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Soraya Roberts | Longreads | September 2019 |  9 minutes (2,452 words)

The new release I most wanted to see during the Toronto International Film Festival was Unbelievable, the Netflix series that is neither a movie nor was it screening at TIFF. I was more taken by this miniseries, based on the ProPublica and Marshall Project investigation of a number of real rapes in Washington and Colorado, than by any of the movies I saw. But then, I have a particular affinity for this kind of mid-budget drama: real-looking people solving real problems in a real world, wading through the complications of humanity — “God shows up looking for someone to be of service, clean things up a bit, and he says, ‘Whom shall I send?’” — this is my shit. It’s the kind of thing you saw regularly at the cinema in the ’70s but that now tends to be relegated to streaming sites. I wonder how much of my affinity for Unbelievable — eight hours, three days — had to do with the fact that I could watch it at home. Alone. For free (well, Netflix-account free). Whether if all other things had been equal, but it had been playing at TIFF, I would have felt the same. Would I have felt the same had I chosen it over something else, doubt over my decision percolating in the background? Or if I were watching next to critics who liked it much more than I did, or much less? Or if I’d had an anxiety attack because I was assigned a middle seat (aisles only)? When the stakes are high, it’s harder to see past them. Read more…

How The Cult of Masculinity Can Poison Creative Writing Programs

Pat Sutphin/The Times-News via AP

In certain Masters of Fine Arts programs, “MFA” seems to stand for Macho Fucking Aesthetic. For the Iowa Review, writer and educator Jennifer Colville shares her experience studying at one such program in the late 1990s. In the wake of a sexual harassment scandal, Colville finds herself working with an up and coming talent with one book: author Junot Diaz. This isn’t simply a story about Diaz, though. It’s a larger story about the way certain programs advocated very gendered aesthetics, favoring plotted, linear narratives with economic sentences, instead of more image-driven, expansive, associative, or metaphorical prose styles, ones the author considers more “feminine.” For female and non-binary writers, life inside such turn of the century MFA cultures meant reckoning with the celebration of male genius and masculine norms, seeing critical thinking downplayed, and dealing with widespread toxic masculinity, from faculty on down to classmates. Colville shares not only her grad school experience, she distills the vital lessons she took from it, the lessons the program did not intend to teach her, which she now applies to her own life as a professor, literary advocate, and writer.

Those of us who have grappled our way “up” into precarious teaching positions may say we hire less on the basis of fame and publication record and more on the basis of a candidate’s teaching record or thoughtful teaching philosophy. Yet this is easier said than done in a culture that still devalues critical thinking, and that doesn’t make an effort to produce good teachers by offering teacher training in the first place. Faculty who understand the importance of teaching from a variety of aesthetic, cultural, and political perspectives are necessary because masculinity and Eurocentric values have been encoded into our rhetoric and storytelling structures. They are still the defaults. A good MFA program and a good teacher will acknowledge and find ways to challenge this, will be mindful of the problematic culture our most vaunted programs are built on. I use Syracuse as an example with the caveat that Dobyns was a product of the Iowa Writers’ Workshop, where the age-old concept of reckless male genius was repackaged, macho barroom–style, under Paul Engle. Syracuse, in fact, may have gone through a productive struggle. George Saunders was one of the initial new hires, the one who apologized to me for not reaching out, who admitted his anxiety about approaching female students in the wake of the scandal. Gradually he helped to set a change in motion. A couple of years after he was hired Díaz left Syracuse, and a chain of brilliant and innovative women writers were hired.

Sexism is a deep unconscious vein. It’s embedded in our thought processes, our ways of communicating and telling stories. Traditional narrative privileges plot over details and in so doing trivializes the image, that conductor of the unconscious, of muted memories, dreams, and drives, those little loaded bombs of information, which if unpacked often contain secrets of the body, micronarratives of their own.

What if the creative writing classroom was a space in which critical inquiry was a given, a space for examining and questioning privileged forms or aesthetics, and the pedagogy that often reinforces them. Wouldn’t this kind of space feel safer, more welcoming for those of us brave enough to resurrect our moments, our details, brave enough to write the stories of our bodies. What kind of revolution might that unleash?

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The Art of Acceptance Speech Giving

Angela Weiss / Getty, Illustration by Homestead Studio

Michael Musto | Longreads | September 2019 | 9 minutes (2,135 words)

We’ve heard it a million times: “I was nothing until I got this award, and now I’m everything. But this honor isn’t really for me. It’s for you — all the little people out there in the dark, who now have all the inspiration you need to know that someday you can be as great as I am. You just might be holding this trophy someday long into the future — though right now, it’s me! And I love it! Thank you to the Academy, CAA, and God — in that order!!!!”

Inspirational, right? Nope. That’s actually a tone deaf, self aggrandizing approach to an awards speech, and we usually end up loathing the winner for being so condescendingly grand about their big moment. It comes off extra phony because we sense that, deep down, the winner isn’t really thrilled with the idea that this honor may lead to millions of other wannabes yapping at their heels and trying to win one.

So what should an award winner say? Well, with the mass audience taking to social networks to dissect every moment of awards shows, speechmaking definitely makes a difference, to the point where a 90-second acceptance can make or break a career almost as much as the award itself can. Anne Hathaway seemed to become significantly less popular because of her breathless laundry lists of names (and by starting her Oscar speech with “It came true”), whereas Meryl Streep has become even more beloved because her speeches are invariably witty, pointed, and also touching. (They should let Meryl win every time, even when she’s not nominated, just so we can hear her talk.)

Meryl knows that an acceptance speech should be sincere yet entertaining, succinct yet somewhat comprehensive, and humble yet confident, and there should also be some real emotion involved. In another seeming contradiction, there needs to be serious thought put into what the winner is saying, but they should also make sure to brim with the spontaneity of the moment. Come on, folks, you’re actors — you can do it.

Glenn Close did brilliantly at the Golden Globes earlier this year, when she was a surprise Best Actress winner for The Wife. Glenn looked shocked when her name was called, yet she quickly composed herself to speak about the themes of the movie and to come off truly grateful and honored. And in framing The Wife as being about a talented woman living in someone else’s shadow, she seemed to herself be crawling out from behind Meryl Streep! It was such a terrific speech that I was sure it clinched Glenn the Oscar, but that instead went to The Favourite’s Olivia Colman, who wasn’t necessarily the favorite, but gave a lovably daffy acceptance that was eccentric and droll.

Alas, instead of speeches like those, we usually get Hathaway-like name checks (“I want to thank my accountant, Jim; my trainer, Joanne…”), speeches that leave out key names (In 2000, when Hilary Swank won her first Oscar, for Boy’s Don’t Cry, she forgot to thank then-hubby Chad Lowe; they eventually split), phony bouts of gushing, self-satisfied preening, fake-spontaneous recitations (“I didn’t plan anything”) that seem to have been rehearsed for months, and canned orations full of platitudes and advice, as if we schlepps out there want nothing more than to someday win Best Lighting in a Musical, and the winner knows just how we can get there.
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Regarding the Interpretation of Others

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Patrick Nathan | Longreads | September 2019 | 30 minutes (8,235 words)


“The only review of Under the Sign of Saturn would be the eighth essay — an essay describing me as I have described them. The pathos of intellectual avidity, the collector (mind as every-thing), melancholy & history, arbitrating the moral claim versus aestheticism, and so forth. The intellectual as an impossible project.”

Susan Sontag, journal entry, May 1980


 

1:

Differently, we buy and borrow, and steal, our ongoing educations. American writers tend to forget this, even dissuade it. There is an assumption — general, if not unconscious — that “we” have all read Raymond Carver and Joan Didion, seen Dazed and Confused and The Princess Bride, and exhausted “prestige” television from Lost to Big Little Lies. That these works are canon in a post- or anti-canonical culture highlights the need for inexhaustible and pluralistic inspiration against the deprivation of that need. What’s worse, if you are labeled — black, queer, immigrant, disabled, trans, or a woman — those expectations constrict; the canon tightens. To be a gay writer means one must have read Edmund White and seen Mean Girls; to write as a black woman means one must have read Angela Davis and seen Kara Walker’s silhouettes. What was supposed to liberate our literary sensibilities has reduced us, clinically, to trained specialists. Under this pressure, so carefully curated and categorized, it’s difficult to will one’s own work into being. To learn passively, and ultimately write passively, is the great cultural temptation.

Yes, I have been reading — and reading about — Susan Sontag. There is nothing passive in her legacy. In her combined erudition, ambition, and seriousness, she has few peers, and for several years she has symbolized my aspirations as a writer — the uncompromising rigor with which she approached her essays; her self-proclaimed interest in “everything”; an urgency in dissenting, when ethically necessary, from received opinion; her energy in consuming art constantly; and the esteem, to the end of her life, in which she held literature, above all fiction. Her passion is contagious. Sontag’s narcotic approach to art and experience is, for a provincial writer with little access, renewably invigorating; and because Sontag’s lifetime of work is willed, Nietzscheanly, from her passions, reading about her life is its own invigorating project. In this, Benjamin Moser’s Sontag: Her Life and Work, at 832 pages, is certainly her legacy’s largest complement. Read more…

Cut From the Same Cloth

All illustrations by Myfanwy Tristram

Myfanwy Tristram | Longreads | September 2019 | 14 minutes (3,863 words)

 

A clatter at the door. A small package plops through our letterbox.

It’s come a long way. I can see that by the sticky labels, foreign postmarks, and scrawled scripts of postal workers around the world.

I text my daughter: 'Your wig has arrived from Japan.' After a moment, I text again: 'A phrase I never thought I’d find myself typing.'

This was never in the parenting manual.

But back to the housework.

I enter my bedroom to find the area around the mirror overrun with her makeup, her dirty laundry in pools on the floor. That girl leaves a trail of destruction.

Admittedly, this is not a remarkable complaint for any mother of a teen. Where mine differs from the grumbles of parents through the ages is that among the detritus to be picked up and put away are:

Wig caps, tossed aside and draped wherever they may land

fake eyelashes, like furry caterpillars on the bathroom sink

and the endless, infuriating, discarded colored Band-Aids that I seem to find everywhere - stuck to my work clothes, on the soles of my shoes, under the sofa... even deep in my own bed

This last year has been a revelation as my daughter blossoms into her own, rather extreme, sense of style. Liberated from parental tastes by pocket money and cash earned from neighborhood dog walking, she trawls the thrift shops and returns home triumphant with unusual clothing. She’s 14. Still in need of parental comfort, food, finances, but beginning the process of becoming her own standalone self. And what a self it is.

She’s pushing her school’s uniform rules to the limits. "Light" makeup is permitted... but here we have bright red eyeshadow and black lips. Skirt rolled up to be as short as possible. Shoes must be black. Fortunately, Doc Martens are black..once you've gone over the stitching with a Sharpie. Clip-on horns - well, hair clips are allowed. Hair has to be a "natural" color so she dyed it jet black. First day of the hols and out came the bleach and crazy color. The blazer is compulsory, but stays scrunched up in the backpack until she's in the school gates. Tights with "accidental" ripped holes [Close up on eye and nose] Band-Aid "Bean brow" - half shaved off Stickers or painted motifs Tip of the nose colored red (quite cute)

Trouble is...I can’t really complain, because at age 14, I was also breaking the school rules.

In fact, when regarding my wayward, outrageously dressed girl, I find myself experiencing a peculiar combination of pride and envy.

Both may be a sin, but pride in one’s child is an acceptable part of parenthood.

Envy, while recognized in psychology and culture, most certainly isn’t.

Fine: I’m proud of this fierce individual that appears to have inherited my own peacock inclinations. Not so fine: I find myself envious that she has a period of wild experimentation ahead of her — and a figure that means she fits into pretty much every thrift store find.

So, uncomfortable with this disagreeable feeling, and at risk of falling into the parental cliché of “you’re not going out dressed like that!” I realize that there’s just one thing to do. I need to try and understand more about where the crazy looks are coming from. Instead of sighing heavily at the mess and fruitlessly asking, once again, for her to just try and keep it in check, I sit down and ask her to give me a beginner’s guide to her style. She is delighted to assist.

Her influences come from the internet, from fast-spreading pictures on Instagram, from crazy hairstyles on TikTok. Teens’ fashion inspiration is now global, grassroots led, with the commercial interests falling over themselves to catch up.

We scroll through her favorite accounts, and I meet the strangers whose fashion tips and product endorsements indirectly result in those Band-Aids in my bed:

@ohbowie 562K followers, @yung_bishop 65.5K followers, @vrisknya 21.1K followers, @Rosemaryonette 70.8K followers, @artsydoodle 38K followers, @Safiya Nygaard 8.1M subscribers, @Punker_irl 1.1M followers, @Piaisevil 508K followers (Follower counts increasing by the day.)

These vloggers and Instagrammers, familiar friendly faces to their subscribers, set the fashion. All of them are from the U.K. or U.S., but they have something in common — they’re all looking to Japan.

I understand the appeal. I myself was responsible for introducing her to Japanese culture in toddlerhood, as we shared our enjoyment of Studio Ghibli and the adorable magic realism of Totoro and Ponyo.

Next came a wider exploration of anime and manga. She and her schoolmates swapped tips and learned from YouTubers who filmed themselves playing games like Doki Doki Literature Club and Danganronpa.

Then it was cosplay, the art of dressing like one’s favorite characters, whether with painstaking DIY costumery, or by buying outfits online, ready-made, from the Chinese kitchen table industries wise enough to surf the wave of this crazy fad as it hit the West — and able to do so thanks to global capitalism and the world wide web.

My daughter’s childhood environmental beliefs, despite my entreaties, were swept away. Her carbon footprint is forgotten in the desire to summon just the right hair clips or wig from the other side of the world.

Because then came the call of Harajuku. And that was just too strong to resist.

HARAJUKU (also in Japanese)

Since the 1980s, Japanese teens have flocked to this area of Tokyo to buy, and show off, their extreme fashions. It began with Rockabilly enthusiasts who came to dance, with music, moves, and outfits taken wholesale — ironically — from the West. Back then, fashion influences traveled in the other direction.

And then one day, as Shoichi Aoki, editor of the street photography magazine Fruits notes, something new emerged. Art school students, and girls in particular, were leaving behind the monochrome outfits that had previously been their norm. Now they were displaying a grassroots style that was completely unprecedented: yellow hair, platform shoes, ultra-bright color combos, and exciting, crazy mismatched clothing.

Thirty years on, the area of Harajuku has been taken over by big, multinational high-street stores, and true inventiveness is now to be found in its backstreets, Ura-Harajuku. But that hasn’t remotely dented its popularity abroad — which explains a lot about the state of my bedroom floor.

As with any long-lived subculture, Harajuku fashion has split into different genres, all of which my daughter explains to me with far more passion that she’ll ever apply to her school lessons:

Lolita Girls leads to Gothic Lolita or Kodona. Harajuku kimono style. Decora, has some things in common with Fairy kei. Yami kawaii ('sick cute'), not to be confused with Yume kawaii ('dream cute').

As I learn of these styles, I understand so much more. It’s exciting to see my daughter with all these creative possibilities before her: the opportunity to take what she likes, mix and match, and add a little something to make it her own. And it’s something I recognize very well.

In the ’80s, while Harajuku style was in its infancy, over here in the U.K. I was a teen myself, entirely oblivious of Japanese culture.

In the West, our pop scene was setting the high-street fashion:

Even the heartthrobs on the posters all over your 11-year-old niece’s bedroom, like Duran Duran or Spandau Ballet, were dressed in New Romantic style: billowing sleeves, flamboyant hair, lush satins and scarves, cravats, beads, and baubles. The look was inspired by the English Romantics of the 19th century: Byron, Shelley, etc, but these were the new romantics with access to the modern benefits of hairspray and crimpers. They expressed themselves through opulent clothes, accessories, hair, and makeup -- men just as much as women. They described themselves as hedonistic. Tutting dads called them 'poseurs' ... and worse.

But this was the mainstream. And if there’s any doubt about that, you only have to look at Lady Diana’s wedding dress: taffeta, lace, and enormous puffy sleeves. Definitively new romantic -- and you don’t get more 'establishment' than the royal family.

If the mainstream figures are already dressing in quite extreme fashions, those who want to show that they are different have to find another way to dress, different music to listen to, new ways to scandalize the elderly neighbors.

And here in the West, the various movements of the ’70s evolved, in the ’80s, into their own divided, intertwined subcultures. New romantic grew from glam rock, was shaped by the rise of the synth, and its forerunners paraded their outré looks at London’s Blitz and Wag nightclubs. This was the look that the high-street shops decided to mass-produce, and it was quite the norm to see big kitten bows, taffeta silks, and pearl necklaces on even the squarest kids. This was the default look by the time I was developing an interest in clothes.

The recipe for New Romantic: Glam rock. Add synths. Incubate in nightclubs.

Not far behind, goth was evolving from ’70s punk and post-punk, and also discovered the possibilities of electronic music machines. Its devotees favored the seminal Batcave club.

The recipe for Goth: 70s punk rock. Add a sprinkling of synth and drum machines. Leads to post-punk and new wave. Incubate in nightclub.

Now this was more like it. Far from the big city, in rural Devon in southwest England, my only option was to read of this from afar — in The Face, i-D, and Smash Hits magazines. Yet the minute I saw the goth bands, I knew that I had found my own look. It would help me express that I was different. Special. That I rejected the dull blandness of everyday life.

That spark in my daughter’s eye when she sees a new Harajuku look? This was the same impulse.

But for me, there was no internet, of course. No handy websites to allow me to piece together a goth look and pay for it in one go at checkout. Our looks were far more thrown together, with a mixture of ingenuity and serendipity.

Figure 1: Hair: dyed (usually black), crimped, backcombed and hairsprayed. A-line skirt, dyed in a bucket, then split down the side seam...all the better to display leggings, also split down the side seam, then laced with ribbon. If you're really lucky, you might find an Adam Ant style jacket in the antique shop. Bullet belt from the army surplus shop. We sent off for pixie boots through mail order - the more buckles the better. Figure 2: Silk scarf tied to belt loop, dad's suit trousers, Chinese slippers from the martial arts studio, studded belt, Batwing spider web knit. Figure 3: A leather jacket was the thrift shop holy grail. Once you had one, you could paint your favorite band's name on the back. Old felt hat from your gran. Get your mum to knit you a stripy mohair sweater. Doc Martens were still mainly work boots. Figure 4: Ballgown from a jumble sale. Sew the skirt hem to the waistband to make a puffball. Fishnet tights could be repurposed as sleeves. Armfuls of silver bracelets. Stripy tights.

Time passes. And now: Here I am at 50, my daughter 14.

At her age, it is fairly straightforward to dress differently, always assuming you can dodge the wrath of your school; but that’s far in the past for me.

Growing up and taking new roles, new responsibilities, means making decisions about how you present yourself. It boils down to this: Do you want to be the goth at the school gate? The outsider at that job interview?

My body has changed, too. Sagging flesh and a growing waistline have made me less inclined to let my clothes shout “look at me!” lest folk shout back, “We’ve looked, and we find you displeasing.”

I work from home: There’s little need and less time to spend hours on my hair or makeup. At the same time, I find it hard to give up the idea of dressing to display a sense of self.

Should I have stayed faithful to my gothic roots? It’s not unknown: You do see the occasional goth family with a pushchair and a kid in a Bauhaus onesie.

Fair play to them: Dealing with an infant and getting your look together each day — that can’t be easy. Myself? As a woman who came to motherhood relatively late in life, I had already set aside my more outrageous costumery as I navigated the first steps of a career in conservative office workplaces.

I graduated from the backcombed hair. I even spend good money at salons these days. My trousers have no rips. I’ve conformed — and find myself looking for other ways to express myself.

Meanwhile, age plays a part. As you enter the second half of life, it’s easy to feel that you’re not supposed to stand out. Just as you’re not supposed to show too much leg, or cleavage, it’s all part of the process of desexualization that the older woman is generally expected, in our society at least, to go through.

Because I had my daughter later in life — at age 36 — her blooming into a gorgeous, expressive experimental teenager has hit right at the same time as I’m staring into the barrel of menopause, and the attendant signs of aging that have traditionally been seen as unattractive. Let us not digress too far into the patriarchal belief that aging men become more attractive, while women must fight against white hair, wrinkles, and bingo wings.

After all, men face their challenges too. Aging male goths might have to contend with the loss of their teen pride and joy, the mane of hair — its decline hopefully not exacerbated by the crimpers and hairspray — and, like music journalist Simon Price, find more creative ways of still keeping the look alive.

The Simon Price approach to male pattern baldness

Things just aren’t as clear as they were when I could take a sample from the goth rulebook, and anything went so long as it was black.

These days, one has to try and express individuality with style, maybe a soupçon of quirkiness. But not too much — that can be unbecoming for women of a certain age.

The acceptable face of middle age: Quirky glasses (to show character). Interesting print (please don't write me off). 'Forgiving' cut: loose over the tum. Upper arms covered.

There’s no one more finely attuned to this than a teen regarding a parent: My husband was recently told, in no uncertain terms, that his striped rainbow T-shirt — colorful but well within the bounds of respectability to my eyes — was too embarrassing for my daughter to be seen beside.

She herself was dressed, that day, in full Harajuku style.

In 1945 psychoanalyst Helene Deutsch, a colleague of Sigmund Freud, painted a very gloomy picture of menopause as a “gradual loss of femininity,” claiming that:

Speech balloon: 'Mastering the psychologic reactions to the organic decline is one of the most difficult tasks of a woman's life.'

At the time, she was 61 years old herself.

She had my attention: After all, the “organic decline” is just around the corner for me. Phrased like that, it sounds like a barrel of laughs.

So on I read … and found something that struck rather an unwelcome chord. Psychologist Terri Apter interprets Deutsch’s theories like this: “Women observe a daughter’s adolescent bloom as a sign of their own decline. In middle age, a woman is pushed out of the sexual limelight, and as she sees her daughter achieve the first blush of maturity, she grows envious.”

Whew — that was a bit too close to home.

But is this inevitable? Deutsch was writing in far more patriarchal times, when a woman was far more likely to be seen primarily as a wife and mother, and to have lost all purpose when those functions were no longer needed.

Let’s turn to today’s sociologists. I was delighted to come across the words of Julia Twigg, who studies embodiment and age, pointing out that our judgment of the aging woman is something decided by society itself:

There are rules in later years around what’s appropriate - and by and large that’s defined in terms of what’s not appropriate. It’s a set of rules about what you shouldn’t be wearing, such as a “short skirt”, a “low neck”, an “over-sexy dress” for women. Some of those changes in dress are about actual physiological change - as we get older as women, busts get larger and lower, and our waists become less sleek. So if you’re designing clothes for an older woman, you need to change your cut slightly to make them flattering and make them fit. That’s an example of responding to real changes - but responding by pushing the neckline high, covering up with sleeves and things like that are responses to cultural valuations and judgments that say that the only flesh that should be visible in society is that which is young.

That academics are pointing out the negative attitudes we have toward aging, and especially in women, is one sign of change. It also means that we can push against it if we don’t like it.

But older women also have another source of hope. Just as the internet is inspiring our children, it also lays out an alternative path for aging a little less gracefully.

A remarkable roster of role models has arisen, showing that there is no need for the older woman to succumb to societal pressure to fade into the background. In fact, these ladies do quite the opposite. Ari Seth Cohen’s photographs collected in the book and associated blog Advanced Style celebrate their exuberance. Some have risen to fame. Some were famous already for achievements in their field, and have declined to retire gracefully.

Deutsch might have dismissed these women thus:

Speech balloon: Modern fashions and cosmetics help the ageing woman to behave like a girl in puberty. Narcissistic self delusion makes her painted face appear youthful to her in the mirror.'

But they refer to themselves quite differently:

Iris Apfel, born 1921: The way I dress may be ‘different’ or ‘eccentric’ to some who feel the need to label, but that’s of no concern to me. I don’t dress to be stared at; I dress for myself. There’s nothing wrong with wrinkles. When you’re older, trying to look years younger is foolish, and you’re not fooling anyone. Fronted a MAC cosmetics advertising campaign -- age 90. Ilona Royce Smithkin, born 1920, artist. I had no feeling of aging. It’s always just been another day. Zandra Rhodes, fashion designer, known for her bright pink hair: I am tired of good taste. I want to do everything wrong. Dame Vivienne Westwood, fashion designer, born 1941. I don't notice anybody unless they look great, and every now and then they do, and they are usually 70. Her early designs set the 'pirate' look for the New Romantics. Anna Piaggi, born 1931, Italian fashion journalist and muse to Karl Lagerfield. What is to be avoided at all costs is the twinset look.

So … there’s another option. A whole new subculture to explore. The subculture of the older, expressive, break-all-the-rules women.

Shall I try to out-outrageous my daughter?

For all I say I’m envious of my daughter’s freedoms, perhaps the older woman has more leeway, more agency.

My daughter still has to navigate the competing demands of her parents entreating her not to wear outfits that will show her knickers when she bends over, while learning, and assessing the legitimacy, of the anti slut-shaming movement.

At this moment in time she’s pulled between school’s rules on how she’s allowed to present herself, and her desire to be like the extreme dressers she sees on Instagram.

Then there’s a tension between the endless bounty to be found in thrift shops, and the limitations of restricted storage space and the frustrations that explode from me when she brings “just one more top” into the house.

I’m glad I’ve poked and prodded at this ugly feeling of jealousy and come to understand exactly where it’s come from — and that there are options other than sinking into a societally approved sea of beige.

Gaining a deeper understanding of the styles and influences that set my daughter alight has made me far more understanding about those stray fake eyelashes I keep finding around the house.

I won’t forget my own forays into extreme fashion. They may even make me, temporarily, a more favored parent: I can pass tips on about hair crimping and experimenting with scissors, stencils, and sewing machines.

While recognizing that squicking out people my age is part of the point, I’ll try to curb any harmful excesses on her part, like tattoos and tongue splitting, at least until she reaches adulthood.

And meanwhile, I’ll continue to tread my own line, expressing myself without embarrassing her during this sensitive teenage period. Since we’re in and out of charity shops so much, who knows what I’ll find in the larger sizes while she flits through the tiny ones?

For all my struggles with expressing myself, it feels like I’ll never be ready to give it up.

And the real answer is — of course — to find the joy in it all, both as a mum, and as a woman.

Reader, I dyed my hair purple

Thanks
To my daughter, for sharing her fashion knowledge.
To Professor Janet Sayers, for helping track down Helen Deutsch quotes.

* * *

Myfanwy Tristram is an illustrator with a special interest in graphic memoir. She lives in Brighton on the south coast of England, and has been recording her life through the medium of comic strips since the Eighties.

Editor: Cheri Lucas Rowlands

Art Director: Katie Kosma

This Month in Books: ‘I Don’t Want To Become a Giant Insect!’

Transcendental Graphics/Getty Images

Dear Reader,

This month’s books newsletter is a bodily affair. In an interview with Laura Barcella about her new book Dead Blondes and Bad Mothers, Sady Doyle discusses the body horror of womanhood: “reproductive horrors,” of course, and “the horror of being in a body so heavily controlled, penalized, and stigmatized,” naturally, but also the horror of violence against women; the grim spectacle of dead American wives piling up like soldiers:

I return over and over to the metaphor of war. We’re allowed to say that war is hell, but what does it mean when we lose fewer U.S. soldiers between 2000 and 2012 than women killed by their own husbands?

Whereas in her interview with Jonny Auping about Savage Appetites, Rachel Monroe presents an inverted vision of dead women: “so many of the murders that we consume in media — the murders that make up the bulk of our cultural imagination — are with female victims,” she says. However,

I ask people, “What percentage of murder is a male perpetrator and a female victim?” People invariably say 70 percent or 80 percent. It’s actually 25 percent. That’s shocking to a lot of people because so many of the murders that we consume in media…are with female victims.

Seen through this prism, our obsession with female death is politically out of joint. But that’s exactly Monroe’s point: women’s deaths — a specific kind of young, white woman’s death, that is — are depoliticized, and thus more easily consumable as media. Which actually does end up tying in neatly to Doyle’s thinking; in Dead Blondes, she analyzes how women are made monstrous in the cultural imagination — specifically she focuses on horror films — because of all the monstrous things that are done to them in real life. This kind of state of exception that swirls around the subject of women and death, in both authors’ view, seems to breed a unique sort of narrative monstrosity that bleeds back into real life. In fact, Monroe’s book, rather than focusing on horror films, centers around four women who have developed an obsessive relationship with true crime and murder.


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Bodies, of course, don’t just belong to the dead. In her review of two recent novels — Ocean Vuong’s On Earth We’re Briefly Gorgeous and Nicole Dennis-Benn’s Patsy — Morgan Jerkins writes, regarding the mother and son at the center of Vuong’s novel, that “survival, the physical endurance of their bodies, is what binds them no matter where their family settles.” The body becomes a very particular site of meaning for young people affected by migration and displacement — and for the literature of migration:

Survival is a steady theme throughout immigrant literature, but what is most striking in Vuong and Dennis-Benn’s work is that they concentrate on the intimacy of their subjects without bombarding the reader with cold and calcified historical detail; instead, we learn about their countries’ histories — and about the consequences of the characters’ movement across vast spaces — through the living, breathing reality of the protagonists’ bodies.

And not all bodies are the same. There are sick bodies and bodies with disabilities, both of which require their inhabitants to navigate different landscapes than the ones encountered by healthy or abled people. Anne Boyer talks about being a body circulated through space by the logic of cancer capitalism in an excerpt from her memoir-in-essays The Undying; Keah Brown talks about her committed loving relationships (and brief flings) with the chairs in her life in an essay from The Pretty One; and in an interview with Naomi Elias about her memoir I’m Telling the Truth But I’m Lying, Bassey Ikpi describes the different approach she had to take to writing about her memories since Bipolar II had affected how she experienced own life: there were periods where “I just didn’t feel connected to myself, where I didn’t feel like I was in my own body.”

In all this body-talk, I can’t believe I haven’t even touched yet on Erik Davis’ High Weirdness! It’s a deep dive into the strange experiences of the psychonauts — those fabled far-out white guys of the early seventies who took a lot of drugs, got into the occult, and connected with a higher being. As Terrence McKenna wrote regarding an incident involving his brother Dennis during the famous Experiment at La Chorrera,

Dennis gave forth, for a few seconds, a very machine-like, loud, dry buzz, during which his body became stiff. After a moment’s silence, he broke into a frightened series of excited questions. “What happened?” and, most memorably, “I don’t want to become a giant insect!”

There are all types of bodies to inhabit in the world: sick and ill, placed and displaced, about to turn into an insect or not, etc. May you and your body go on to read many good books this month!

Dana Snitzky
Books Editor
@danasnitzky

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How Thailand’s Rich Escape Prosecution

AP Photo/Wason Wanichakorn

As many Thai residents say, “Thai jails are only for the poor.” Exhibit A: the 27-year-old socialite named Vorayuth “Boss” Yoovidhya, part of the billionaire family who owns the Red Bull beverage empire. In 2012, he mortally wounded police officer Wichean Glanprasert while driving, then he fled the scene. Boss remains free. Glanprasert’s family mourn while wrestling with this accepted double standard. For The Walrus, Martha Mendoza follows the Red Bull family’s trail of shell companies, and Boss’ social media posts, to find how they not only protect their assets, but how Boss and other Thai elites evade prosecution while protestors and journalists routinely end up in prison for minor offenses.

Within weeks of the incident, Boss was back to enjoying his family’s jet-set lifestyle: he flew around the world on private Red Bull jets, cheered the company’s Formula One racing team from Red Bull’s VIP seats, and kept a shiny black Porsche Carrera in London with custom licence plates—B055 RBR, or Boss Red Bull racing.

An Interpol arrest notice was issued five years after the accident, but so far, it has effectively been useless. Boss is reported to have at least two passports and a complex network of offshore accounts, and with these tools, he’s able to travel the world with impunity. More than 120 photos posted on Facebook and Instagram, as well as some racing blogs, show Boss visiting at least nine countries since Glanprasert’s death. Stops include the Wizarding World of Harry Potter in Osaka, Japan, where he posed, grinning and wearing robes from Hogwarts’s darkest dorm, Slytherin house. He’s cruised Monaco’s harbour, snowboarded Japan’s fresh powder, and celebrated his birthday at Restaurant Gordon Ramsay in London. This means that while authorities say they’ve had no idea where Boss was, his friends, family, and all of their followers seem to have had no doubt about his whereabouts and the good times he’s been having. One summer, in Japan, he posted a ten-second video of sausage and eggs decorated with seaweed eyes, tagging a young relative. His parents responded with a thumbs up.

In Thailand, many say that the justice system has two tracks: one for the elite and one for everybody else. This is seen not just through brazen killings, like that of Glanprasert, but also through financial schemes used by the country’s wealthy. During the time Boss hid in plain sight, an Associated Press (AP) investigation into his whereabouts simultaneously exposed how the Yoovidhya family has spent decades hiding its assets in offshore accounts. As Brooke Harrington, professor of sociology at Dartmouth, said in a 2018 interview with NPR: “The lives of the richest people in the world are so different from those of the rest of us, it’s almost literally unimaginable….National borders are nothing to them. They might as well not exist. The laws are nothing to them. They might as well not exist.”

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Keeping My Promise to Popo

Ada Wong / Getty

Anne Liu Kellor | Longreads | September 2019 | #of minutes (2,604 words)

No one can agree on how old my grandmother is. Because she was born in wartime China, because they use the lunar calendar, because she immigrated from the mainland to Taiwan to America and declared her own birthdate, or because she’s always been vain and told people she is younger. Is she 98, 100, 102? Her sister claims one age, Popo another, her Social Security card yet something else. How can there be such a range of unknown?

Regardless, now she is finally, undeniably, old. I watch as Popo rests in the hospital bed in Monterey Park, her body thin, dressed in a pale green gown. Oxygen tube in her nose and around her neck, short greasy hair flattened, black with white roots. Mouth curved into a frown. Hearing aid, glasses, wig, glittery rings, all removed. Fingers no longer able to scrawl characters on her erasable black board with the pointed stick. Eyes no longer able to watch Chinese soap operas on TV. Mouth involuntarily moving, like she’s chewing, or rooting. Voice involuntarily making sounds, eh, eh, eh, eh. Sleep coming in short intervals, drifting off for an hour here and there, in between nurses coming to check on her.

The nurses are Filipino, Chinese, East African. They come in and open her curtain every hour or two, glance at her vitals, rotate her body, write things down on a chart and leave. On the white board beside her bed it says “Mandarin,” so sometimes they speak to Popo in Mandarin, but the white board does not say that she is basically deaf, and that in the last many years she’s reverted to speaking Cantonese, her childhood language. They might as well be whispering to her in Tagalog or Somali. She does not hear a thing they say.
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Communiqué from an Exurban Satellite Clinic of a Cancer Pavilion Named after a Financier

Mannequins modeling a wig and a cooling accessory to be worn under a wig by someone undergoing chemotherapy. (FABRICE COFFRINI/AFP/Getty Images)

Anne Boyer | an excerpt adapted from The Undying| Farrar, Straus and Giroux | September 2019 | 14 minutes (3,665 words)

 

Pull your hair out by the handfuls in socially distressing locations: Sephora, family court, Bank of America, in whatever location where you do your paid work, while in conversation with the landlord, at Leavenworth prison, however in the gaze of men. Negotiate for what you need because you will need it now more than ever. If these negotiations fail, yank your hair out of your head in front of who would deny you, leave clumps of your hair in the woods, on the prairies, in QuikTrip parking lots, in front of every bar at which your conventionally feminine appearance earned you and your friends pitchers of domestic beer.

Put your head out the window of the car and let the wind blow the hair off your head. Let your friends harvest locks of your hair to give to other friends to leave in socially distressing locations: to scatter at ports, at national monuments, inside the architecture built to make ordinary people feel small and stupid, to throw against harassers on the streets.

Pull your pubic hair out in clumps from the root and send it in unmarked envelopes to technocrats. Leave your armpit hair at the Superfund site you once lived near, your nose hairs for any human resources officer who denies you leave. Read more…

Tramp Like Us

Photo by Alia Smith, courtesy of the author / Little, Brown and Company

Dan Kois | excerpted from How to Be a Family | Little, Brown and Company | September 2019 | 24 minutes (6,373 words)

 

“Is there a way I could chaperone,” I asked my daughter’s teacher, “that doesn’t include snorkeling in freezing-cold water?”

We were in New Zealand to learn how the lives of Kiwi families differed from our own east coast suburban bubble. One way, it turned out, was that my 9-year-old was taking a school field trip to snorkel in the little bay by our house in Wellington. It was an example of EOTC, education outside the classroom, a crucial part of Kiwi schooling, ranging from day trips like this to secondary-school tramps across the Tongoriro Alpine Crossing.

When I’d volunteered to chaperone, I hadn’t known that chaperones were expected to bring their own wet suits in order to get in the water with the kids. Now, I like snorkeling, but the very idea of owning my own wet suit was patently absurd. So that’s why I asked if there was some other way I could help.

“On the snorkeling trip?” she replied dubiously. “Errr . . . we do need a few people to stand at the shore keeping an eye on everyone. Perhaps you could do that?”
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