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ABC Family’s Conservative Christian Roots

Photo: ABC Family

Writing for The New Republic, Jacqui Shine recently looked at the long, strange history of the Disney-owned television network ABC Family, which will be renamed “Freeform” in January 2016. The network may feature progressive content like The Fosters, which has garnered GLAAD awards and acclaim for its portrayal of an interracial, same-sex couple, but its also had difficulty shaking its conservative Christian image:

This name-change marks a decisive effort to finally shed the neoconservative Christian ethos that has dogged the channel’s branding, however mildly, since Fox bought the network from Pat Robertson in 1998. Yes, that Pat Robertson. In the ABC Family constellation, the televangelist may be the Foster family’s strangest bedfellow. He has maintained a hold on the network’s identity through two sales, and, however vigorous Freeform’s rebranding, he’ll continue to lurk in the background.

Robertson founded the network, then called CBN Satellite Service, in 1977. CBN’s flagship program was The 700 Club, a five-day-a-week program already in production for 11 years; it began as a nightly religious variety show—it’s where Jim and Tammy Faye Baker got their start—but has gradually evolved into a newsmagazine style talk show. Over the next two decades, under Robertson’s ownership and his son’s direction, the network dropped most of the explicitly religious content and evolved into The Family Channel. Even then, the network struggled with its core identity. Like a weird mash-up of competitors Nick at Nite and the Game Show Network, The Family Channel broadcast wholesome syndicated series like Ozzie and Harriet and Barney Miller and tepid originals like Big Brother Jake and parenting game show (not joking) Wait ‘til You Have Kids!!

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Get to Know the National Book Award Finalists for Nonfiction

The National Book Awards, presented by the National Book Foundation, “celebrate the best of American literature, to expand its audience, and to enhance the cultural value of great writing in America.” There are four categories: fiction, nonfiction, “young people’s literature,” and poetry. Several of this year’s nominees have been featured on Longreads before (see: Ta-Nehisi Coates, Adam Johnson, Noelle Stevenson), and this reading list features the five nonfiction nominees. The winner will be announced on November 18, 2015.

1. The Radical: Ta-Nehisi Coates, Between the World and Me

“The Hard Truths of Ta-Nehisi Coates.” (Benjamin Wallace-Wells, New York Magazine, July 2015)

“Letter to My Son,” in The Atlantic, adapted from Between the World and Me

You must struggle to truly remember this past. You must resist the common urge toward the comforting narrative of divine law, toward fairy tales that imply some irrepressible justice. The enslaved were not bricks in your road, and their lives were not chapters in your redemptive history. They were people turned to fuel for the American machine. Enslavement was not destined to end, and it is wrong to claim our present circumstance—no matter how improved—as the redemption for the lives of people who never asked for the posthumous, untouchable glory of dying for their children.

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The Top 5 Longreads of the Week

Image via The Intercept.

Below, our favorite stories of the week. Kindle users, you can also get them as a Readlist.

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Into the Woods…With Mom’s Cookies: Kathryn Schulz on the Problem with Thoreau

Only by elastic measures can “Walden” be regarded as nonfiction. Read charitably, it is a kind of semi-fictional extended meditation featuring a character named Henry David Thoreau. Read less charitably, it is akin to those recent best-selling memoirs whose authors turn out to have fabricated large portions of their stories. It is widely acknowledged that, to craft a tidier narrative, Thoreau condensed his twenty-six months at the cabin into a single calendar year. But that is the least of the liberties he takes with the facts, and the most forgivable of his manipulations of our experience as readers. The book is subtitled “Life in the Woods,” and, from those words onward, Thoreau insists that we read it as the story of a voluntary exile from society, an extended confrontation with wilderness and solitude.

In reality, Walden Pond in 1845 was scarcely more off the grid, relative to contemporaneous society, than Prospect Park is today. The commuter train to Boston ran along its southwest side; in summer the place swarmed with picnickers and swimmers, while in winter it was frequented by ice cutters and skaters. Thoreau could stroll from his cabin to his family home, in Concord, in twenty minutes, about as long as it takes to walk the fifteen blocks from Carnegie Hall to Grand Central Terminal. He made that walk several times a week, lured by his mother’s cookies or the chance to dine with friends. These facts he glosses over in “Walden,” despite detailing with otherwise skinflint precision his eating habits and expenditures. He also fails to mention weekly visits from his mother and sisters (who brought along more undocumented food) and downplays the fact that he routinely hosted other guests as well—sometimes as many as thirty at a time. This is the situation Thoreau summed up by saying, “For the most part it is as solitary where I live as on the prairies. It is as much Asia or Africa as New England. . . . At night there was never a traveller passed my house, or knocked at my door, more than if I were the first or last man.”

-At The New Yorker, Kathryn Schulz examines our long-standing high regard for philosopher Henry David Thoreau’s Walden, his reflections on two years in which he supposedly lived sparsely and purely in a rustic cabin—a “memoir” which turns out to contain assorted fabrications, and reveals the author to be kind of a jerk.

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The Secretive Life of a Michelin Inspector

Sam Kashner delves into the mysterious world of Michelin stars in the new issue of Vanity Fair, talking to top chefs about what it takes to gain—and keep—the restaurant world’s highest honor. Although restaurant critics are often recognized, Michelin inspectors remain virtually unknown. Kashner spoke on the phone with one inspector (even he wasn’t allowed to know her name), who described her life on the road, eating at least 200 restaurant meals a year.

When you start as a Michelin inspector, your first weeks of training are abroad, she says. “You go to the mother ship in France. Depending on your language skills, maybe you go to another European country and train with an inspector there.” There’s no prescribed path to becoming a food inspector, “though inspectors are all lifers in one way or another,” she explained, and they usually come from families devoted to food and the table. “One inspector was a chef at a very well-known, three-star restaurant, another came from a hotel…. I think you’re either built for this or you’re not,” she added. “You have to really be an independent personality. You have to be somewhat solitary but also work as part of a team. You have to be comfortable dining alone. Most of the time, I think, inspectors all live in a perpetual state of paranoia. That’s the job: the C.I.A. but with better food.”

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Further Reading:

“Lunch With M” (The New Yorker, ’09)

John Colapinto joins an undercover Michelin inspector (code name: Maxime) for lunch at New York’s Jean Georges restaurant.

In Search of a Separate Peace: Five Stories About Communes

What is the purpose, the lure, of communal living? Why have the residents of different communes in United States chosen isolation over convenience? In these five stories, you’ll meet men and women—many, members in the LGBTQIA+ community—who have chosen, with mixed results, to dedicate themselves to their chosen families.

1. “They Built It. No One Came.” (Penelope Green, New York Times, May 2015)

They changed their names and called themselves the Harmonists, rescuing and repurposing Colonial-era dwellings in Pennsylvania. Their numbers never swelled more than two. Can Zephram and Johannes make peace with their failed enterprise? Read more…

The Top 5 Longreads of the Week

Image courtesy of Mother Jones

Below, our favorite stories of the week. Kindle users, you can also get them as a Readlist.
Sign up to receive this list free every Friday in your inbox.

* * *

Read more…

New York’s Times Square as a Mirror of the City Itself

Throughout New York’s history, Times Square has served as a bellwether of the city’s current mood — as well as the perceptions of the city, both for those who live here and those who don’t. Once, Times Square was a high temple of glamour, the glowing heart of a go-go metropolis. Then it, like the city around it, slid into seedy decline. When much of New York was sleazy and dangerous, nowhere seemed sleazier or more dangerous than 42nd Street. And when Times Square came to feel too touristy, it mirrored a parallel worry that New York itself was losing some of its intrinsic grit. Times Square exists less as a crossroads than as a repository for our collective hopes and fears for the city. Now it’s entering a new phase — perhaps the strangest, most inscrutable one yet.

Adam Sternbergh, writing in New York Magazine about the history and future of New York’s iconic Times Square.

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An Oral History of Langtang, the Valley Destroyed by the Nepal Earthquake

Longreads Pick

In Outside magazine, Anna Callaghan and Rabi Thapa compile an oral history of Langtang, the valley destroyed by the Nepal earthquake in April 2015.

Source: Outside
Published: Sep 28, 2015
Length: 21 minutes (5,292 words)

An Oral History of Langtang Valley, Destroyed by the Nepal Earthquake

We spent our first night there not really sleeping at all, just kind of leaning with our backs against this boulder. It snowed most of the night. Everyone was really on edge, and every time there was an aftershock, people would start screaming and running. I was terrified of every aftershock. We were saying that we couldn’t tell if the earth was still moving or if it was just us trembling.

I had a satellite phone with unlimited minutes, so I became the telephone booth for the village. Some of it was logistical stuff: the leaders of Kyanjin Gomba were using the phone to call the Nepalese army to make arguments for why the helicopters needed to come, but the majority of the calls were people calling family members. Each day, people would line up and have a number written down on a scrap of paper, and we would try calling. These people were crying into the phone. You don’t need to speak Nepalese to understand that.

American mountain climber Colin Haley, in Outside magazine, recounts waiting for help after the magnitude 7.8 earthquake hit Langtang Valley, 40 miles northeast of Kathmandu, on April 25, 2015. In this oral history compiled by Anna Callaghan and Rabi Thapa, residents and foreigners describe this day of destruction, how half of the village population was buried, and what happened in the days that followed.

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