Search Results for: The Nation

Using Technology to Fight the Power

In a new story for Wired, Bijan Stephen looks at how the Black Lives Matter movement uses social media to organize and fight for change. As Stephen writes, “any large social movement is shaped by the technology available to it,” tailoring their goals and tactics to the media of their time. For the nascent Black Lives Matter movement, that technology has been platforms like Twitter and Facebook. But civil rights organizers were using technology to mobilize long before the advent of social media. Here’s what that looked like in the Jim Crow South:

In the 1960s, if you were a civil rights worker stationed in the Deep South and you needed to get some urgent news out to the rest of the world—word of a beating or an activist’s arrest or some brewing state of danger—you would likely head straight for a telephone.

From an office or a phone booth in hostile territory, you would place a call to one of the major national civil rights organizations. But you wouldn’t do it by dialing a standard long-distance number. That would involve speaking first to a switchboard operator—who was bound to be white and who might block your call. Instead you’d dial the number for something called a Wide Area Telephone Service, or WATS, line.

Like an 800 line, you could dial a WATS number from anywhere in the region and the call would patch directly through to the business or organization that paid for the line—in this case, say, the Student Nonviolent Coordinating Committee.

On the other end of the line, another civil rights worker would be ready to take down your report and all the others pouring in from phones scattered across the South. The terse, action-packed write-ups would then be compiled into mimeographed “WATS reports” mailed out to organization leaders, the media, the Justice Department, lawyers, and other friends of the movement across the country.

In other words, it took a lot of infrastructure to live-tweet what was going on in the streets of the Jim Crow South.

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Do Music Biographies Really Enhance Our Musical Experience?

If [Rhiannon] Giddens were to tell us in a memoir that she’d been thinking about her own child when she sang, it would make the line a poignant narrative moment. But really, what would that reveal that we don’t know from her performance? It might risk drowning out other information we already have: Michael Brown’s mother in tears at a press conference last summer; Mamie Till choosing an open coffin for her son in 1955; Jimmie Lee Jackson, shot protecting his mother in an Alabama café in 1965, days before marchers massed in Selma.

A singer of mixed African American, Native American, and Caucasian ancestry, Giddens is occasionally asked in interviews to offer up a personal explanation for her connection to the music she sings. On NPR’s Morning Edition last winter, Renee Montagne asked, “I know you’ve recorded songs in Gaelic. Is that your tradition?” You could hear Giddens kind of sigh—OK, here we go. “That whole idea of, is it my culture—you know,” she replied, “it gets asked of me in a way that white people who do blues music don’t get asked. I don’t know all of my genealogy, but my point is that if music speaks to you, I think that you have the ability to do that.” And she’s right to push back; when she sings Scottish folk, audiences don’t need a genealogical chart to know they’re witnessing something extraordinary.

Sara Marcus, writing in The New Republic about how the immediacy of music always outlives and out-performs the effect of reading a biography, or viewing a documentary about a musician ─ a phenomenon she calls the “power of songs over their singers.” Marcus’s piece ran in August 2015.

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Meet the Honey Badgers: The Women For Men’s Rights

“Truth is stranger than fiction,” wrote Mark Twain, and he’s not wrong. Case in point: the coterie of outspoken women who believe men’s rights are being trampled. They call themselves the Honey Badger Brigade, and they have podcasts, conventions and vlogs. At Marie Claire, Jen Ortiz interviews these rabid defenders of men and subtly refutes their every point in her investigation:

Just over a year ago, some of these women assembled in a hall at the Veterans of Foreign Wars outpost in St. Clair Shores, Michigan, a suburb of Detroit, as part of an inaugural international conference on human rights. (They were supposed to meet at the DoubleTree by Hilton hotel in Downtown Detroit, but plans changed last-minute because of reported threats by critics.) It was the first-annual International Conference on Men’s Issues. “It was really fantastic for all of us to be in the same room together,” says Janet Bloomfield, 36, one of the most prominent female faces of the men’s rights movement. “The idea that the movement is comprised of a lot of angry white men who can’t get laid is just simply not true—there were so many women!”

Bloomfield, a former bank productivity analyst, juggles being a stay-at-home mom of three “deep in the woods in Northern Ontario” with her work as a writer and unofficial MRA spokesperson. She grew up on a farm, in a family organized by traditional gender roles, where she “could never buy that this was oppression or bad.” A difficult relationship with her mother showed her that women are human—in other words, a woman has the capability to be just as terrible (or presumably, as not-terrible) as a man. Three years ago, she began her blog as a sort of inside joke with a close friend, but it quickly landed her in the manosphere with her take-no-prisoners style of writing about gender and culture. See: “The moment I knew feminism was a crock of shit.”

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Who Is Justin Trudeau? Four Stories About Canada’s Next Prime Minister

While we Americans were busy debating the latest in Joe Biden’s will-he-or-won’t-he status and trying to keep track of just how many Republicans are still in the race, Canada went ahead and elected* their next Prime Minister. So who is the soon-to-be resident of 24 Sussex?

Justin Trudeau, the leader of Canada’s Liberal Party, is a boxer, a self-described feminist, and a former high school teacher. He’s also “young, handsome, [and] charismatic,” according to The New York Times. He’ll be the second-youngest Prime Minister in Canadian history and the very first to follow a parent into office (his father was former Prime Minister Pierre Elliott Trudeau, making him the scion of Canada’s only political dynasty). But those are just the headlines; together, these four stories help paint a richer picture of the man who will soon lead our northern neighbors. Read more…

Maggie Nelson on Explaining the Spectrum of Transgender Identity

Earlier this week, for National Coming Out Day, comic actor Julie Novak performed her “one-person show,” “America’s Next Top: One Top’s Take on Life, Love, Tools and Boxes,” off-Broadway at the United Solo Festival. The show offers a funny, eye-opening take on something that has been a source of pain and discomfort, mostly in her early life: her identity as a “gender variant.” Neither all woman nor all man, Novak sometimes jokes that she is a “Sir? Ma’am? Sir?” as one confused dude at Ponderosa Steak House addressed her one evening when she was in her twenties. Novak’s piece brought to mind Maggie Nelson’s meditation on the spectrum of “trans” gender identities, her partner Harry Dodge’s included, in her excellent memoir, The Argonauts:

How to explain—“trans” may work well enough as shorthand, but the quickly developing mainstream narrative it evokes (“born in the wrong body,” necessitating an orthopedic pilgrimage between two fixed destinations) is useless for some—but partially or even profoundly useful for others? That for some, “transitioning” may mean leaving one gender entirely behind, while for others—like Harry, who is happy to identify as a butch on T—it doesn’t? How to explain, in a culture frantic for resolution, that sometimes the shit stays messy?…

…How to explain that for some, or for some at some times, this irresolution is OK—desirable, even (e.g., “gender hackers”)—whereas for others, or for others at some times, it stays a source of conflict or grief. How does one get across the fact that the best way to find out how people feel about their gender or their sexuality—or anything else, really—is to listen to what they tell you, and to treat them accordingly, without shellacking over their version of reality with yours.

You can also read a full excerpt from Nelson’s book here on Longreads.

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How Harper Lee Helped Bring Back ‘Bloom County’

Berkeley Breathed is responsible for one of the more delightful things to happen to my Facebook feed in some time: The Pulitzer Prize-winning cartoonist, who created “Bloom County” and characters like Opus the penguin, has revived his beloved comic strip after a 25-year hiatus, posting new installments on his Facebook page.

In a new interview with NPR’s “Fresh Air”, Breathed says he has author Harper Lee to thank for the decision. He was stunned when Lee’s supposed second novel was published earlier this year as Go Set a Watchman:

BERKELEY BREATHED: I watched slack-jawed in horror as they threw one of the 20th century’s most iconic fictional heroes, Atticus Finch, under the bus. At the time — and this was a couple of months ago — it made me think that there would have been no “Bloom County” without “Mockingbird” because I was 12 I read it, and the book’s fictional Southern small town of Maycomb had settled deep into my graphic imagination and informed it forever. If you look at any of my art for the past 30 years, there’s always a small-town flavor to it.

So this summer, just a couple months ago when “Go Set A Watchman” was causing an uproar, I went back to my files and I pulled an old fan letter from years ago. It says (reading), “Dear Mr. Breathed, this is a plea from a dotty old lady and from others not dotty at all. Please don’t shut down Opus. Can’t you at least give him a reprieve? Opus is simply the best comic strip there is and depriving him of life is murder – a hard word to describe an obliteration of your creation. But Opus is real. He lives. -Harper Lee, Monroeville, Ala.”

And now Opus lives again.

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I Would Rather Be Herod’s Pig: The History of a Taboo

One of Odysseus' men transforming into a pig. Via Wikimedia Commons.

Mark Essig | Lesser Beasts: A Snout-to-Tail History of the Humble Pig | Basic Books | May 2015 | 20 minutes (5,293 words)

Below is an excerpt from Lesser Beasts, by Mark Essig, as recommended by Longreads contributing editor Dana Snitzky

* * *

Built in about 2550 bc, the Great Pyramid of Giza stands 455 feet tall and comprises some 2.3 million blocks of stone weighing about 13 billion pounds in aggregate. Archaeologists still argue over whether those stones were moved into place using levers, sledges, or oil-slicked ramps. Whatever the technical method, building the pyramids involved a feat of social engineering just as impressive as the mechanical: Egyptian authorities had to feed a workforce of thousands of people for decades at a time. Read more…

The Secret Life of Cheese

Photo by Kenneth Lu.

There probably is no scientific explanation for Andrea and Giannetto’s love for caligù despite its harsh flavor, hairy texture, and visceral origins, nor the wider world’s continued love affair with cheeses and a host of other acquired, often challenging tastes. Instead, the transition from survival foods, eaten as a matter of necessity, to delicacies, preserved as a matter of identity, is just one of those muddy habits of the human psyche. History transmutes survival into culture, one of the most widespread and effective acts of alchemy we know how to work upon ourselves, using nothing but the blunt force of time and repetition.

It’s a magic that’s unconsciously taught to and practiced upon us when a fermented paste is smeared over our bread as children. Or when we drink a fermented, alcoholic swill as teenagers, emulating the adults around us. Or when we boast of our sophistication with pickled foods as adults. But it’s hard to work that same magic with traditions too far removed from our own times, origins, and experiences once a palate’s settled. That’s why, for many of us outsiders, eating a mouthful of caligù is an educational experience. It brings us back to the horrific roots of one of our most ubiquitous foodstuffs, giving us a sudden, stark window into the craft and evolution that stands between stomach milk and Kraft. But it’s not a taste we’re about to acquire for ourselves anytime soon.

— Mark Hay, writing in Roads & Kingdoms, travels to Sardinia to experience the (literal) underbelly of cheese, in an attempt to understand a hunk of rotten and fermented milk has become such a staple food for so many people.

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Relearning How to Talk in the Age of Smartphone Addiction

Photo: Peter Urban

Jessica Gross | Longreads | October 2015 | 17 minutes (4,263 words)

 

Sherry Turkle, a professor of the social studies of science and technology at MIT, has studied our relationship with technology for decades. While some of her earlier works highlighted the ways in which technology could help us construct self-identities, her more recent writing warns that we are overinvesting in our devices and underinvesting in ourselves and each other.

In Alone Together: Why We Expect More from Technology and Less from Each Other, published in 2011, Turkle explored the implications of replacing real intimacy with digital connection. Her new book, Reclaiming Conversation: The Power of Talk in a Digital Age, continues that thread. Turkle uses Thoreau’s three chairs—one for solitude, two for friendship, and three for society—as a framework, describing how our devices disrupt conversation and healthy development at every stage. When we turn to our phones constantly, we deny ourselves the capacity for solitude and identity development. This, in turn, blunts our ability to form healthy relationships. And vice versa: when we text instead of talk, or look at our devices instead of each other, we diminish our abilities to relate to other people as well as ourselves. Turkle ends the book with a discussion of what it means that we have begun to relate to machines as sentient beings when, in fact, they have no feelings, no experiences, no empathy, no idea what it means to be human.

Turkle—a psychoanalytically trained psychologist who founded and directs the MIT Initiative on Technology and Self—is no Luddite. But she argues for moderation, and for a deep look at how over-invested we’ve become in new technology. She is also optimistic that we are at just the right moment for this rceexamination, and for a return to conversation, reflection, and real intimacy. Turkle and I began our phone conversation by hailing that old thing, the landline.

Hi, this is Jessica Gross, calling from Longreads. Is this Sherry Turkle?

Yes, it is. I’ve been looking forward to hearing from you. But let me have you call back on a landline. I think the fidelity would be better and it’d just be easier. [Ring, ring.] Here I am. I love this old technology. I’m at a seaside cabin with this 1950 phone that works perfectly. [Laughter]

I got my own landline recently and it’s been really delightful.

I mean, there’s this thing where calls never get dropped, where you can hear in perfect fidelity! [Laughter] And it goes on even if the Wi-Fi is down! Read more…

Honeymooning with Elizabeth Taylor, and Crying All the While: The Fiction of Margot Hentoff

The Harper’s digital archive is a small and unsung national treasure, at least as far as I’m concerned; I’ve spent countless hours sifting through old issues, scanning for early work from familiar names and tracking down forgotten gems from authors whose bylines have largely faded. One such writer is Margot Hentoff, whose short story “Where Do the Detectives Eat?” (paywalled PDF, February, 1968) caught me completely off-guard when I downloaded it on a whim. The writing is strikingly contemporary: its cynical humor, thematic threads, and first-person, present-tense prose style all feel fresh.

“Where Do the Detectives Eat?” is deceptive in its brevity; in only three pages, it contains sharp observations about the pains and rejections of motherhood, the disappointments of friendship and marriage, and aging’s small shocks. (“This morning, Sally, my friend of longest standing, called to tell me she had taken a lover. Twenty years old, she said… But I can see Sally at twenty, and tonight I am appalled that we age in our own skins.”)

The story opens with a gesture toward Hollywood glamour and romance, then swiftly delivers a jab to the chest:

A long time ago, when I was very young, Elizabeth Taylor and I got married – each for the first time and in the same summer. We traveled in Europe that July; she with Nicky Hilton, I with my then husband, both of us visiting essentially the same places, she usually leaving an area some days before I arrived. I knew where she was because the European press kept following her, and I read the stories with an interest born of identification. What the papers didn’t tell me was how she felt about being married, so I never knew what Elizabeth Taylor did; but all that summer, I cried and cried and cried.

I wept in Paris cafés, in English bookshops, and in Swiss trains going over the mountaintops. But most of all, I wept on my twentieth birthday in a room in the Golf Hotel in St. Jean-de-Luz. I sat, that day, at a window overlooking the Bay of Biscay and beyond that, the Pyrenees. The sky was blue, the trees green. There were flowering bushes in the gardens, and striped tents on the beach below. The more I looked, the lovelier it became, and the lovelier it was, the more I cried, knowing that not only was all Europe my jail, but that New York, where we lived, was not going to be any better because I was married now, and I was twenty years old, and everything had passed me by.

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