This week, we’re sharing stories from Jean Guerrero, Lauren Weber, Doug Bock Clark, Dara Horn, and Dan Nosowitz.
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This week, we’re sharing stories from Jean Guerrero, Lauren Weber, Doug Bock Clark, Dara Horn, and Dan Nosowitz.
Sign up to receive this list free every Friday in your inbox. Read more…

The first sex scene ever filmed was not a sex scene at all. It was a kiss. And there was way less kissing than talking. May Irwins’ make out session with John Rice, a recreation of the smooch from the Broadway musical The Widow Jones, took all of one second. Filmed in 1896 at Thomas Edison’s Black Maria Studio, the soundless footage — titled, simply, The Kiss — opens with Irwin deep in conversation with Rice. While it is impossible to tell what they are saying, the two actors appear to be discussing logistics. Thirteen seconds in they seem in agreement. Both pull back, Rice dramatically smooths out his moustache and, while Irwin is still talking, he cups her face and the two of them peck. Or, on his end, nibble. All in all, the actual moment their lips touch is almost nothing — 94 percent of the first sex scene was actually the discourse around it.
Were this to happen today, the actors would have had clearer direction. Last week Rolling Stone reported that HBO would be hiring intimacy coordinators for every show that called for it after “The Deuce” star Emily Meade, who plays a prostitute in the series, asked for help with her sex scenes. The network consulted Intimacy Directors International (IDI), a non-profit established in 2016 that represents theatre, tv and film directors and choreographers specializing in the carnal. “The Intimacy Director takes responsibility for the emotional safety of the actors and anyone else in the rehearsal hall while they are present,” their site explains, alongside a standard set of guidelines called The Pillars: context (understanding the story), communication, consent, choreography and closure (signaling the end of the scene). Read more…

Hafizah Geter | Longreads | November 2018 | 32 minutes (8,050 words)
On Wednesday, October 24th, 2018, a white man who tried and failed to unleash his violent mission on a black church, fatally killed the next black people of convenience, Vickie Lee Jones, 67, and Maurice E. Stallard, 69, in a Jeffersontown, Kentucky Kroger. Today, I am thinking of the families and loved ones of Stallard and Jones, who the media reports, along with their grief, their anger, their lack of true recourse, have taken on the heavy work of forgiveness.
***
June 17, 2015, two hours outside my hometown, a sandy blonde-haired Dylann Roof walked into Emanuel African Methodist Episcopal Church in Charleston, South Carolina. That night, Roof, surely looking like an injured wolf, someone already on fire, sat with an intimate group of churchgoers, and I have no doubt, was prayed for. If history repeats itself, then surely so does religion: the 12 churchgoers like Jesus’s 12 apostles in a 21st century fable. Roof the Judas at this last supper. As we know, Roof would wait a full hour until heads were bowed in prayer and God had filled every corner of the room before reaching into his fanny pack.
By June 19, 2015, two narrow days beyond the shooting, there would already be reports of absolution. “I forgive you,” Nadine Collier, the daughter of 70-year-old victim Ethel Lance, said to Roof at his bond-hearing. “I forgive you,” said Felicia Sanders, mother of one of the nine dead, her son, Tywanza Sanders, 26, not yet buried.
Intimately, I have been held by this wing of southern Black religiosity. My father is of Black southern Baptists who, originating in Georgia and Alabama, found themselves one day in Dayton, Ohio. Growing up, I was as curious about my Black American family’s white God as I was about my Nigerian mother’s African Allah. Much of my childhood was spent either at the foot of my mother’s prayer rug or beneath the nook of my paternal grandmother’s arm — grandma’s fingers pinching my thighs to keep me still, awake, and quiet in the church pews. At the church I attended with my Black American family, they were always praying to be gracious enough to receive forgiveness or humble enough to give it. A turn-the-other-cheek kind of church, it was full with products of the Great Migration and they were always trying to forgive white people.
As a child, though I could never quite name the offenses of white people, I could sense the wounds they had left all over the Black people who surrounded me. The wounds were in the lilt of Black women’s voices, in the stiffened swagger of our men; it was there in the sometimes ragged ways my boy cousins would be disciplined. And I knew this work of forgiving had somehow left bruises on my aunts so deep it made their skin shine. In church, we prayed and forgave white people like our prayers were the only thing between them, heaven, and damnation.
It’s left me wondering: Does forgiveness take advantage of my people?

As Sarah Zhang reports at The Atlantic, “People are sharing their deepest secrets on Facebook” in a myriad number of support groups for things like marital infidelity, learning that you do not share DNA with your parents, as well as for those suffering from diseases like cancer. Given Facebook’s lousy reputation for maintaining user privacy and for managing bad actors on the platform, does the social network have any idea of what their responsibilities are with regard to protecting vulnerable users from exploitation by trolls and manipulators?
It was Christopher’s therapist who suggested he look for help online. His wife had cheated on him, and he had been struggling since their divorce, but the $25 copays were adding up. His therapist proposed an online support group—free, discreet, available 24/7.
So he went, naturally, to Facebook, where a search turned up multiple private groups for people dealing with a partner’s infidelity. (Christopher had divorced his wife after finding out that their daughter was not his biological child. When I interviewed him, he asked that we withhold his real name.) From there, he got invitations to other support groups on Facebook, more targeted and even more specific: a group for families dealing with misattributed paternity, a group for children learning the same from DNA tests.
Anyone can start a Facebook group—including people trying to profit off one. While many founders of support groups are people simply trying to find others like themselves, some have used the groups as extensions of their business. In November 2017, The Verge investigated a prominent group called Affected by Addiction, whose founder was even invited to speak at Facebook’s first Communities Summit earlier that year. The founder, it turns out, was also a marketer for treatment centers that mined the group for potential patients, according to The Verge. The ties had not been disclosed.
When Facebook announced its decision to emphasize groups in 2017, the company also changed its mission statement. “It’s not enough to simply connect the world; we must also work to bring the world closer together,” Zuckerberg wrote. The change came after its attempt to connect the world ended up spreading fake news with sometimes disastrous consequences. Facebook had failed to understand the machine it built.

Zachary Siegel | Longreads | November 2018 | 14 minutes (3,640 words)
Some books have a way of finding you at just the moment you need them. That’s been the case with me and the father-son memoirs that serve as the source texts for Beautiful Boy, a new film about a family wrestling with addiction, starring a worried-sick Steve Carell as David Sheff, father to his dopesick son, Nic, played by Timothée Chalamet.
Nic Sheff’s drug memoir, Tweak, was resting on my friend’s coffee table with little crumbs of weed on the black and red cover. It was 2010 and I was a 21-year-old daily smoker of black tar heroin. I rarely left my apartment in Denver, which had become a dark opium bunker, burnt tin-foil and hollowed out Bic pens (“tooters”) strewn about. One day I left to buy some weed from a friend, and there was Nic’s book. I asked to borrow it; nonchalantly, I should add, making it seem as though addiction was only a cursory interest of mine, as opposed to a ghost that had been following me for years.
I devoured all 352 pages in a couple days. Melting wherever I sat, hours-long reading sessions on heroin were quite comfy. But after a few hours I’d have to shut one eye to keep from seeing doubles. I’m realizing only now that I never returned Nic’s book to my friend — I swear I’m not that guy anymore. Read more…

By offering burgers, donuts, pizza, and ramen at his assortment of casual eateries, Micah Camden has built himself into Portland, Oregon’s most successful restaurateur. He owns more restaurants than anyone else, which wasn’t his goal but is saying something for a city known for star chefs and great food. At Willamette Week, Leah Sottile profiles Camden to understand what makes this 40-year old millionaire tick, as he ventures into vegan ice cream and another fast food concept. Some Portlanders see his restaurants as agents of gentrification, their aesthetics bland and homogenous, popular with tourists. Some find his personality contentious. He doesn’t care. He grew up on fast food, and he gives people what they want: fast food and value.
His approach to entrepreneurship, in general, is at odds with the city’s usual way of doing things.
“I think he doesn’t give a shit about authenticity or any of these hang-ups that a lot of us have,” Huffman says. “Everybody’s trying to do stuff that feels sincere or something in a way that you don’t want to do things that feel calculated or douchey. And Micah’s like, ‘I want to make money!'”
Matt Brown, co-owner of Bunk Sandwiches, agrees that part of Camden’s success is his ability to hang up his chef clothes and to approach food without culinary-school pretension.
“When you’re wearing the whites, you’re going for a niche part of the pie,” Brown says. “When you’re wearing that hat, you want to get written up in Bon Appétit and be celebrated for providing something wonderful for their market. Fast casual means taking yourself out of the equation and thinking, ‘What does everyone else in town want?’ He approaches that pretty well.”

After Jean Guerrero’s father tore up his condominium’s walls to find the devices that he believed were monitoring him, her mother diagnosed him as a paranoid schizophrenic. The crack cocaine he’d been smoking certainly exacerbated his condition. For Wired, Guerrero honors her father’s claim that he is a TI, or “Targeted Individual,” by treating his story the way a trained journalist should: she goes searching for answers. She casts a wide essayistic net, examining philosophy and psychology, the biblical prophets who modern people would call bananas. She investigates the CIA’s MKUltra mind-control program and wonders if certain psychological ailments can show us things about the world we might not otherwise see. She’s reaching, but only because she’s searching for unconventional, uncomfortable truths in a country where the CIA did actually dose 10,000 American citizens with LSD without their consent. In an era of data-harvesting, she says, aren’t we all under surveillance?
We can dismiss the targeted individual whose persecutors allegedly tormented her about a breakup. Or we can ask ourselves if her story reveals something we’ve ignored about ourselves: a social media dynamic in which we are actually being watched, in which our most intimate lives are exposed, in which we are sometimes mocked and taunted by remorseless strangers.
There’s no mystery that Facebook knows our gender, ages, hometowns, birthdays, friends, likes, political leanings, and internet browsing habits. Facebook can tell, by analyzing our likes and comments, whether we are going through a breakup or a divorce. It can make predictions about our health. It can algorithmically intuit our fantasies and fears and use that information to target us with messaging so personalized it feels like persecution.
Consider this example from my own life: After the Los Angeles Times published allegations of sexual misconduct by a gynecologist at the university I attended, Facebook started bombarding me with pictures of his face in the form of ads, from plaintiff lawyers offering free consultations and injury checks. I’d had an uncomfortable experience with this gynecologist and had been considering sharing my story with journalists after reading the first article. But seeing his face on my news feed every time I opened Facebook felt invasive, almost nightmarish.
My USC classmates and I were being stalked by lawyers who knew we’d attended the university while the gynecologist worked there. It didn’t feel like the platform was presenting an option to speak up; it felt like harassment. The specificity of the ads, their omnipresence and relation to a very personal incident in my life felt like an assault on my process of deliberation—on the integrity of my free will.
Like my father, I was experiencing a form of gang stalking. And it was real.

W. Scott Poole | an excerpt adapted from Wasteland: The Great War and the Origins of Modern Horror | Counterpoint | October 2018 | 23 minutes (6,219 words)
The murderous folly of the Great War chilled western Europe to the bone, and the new, gruesome entertainment of the horror film became neither escape nor catharsis but rather a repetition of trauma. Telling these stories sometimes had the effect of ripping the scab from the wound so that it never became healthy, or grieving until grief became an end in itself. At times, the stories included social criticism. In all cases, the horror film included a long, angry procession of unquiet corpses.
Not everyone would agree, or at least believe, that horror films carry so much weight. “You are reading too much into the movies” is a fairly common response to such claims. “They’re just entertainment.” This idea of course has its own history and, paradoxically, it begins with a writer who thought that the films made after the Great War did contain coded messages about the era. He saw in them a dangerous message that explained the path from Germany’s defeat in 1918 to its resurgence as a threatening power twenty years later.
Siegfried Kracauer left Germany in 1933, emigrating to Paris the same year that Adolf Hitler became the German chancellor. After the beginning of World War II and the invasion of France, he fled for the Spanish border with the renegade essayist Walter Benjamin in the summer of 1940. Unlike Benjamin, however, Kracauer found a way to make it to the United States, where a Rockefeller Fellowship awaited him in the spring of 1941, thanks to his fellow exile the philosopher Max Horkheimer. New York City’s Museum of Modern Art offered Kracauer a position that involved studying the German films made between 1918 and 1933, a task he hoped might yield some clue as to what had become of his homeland. Read more…

Doree Shafrir | Longreads | October 2018 | 12 minutes (3,123 words)
It never fully dawned on me that Halloween was really a holiday for kids until I was trying, and failing, to have a child myself. But really, it wasn’t immediately obvious to me in my 20s and much of my 30s, when Halloween seems like the ultimate party for adults — an excuse to prove, via costume, just how clever and/or how sexy you are. Then one day, bam, it hits you: you’ve outgrown sexy adult party Halloween, and all your friends are doing daytime kid-party Halloween and taking their baby pirates and toddler dinosaurs trick-or-treating while it’s still light out, and since you’ve been trying to have a baby for two-and-a-half years it’s a little much to be bombarded with all these photos on Instagram for, like, three days straight. So instead you’re at home watching The Crown because it’s basically the chamomile tea of television and that’s about all you can handle right now.
Since Halloween is now a several-day spectacle, it’s hard to escape, and last year, Halloween fell on a Tuesday, so naturally the weekend before was filled with festivities. Compounding my misery at seeing everyone’s kids looking even cuter than usual for days on end was that the week before, we’d found out the IVF embryo we’d transferred “wasn’t viable,” as they say in the biz. I’d been pregnant for about 4.5 seconds — my blood tests had shown me to be barely pregnant, and from the beginning the doctor had told me there was only a very slim chance it was going to make it. But I’d been in an agonizing limbo for a week-and-a-half while the embryo — a girl, which we knew because it had been biopsied and tested for chromosomal abnormalities before we had our doctor insert it, via a catheter, in my uterus — took its sweet-ass time deciding whether or not it was going to stick around. It probably heard me talking about the wage gap and how we were all going to die in natural disasters because of climate change and was like, nah, I’m good.
So I was already deep into self-pity mode when Halloween came around. I hadn’t been asked to go to a single Halloween party, except for a kids’ party that I had been invited to because the host clearly felt sorry for me after it came up in a gathering where I was the only one without kids. “You should totally come!” she said, in the bright, cheery, please-don’t-actually-come-it-will-just-be-awkward-for-everyone way that people who have kids and are currently pregnant invite people who have been trying to have kids for two years to their kid-oriented gatherings. So of course, I didn’t go. My husband Matt was away for Halloween weekend, because he’d taken an eight-week job hosting a TV show that required him to be in New York every weekend. This was week four, so we were deep into long-distance marriage territory, and I was starting, a little bit, to lose it. I was alone with our dog Beau, who, thanks to his behavior issues (namely, his predilection for lunging aggressively at strangers and acting like he was going to bite their heads off), couldn’t dress up like a carton of French fries and participate in any kind of dog costume festivities. My social media feeds were filled with pictures of parties, literal and figurative, that I hadn’t been invited to.
Read more…

At HuffPost, Lauren Weber reports on how “fighter parents” like Amber Olsen (parents whose children have rare diseases) are getting scientists and profit-hungry pharmaceutical companies to do research, conduct clinical trials, and develop treatments for life-threatening, yet little-known ailments. How do they do it? With sheer determination and unrelenting superhuman efforts to raise money and awareness for their child’s cause.
Amber estimates that about 100 children in the world currently have MSD. The disease kills most of its victims before their tenth birthday and there is no known treatment ― at least, not yet.
As she watches her daughter head off to kindergarten, Amber thinks about the $2.6 million she needs to raise, the scientists she has to fund, the lobbying of Congress she must do ― all to make sure that a gene therapy to halt the disease’s progress will be created in a ridiculously short time.
If she fails, MSD will steal her daughter’s life, too.
Amber and Tom had known something was wrong with their surprise third baby ― she was slower to reach developmental milestones, had frequent ear infections and had never talked ― but the news of her diagnosis with MSD on May 9, 2016, seemed beyond comprehension.
One gene mutation plus one gene deletion means Willow’s body is unable to break down toxic materials, hindered by an enzyme deficiency that undermines this metabolic process. As Amber describes it, the “garbage man” present in most people’s cells never shows up to take out Willow’s trash. White matter builds up in the brain and cellular trash builds up throughout the rest of the body, inexorably suffocating the cells, destroying neurological and bodily functions, leaving MSD patients unable to walk or talk ― and eventually unable to swallow or breathe on their own.
When Willow was diagnosed, the doctors told her parents there was no treatment or cure for this fatal disease ― there was nothing at all they could do besides give their daughter palliative care as she slowly lost all of her faculties.
Amber knows she sounds like a broken record – but she has to say something or no one will.
“I find myself in between shock and horror and fighting back tears, like I can’t do this, I’m in over my head,” Amber said. “Why does this mother of a sick child have to worry about this? But if she doesn’t, who will?”
So she puts on her “Cure MSD” T-shirt, pastes on a smile, goes to Rotary Club meetings, high schools and community colleges ― all with Willow in tow ― and explains over and over and over again that without help, without a treatment, without something Willow will die.
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