Search Results for: China

‘No One Should be Doomed to Just One Story’: An ‘S-Town’ Roundtable

Fabrizio Verrecchia / Unsplash

Spoilers ahead for anyone who hasn’t listened to S-Town. You can listen to the podcast on its website or on iTunes

Pam Mandel: I finished S-Town about a week ago but I keep going back to replay the last two episodes because I feel like there’s something important in there I missed.

Sari Botton: I just finished it this morning and immediately called my husband to ask, “Did I miss something at the end?” I still have lots of questions. While I like that they didn’t artificially wrap it up, I kind of wish they would have acknowledged they weren’t going to.

Mark Armstrong: I should first admit I’m not a regular podcast listener, but I loved S-Town in a way that made me truly excited about the possibilities of audio documentary. There was an intimacy to it that I can’t imagine working as either a written magazine feature or filmed documentary. It was that intimacy that somehow still made the show deeply satisfying, even though NONE of my questions were answered at the end.

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On Island: Journeying to Penal Colonies, from Rikers to Robben

Rikers Island (AP Photo/Seth Wenig, FILE), Robben Island (Roohi Choudhry)

Roohi Choudhry | Longreads | April 2017 | 14 minutes (3,556 words)

 

The Rikers Island jail complex, built on an island just off the borough of Queens in New York City, has been described as the world’s largest penal colony. It has seen its share of controversies, many of them involving issues of race. Rikers is no exception to the disproportionate and mass incarceration of Black and Latino people in the United States.

Over the past year, an independent commission, led by the former chief judge of New York, has studied the jail, and on April 2nd, it released its recommendation: shut down Rikers. New York City Mayor Bill de Blasio has also backed the recommended course of action, which aims to have the last inmate depart the jail within 10 years.

In place of Rikers, the plan proposes building smaller jails inside New York City’s boroughs to eventually house half its current number of inmates. At the heart of this proposal is the view that people who are sent to jail are from the community, not “other.” This view dictates that they should stay in the community during their jail term. That is, people who have been arrested or convicted should not be cast away on an island, out of sight, mind and empathy.

It’s an idea once espoused by the writer and activist Grace Paley in “Six Days: Some Rememberings,” the story of her time in prison, during which a fellow inmate tells her: “That was a good idea… to have a prison in your own neighborhood, so you could keep in touch, yelling out the window.” It’s also an idea in keeping with racial justice: Black and brown lives matter, and cannot be so easily discarded when they are seen.

In the following essay, originally published in March 2015 on The Butter, I explore these ideas by comparing Rikers to another racially charged penal colony that has already been closed down: Robben Island, off the coast of Cape Town, South Africa. That island was once infamous for imprisoning Apartheid-era political prisoners (including Nelson Mandela), but is now a museum and tourist destination.

By commingling my journeys to both islands in this essay, I question what it means to banish our “unwanted,” whether because of crime, politics or disease, across the sea, far from the safety of our mainland. Is this impulse truly part of our nature? Using my experiences of these two places, I confront questions of nature, both of the land and of people, and how that nature collides with questions of race. Read more…

Building In the Shadow of Our Own Destruction

"A Vision of Sir John Soane’s Design for the Rotunda of the Bank of England as a Ruin," by Joseph Gandy, 1789 (Sir John Soane Museum)

Colin Dickey | Longreads | April 2017 | 12 minutes (3,060 words)

 

In the opening pages of Austerlitz, W. G. Sebald describes the Antwerp nocturama, a zoo enclosure of simulated darkness designed to allow visitors to watch nocturnal animals in their natural environment. Sebald finds himself fixated on a raccoon compulsively washing a piece of apple, an animal whose work goes “far beyond any reasonable thoroughness,” he writes, as though this “would help it escape the unreal world in which it had arrived.” In the same way, perhaps, I’ve been reading Sebald compulsively for the past few months, as though through this act I might find the means to escape the unreal, topsy-turvy world of this grim winter.

Sebald is often called a Holocaust writer—all his major works deal with the Nazi genocide, some more explicitly than others. But his writing is often more concerned with a crisis in European modernity, one that can be traced back as far back as the Napoleonic Wars—a crisis in which the Holocaust was a horrifying, but nearly inevitable by-product. No historical tragedy arrives, ex nihilo, like Athena from her father’s forehead. Rather, Sebald traces and patterns that are laid out decades, perhaps centuries in advance, often in plain sight. They ostentatiously draw attention to themselves, though we have no desire to recognize them. Rather than focus on cartoonish depictions of Nazism as some anomalous evil, Sebald looked for the ways that fascism grew from the innocuous and banal aspects of European culture—from textile manufacturing, to psychotherapy, to architecture.

It was in architecture that Sebald saw the most telling indicators of the inevitability of the camps, often in the most unlikely of places. In Austerlitz, Sebald’s narrator meets up with the novel’s eponymous protagonist in Brussels’ Palace of Justice, reputed to be the largest courthouse in the world. Built in the 1880s, the Palace is a massive accumulation of stone organized haphazardly, such that many of its corridors and stairways lead nowhere. Sebald sees a paranoid logic in such a building, meant as an awe-inspiring monument to justice,  yet containing a lawless rabbit warren of hallways—a belief that marble and brick can forestall death itself. There was an anxious psychosis in the late-nineteenth century that led to greater and greater structures, each trying to outdo the last, further exacerbating a death drive. “At the most,” Jacques Austerlitz tells the narrator about this palace, “we gaze at it in wonder, a kind of wonder which in itself is a form of dawning horror, for somehow we know by instinct that outsize buildings cast the shadow of their own destruction before them, and are designed from the first with an eye to their later existence as ruins.”

The Palais de Justice in Brussels, Belgium was begin in 1866 and finished nearly twenty years later. It is said that Hitler admired it as one of his favorite structures, but during the liberation of Brussels, retreating German troops set it on fire, heavily damaging the building. (Wikimedia Commons)

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We’re Living in the Golden Age of the Corporate Takedown

Elizabeth Holmes. Photo: AP Images

Miki Agrawal, co-founder and “She-EO” of menstrual underwear phenom Thinx, raised eyebrows when she stepped down from her role in the company in early March. Agrawal had long been infamous for her company’s boundary-pushing ads and her well-publicized hesitance to use the word “feminist.” Within days of Agrawal’s announcement, Racked published a gripping article examining corporate dysfunction and alleged sexism at Thinx, and Agrawal struck back with a lengthy post on Medium that detailed her “incredible ride” with the company. “I didn’t put HR practices in place because I was on the road speaking, doing press, brand partnerships, editing all of the creative and shouting from the rooftops about Thinx,” she wrote. Less than a week later, Agrawal was accused of sexual harassment by a former employee.

Such is the power of the corporate hit piece: Fueled by eyewitness accounts, scorned ex-employees, and juicy tidbits about a CEO’s bad behavior, a corporate identity that took years to build can unravel in days. These piquant stories might smack of a slow-motion trainwreck, but they satisfy more than our inner gossips and gawkers. Today, the myth of a CEO is often of their own making—once minted by years of climbing the corporate ladder, now CEOs are made in weeks or months. CEO, we are told, is less a work status than a state of mind.

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The Fuzzy Chinese Face That Transcends Political Divisions

a sleepy panda bear that seems to be smiling
Photo by popofaticus via Flickr (CC BY 2.0)

In New York City, Representative Carolyn Maloney and 450 rich people gathered at the Waldorf Astoria to raise money toward the one thing that brings everyone together: adorable, roly-poly panda bears. Politics be damned: everyone loves a panda. Carl Swanson wrangled an invitation to the Panda Ball to give you the inside scoop in New York magazine.

The event was to raise money — $50 million is the estimated goal — to bring a couple of pandas to live in Central Park. The dream had proved unbelievably flexible: Democrats for pandas, Republicans for pandas, and, above all, New York (and Chinese) money for pandas; pandas as cuddly “Can’t we all just get along?” political metaphors and icons of world trade; pandas for peace and mutual respect, and the branding opportunities that could bind rival empires together, but in any event pandas who could never be pressed into military service over the islands in the South China Sea. Pandas as crowd-pleasing trophies of city pride (the D.C., Atlanta, San Diego, and Memphis zoos have them, but the Bronx Zoo last had them, and only briefly, in the late 1980s); pandas as paragons of a kind of toddlerlike, clumsy innocence — we must protect them! — and of conservationism (there’s a reason the World Wildlife Fund has a panda as its logo; without human support, it’d be hard for them to even survive the Anthropocene). This is all besides their being such adorable plushie fluff (for those fluffy people who were hoping to make their world a little fluffier again). Who knows why we are supposed to care about these sleepy-eyed creatures, really — though we instinctively tend to — much less how practical this grand panda dream is. The important thing seemed to be that, emerging bleary-eyed and anxious from the election season, New York’s powerful people had to care about something uncontroversial, had to gather together at charity galas and sit in those faux-bamboo chairs at the benefit for some reason. And suddenly the list of inoffensive causes had shrunk so radically that it seemed maybe a couple of fat black-and-white bears — who eat almost exclusively what is the world’s least nutritious vegetation and who take a rather lackadaisical approach to procreation — were the only thing these people could agree on anymore.

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Code Rouge

Longreads Pick

Cosmetic companies like Estée Lauder Cos., the company behind MAC, Clinique, and other popular brands have been battling counterfeit cosmetics for years. But the rise of sourcing websites such as China’s Alibaba has made it even easier for people to buy counterfeit makeup in bulk and sell them to unsuspecting buyers who believe they’re getting a deal on real products.

Published: Feb 22, 2017
Length: 14 minutes (3,698 words)

The 2017 National Magazine Award Winners: A Reading List

Credit: Keith Jenkins/Flickr

This year’s National Magazine Awards—otherwise known as the Ellies (or the award shaped like a modernist elephant)—was held at a luncheon Tuesday afternoon in New York. While the big titles, like New York, ESPN the Magazine, and the New York Times Magazine, held sway in several categories, there were some stunners among the honors, including Huffington Post Highline, Pacific Standard, California Sunday Magazine, and Eater. Mother Jones won the Ellie for “Magazine of the Year.” Read more…

Exxon, Rex, and Russia: A Deep Drilling

Rex Tillerson, the former CEO of ExxonMobil and recipient of Russia’s Order of Friendship, has become our new Secretary of State. I took a deep dive into the archives, and, like all the amateur Kremlinologists and power-hungry oilmen who’ve tread this ground before me, I’ve learned that the deeper you drill, the bigger the risk. Stop somewhere around point #10 if you start to feel like you’re on shaky ground, or like you’re one nesting matryoshka doll short of a shell company. Read more…

Xenu’s Paradox: The Fiction of L. Ron Hubbard and the Making of Scientology

Illustration by Pat Barrett

Alec Nevala-Lee | Longreads | February 2017 | 28 minutes (7,744 words)

 

I.

L. Ron Hubbard published over four million words of fiction in his lifetime, but his most famous story consists of just a few handwritten pages. Before their contents were leaked in the early ’70s, they could be viewed at the Advanced Organization Building of the Church of Scientology, a hulking blue edifice off Sunset Boulevard where visitors were handed a manila envelope to open in a private room. Most had paid thousands of dollars for the privilege, which made it by far the most lucrative story Hubbard, or perhaps anyone, ever wrote—a spectacular rate for a writer who spent much of his career earning a penny per word.

The story itself, which has become more familiar than Hubbard or any of his disciples ever intended, revolves around the figure of Xenu, the tyrannical dictator of the Galactic Confederation. Millions of years ago, Xenu, faced with an overpopulation crisis, threw hordes of his own people into volcanoes on the planet Earth—then known as Teegeeack—and blew them up with atomic bombs. Their spirits, called thetans, survive to the present day, clinging to unsuspecting humans, and they can only be removed through dianetic auditing, a form of talk therapy that clears the subject of its unwanted passengers.

One of the church members who read this account was screenwriter and director Paul Haggis, who was a devoted Scientologist for over three decades before resigning in an ugly public split. Haggis told Lawrence Wright, the author of the seminal New Yorker piece that became the exposé Going Clear, that after finishing the story, he got the wild idea that it was some sort of insanity test—if you believed it, you were kicked out. When he asked his supervisor for clarification, he was informed: “It is what it is.” Haggis read it again, but the same thought continued to resound in his brain: “This is madness.” Read more…

When Beauty Brings Dishonor: Beauty Shopping With My Mother, A Former Cultural Revolution Red Guard

Photo by Max Braun (CC BY-SA 2.0)

In Racked, Noël Duan — a former beauty editor — reflects on the lives of her mother and her laolao (maternal grandmother) as she examines the differences between the definition of beauty in America and in China during the Chinese Cultural Revolution, where an “unadorned woman was a symbol of liberation from a patriarchal capitalist system.”

In second grade, when I was assigned an essay about my grandparents, I mistakenly wrote about how soft my laolao’s hands were — I just assumed they were that way because of how soft-spoken and small she was. “This is a beautiful essay. I’ll translate it for Laolao,” Mom said after reading it. “But you should know that her hands aren’t soft at all.” Laolao’s hands, as Mom explained to me, are calloused and blistered and rough from years of raising her three children and her children’s children while putting food on the table, from hand-pulled noodles to congee, no matter how little money the family had. In later years, when visiting China, I watched Laolao’s hands peel and bleed from years of hand-washing her children’s — and grandchildren’s — clothes in industrial-strength lye soap, cooking dinners for extended families every night, and mending worn blankets to keep her husband warm in the brittle winters of Western China. Who had time for beauty when there was a family to feed? Laolao always made sure we were already eating before she sat down at the table herself.

In America, we make the mistake of confusing a beautiful face for virtue — the “What is beautiful is good” fallacy. But women who grew up in the Cultural Revolution were taught the opposite. It’s dishonorable to be beautiful, because how hard in a patriarchal society do you then have to work? It’s frivolous and wasteful to have beautiful things, because why wouldn’t you save the money for something else? And if you happened to be beautiful, you had to serve utility as a dancer or actress.

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