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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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What’s Happening to My Body?

Yazolino / Getty

Devorah Heitner | Longreads | September 2019 | 15 minutes (3,869 words)

My mother always said she had thunder thighs. On one visit home, I found a picture of little Cindy at about age 10, long before she was my mother. In the picture, her thighs, solid like mine, are turned outward, in first position. I studied the picture, noting how the blue costume cast a pallor on her pale skin. Her arms made an oval above her head. Her brown eyes looked big and nervous. She was not smiling. Maybe all the girls took ballet in the ’50s, in Little Neck, Long Island. The picture doesn’t give the impression that she was begging to do this.

The huge breasts that would later try to kill her hadn’t emerged yet. Just a small rise underneath her leotard. Holding the photo made me recall the sensation of my own breasts budding, stretching me from the inside, my nipples constantly sore, and rubbing, and wrong.
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Fugitive Justice

Longreads Pick

After stumbling upon the scene of the capture of an escaped murderer, clinical social worker Jennifer Lunden grapples with the polarities of innocence and guilt, social neglect and social justice.

Source: Longreads
Published: Sep 6, 2019
Length: 25 minutes (6,331 words)

Fugitive Justice

Illustration by Lily Padula

Jennifer Lunden | Longreads | September 2019 | 25 minutes (6,331 words)

Our fuchsia had vanished. The empty pot lay broken on the front porch where just the previous day the fully flowered plant had hung, splendid and cheery. I found one lone tendril in the driveway — its three pink and purple blossoms still miraculously attached, its roots still flecked with soil. I tried to piece together the mystery, but I could not.

Later, I got an email from our tenant, Annie:

Someone absconded with one of the hanging fuchsia! Because I am a person with a strong sense of justice, I tracked a trail of blossoms and stems up to Cumberland Ave this morning, where I found the pot smashed and the tendrils scattered.

She had reclaimed our busted pot and left it on the porch. Annie chalked it up to a drunken lark, a random act of vandalism. But somebody had climbed our front steps, unhooked our hanging fuchsia, and left a trail of uprooted stems all the way around the block. Who would do such a thing? I wondered. Why?
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‘I’m Incredulous That People Do This Repeatedly. The Second Book Thing Is So Real.’

Panic Attack / iStock / Getty, and Simon & Schuster Books for Young Readers

Zan Romanoff  | Longreads | September 2019 | 15 minutes (4,099 words)

 

Mary H.K. Choi has been writing on the internet basically forever, covering everything from music to fashion to the best in snacks for publications like The New York Times, Vice and GQ. So it should be no surprise that her writing about the internet is so good: thoughtful and funny, antic and empathetic, and deeply and consistently searching.

Her debut novel, 2018’s Emergency Contact, traces a relationship that develops over text message between a hipster coffee shop barista, Sam, and hyper-anxious college freshman named Penny; it’s a refreshingly chilled out look at the way the digital can actually help create intimacy, instead of just impeding it.

Choi’s follow up, Permanent Record, is oriented in the opposite direction: it looks out at the selves social media allow us to project into the world. When pop star Leanna Smart stumbles into the bodega where college dropout Pablo Neruda Rind works, they hit it off instantly. Leanna — or Lee, as Pablo calls her — makes Pab’s life exciting, but hanging out with her also allows him to avoid the very unglamorous problems — debt, stasis, and uncertainty — that will be familiar to anyone who’s lived through their twenties in the twenty-first century. Read more…

How Google Discovered the Value of Surveillance

A close-up of a human eye on an IBM computer monitor, 1983. (Photo by Alfred Gescheidt/Getty Images)

Shoshana Zuboff | An excerpt adapted from The Age of Surveillance Capitalism: The Fight for a Human Future at the New Frontier of Power | PublicAffairs | 2019 | 23 minutes (6,281 words)

 

In 2000 a group of computer scientists and engineers at Georgia Tech collaborated on a project called the “Aware Home.” It was meant to be a “living laboratory” for the study of “ubiquitous computing.” They imagined a “human-home symbiosis” in which many animate and inanimate processes would be captured by an elaborate network of “context aware sensors” embedded in the house and by wearable computers worn by the home’s occupants. The design called for an “automated wireless collaboration” between the platform that hosted personal information from the occupants’ wearables and a second one that hosted the environmental information from the sensors.

There were three working assumptions: first, the scientists and engineers understood that the new data systems would produce an entirely new knowledge domain. Second, it was assumed that the rights to that new knowledge and the power to use it to improve one’s life would belong exclusively to the people who live in the house. Third, the team assumed that for all of its digital wizardry, the Aware Home would take its place as a modern incarnation of the ancient conventions that understand “home” as the private sanctuary of those who dwell within its walls.

All of this was expressed in the engineering plan. It emphasized trust, simplicity, the sovereignty of the individual, and the inviolability of the home as a private domain. The Aware Home information system was imagined as a simple “closed loop” with only two nodes and controlled entirely by the home’s occupants. Because the house would be “constantly monitoring the occupants’ whereabouts and activities…even tracing its inhabitants’ medical conditions,” the team concluded, “there is a clear need to give the occupants knowledge and control of the distribution of this information.” All the information was to be stored on the occupants’ wearable computers “to insure the privacy of an individual’s information.”

By 2018, the global “smart-home” market was valued at $36 billion and expected to reach $151 billion by 2023. The numbers betray an earthquake beneath their surface. Consider just one smart-home device: the Nest thermostat, which was made by a company that was owned by Alphabet, the Google holding company, and then merged with Google in 2018. The Nest thermostat does many things imagined in the Aware Home. It collects data about its uses and environment. It uses motion sensors and computation to “learn” the behaviors of a home’s inhabitants. Nest’s apps can gather data from other connected products such as cars, ovens, fitness trackers, and beds. Such systems can, for example, trigger lights if an anomalous motion is detected, signal video and audio recording, and even send notifications to homeowners or others. As a result of the merger with Google, the thermostat, like other Nest products, will be built with Google’s artificial intelligence capabilities, including its personal digital “assistant.” Like the Aware Home, the thermostat and its brethren devices create immense new stores of knowledge and therefore new power — but for whom? Read more…

One Man’s Poison

Richard Baker/via Getty Images

Kyoko Mori | Apple, Tree: Writers on Their Parents | University of Nebraska Press | September 2019 | 19 minutes (3,670 words)

 

Before my mother’s suicide the year I turned twelve, my father and I seldom saw each other. An engineer who became a board director at a steel-manufacturing conglomerate, Hiroshi traveled all over the country on business. Even when he worked in his office in Kobe, he left early and came back — if he came back — past midnight. My mother waited up, but he often called from some noisy bar to claim he was leaving on a business trip. Other phone calls, from women looking for him, made clear that my father had several girlfriends who vied for his attention. I can’t remember a time when I didn’t know that he was a liar and a cheat and that women were attracted to him all the same.

Since his free time was devoted to playing rugby with former college teammates, Hiroshi seldom joined my mother, brother, and me on family vacations or outings. He did once attend a family reunion — for his side of the family — at a Chinese restaurant in downtown Kobe. My brother, Jumpei, four years younger than me, was still a toddler. When we got to the restaurant, our relatives hadn’t arrived yet, the banquet room wasn’t ready, and my mother had to take Jumpei to the bathroom. I was left to sit at the bar with Hiroshi while we waited. He must have had to help me up to the barstool, but I don’t remember him lifting me or holding me on that occasion or any other. What I do recall is the woman behind the bar placing a glass of soda pop in front of me, smiling in an exaggerated way, and saying, “You look just like your father. How lucky for you. He is so very handsome.”

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In the Age of the Psychonauts

Frank R. Paul, 1924. Forrest J. Ackerman Collection / CORBIS / Corbis via Getty Images.

Erik Davis | An excerpt adapted from High Weirdness: Drugs, Esoterica, and Visionary Experience in the Seventies | The MIT Press | 2019 | 35 minutes (9,207 words)

Early in Thus Spoke Zarathustra, Nietzsche’s prophet of the future discovers a tightrope walker preparing to perform in front of a crowd. It is here, crucially, that Zarathustra announces his famous doctrine of the übermensch, the overman, the superhero of the spirit. Humanity, he says, is merely a rope “fastened between animal and Overman,” a rope that passes over the abyss.

Elsewhere Nietzsche describes the spiritual acrobats who can rise to the call of the Overman as “philosophers of the future.” Nondogmatic, often solitary, with a predilection for risky behavior, these radical free thinkers are “curious to a fault, researchers to the point of cruelty, with unmindful fingers for the incomprehensible.” Nietzsche simply calls them those who attempt. Their truths are their own, rather than general facts, and they are “at home in many countries of the spirit, at least as guests.”

Sounds to me like Nietzsche is talking about psychonauts. After all, while we are used to comparing drug visionaries to mystical seekers, from another angle, they more resemble philosophers or mad scientists compelled, beyond reason but with some sense, to put themselves on the line, risking both paranoia and pathology through their anthropotechnics. Read more…

Is it Possible to be Child-Free and Content?

Pexels Photo/ Alex Smith

Although an increasing number of women are choosing to remain childless, society still accepts motherhood as the “norm.” In a piece for The Walrus,  Lauren McKeon explains how she saw motherhood as a requirement, “a check mark on the way to an accomplished life,” until she eventually came to terms with wanting to be child-free.

I neared my thirties afraid to voice my dread. I worried that disclosing the main reason for my veer toward “no”—that I wanted to continue investing time in myself—would make me seem cold, even sociopathic. I worried about disappointing those around me, including my then husband, parents, and grandparents. I could already hear their disbelief. Even if they supported my choice, I worried about what I would do after I made it. How would I fill the next fifty—potentially empty—years of my life?

Even those unwaveringly confident in their choice can be overcome with doubt as they get older and start to mourn the loss of their fertility. This grieving can allow women to understand that while they don’t want children — they do “want something.” McKeon found a blossoming community of women dedicated to helping each other find fulfillment — while rejecting the need for procreation.  This is particularly important for a group that often receives pushback elsewhere: 

As the default structure for women’s lives, the motherhood imperative is a stand-in for order, an assurance that every woman is exactly who, and what, she is supposed to be. We live in an intense pro-maternity culture, one marked by everything from reality shows like Teen Mom OG to Kylie Jenner’s record-shattering February 2018 Instagram reveal of her newborn daughter, Stormi, which sits at 17.5 million likes (and counting). Even Hillary Clinton’s election team worked hard to frame her as, in husband Bill’s words, “the best mother in the whole world.”

Academics and activists call this mindset pronatalism. As Laura Carroll explains in The Baby Matrix, pronatalism is “the idea that parenthood and raising children should be the central focus of every person’s adult life.” Pronatalism is the reason the protagonist of the Hunger Games movie series earns motherhood as her reward for saving the world, and it is why, in real life, reporters recently asked one of the world’s first AI female robots where she stands on motherhood (surprise: she thinks having a family is “really important”). Pronatalism teaches women that children are synonymous with stability and that they are the answer to the question of life’s meaning. Motherhood, this mindset says, is more than a choice: it is a higher calling. To step outside of that path is not only inconceivable, it’s unnatural.

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Can Tech Become Ethical, If It Learns to Be Mindful First?

Nano Calvo/VWPics via AP Images

No matter how recent advances many tech companies have made for humanity, they have also wreaked havoc on our world, from screen addiction to social fragmentation to a depressing sense of isolation. Conflicted tech workers are starting to face the fact that Big Tech hasn’t simply bettered the world, and some are seeking spirituality, psychedelics, meditation, and mindfulness to reconcile this with their traditional notions of success. For The New Yorker, Andrew Marantz examines what he calls “Silicon Valley’s Crisis of Conscience.” Silicon Valley has earned our skepticism, and it’s tempting to dismiss this soul-seeking as PR or another passing trend, like open offices or those little fold-up commuter bikes. “But ultimately if a handful of people have this much power,” asks Esalen institute’s past C.E.O. Ben Tauber, “then, isn’t that worth a shot?” Maybe. So what’s this all look like?

Near the end of a placid April morning in San Francisco, a nonprofit called the Center for Humane Technology convened more than three hundred people in a midsized amphitheatre named SFJAZZ—co-founders of Pinterest and Craigslist and Apple, vice-presidents at Google and Facebook, several prominent venture capitalists, and many people whose job titles were “storyteller” or “human-experience engineer.” One attendee was Aden Van Noppen, who carried a notebook with a decal that read, “Move Purposefully and Fix Things.” She worked on tech policy in Barack Obama’s White House, then did a fellowship at Harvard Divinity School, and now runs Mobius, a Bay Area organization dedicated to “putting our well-being at the center of technology.” “The Valley right now is like a patient who’s just received a grave diagnosis,” she said. “There’s a type of person who reacts to that by staying in deflect-and-deny mode—‘How do we prevent anyone from knowing we’re sick?’ Then, there’s the type who wants to treat the symptoms, quickly and superficially, in the hope that the illness just goes away on its own. And there’s a third group, that wants to find a cure.” The audience at SFJAZZ comprised the third group—the concerned citizens of Silicon Valley.

Before the presentation, Van Noppen hosted a breakfast for a few members of the audience, including Justin Rosenstein, a former Facebook employee and a co-inventor of the Like button, and Chris Messina, a former Google employee and the inventor of the hashtag. Messina wore a polo shirt, revealing a tattoo on each arm: a hashtag on the right, a Burning Man logo on the left. “It’s not nearly widespread enough yet,” he said, of the industry’s capacity for self-critique. “But even to get a group of people together like this and publicly acknowledge the depth of the problem? That would have been impossible a few years ago.”

“A few months ago,” Rosenstein said.

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