials, and purely ornamental features were like a comb-over. Both attempted to convince us that the homeowner (or the hair owner) felt secure but of course revealed insecurity. “My best designs come only when my ego gets out of the way, when the higher power flows through me.” He had a sense of humor about it all, too. “I spent weeks trying to design a dining table that would convert into a coffee table. Finally, I figured out that all I had to do was turn the thing on its side.”

He described himself as a “meaning addict,” always looking for higher significance in material objects. “A gate in a picket fence that opens onto a narrow path that leads through a yard to an open porch that covers a door,” he said, “is a set of symbols we recognize as signposts guiding us through increasingly private territory toward the threshold of someone’s clandestine world.”

I finally got it. I had not understood why Williams’s house felt so authentic while so many of the blocks on wheels felt awkward or false. This subculture, although it seemed to be about nifty gadgets and Murphy beds, was at its heart the expression of our longing to find our place in the universe, to become as beautiful and functional as nature itself.

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From Auditions to Airports: Actor Riz Ahmed on Being Typecast as a Terrorist

In an essay from the book The Good Immigrant (excerpted at the Guardian), The Night Of actor Riz Ahmed describes what life, work, and passing through airports can be like as a British Pakistani.

You see, the pitfalls of the audition room and the airport interrogation room are the same. They are places where the threat of rejection is real. They are also places where you are reduced to your marketability or threat-level, where the length of your facial hair can be a deal-breaker, where you are seen, and hence see yourself, in reductive labels — never as “just a bloke called Dave”. The post 9/11 Necklace tightens around your neck.

I had so far managed to avoid this in the audition room, but now I faced the same threat at US airports. It didn’t help that The Road to Guantánamo had left my passport stamped with an Axis of Evil world tour — shooting in Pakistan, Afghanistan, and Iran within six months. I spent the flight sweating in defiance of air-conditioning, wondering what would await me.

When I landed, the officer assessing me shared my skin colour. I wondered whether this was a good sign or if he was one of the legendarily patriotic Cuban border officers I had heard about, determined to assess how star-spangled I was with a thumb up the anus.

He looked at my passport, then at me, frowned and drew a big ‘P’ over my immigration card. I immediately thought it stood for Paki.

“Protocol!”

I was led down a long corridor, without explanation, before turning into a side room that felt instantly familiar.

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‘The Things We Own Can Own Us Too’: One Man’s Collection of Nazi Memorabilia

Kevin Wheatcroft, a man in Leicestershire, England, has amassed the world’s largest collection of Nazi memorabilia, estimated at a value of £100m. In this story from the archives of the Guardian, Alex Preston tours Wheatcroft’s private collection, which includes weapons and uniforms, paintings and photographs, Hitler’s furniture, 88 military tanks, and even the door to Hitler’s cell in Landsberg, where he wrote Mein Kampf.

On the way home I read Wheatcroft’s father’s autobiography and then stared out of the train window, feeling the events of the day working themselves upon me. The strange thing was not the weirdness of it all, but the normality. I really don’t believe that Wheatcroft is anything other than what he seems — a fanatical collector. I had expected a closet Nazi, a wild-eyed goosestepper, and instead I had met a man wrestling with a hobby that had become an obsession and was now a millstone. Collecting was like a disease for him, the prospect of completion tantalisingly near but always just out of reach. If he was mad, it wasn’t the madness of the fulminating antisemite, rather the mania of the collector.

Many would question whether artefacts such as those in the Wheatcroft Collection ought to be preserved at all, let alone exhibited in public. Should we really be queueing up to marvel at these emblems of what Primo Levi called the Nazis’ “histrionic arts”? It is, perhaps, the very darkness of these objects, their proximity to real evil, that attracts collectors (and that keeps novelists and filmmakers returning to the years 1939-45 for material). In the conflicting narratives and counter-narratives of history, there is something satisfyingly simple about the evil of the Nazis, the schoolboy Manichaeism of the second world war. Later, Wheatcroft would tell me that his earliest memory was of lining up Tonka tanks on his bedroom floor, watching the ranks of Shermans and Panzers and Crusaders facing off against each other, a childish battle of good and evil.

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‘This Is Home Now’: The Karen People’s Journey from Myanmar to Australia

Escaping persecution and conflict, many Karen people of southern and southeastern Myanmar have migrated to Thailand, settling primarily in refugee camps at the Myanmar-Thailand border. As Margaret Simons reports on SBS, about 200 Karen people have since found a new home in Nhill, a country town halfway between Melbourne and Adelaide in Australia. Their presence has brought new life to the town — jobs, connections, and a sense of community — making Nhill a model for the rest of the country.

A board outside the shop announces, in the exotic Brahmin script of Myanmar, Kay’s great act of generosity and now her cause for hope. She has given, rent free, the space at the rear of her store to Karen community leader Kaw Doh Htoo. There, he has opened a grocery store for the Karen people who have made this remote country town their home. . . .

He sits at the formica table and tries to describe how he came to live here, in this little declining town with its wide streets and closed shops speaking of past prosperity. The Karen come from the hills and mountains of Karen state, part of Myanmar near the Thai border. He gets choked up.

This is home now, he says. It is a good place. But he misses the hills and jungle. Ask him what he hopes for his children, and he weeps.

Hope, after all, can be as sharp as a knife. . . .

But there are other things here, too — less visible to the passing eye. Nhill has a higher rate of volunteering than the nation as a whole. It has what Deloitte Access Economics has termed unusually high levels of social capital. Put more simply, it is a town with a big heart and, over the last six years, it has come to stand for a very different kind of Australian story.

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‘Nobody Is Safe’: A Dispatch from Manila

At The New York Review of Books, James Fenton reports from the night shift in Manila, giving us a glimpse into the war on drugs in the Philippines, from “buy-bust” undercover operations to EJKs (extrajudicial killings).

An EJK I covered went like this. It was the middle of the night and the family was asleep. Masked men barged in. “Where is Fernando?” said an intruder. A woman answered: “There’s no one called Fernando here.” At this point, an eight-year-old girl woke up her father, Ernesto. As he awoke, Ernesto said, “Oh.” He was shot immediately in the middle of the forehead. The intruders escaped.

They nearly always escape. At one such scene in the north of Manila, a man had been shot in a warren of a building, where the passageway was almost too narrow for two people to pass. And there was only one exit, a set of awkwardly constructed steps. I was examining these steps and thinking what confidence it showed on the part of the killers, to choose a place that was so difficult to get out of, for their planned murder. Then I was told what the neighbors had said. They had said: When the shooting began, we all closed our doors.

Of course you would. You would close your doors and wait. And the killers would know you were going to do that. And when we say “doors” here, you mustn’t imagine anything more than an old piece of repurposed plywood, ill-fitting, no doubt. One such front door, in another poor home, had a gap on either side, through which the killer was able to fire into the house. The second shot found its intended victim. The first shot killed his six-year-old son.

You open your eyes. Your son is dead. Then you’re dead next. This is an EJK.

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A Spiritual Journey West: A Man and The White Dragon Horse (His Bicycle)

Zilong Wang cycled 3,400 miles west across America to San Francisco on his bike, the White Dragon Horse. At Bicycling, John Brant recounts Wang’s enlightening adventure: how he befriended kind strangers along the way, found an appreciation for life in his solitude, and lost — but later found — his bike at the end of the journey.

The cycling itself proved harder than he expected. During the first few days, crossing the Berkshire Mountains in Massachusetts, he often had to dismount and push his rig uphill. Zilong kept plugging. He got used to the bike and eventually learned to love the White Dragon Horse. His muscles hardened. If he felt strong, he cranked. If he felt especially sore he would slow down or take a day off. He discovered that the trailer was unnecessary and got rid of it in Chicago. He decided he didn’t need to carry a heavy lock, and mailed it back to Alderson in Amherst.

Zilong pushed west, his mind wheeling on three levels. He paid attention to the wind, weather, dip and rise of the road, and passing traffic. But he also reflected on his experiences, and he listened to the words streaming through his earbuds.

The Bible took him through the Eastern states, the Koran through the Midwest, and Moby Dick through the Great Plains and into the Rocky Mountains, the Book of Mormon through Utah and Nevada. Some passages he followed word for word. For others, the music of the sentences formed a soundtrack. At times he couldn’t tell where the book ended and the road began: Listening to the story of the ocean, of whales and whaling, in the midst of huge mountains. . .The fisherman’s life stories were projected onto the screen of the Rockies. Sometimes I can even see the backbone of a sperm whale emerging from the landscape of the mountains.

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