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Earth to Gwyneth Paltrow

MIAMI, FL - DECEMBER 15: Gwyneth Paltrow at her book signing at Goop Pop Up at Miami Design District on December 15, 2017 in Miami, Florida. (AP Images) People: Gwyneth Paltrow/IPX

At the New York Times Magazine, Taffy Brodesser-Akner reports on Goop, Gwyneth Paltrow’s health and wellness empire, which started off as a newsletter where G.P. (as she’s known) simply recommended things she liked. Fast forward a few years. Now Goop is a huge brand: a clothing-and-beauty-company-slash-publishing house with a magazine, a website, and a newsletter, all estimated to be worth $250 million from flogging new-age products for eliminating wrinkles and flab while improving your sex life. But the truth is catching up to Goop; it’s been investigated by the Council of Better Business Bureaus and TruthInAdvertising.org for deceptive marketing claims, forcing Goop to attempt to embrace science and facts across the empire as a “growing pain.”

By the time she stood in that Harvard classroom, Goop was a clothing manufacturer, a beauty company, an advertising hub, a publishing house, a podcast producer and a portal of health-and-healing information, and soon it would become a TV-show producer. It was a clearinghouse of alternative health claims, sex-and-intimacy advice and probes into the mind, body and soul. There was no part of the self that Goop didn’t aim to serve.

G.P. didn’t want to go broad. She wanted you to have what she had: the $795 G. Label trench coat and the $1,505 Betony Vernon S&M chain set. Why mass-market a lifestyle that lives in definitional opposition to the mass market? Goop’s ethic was this: that having beautiful things sometimes costs money; finding beautiful things was sometimes a result of an immense privilege; but a lack of that privilege didn’t mean you shouldn’t have those things. Besides, just because some people cannot afford it doesn’t mean that no one can and that no one should want it. If this bothered anyone, well, the newsletter content was free, and so were the recipes for turkey ragù and banana-nut muffins.

The newsletter was at first kind of mainstream New Age-forward. It had some kooky stuff in it, but nothing totally outrageous. It was concerned with basic wellness causes, like detoxes and cleanses and meditation. It wasn’t until 2014 that it began to resemble the thing it is now, a wellspring of both totally legitimate wellness tips and completely bonkers magical thinking: advice from psychotherapists and advice from doctors about how much Vitamin D to take (answer: a lot! Too much!) and vitamins for sale and body brushing and dieting and the afterlife and crystals and I swear to God something called Psychic Vampire Repellent, which is a “sprayable elixir” that uses “gem healing” to something something “bad vibes.”

The weirder Goop went, the more its readers rejoiced. And then, of course, the more Goop was criticized: by mainstream doctors with accusations of pseudoscience, by websites like Slate and Jezebel saying it was no longer ludicrous — no, now it was dangerous. And elsewhere people would wonder how Gwyneth Paltrow could try to solve our problems when her life seemed almost comically problem-free. But every time there was a negative story about her or her company, all that did was bring more people to the site — among them those who had similar kinds of questions and couldn’t find help in mainstream medicine.

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How Japan Deals with the Remains of Your Days

Office Lady leaving Tokyo Apartment (Photo by Karen Kasmauski/Corbis via Getty Images)

Japan’s declining birthrate and its shrinking elderly population has created the perfect conditions for a booming business: the clean-out industry.

At Bloomberg Businessweek, Adam Minter reports on how, perhaps after your “lonely death” where there is no one left to mourn you, someone has to clean out your apartment and deal with all your stuff. Japanese culture, with its bent toward reuse and recycling, is selling shipping container after shipping container of second-hand goods to places like Cambodia and the Philippines, where the quality associated with Japanese manufacturing puts the goods in high demand.

The roots of the problem reach back to the country’s post-World War II boom years, which produced levels of consumption unprecedented in historically conservative Japan. But that lifestyle burst with Japan’s asset bubble in the early 1990s. The resulting economic insecurity is leading young Japanese people to put off marriage and children—or skip them altogether. What’s left is one of the world’s oldest societies, millions of junk-filled homes, and a dearth of heirs.

Han is kneeling in the widow’s kitchen, surrounded by cardboard boxes filled with salable goods such as dishes, lacquerware, and half-full bottles of Scotch and sake. She’s 50 years old, has a round, youthful face framed by a short bob of hair, and wears a tan apron with two large pockets to carry pens, markers, and tape. Her family is ethnically Korean, but Han’s lived in Japan all her life. She used to belong to the cabin crew of Japan Airlines, and it shows: She works through the widow’s apartment with the ruthless efficiency of a flight attendant collecting meal trays. But she also exudes a sisterly warmth, offering the widow intermittent advice on dealing with grief. Personability is an essential quality for a clean-out professional. Competition is stiff, and jobs are often won on the amount of empathy the would-be cleaner is able to project. When she’s not cleaning out, or selling the property she just removed, Han travels around Japan bidding for jobs. It’s next to impossible to pin her down for even a meal.

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Prison: A Death Sentence by Poison

Federal Prison in Florence, Colorado. (AP Photo/Pueblo Chieftain, Chris McLean)

When the U.S. government builds a new prison, it has to generate an environmental impact statement: a report on how the prison facility will affect the surrounding environment. Stunningly, there is nothing to compel a study on how the surrounding environment will affect the prison’s population.

At The Outline, Michael Waters reports on how nearly a third of all federal U.S. prisons are located within three miles of Superfund sites, places where the land and water are so contaminated with industrial waste it’s considered dangerous for humans. Unless of course you’re a felon.

A week after Richard Mosley arrived as an inmate at Pennsylvania’s maximum-security SCI Fayette prison in 2008, he started getting sick. The air outside was so contaminated that his nose kept closing up. Then came the weight loss, followed by the gastrointestinal problems. Pretty soon, Mosley was relying on asthma masks to breathe. “I was going back and forth to medical trying to get some kind of relief or diagnosis,” he told The Outline. “I think I went maybe 35, 40 times.”

Meanwhile, Mosley started writing letters to local officials three days per week. “I was making a big stink,” he said. “If I was going to die there, I wasn’t going to die quietly.” He knew something was wrong. All around him, inmates were suffering. Skin rashes, gastrointestinal problems, and breathing issues were common across the prison. Everyone had a runny nose. The water quality was so abhorrent that guards brought bottled water for their onsite patrol dogs, according to Mosley. But the inmates still had to drink from the tap.

Only after he completed his sentence in 2012 and received a phone call from the Pennsylvania-based advocacy group Abolitionist Law Center did Mosley finally learn what was making him sick.

SCI Fayette was built in 2003 on the edge of a coal-ash dump for a nearby mine. Winds regularly sent that ash, which contained arsenic, lead, and mercury, into the air around the prison, and SCI Fayette inmates who inhaled it for a sustained period of time reported respiratory problems. Longer-term risks included thyroid cancer and lung disease.

According to Paige Williams, a cartographer who mapped out the phenomenon of toxic prisons as a student at Humboldt State University, 589 of the 1,821 federal and state prisons in the U.S. stand within three miles of a Superfund site — an Environmental Protection Agency designation denoting an area of land that is so contaminated it is dangerous to the public health — with 134 being within one mile of such a site.

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If You Think Billy Joel Will Never Write Another Song, You May Be Right

NEW YORK, NY - JULY 18: Billy Joel performs on stage during his 100th Lifetime Performance at Madison Square Garden on July 18, 2018 in New York City. (Photo by Myrna M. Suarez/WireImage)

At Vulture, Billy Joel talks to David Marchese about performing in his late 60s, why he stopped writing songs, the problems inherent in not owning your own recordings, and his opinion on the state of America today.

Those other guys still write songs. You don’t. What does that say about your relationship to making music compared to theirs?
Like I said, I couldn’t be as good as I wanted to be. I was always trying to feel like there was a real progression in my work, and eventually I realized I was only going to be X good. Because of that I knew I was going to beat myself up for not being better. So I stopped. That’s it.

You knew you were done 25 years ago?
I suppose inherently. The last song on River of Dreams is “Famous Last Words.” I’d realized that if a song wasn’t a hit single it didn’t matter, and I didn’t want to go in that direction. And look, it’s one thing if you own your recordings. I don’t. There was supposed to be a reversal of copyright back to me in 2013. Well, the record company dug in and got their battery of lawyers and we never got the stuff back. So I still don’t own my recordings. People wonder why there’ve been so many Billy Joel live albums and compilations. They’re not my idea. The record company owns all these recordings and can package them any way they want. As far as I’m concerned, I did 12 studio albums. The live crap and all these compilations — they don’t mean anything.

What resonance does a song like “Piano Man,” which you’ve sung thousands of times, have for you?
It’s like a kid: Sometimes it pisses me off, but I always love it — I wrote the thing, you know? I do think “Piano Man” could’ve been better. There’s quirky things — people think, what a cheap rhyme: Davy in the Navy. I’m sorry: The guy’s name was Davy! There was actually Paul, in real estate, and the guy was writing a novel. I used the real peoples’ names in the song. I suppose it’s hard for some people to believe that.

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That’s All, Folks! The End of the Blockbuster Era in Alaska

In this March 16, 2018 photo, costumers arrive and leave a Blockbuster video rental store in Bend, Ore. Alaska's last two Blockbuster video stores are calling it quits, leaving just one store in Bend, Ore., open in the U.S. (Ryan Brennecke/The Bulletin via AP)

What’s the major difference between renting a movie at Blockbuster and streaming it on Netflix? As Justin Heckert reports for The Ringer, as the last Blockbuster video stores close in Alaska, people won’t just miss the blissful comfort and simplicity of family movie night. They’ll miss the human interaction that can be the best part of visiting the video store in person: the colorful people, the jokes, the laughs, and the delightful camaraderie of discovering a shared favorite film at the checkout counter.

“People are going to lose the personal touch,” he said. “There are some people who can’t get high-speed internet, and can get only dial-up. Some places that can’t get internet at all. A lot of people don’t have internet here, can’t get it. It’s so far out here, and when [the customers] come in, they get to talk to people — to us.”

He busied himself with tasks that broke up the time, as if he just pretended the store wasn’t closing, maybe it wouldn’t. He opened DVD cases to make sure there was a movie inside, straightened the candy aisle, the popcorn buckets and Snickers bars and Hot Mama pickles and microwavable pork rinds that he would never order again. It would be worst in the coming winters, he knew. When he was working somewhere else, and the residents of Soldotna and Kenai and the little villages were forced by the cold to withdraw from the outside world. When everyone faced the winter with their blankets and Blockbuster movies, the harshest element there being the darkness itself. He didn’t know what people there would do for entertainment. They had always rented movies.

As closing time approached at 10 o’clock, there was a serious question of what might be the last movie ever rented there. Maybe something from the GOLD SECTION, a top seller, a movie like Bridesmaids or Training Day. As Justin went to lock the doors, he let one last customer in. A 28-year-old named Jacklyn Souza, who’d barely made it, who had just gotten off her shift at Don Jose’s Mexican Restaurant, she was almost breathless; she didn’t have Wi-Fi or cable at her house, and this was a ritual for her, and she had rushed in to get a copy of a show she had been bingeing, and at the counter she said “Aaaaah!” when she found out she had a $35.74 late fee. Which she paid. And she had lived there four years, having moved from California because she loved salmon fishing, and the random thing she wanted to watch became the accidental metaphor for something that had long outlived itself: The Big Bang Theory Season 10.

“I’ll tell you one story,” Kevin said. “We had to close the Wasilla store; this little girl, about 7, just cute as a button, she’s just crying. ‘What’s wrong?’ I say. She says, ‘You don’t understand, every Friday, my mommy and I would come out and go to the pizza place.’ … It was called Alaska Pizza Company. They’d order a pizza, come over, get their movies, go home, and have a pizza night every Friday night. And she goes, ‘I don’t have that anymore.’”

t was still better. That’s what the customers said. What the employees said. That was the unofficial slogan of Blockbuster Alaska, and maybe if someone heard that enough, someone from the Lower 48 who’d been streaming movies for years — maybe if they spent some time there, isolated from the horrible internet, they’d get that feeling, too. They’d want to believe it was real. They would go to Blockbuster, for the first time in forever, bidden by nostalgia, to see whether it was still better; better than what they had 4,000 miles back home.

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Should We Really Confide in Siri?

LONDON, ENGLAND - OCTOBER 14: A man uses 'Siri' on the new iPhone 4S after being one of the first customers in the Apple store in Covent Garden on October 14, 2011 in London, England. (Photo by Oli Scarff/Getty Images)

As it turns out, people don’t just ask Siri to do metric-imperial conversions or find the nearest burger — they also share their deepest, most private feelings. At Aeon, Judith Duportail and Polina Aronson explore not only how artificial intelligence is shaping (or perhaps misshaping) human growth and experience, but how cultural norms affect what constitutes a proper response from a robot and how developers need to be vigilant about the information they’re feeding the machines in order to learn.

In September 2017, a screenshot of a simple conversation went viral on the Russian-speaking segment of the internet. It showed the same phrase addressed to two conversational agents: the English-speaking Google Assistant, and the Russian-speaking Alisa, developed by the popular Russian search engine Yandex. The phrase was straightforward: ‘I feel sad.’ The responses to it, however, couldn’t be more different. ‘I wish I had arms so I could give you a hug,’ said Google. ‘No one said life was about having fun,’ replied Alisa.

This difference isn’t a mere quirk in the data. Instead, it’s likely to be the result of an elaborate and culturally sensitive process of teaching new technologies to understand human feelings. Artificial intelligence (AI) is no longer just about the ability to calculate the quickest driving route from London to Bucharest, or to outplay Garry Kasparov at chess. Think next-level; think artificial emotional intelligence.

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Accountability for the Algorithms

Sir Tim Berners-Lee. Photo by Steve Parsons/PA Wire URN:14461971

The World Wide Web is about to reach an amazing and terrible milestone: soon, 50 percent of the world’s population will be online. For Vanity Fair, Katrina Brooker reports on how Tim Berners-Lee, reflecting on how corporations like Facebook and Google have misused his creation to manipulate and spy on users, is attempting to revive the original promise of an open and safe web for all. He’s building a new platform called Solid, to give users privacy and control over their information.

Berners-Lee, who never directly profited off his invention, has also spent most of his life trying to guard it. While Silicon Valley started ride-share apps and social-media networks without profoundly considering the consequences, Berners-Lee has spent the past three decades thinking about little else. From the beginning, in fact, Berners-Lee understood how the epic power of the Web would radically transform governments, businesses, societies. He also envisioned that his invention could, in the wrong hands, become a destroyer of worlds, as Robert Oppenheimer once infamously observed of his own creation. His prophecy came to life, most recently, when revelations emerged that Russian hackers interfered with the 2016 presidential election, or when Facebook admitted it exposed data on more than 80 million users to a political research firm, Cambridge Analytica, which worked for Donald Trump’s campaign. This episode was the latest in an increasingly chilling narrative. In 2012, Facebook conducted secret psychological experiments on nearly 700,000 users. Both Google and Amazon have filed patent applications for devices designed to listen for mood shifts and emotions in the human voice.

For the man who set all this in motion, the mushroom cloud was unfolding before his very eyes. “I was devastated,” Berners-Lee told me that morning in Washington, blocks from the White House. For a brief moment, as he recalled his reaction to the Web’s recent abuses, Berners-Lee quieted; he was virtually sorrowful. “Actually, physically—my mind and body were in a different state.” Then he went on to recount, at a staccato pace, and in elliptical passages, the pain in watching his creation so distorted.

The forces that Berners-Lee unleashed nearly three decades ago are accelerating, moving in ways no one can fully predict. And now, as half the world joins the Web, we are at a societal inflection point: Are we headed toward an Orwellian future where a handful of corporations monitor and control our lives? Or are we on the verge of creating a better version of society online, one where the free flow of ideas and information helps cure disease, expose corruption, reverse injustices?

For now, the Solid technology is still new and not ready for the masses. But the vision, if it works, could radically change the existing power dynamics of the Web. The system aims to give users a platform by which they can control access to the data and content they generate on the Web. This way, users can choose how that data gets used rather than, say, Facebook and Google doing with it as they please. Solid’s code and technology is open to all—anyone with access to the Internet can come into its chat room and start coding.

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The Town That Camp Built

Vintage large letter postcard illustration, 1940s. (Photo by Found Image Holdings/Corbis via Getty Images)

At The Bitter Southerner, Michael Adno profiles renovator and land developer David Wolkowsky, age 98, whose particular brand of charm, philanthropy, joie de vivre, and camp has permanently shaped Key West, Florida’s unique allure.

Wolkowsky tells me the story of how he came to know the word: “camp.”

At a party in Philadelphia while Wolkowsky was still a student, he recognized Lucien Beebe, the bicoastal polymath who had started Nevada’s first newspaper. Beebe approached, and “I just handed him my drink,” Wolkowsky tells me. Beebe laughed and replied, “You’re such a camp.” That was the first mention, the flowering, the thread of solidarity that has stuck with Wolkowsky since.

“Michael, the most important thing is camp,” he tells me. “Very few people have it.” He assures me I have it — “but not completely.”

Pausing the movie, we parse the idea of camp — pulling up websites, laying books on their spines, running through examples to ask: What is camp? Or, more specifically, how do we articulate Wolkowsky’s idea of camp?

He agrees with some denotations we find online — theatrical mannerisms, exaggerated humor, a mingling of high and low that challenges the status quo in art. Of course, as many have tried, the word, its sensibilities, and its proxies have remained elusive and difficult to pin down. But camp is as plain as day in Wolkowsky’s home, with its faux paintings that are nearly indiscernible from the real things, the levity with which he addresses all things, his coded language.

In the town, itself, camp seems essential to Key West’s sense of place. While Susan Sontag was heavily criticized for her explication of the word as a sensibility, as a style, she put it well when she wrote in 1964, “Camp is esoteric — something of a private code. To talk about camp is therefore to betray it.” In other words, depending on where and when or with whom, the word holds different meanings, evading classification for decades, maybe deliberately. And while increasingly difficult to articulate, Key West’s brand of camp reflects Wolkowsky’s understanding — never on the nose, always sideways, a place where anonymity feels like an innate right.

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The Crushing, Ever-Present Weight of Debt

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After both of M.H. Miller’s parents lost their jobs during the financial crisis and his mother was diagnosed with an aggressive cancer, Chase bank foreclosed on the family home. To create a better life for their son, the family had borrowed to cover his education, resulting in crushing student loan debt to faceless financial institutions unwilling to refinance to help the family make ends meet. In this harrowing piece at The Baffler, M.H. Miller shares his family’s story of financial collapse and explores the crippling effects of long-term debt.

After the dust settled on the collapse of the economy, on my family’s lives, we found ourselves in an impossible situation: we owed more each month than we could collectively pay. And so we wrote letters to Citibank’s mysterious P.O. Box address in Sioux Falls, South Dakota, begging for help, letters that I doubt ever met a human being. We grew to accept Citibank as a detestable Moloch that we feared and hated but were made to worship. The letters began to comprise a diary for my father in particular, a way to communicate a private anguish that he mostly bottled up, as if he was storing it for later. In one letter, addressed “Dear Citi,” he pleaded for a longer-term plan with lower monthly payments. He described how my mother’s mounting medical bills, as well as Chase Bank’s collection on our foreclosed home, had forced the family into bankruptcy, which provided no protection in the case of private student loans. We were not asking, in the end, for relief or forgiveness, but merely to pay them an amount we could still barely afford. “This is an appeal to Citi asking you to work with us on this loan,” he wrote to no one at all.

Still, following completion of this degree, I enrolled in night school because the cost of a French class at New York’s Cooper Union, an action that deferred my having to start paying off the debt, was cheaper than making the monthly payments I owed. Once I could no longer delay and the payments began, a question echoed through my head from the moment the day began, and often jolted me awake at night. I would look at the number on my paycheck and obsessively subtract my rent, the cost of a carton of eggs and a can of beans (my sustenance during the first lean year of this mess), and the price of a loan payment. The question was: What will you do when the money from the paycheck is gone?

I never arrived at an answer to this question. At my lowest points, I began fantasizing about dying, not because I was suicidal, but because death would have meant relief from having to come up with an answer.

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You Don’t Move to Sarasota, the Spirit Moves You

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Writer Michael Adno grew up in Sarasota, Florida, home to an unusually large bevy of palmists, mediums, and others able to connect with unseen spirits and energies. As he notes, while some dismiss these services as scams, others see them as a way to find that one thing many of us desire as human beings: a deeper connection with ourselves and our loved ones. Read his piece at The New York Times and divine the truth for yourself.

As a native, I’ve heard stories about Sarasota’s energy grids, vortexes, a Calusa force field that prevents hurricanes and the 99-percent quartz-crystal sand at Siesta Key. All of it helps draw the metaphysical community. “You don’t move to Sarasota; you’re called,” a man told me. When I was growing up, the string of roadside psychics along Route 41 was as omnipresent as the car dealerships and pawn shops with their neon signs burning late into the night. It is where many psychics live and work today. In retrospect, it seemed absurd not to be more aware of the deep spiritual community here straddling the line between the physical and metaphysical worlds, but throughout my childhood, it was unclear what was simply Southern lore or if Sarasota truly held spiritual significance, what was real and what many deemed a “scam.”

Ms. Rosenbaum believes that most people are looking for peace in their lives — whether it’s the courage to take risks, pursue a dream or just fend for themselves. She and other mediums try to teach people to “stop living like other people.”

Ultimately, it comes down to listening — a prosaic pursuit with profound outcomes: “It’s a beautiful thing to watch people become themselves.”

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