Author Archives

Professional writer, editor, napper, and dog-snorgler. Knows you are, but what is she?

‘Equality Keeps Us Honest’: Rebecca Solnit on the Ignorance of Privilege

Donald Trump caricature by DonkeyHotey (CC BY-SA 2.0)

In a muscular essay in LitHub, Rebecca Solnit pares away the trappings of power to poke at the needy, grasping, isolated core of Donald Trump, who can’t be satisfied with all the money or sycophants in the world.

Equality keeps us honest. Our peers tell us who we are and how we are doing, providing that service in personal life that a free press does in a functioning society. Inequality creates liars and delusion. The powerless need to dissemble—that’s how slaves, servants, and women got the reputation of being liars—and the powerful grow stupid on the lies they require from their subordinates and on the lack of need to know about others who are nobody, who don’t count, who’ve been silenced or trained to please. This is why I always pair privilege with obliviousness; obliviousness is privilege’s form of deprivation. When you don’t hear others, you don’t imagine them, they become unreal, and you are left in the wasteland of a world with only yourself in it, and that surely makes you starving, though you know not for what, if you have ceased to imagine others exist in any true deep way that matters. This is about a need for which we hardly have language or at least not a familiar conversation.

Read the essay

Sometimes a Tortoise Is More Than a Tortoise

a tortoise walks through tall grass
Does this tortoise look like it's judging you? It probably is. (Photo by Chris Parker via Flickr (CC BY-ND 2.0))

Hanya Yanagihara’s parents bought a pet tortoise, Fred — cold-blooded, beady-eyed, and surprisingly particular. (“He liked only red hibiscus, not pink.”) Fred is 15 years old, and will likely live another hundred years. He’s part pet, part rejection of death, and part claim on filial devotion, all under one neat shell.

In a post-industrialized country and era, there are fewer and fewer practical reasons for a family to stay together once its children are grown. We do so out of tradition, but tradition isn’t an imperative. Fred, however, was his own imperative, a difficulty that demanded a response, a legacy that, unlike a car or a house, needed a caretaker, an animal who was both a repository of a surplus of parental love and an announcement of parental need: Come home. See what we’ve taken on. When you see him, will you remember us? Fred was a way of requesting devotion without having to literally ask.

I wish I could say that we had decided what to do with Fred by the time I left Hawaii, but we hadn’t. Instead, we watched Fred circle the yard, speaking of him with the same affectionate bewilderment we would a precocious child. I had already told my parents that I wouldn’t take Fred when they died; my brother said he wouldn’t, either. Our refusal seemed to provide them with a curious, even paradoxical contentment — my brother and I might not need them to stay alive (we would like them to, but like is not the same as need), but Fred did, or so they could believe. And so, for him, they would. If one of pets’ great gifts is their ability to make us feel loved, their greater gift is how they make us feel necessary.

Read the essay

The Birth of a City, In Fits and Starts

Volunteers build a house in Canaan, Haiti
Volunteers build a house in Canaan, Haiti. (Public Domain)

The 2010 earthquake leveled Haitian cities, displacing 1.5 million people. Thousands have now relocated to an area north of Port-au-Prince, Canaan, which was declared to be public domain land in an effort to find more space for shelters. The communities of Canaan are organizing, engaging in urban planning, and building infrastructure. all without the imprimatur (or tax money) of being an officially-recognized city. Jacob Kushner reports from Haiti for the Virginia Quarterly Review.

After four years of waiting, Cherestal and other residents of Canaan 1 decided to build an electrical grid of their own. They collected money from neighbors to buy the materials, then organized a konbit to mix cement, water, and sand to form the concrete poles, which they then raised using a network of ropes. Once the poles were in place, the plan was to pay an off-duty state electrician 15,000 gourdes ($220) to connect people to the grid by siphoning power from a customer who lived down the hill. Every month, the customer would collect money from neighbors to pay his unusually high electric bill. The entire project was estimated to have cost 100,000 gourdes (about $1,500), with families chipping in around 4,000 gourdes (about $60) or donating such supplies as cement or rebar. By the spring of 2015, they’d raised nearly two dozen poles, but needed at least ten more to reach the power grid. Short of funds, the project stalled. “People are saving up,” Cherestal told me last May. “The future we don’t know. Only God knows.”

Seven years in, Canaan 1 still has no electricity. But just a stone’s throw east, in Canaan 5, the houses are powered between dusk and midnight with electricity diverted illegally from the public grid. This, too, was an improvised community’s electrification project, led by a man named Smith Merzeus, who, like Simeus, was someone people turned to with problems or grievances. People referred to Merzeus as “a man of responsibility” and “a big tree in our community.” One woman discretely referred to him as a bit of an opportunist. “He was a tough personality,” she told me. “He said whatever needed to be said, and then did what he wanted.” Merzeus had no qualms about stepping in whenever the government failed to act. As one man who worked with him on the electricity project said, “It was the state that should have done it. But it was us who sat together to make it happen. We broke the law because this was important to us.”

Read the story

One Nation, Under God, With Liberty and Justice for Some

Rev. Billy Graham gives the closing prayer at Nixon's National Prayer Breakfast in 1973. (AP Photo)
Rev. Billy Graham gives the closing prayer at Nixon's National Prayer Breakfast in 1973. (AP Photo)

Jeff Sharlet reviews Frances FitzGerald’s new book, The Evangelicals for the New Republic, and his analysis is itself an excellent history of Evangelical Christianity’s influence on society and politics. Although a lot about Donald Trump seemed antithetical to conservative Christianity, he got a larger percentage of the Evangelical vote than George H.W. Bush, Ronald Reagan, or then-Southern Baptist Jimmy Carter. Why?

Before its current obsession with the body, as FitzGerald observes, evangelicalism expressed itself politically through extreme and often paranoid anti-communism. My favorite example is the 1958 horror film The Blob, which told of a carnivorous mass of red Jello. Conceived at the Presidential Prayer Breakfast in 1957 by Shorty Yeaworth, an evangelical filmmaker, the movie was widely viewed as either pure kitsch or an anti-communist metaphor free of religious overtones. American evangelicalism before the 1980s was no less political in its theology; its theology just happened to align with the anti-communist beliefs of the secular sphere.

Today, the political expression of evangelicalism seems strongest in its opposition to Islam. In this sense, it may be aligning, once again, with widely held secular anxieties.

Read the review

They’re (Almost) All Good Tweets, Brent

Meet the man behind the ratings: Matt Nelson, college sophomore and creator of WeRateDogs. In Esquire, Megan Greenwell traces the evolution of WeRateDogs from spur-of-the-moment joke to data-driven fav-machine and profiles its creator, who’s always been driven to win — whether at golf, Easter egg hunts, or Twitter.

Stories about social-media fame are generally told as stories about happy accidents—an unknown user posts something intended for a few friends, but through some act of providence or alchemy it “goes viral” and turns its creator into a star overnight. That is not the story of WeRateDogs. To Matt Nelson, Twitter has always been a game to be won.

Of course, to Nelson, everything has always been a game to be won. His sister, Amanda, now twenty-two, was the academic star; she graduated this year from the University of Michigan. His brother, Mitchell, now seventeen, was the laid-back one; he just finished his junior year in Charleston, West Virginia, where the Nelsons moved when Matt was eight. Matt, his mother Barbra said, was “the intense one.”

“As a kid, he was very competitive no matter what was going on,” she said. “It could be as simple as Easter-egg hunting, and he wanted to win at all costs. Not every event in your family can be a competition; it doesn’t always go over well with your siblings.”

“If breathing was a competitive sport, it would be his goal to out-breathe everyone,” his dad, Mark, added.

Read the profile

The Tyranny of Free Time, or How to Be Bored In Fiji

a collection of travel posters advertising vacation destinations
Collage by Kevin Harber via Flickr (CC BY-NC-ND 2.0)

Electric Literature published an excerpt of Mary Mann’s new book, Yawn: Adventures in Boredom. In this chapter about the origins, tensions, and limitations of tourism, she lays bare what most travelers are loathe to admit: it’s just as easy to be bored in Paris or on Bora Bora as it is at home.

What would I do if I had nowhere to be? Because I’ve been fortunate enough to travel aimlessly for a couple of months, I can tell you: I’d be irritable. Free time is daunting. The world has been shaped by our inability to deal with free time. Cook intended for tourism to pull us out of the mundane ordinary, and people who can’t travel (like Jamaica Kincaid’s tourist-hating locals) desire to do so for that reason. We travel to escape a losing battle with time — the autoworker Ben Hampers “war with that suf­focating minute hand” — but we still have to deal with time, by napping it away or filling it with sightseeing or traveling to the brighter past that travel ads promise. For the majority of us, free time has proved too unwieldy to manage without habits, and, from Ruskin’s “white lep­rosy” of hotels to the Banana Pancake Trail, the habits of travelers have reshaped the world.

Read the excerpt

Viral, Yet Ephemeral: Death On Your Cellphone

a cellphone screen with a collection of social networking app icons
Image by Microsiervos (CC BY 2.0)

Writing in Real Life magazine, Juli Min explores the way WeChat, China’s most popular messaging app, has become a place to both mourn death and share graphic videos of the moment itself—a place where users post “viral videos of death as we create an endless stream of idle gossip.” What does this mean broadly, and what does it mean in a country where all data is subject to government monitoring?

Tencent WeChat accounts, like Facebook accounts, are technically leased to their users. The data and photos do not belong solely to individuals in the end, as Tencent maintains the rights to copy, use, and forward whatever is shared on the platform. Accordingly, Tencent’s servers themselves are leased from the Chinese government, subjecting all messaging data to government monitoring and surveillance. A viral video of a mother’s death by escalator will happily make the rounds, whereas a video of a Tibetan monk burning himself in protest will be shuttered by government monitors — “we” are allowed to gawk at the spectacle of death, but not the spectacle of resistance. In 1967’s The Society of the Spectacle, Guy Debord, prescient founder of the Situationist International, wrote: “The spectacle is not a collection of images; rather, it is a social relationship between people that is mediated by images.” Aside from the work of mediation, he wrote, spectacle also allowed for the proliferation and control of the masses and degraded authentic life and experience.

Monitoring is both the source and the function of internet spectacle.

Read the essay

Playing Football to the Beat of Their Own, Literal Drummer

football players on the field line up to play
Photo by daveynin (CC BY 2.0)

Gallaudet University — named for Thomas Hopkins Gallaudet, who helped create American Sign Language — was the first institution of higher education for people who are deaf or hard of hearing. And like any good American institution of higher education, it has a football team — except players and coaches communicate via sign language and the vibrations of an enormous bass drum. In The AtlanticMatthew Davis takes us to Gallaudet’s homecoming game (they won!), and unpacks the tensions that arise when a school tries to cater to deaf and mainstream students, as Gallaudet increasingly has to do.

In 2000, hearing students were admitted for the first time. Today, a rising percentage of Gallaudet’s students come from mainstream backgrounds, a percentage that likely needs to keep rising in order for the school to survive.

This is not without controversy, especially as it relates to students with cochlear implants, students like Reds. Cochlear implantation is an invasive surgery that places an implant into the cochlea, the spiral within the inner ear that contains the primary organ for hearing. A processor close to the outer ear sends electronic sounds to the cochlear implant, which directly stimulates the hearing nerve. What you think of this surgery depends, in part, on how you view deafness—as an identity trait or a problem to be solved. Many in the Gallaudet community see deafness as an identity trait, and they see American Sign Language as the primary expression of that identity. So do some in the hearing community. One hearing mother of a player on the football team told me she never considered implanting her son because it would be like changing his race. The argument, then, of who is deaf and how this deafness is expressed cuts to the core of language, identity, and biology and has deeply affected the Gallaudet community.

In the end, though, football brings them together — a quintessentially American form of bonding.

Read the story

A Life Measured in Swipe-Rights

Graffiti on the sidewalk reading "i saw you on tinder"
Image by liborious (CC BY-NC 2.0)

Andrew Kay found himself on the dating market and the academic job market simultaneously, and spoiler alert: they’re deeply analogous, and it turns out that living both the personal and professional parts of your life as one massive interview is not easy, or pleasant. He takes us through the whole stressful, performative, soul-deadening process in The Point magazine — the piece is long, but the candor makes it compelling.

You craft a digital avatar of yourself and send it out into the virtual world, then spend the ensuing months and years honing and revising it; you rehearse behind closed doors again and again, giving yourself forcible makeovers until your behavior, your tics—I almost said your inner being, though this last remains up in the air, a thing you gradually learn not to think about—correspond with the simulacrum. On OkCupid and Tinder, I was “a chill, big-hearted guy,” family-centered, mild-mannered, humorously self-deprecating. In my cover letter I was a young scholar and teacher of luminous promise—bold, theoretically omnivorous, a winner of fellowships and awards, an author of multiple articles with a first book in the pipeline and a second germinating. The process is exhausting: neither in bathroom nor bedroom are you free from it, devouring dating profiles on the toilet, reaching for your cell phone when you accidentally wake at 3 a.m., checking the jobs Wiki from the parking lot outside the gym. At last you crawl, parched and ragged, to the reservoirs of intimate encounter, thinking here at last you can abandon the pretension and performance, here forget and enjoy yourself—only to learn that the performance and assessment have merely begun.

Read the essay

The Unnecessary Beauty of Ice Hockey

the goalie in an ice hockey game dives for the puck

“Sports! They are absurd and superfluous—and hockey is the most absurdly superfluous of them all.” Kent Russell loves hockey, a lot. I don’t and I have no idea who Eddie Olczyk or Doc Emrick are, but Russell’s writing about the game and its players (“two to six men fighting for the puck in a corner like two to six pigs wrestling over a Milk Dud”) is utterly engrossing, including a section on how television and play-by-play commentary change our experience of sports.

Maybe it’s something to do with the fact that watching a game on television as opposed to IRL at the arena is roughly analogous to watching a drama on a screen as opposed to a stage. In the arena or theater, I am responding to a total scene unfolding. My eye can wander while I take in everything at once. But onscreen, the play gets filtered through a camera lens, gets dislocated temporally so that the network can edit out a fourth-liner screaming FUCK! Onscreen, the play has its point-of-view shifted regularly—wide shot, now a behind-the-net shot, now the overhead shot, here’s the crowd shot. So that I apprehend the game not as drama but as mediated narrative. And I suppose I need all manner of commentary to help me thread together the disparate strands of that narrative.

I don’t know. Am I alone here? Does no one else think that Eddie Olczyk’s enthusiasm relates to the play only insofar as the play relates to whom Eddie Olczyk bet on that day? Does no one else hate that Doc Emrick calls games like a hen that wears a bonnet?

Read the essay