The due date was July 5. I let this day pass like all the others, without even mentioning it to anyone. By this point, a couple of days will go by without my thinking about the baby I would have had, about what all our lives would have been like. It’s a Sunday, and I spend the day watching my daughter play in a tiny pool shaped like a giant turtle. She climbs in and out, in and out.
Nearly everyone in Zaine’s life had been anxiously monitoring that line for the past year and a half, ever since both of his parents died of heroin overdoses in April 2015. His parents had become two of the record 33,091 people to die of opioid overdoses that year in a national crisis that has been worst of all in rural West Virginia, where health officials estimate that overdose rates are now eight to 10 times higher than the national average. Middle-aged white men in this part of the country have lost a full year of life expectancy during the past two decades. Middle-aged white women have lost more than two years. The opiate epidemic has essentially wiped out an entire generation of health advances, and now West Virginia has begun to focus more of its resources on prevention and preservation among the next generation entering into the void.
These children are sometimes referred to by health officials here as opiate orphans, and three of the most recent ones live in a small house in South Charleston: Zoie, 10, who believed that her parents had died in their sleep; Arianna, 13, who was just starting to wear her mother’s old makeup; and Zaine, 17, who had been the one to discover his parents that morning on their bedroom floor, and whose grades had begun to drop ever since.
Madie, 53, had retired from her maintenance job at the public schools and moved into the house to help take care of the children after the overdoses. “Mah-maw,” they called her, and she told salty jokes, cooked their breakfast and slept in Zoie’s bedroom when she had nightmares.
But, on some nights, it was Madie who couldn’t sleep, when neither her doctor-prescribed antidepressants nor her occasional swallows of Fireball whiskey could quiet her grief or her rising anxiety. She had once struggled with addiction herself before getting clean. She had raised a daughter who had become an addict. Now she was responsible for three more children in a place where that same disease had officially been classified as a “widespread, progressive and fatal epidemic.”
At the one-month mark, we now have a working theory of what makes an employee fireable (or not even hireable) in the Trump administration. There are two main types.
Fireable Offense Type #1: Be Drop Dead Scandalous
1. In December, Jason Miller, who was tapped to be the White House communications director, quit after another transition official, A.J. Delgado, tweeted her jilted love at him. Miller and his wife were expecting a new baby, so, via Twitter, “Delgado congratulated ‘the baby-daddy’ on his promotion,” ominously adding: “The 2016 version of John Edwards.”
“When people need to resign graciously and refuse to, it’s a bit … spooky,” Delgado then wrote. When an old law school friend asked on Twitter to whom she was referring, Delgado replied: “Jason Miller. Who needed to resign … yesterday.”
Delgado then deleted her Twitter account and, after Politico reported on the rumored affair, privately disclosed the details of the relationship to the transition team.
If you reach back into the deep part of yourself where you catalog other people’s misbehavior, you may even recall that Page Six reported back in October that, the night before the last presidential debate, Delgado and Miller, along with several journalists, were spotted together at the world’s largest strip club. Read more…
Mitigation specialist Jennifer Wynn investigates the upbringings of defendants to humanize them enough to convince at least one juror to bypass the death penalty for a life in prison without parole. Wynn shares the stories of three of her clients — men charged with murder — whose lives are marked by poverty, substance abuse, untreated mental illness, and extreme child neglect. Read the full story by Elon Green at Mel Magazine.
Jennifer Wynn’s job is to make jurors feel sympathy for people who’ve committed unspeakable crimes
“We hear all about the victims,” Jennifer Wynn told me recently, “but we never hear about the defendant’s story.”
Wynn, cheerful and salty, is a mitigation specialist. She is engaged by defense attorneys, mostly in capital cases, to investigate and compile the life story of the defendant. The material Wynn gathers, often heartbreaking and brutal, is used to convince the jury to deliver a sentence other than death. (In non-capital cases the same person is called a sentencing advocate, and they similarly argue for a less-severe sentence.
She has now done mitigation work on 30 murder cases, 25 of which were death penalty-eligible, and won them all.
When people share with you their deepest, darkest secrets — the worst things they’ve done — they need validation. These are people who, for the most part, have been told their whole lives, You’re a piece of shit. They’re bullied, they’re picked on, they’re shot at. Then they act out, and society says, See, you are a monster. Then, people like me come in and say, No, you’re not a monster, and you still do deserve to be part of the human race. The system is fucked up, and I tell them that. It’s the first time they’ve ever heard that.
Over these past few months, I’m not sure if I’ve ever met Guy Fieri, but I don’t think it matters. In his new book, Born to Run, Bruce Springsteen explains why he puts on his famous costume—American blue jeans and rolled up T-shirts—every night to perform on stage. “Those whose love we wanted but could not get, we emulate. So I—who’d never done a week’s worth of manual labor in my life—put on a factory worker’s clothes, my father’s clothes, and went to work.” Fieri’s rockabilly-meets-NorCal aesthetic may in fact, be his wardrobe of choice, but the moment the organic kale-eating millionaire entrepreneur rolls into your town in his ’68 red Camaro with his white spiky hair and that bowling shirt decked in flames, he’s suddenly transformed into your friendly, wacky neighbor. He’s here to eat some “off-the-hook” food with you, bump fists, and tune up the jams. He’s the kind of guy who makes you believe that you want to have a few beers together at the local dive, and if you stumble into a bar fight, you know he’s got your back. And when it’s all over, he’ll crank up a song from Van Halen’s 5150 album and make you a sashimi taco that is just awesome.
In an increasingly divided country, Fieri provides viewers with a distraction that promotes positivity and faintly displays a former America. Diners, Drive-Ins, and Dives is a fuzzy moving image of the United States, where small towns with restaurants that celebrate the dishes forged by a long history of the blending of cultures happens. It visits the cities where the product of hard-working Americans is delicious, and when you take a bite, you can taste their version of the American dream. On these menus, this concept is still possible.
Just like beauty, rudeness is confusingly both in the eye of the beholder and a universal phenomenon, something we’re supposed to recognize in an instant. At The New York Times Magazine, Rachel Cusk explores the complicated question of politeness from various angles — from Brexit and the Trump presidency to airport security checks and in-store shopping etiquette. But she also dives deep into the fundamental difficulty of separating honesty from being plain rude.
Are people rude because they are unhappy? Is rudeness like nakedness, a state deserving the tact and mercy of the clothed? If we are polite to rude people, perhaps we give them back their dignity; yet the obsessiveness of the rude presents certain challenges to the proponents of civilized behavior. It is an act of disinhibition: Like a narcotic, it offers a sensation of glorious release from jailers no one else can see.
In the recollection of events, rudeness often has a role to play in the moral construction of a drama: It is the outward sign of an inward or unseen calamity. Rudeness itself is not the calamity. It is the harbinger, not the manifestation, of evil. In the Bible, Satan is not rude — he is usually rather charming — but the people who act in his service are. Jesus, on the other hand, often comes across as somewhat terse. Indeed, many of the people he encounters find him direct to the point of rudeness. The test, it is clear, is to tell rudeness from truth, and in the Bible that test is often failed. An unambiguous event — violence — is therefore required. The episode of the crucifixion is an orgy of rudeness whose villains are impossible to miss. The uncouth conduct of the Roman soldiers at the foot of the cross, for instance, can be seen in no other light: Anyone thinking that Jesus could have done a bit more to avoid his fate is offered this lasting example of humanity’s incurable awfulness. They know not what they do, was Jesus’ comment on his tormentors. Forgive them.
Rumpus: There are so many characters in this story. Did these characters flow out of you during the writing process or were they more of a conscious creation? Did you think, “I need a character that represents this or experiences this kind of suffering?”
Saunders: No, it was definitely the first thing. My general approach to writing fiction is that you try to have as few conceptual notions as possible and you just respond to the energy that the story is making rather than having a big over plan. I think if you have a big over plan, the danger is that you might just take your plan and then you bore everybody. I always joke that it’s like going on a date with index cards. You know, at 7:30 p.m. I should ask about her mother. You keep all the control to yourself but you are kind of insulting to the other person.
Rumpus: I don’t want to leave the topic of your book, but I love what you said about starting a piece with as few conceptual ideas as possible. Do you approach nonfiction the same way? For the New Yorker story you wrote about Trump, for example, did you begin with a similar kind of open-mindedness?
Saunders: It’s a different form of that. With nonfiction, I go in trying to be really honest about what my preconceptions are. In the Trump piece, I knew I didn’t like Trump and I confessed that to myself and also to my interviewees. I’d always say, “I’m a liberal and I’m left of Gandhi and I don’t like Trump and this article is me trying to understand why you do.”
My theory for nonfiction is that nobody can be free of some kind of conceptions about whatever story they’re writing. But if you can find a way to build those into the story, then the story becomes a process of deconstructing and heightening and sometimes changing those notions and that makes dramatic tension. The initial statement of your position, and then letting reality act on you to change it, is pretty good storytelling.
All I really know in nonfiction is that when I come home, I’ve got all these notes and I’m trying to figure out what actually happened to me. I usually kind of know what happened, but as you work through the notes, you find that certain scenes write well and some don’t even though they should. Those make a constellation of meaning that weirdly ends up telling you what you just went through. It’s a slightly different process, but still there’s mystery because when you’re bearing down on the scenes, sometimes you find out they mean something different than what you thought.
People like Lou and I are probably predicting the end of an era … I mean that catastrophically.
Any society that allows people like Lou and me to become rampant is pretty well lost.
On Sunday afternoon, 16 July 1972, David Bowie held a tea-time press conference at the Dorchester, a deluxe five-star hotel on London’s Park Lane. Mostly for the benefit of American journalists flown in to watch him and his new backing band, The Spiders from Mars, in action, the event was also a chance to show off Bowie’s new ‘protégés’, Iggy Pop and Lou Reed. They had – separately – made their UK live debuts on the two preceding nights, at the exact same venue, King’s Cross Cinema.
Glammed up in maroon-polished nails and rock-star shades, Reed sashayed across the second-floor suite and kissed Bowie full on the mouth. Sitting in the corner, Iggy also displayed a recent glitter makeover, with silver-dyed hair, eye make-up and T. Rex T- shirt. Reed, Iggy and Bowie would later pose for the only known photograph of the threesome together, Bowie looking resplendent in a flared-cuff Peter Pan tunic made from a crinkly, light-catching fabric. That was just one of three outfits he wore that afternoon – surely the first time in history a rock’n’roll press conference involved costume changes.
During a wide-ranging and somewhat grandiloquent audience with the assembled journalists, Bowie declared: ‘People like Lou and I are probably predicting the end of an era … I mean that catastrophically. Any society that allows people like Lou and me to become rampant is pretty well lost. We’re both pretty mixed-up, paranoid people, absolute walking messes. If we’re the spearhead of anything, we’re not necessarily the spearhead of anything good.’ What a strange thing to announce – that you’re the herald of Western civilisation’s terminal decline, the decadent symptom that precedes a collapse into barbarism or perhaps a fascist dictatorship. But would an ‘absolute walking mess’ really be capable of such a crisply articulated mission statement? There’s a curious unreality to Bowie’s claims, especially made in such swanky surroundings. Yet the reporters nodded and scribbled them down in their notepads. Suddenly Bowie seemed to have the power to make people take his make-believe seriously … to make them believe it too. Something that in the previous eight strenuous years of striving he’d never managed before, apart from a smatter of fanatical supporters within the UK entertainment industry.
Some eighteen months before the Dorchester summit, the singer had looked washed-up. Deserted by his primary collaborators Tony Visconti and Mick Ronson, he put out the career-nadir single ‘Holy Holy’. (Can you hum it? Did you even know it existed?)
Yet a little over a year later, Bowie had everybody’s ears, everyone’s eyes. His fortunes had transformed absolutely: if not the biggest star in Britain, he was the buzziest, the focus of serious analysis in a way that far better-selling contemporaries like Marc Bolan and Slade never achieved. No longer a loser, he had somehow become the Midas man, a pop miracle-worker resurrecting the stalled careers of his heroes, from long-standing admirations like Lou Reed to recent infatuations like Iggy Pop and Mott the Hoople. Sprinkling them with his stardust, Bowie even got them to change their appearance in his image. There was talk of movies and stage musicals, the sort of diversification that’s tediously commonplace in today’s pop business, but back then was unusual and exciting.
‘People look to me to see what the spirit of the Seventies is,’ Bowie said to William S. Burroughs in a famous 1974 dialogue convened by Rolling Stone. This was not boasting, just the simple truth. How did Bowie manage to manoeuvre himself into place as weathervane of the zeitgeist? The battle was not won on the radio airwaves or at record-store cash registers. There are bands from the early seventies who sold millions more records than Bowie ever did, but they never came near to having the high profile he had at the time and are barely remembered today. Bowie’s theatre of war was the media, where victory is measured in think pieces and columns, controversy and the circulation of carefully chosen, eye-arresting photographs. Read more…
When you enter “the meaning of Allahu Akbar” in Google, the first search results take you to Jihad Watch, Breitbart and Urban Dictionary. Jihad Watch tells you that Allahu Akbar is “the ubiquitous battle cry of Islamic jihadists as they commit mass murder.” One of the definitions on Urban Dictionary, home to some of the internet’s most passive aggressive users, states Allahu Akbar is “what is said by people beheading hogtied victims ‘in the name of God.’” And Breitbart, the ominous prophet of doom and gloom for the average conservative, insists that Allahu Akbar means “Allah is greater than your God or Government.”
Takbir—that is, Allahu Akbar—is a strange thing. It is Arabic for “God is great.” But to the westerner who consumes the world through purposefully tailored headlines, deliberate SEO and sequential images meant to invoke fear, takbir is a terrifying thing. To the westerner, it’s something ISIS members scream before bloodshed and al Qaeda members chant before deploying an IED. It’s that scary announcement from the brown man with a beard that hides his mouth, obscuring his face, making it impossible for you to trust him. It’s code for “we’re implementing sharia here,” according to astute Republicans who can’t pronounce Iran or Iraq without butchering it (figuratively and literally) but are adamant on presenting a singular, restricted and unimaginative interpretation of an expression millions of Muslims use in millions of ways.
But to the average Muslim, takbir generously lends itself to numerous occasions and emotions.
Consciously, I heard takbir for the first time when I was four, maybe five, in northern Virginia when my mother prayed in front of me. I watched her kiss the earth with all the love in her being. Before she knelt in prostration, she whispered something. She came up once more, whispered it again, then gently knelt in humility. Her forehead touched the ground, the tip of her nose softly grazing the prayer rug, her eyes closed in unwavering thought. To a child, this graceful movement was spellbinding. I strained my ear to hear her again. “Allahu Akbar.”
But takbir is introduced to us before we can even attach meaning to spoken word. When we are born, the azaan—call to prayer—is performed to us at a pitch softer than cotton. The day I was born, I had already been introduced to this expression that would later on become my refuge in times of despair, my cry in times of joy and yes, my roar in moments of indignation. My father softly recited “Allahu Akbar” in my ear when I came into this world.
Born after eight miscarriages, I was my parents’ miracle.