Search Results for: Harper's

American Dirt: A Bridge to Nowhere

Flatiron Books / Illustration by Katie Kosma

Sarah Menkedick | Longreads | February 2020 | 20 minutes (5,591 words)

I first heard about American Dirt from Myriam Gurba’s scathing critique of the novel on Tropics of Meta. Her take immediately made sense, and it jolted me. Back in graduate school, I — a white, American woman — had written a novel about Mexico. I had lived there with my husband, Jorge, who is from Oaxaca, for five years. Many of our friends are Mexican; my extended family is Mexican. I speak fluent Spanish. I normally write nonfiction, and this was the only piece of fiction I had ever felt pulled to write. It was about a pregnant 17-year-old Oaxacan woman who adopts a dog. Yes. Really. I very briefly flirted with the idea of trying to publish it and was told that no one would want to read a novel that featured a Mexican protagonist — could I find a way to make the main character American?

Later, as I worked on a nonfiction book about return migration to Oaxaca, I received the same response: Could I make an American — myself, possibly, or a “young girl” living in Mexico — the main character, instead of this 35-year-old indigenous man who’d moved from L.A. back to his tiny village in the Sierra? That book didn’t sell. I was too scared to send out the novel, and I still am. As a nonfiction writer I can position myself, inquire about the limits of my understanding, push on them by asking questions. Writing fiction, one is fully laying claim to a world.

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Telling Stories In Order to Live: On Writing and Money

Sarah Menkedick | Longreads | January 2020 | 14 minutes (3,866 words)

I made the decision to write full time in the summer of 2008. I was leaving a teaching position in Beijing, and moving back to Oaxaca, Mexico, my husband’s hometown. I said I was going to “live from writing.” I had no idea what that really meant, but it was a leap I wanted to take.

We lived in a $150-a-month apartment in a scruffy colonia on the outskirts of the city. The financial bar I had set for myself was around $500 a month. I met this at first by grading practice TESOL exams online. This meant hours upon hours of listening to nervous Koreans analyze Harry Potter or explain worm digestion. I was so bored I pulled out enough of my own hair to give myself a bald spot.

From here, I moved on to writing practice TESOL exams, then practice SAT exams for a Korean contractor who worked for the Princeton Review in Asia. This took less time and paid more, leaving hours of the day free for me to write overwrought and purplish essays about my travel experiences. Nights, Jorge and I ate tlayudas in a nearby señora’s garage and drank forties of Corona. A few months into my full-time writing life, I got a gig as a blogger and editor at a travel site. I learned WordPress and basic HTML and got to publish my overwrought and purplish essays on a platform for an actual audience. In the meantime, I started my second personal blog, named for — cringe with me here — a Julio Cortázar short story. My blog allowed me to publish experimental essays in Spanglish and wax philosophical about the old man at the market who carved wooden airplanes. It allowed me, in other words, to suck.

My writing sucked for a long time in diverse ways, with the occasional sentence or paragraph or maybe even mini-essay that was half decent and resonant with the promise of the actually good. In late 2009, I went to a goat slaughter at an old hacienda in Huajuapan de Léon, a dry and dusty city a few hours from Oaxaca. The slaughter was an annual event in which local herders brought their goats to be killed en masse, their meat and skin and blood and bones all put immediately to use.

It allowed me, in other words, to suck.

The scene at the hacienda seemed straight out of the 1700s. The killing was more humane than I’d expected; one swift knife in the throat and the animal died instantly. Hundreds of goats were killed simultaneously so that none had to anticipate suffering. In courtyards around the hacienda, women carved the skin from the bones and hung it like underwear to dry, men etched out internal organs and tossed them in blue buckets. Kids raced around playing tag in bloody huaraches. I took notes nonstop in my little notebook. We returned to the city late at night, and the next morning I woke up at six and started writing.

It took me three days to complete a narrative of the experience. I wrote with a concentration, intensity, and focus I’d never had before, but for which all the sucky writing of the past year (and the previous decade, in bits and pieces) had prepared me. On a whim, I applied to six MFA programs and submitted the goat essay as my writing sample. One by one the rejections rolled in, until only one school was left. I not only had to get in, I had to get funding, which wasn’t guaranteed, so I figured it was probably all over. Then one day I returned from my run and opened my email and there was an acceptance from the University of Pittsburgh, guaranteeing me full funding for the duration of the three-year program. I screamed. I jumped around the apartment screaming. I dragged Jorge out of bed and we ran down the street to our friends’ apartment and we all drank shots of mezcal at nine in the morning. I would have three years to write, full-time, funded.

In 2010 Jorge and I moved back to the U.S. for my program. The following year, I got an internship at Harper’s Magazine and started Vela, my own magazine of nonfiction writing by women. The idea of the magazine was to counter some of the frustration I’d felt in New York at the narrowness of what might be called the legacy literary world, its white, male Ivy-Leagueness. I invited five women writers I knew and respected to participate, and the concept was for us to have a collective portfolio of our skills. I was idealistic in the way of the clueless outsider. I just wanted our small group of women to show that we could write. We published stories about abusive relationships. About the Zapatistas. About stepparenting. About chronic illness. About gold mines in Peru and gangs in Ecuador and the lingering impacts of genocide in Cambodia. None of our work was paid. Our crew put in hours and hours of writing, of editing each other’s work, of copyediting and designing and promoting and participating in epic rambly email threads. All of us had day jobs: grad school, teaching, editing. We wanted to prove to ourselves and the gatekeepers that we could do it. And we did.

One by one, we grew more successful: We published in major magazines. We won grants. Some of us went on to write books, others got teaching jobs. Meanwhile we opened the magazine up for submissions. Had we been a standard literary journal, pay would’ve been a nonissue. Literary journals rarely pay and if they do, they pay enough to subsidize, say, a new pair of jeans. But we operated in a liminal zone — most of us didn’t consider ourselves journalists and we didn’t define our magazine or its mission as journalism, but most of our work wasn’t in the more academic or highly “literary” essayistic style either. We were somewhere between literary journalism and travel writing and essay writing and narrative, and this ambiguity of genre had been part of the point in the first place: to push on the boundaries of those categories. It seemed clear that journalism had to be funded and well-compensated. Literary writing, less so, although why wasn’t exactly clear. I got hundreds of emails after we’d opened to submissions from writers who demanded to know how much we paid. Many of these emails consisted of semi-belligerent offers to write “guest posts” about personal travel experiences for a certain fee. When I said we didn’t pay, I often got angry rants in response, once from a woman who had no significant bylines or books, but who charged upward of $2,000 for her writing workshops. She called our magazine a scam. Meanwhile, I read the explosion of think and opinion pieces on paying writers. I was about to graduate from my MFA program and become a full-time freelancer. By this point, five years into “living from writing,” I wanted to be paid for my creative work. I knew I wouldn’t write for my own magazine if it didn’t pay. And so we ran a Kickstarter exclusively with the point of paying writers, and we raised $28,000. With that money we were able to publish some extraordinary work from writers we might not have gotten otherwise: two essays led to major book deals, others led to grants and to longer, more in-depth journalistic stories with bigger magazines.

Ultimately, our biggest mistake was not budgeting any money for ourselves: We’d been bombarded with commentary about the importance of paying writers, but not editors. The latter worked for a paltry stipend or no salary at all. None of us had the time or the desire to take on a full-time business role. Instead, we put the magazine on hiatus while we tried to figure out future funding and plans. In the meantime, dozens of other magazines sprouted up, all in that space between journalism and the literary essay. Most of these advertised boldly and proudly that they paid — but upon investigation, the pay was $50. Maybe $100 or $200 for a long-form piece. The conversation about “writing for free” continued, now focused on the insult of being asked to write “for exposure,” with the usual rants on Twitter and think pieces making the rounds. The idea of an experienced writer being asked to do her professional work for a major media corporation for “exposure” is ludicrous and insulting. But all the bombast and pressure and rhetoric around writing “for free” ignores a few key realities: Many professional and experienced writers are being asked to write for very little, which is somehow celebrated as “payment” but is in fact nowhere near a functional wage; and many inexperienced and early-career writers might not be doing work that merits payment. The latter is a reality not many people want to discuss. My early work sucked. No one would have paid for it, and I wouldn’t blame them. I wrote hundreds of thousands of pages that would, were I to print them out, fill an entire room of my house. Little snippets of them ended up published. The 70,000-word book I wrote for my MFA thesis ended up as a 7,000-word Harper’s Magazine story. Bits and pieces of work I’d written about Spanglish and Mexico and my marriage ended up as an Oxford American essay. But most of this work was compost — stinky, rotting, coffee-ground and broken-egg essays feeding richer work down the line. It wasn’t simply that it sucked. It was also that I wrote it for myself: to find out how I saw, what I cared about, how I strung my ideas and scenes together. I wrote it for the basic purpose of trying to figure out what mattered and how to convey that it mattered on the page.

But most of this work was compost — stinky, rotting, coffee-ground and broken-egg essays feeding richer work down the line.

I believe — I stake my existence on believing — that art should be compensated, and compensated with a living wage. This is not a given, which is why I live in Pittsburgh, why I have a part-time job that miraculously provides health insurance. I no longer write “for free.” I have started, in fact, demanding more pay for almost every piece, knowing that as a woman I’ll likely be offered less, and knowing that if I don’t ask I surely won’t get it. At the same time, writing with money as the end goal and predominant measure of value changes the nature of the game. Maybe this isn’t always negative; commercial pressure can work as a valuable creative restraint, forcing writers out of solipsistic indulgences. But thinking only of where a piece will sell, what I can write to make the money I need — urgently need, right now — to pay for our roof, also makes me wonder why I am still doing this. Why live this life of a writer, so poorly compensated in money and acclaim, so uncertain, so competitive, so crazy-making, if I’m not even doing it because I believe in it? If I’m not doing it because I’m writing something I have to write to figure out what it means to be human? Why do it if it’s just a job?

And yet at the same time, of course it’s just a job — this is the secret I didn’t know when I began. It requires the same grind and tedium as a job. The same negotiations for pay and promotion. The same boredom and frustration. But sometimes I need to remember that if it is just this, the meaning can bottom out — then I wonder, why do it at all. There has to be some risk, some leap that may not necessarily be compensated. That is uncertain and scary. Writing that matters is often risky — its saleability may not be immediately obvious, its style may be unconventional, it may break with standard forms and narratives. It does what it has to do to figure itself out. Certainly, there is phenomenal writing that doesn’t necessarily follow these rules, that may pop up within very familiar genres and categories. There is also plenty of writing that flaunts convention and fails to achieve anything of importance. Yet writing for a living often means writing, ultimately, what the market will bear. It means internalizing the stylistic and rhetorical and intellectual underpinnings of the literary behemoths, then shaping one’s work in their image. It means putting the cart of audience — and the style of “high magazine-ese” — before the horse of the idea, of the struggle to make sense of the intractable. It can shrink the work into manageable and predictable frames, and this can explain why so much of what is published and shared feels so familiar, and fails to generate that feeling of the whole world having been rattled and made new.

The other day, I went to a talk by a well-known writer who has become a guru on the business of writing, and she talked quite a bit about audience: She hinted that writers who don’t consider their audience aren’t savvy enough businesspeople, and maybe even self-centered or obsessed with prestige. But I wondered how it is possible to create authentic work, with that essential spark of the urgent and the curious, that is centered first and foremost on an audience’s imagined desires. Trying to derive a work from the question Who’s the audience for x and what will they like? instead of from a thorny idea, or an overpowering emotion, or a story that feels vital seems to me to quash the work’s life and purpose. It becomes purely commercial.

Trying to derive a work from the question Who’s the audience for x and what will they like? instead of from a thorny idea, or an overpowering emotion, or a story that feels vital seems to me to quash the work’s life and purpose. It becomes purely commercial.

I Skyped the other day with my little brother, a fellow artist who lives in Sweden and works as a barista and reaps all the benefits of the Scandanavian welfare state while flailing around trying to make a career out of music. “I know it’s bad when you’re Skypeing me at 1:30 p.m.,” he told me, meaning productivity, career-obsessed me, normally squeezing every last drop of potential wordage and progress out of the day, must be having a crisis if I am sitting in slippers in my backyard at 1 p.m. talking to him. He grinned through a mouthful of frozen pizza. I went on one of the flights of what-is-this-life fancy I can only indulge with him. I talked about Richard Powers’s The Overstory, and how after I read it I had that uncanny feeling of both how limited my work and life are and how profound and big the true mission and scope of art can be. It simultaneously made me want to give up — if I can never do that, why bother? and to forget all my woes and keep going, with a realigned compass focused not on publication but on that feeling I had each night I put The Overstory down. Why live this life, why embark on this madness of writing full-time, constant rejection, constant financial stress, the constant tug of pettiness and ego, if I’m not doing it because I’m trying to get at that essence of connection or meaning or mystery that makes a reader put down a book and just sit for a while and stare, or cry, or call her mother? Why do it if not for that? That, at the end of the day, has very little to do with money.

At the same time, when I have finished a piece of writing now, I am fully aware of the skill and the expertise required to create it — I cannot imagine publishing it for free. It is my livelihood. I need it to be recognized with adequate pay. I need the pay to fund my existence. The pay becomes the recognition and validation that reinforces the meaning of the work. The job and the passion blur in confusing ways, helixed so tightly it’s hard to unwind them. The irony is that the further I get into my career and the more I really need and demand money, the more I come to question what this means for my writing, what I believe and care about as a writer, what I am exchanging for what. It becomes harder and harder to write in that pure void of ideas and perseverance without knowing when the money will come and from where, trusting that eventually, if the work is good enough, it will come. Trusting that if and when it does, it means I’m doing it right. That it’s “worth it.” Eventually, the money has always come, but it has always not been enough, and I have always kept at it anyway believing eventually it will be, and on and on.

Recently, I started a newsletter. I did it in part because of all the pressure to kick off the promotion process for my second book, but also because for years now I’ve been wanting to write the kinds of essays I used to write: introspective, heartfelt, unabashedly Midwestern in spirit, with guest appearances by my dad and Annie Dillard. I didn’t write them and didn’t start the newsletter for years because I wouldn’t be paid, and I thought I should be concentrating only on what I could sell. Yet in starting the newsletter I rediscovered the joy of writing as a fundamental way of being in and moving through the world. It felt so unexpectedly good. I wrote what I wanted, what came from the gut, without any nagging train of thought in the head about who would read and where that would position me and how that would advance my career and what opportunity would open up. I just wrote for the joy of paying attention to my everyday life, thinking about what matters.

No professional writer or artist should be working for free. But neither should they be writing for $50 or $150 or $200, or for a paltry monthly stipend. Instead of painting a stark dichotomy between paid and unpaid work, I wonder if we could think of artistic careers as moving along a spectrum or timeline, from early work that might be funded by other means — MFAs, day jobs — to beginning work that might be paid a small amount, to professional work that should be paid a living wage. A publication offering $50 for an essay can’t announce “We pay!” as a sort of uniform accomplishment; the mere act of paying doesn’t necessarily make the work more valid nor does it properly compensate the work. When the focus becomes so much on the act of payment as a type of validation, not only do other metrics of value get lost — creative freedom and exploration and support — but what it means to pay meaningfully and fairly gets lost as well.

I wrote what I wanted, what came from the gut, without any nagging train of thought in the head about who would read and where that would position me and how that would advance my career and what opportunity would open up. I just wrote for the joy of paying attention to my everyday life, thinking about what matters.

I don’t regret writing for free all those years when I was figuring out how to write. But I have more complicated feelings about writing full-time now for what amounts to barely a living wage. I find it much harder in the early middle of my career to sustain and justify this work — I’m not a 28-year-old graduate student who can live on the same pizza for a week anymore. I have a child. I have a freaking mortgage. I went out for a beer the other night with a friend, also about 10 years into her writing and editing career, very accomplished and very financially unstable, and she said, “We’re too far in now to back out!” It’s true. It feels like we can’t give up. But the path forward is so uncertain — success looks so distinct for each particular artist and may not have any correlation with money. I was whining and moaning with my husband the other night about my career and when I would “make it” and he said, “Maybe you have made it,” and I realized that yes, maybe I have. Had anyone told me in graduate school I’d be writing for the magazines I write for and publishing my second book, I’d have let my head fill with self-congratulatory fantasies of greatness. Now, I spend most mornings writing at a plastic table on our front porch with a fitted sheet as a tablecloth. I am constantly hustling. Sometimes I am fulfilled in the way people can be fulfilled by a single word: writer. Often I am keening anxiously toward the future. This is an object lesson in the human condition of forever wanting more and never being aware of what is going on right here right now, but it’s also a lesson in the improbability and uncertainty of “living from writing” or from any art, of how really going at it with passion and dedication offers no guarantees or certainty or promise of stability. Yes, many artists and writers accept this as common knowledge — perhaps even as a badge of honor — starting out, but there is a very big difference between knowing it at an idealistic 28 and knowing it at 36 with a child, uncertain health insurance, and a house. I am fully aware now of the precise contours, dimensions, nooks, crannies of the gap between my ideals and financial and commercial realities. Much time is spent navigating that gap, possibly as much time as I spend writing.

Writing for free, or for very little, is something I would not and cannot do now — and yet at the same time, I long for the inhibition of that time when my writing wasn’t so hitched to my ability to pay for childcare or buy groceries. I have found it the most difficult to sustain my belief in the larger purpose of what I am doing when I am also desperately trying to get it to pay me and pay me enough. Yet at the same time, I do see progress: I am making a living. I am living from writing, my writing, still the writing I want to do and also writing I sell. But the balance is delicate and fragile. It is not so much between writing for free and writing for pay: it is between writing that makes the act of writing worthwhile, that feels somehow essential to deeper human understanding, and receiving sufficient money for this writing — between the very solitary act of making something I need to make out of a personal urgency and the needs and desires and economic whims of thousands of other people. This is the cost and the meaning of “living from writing.” I keep doing it, because I don’t know what else to do, because I am not qualified to do anything else, because I have come this far and I don’t want to give up now. I keep doing it in the hopes that someday that elusive balance will be struck between financial stability and creative freedom. In the meantime, I try to keep my compass as finely tuned to the north of what troubles me, moves me, confuses me, even as I draw up Google spreadsheets, as I write the tentative notes to editors asking for just a little more, as I cling to that ledge of living from writing and keep trying to peek over the top.

* * *

Sarah Menkedick is the author of Ordinary Insanity: Fear and the Silent Crisis of Motherhood in America, forthcoming from Pantheon in April 2020. Her first book, Homing Instincts, (Pantheon, 2017), was long listed for the PEN/Diamonstein-Spielvogel Award for the Art of the Essay. Her work has been featured in Harper’s, Pacific Standard, The Guardian, The New York Times, The Washington Post, The Los Angeles Times, Guernica, Oxford American, The Kenyon Review, The Paris Review Daily, and elsewhere. She was a 2015-2016 Fulbright Fellow in Oaxaca, Mexico, and a 2019 Creative Nonfiction Writing Fellow. Follow her on Instagram @familiasantiago. Visit her website at http://www.sarahmenkedick.com.

Editor: Krista Stevens
Copy editor: Jacob Gross

The Guy who Ordered a Hit On His Stepmother for $5

Getty Images

Unsurprisingly, you can order a murder online, using forums on the dark web geared toward undertaking any heinous task for money. Jurisdiction is tricky and as Brian Merchant reports at Harper’s Magazine, law enforcement is either too overwhelmed or unequipped to deal with the problem. Strangely, targets usually don’t believe the threat is genuine. Some of these sites are known scams, designed to fleece the hit orderer for whatever amount they’re willing to pay. Others are, sadly, for real.

Monteiro started scrolling through messages he had cached from Yura’s previous sites. The markets may have been scams, but the desire for violence was real. Monteiro had amassed a running list of people who had been singled out for death; people who’d had bounties placed on their heads, and a log of detailed conversations about how and why their would-be killers wanted them beaten, tortured, kidnapped, and murdered. It was like a Wikipedia entry for the outer extremes of human cruelty. Before I left, Monteiro gave me the password so I’d be able to keep tabs on it myself.

I began calling, emailing, and reaching out on social media to massage therapists and managers of Chinese restaurants and right-wing bloggers and I.T. guys and aerospace engineers and sex offenders and web developers. Some I couldn’t track down at all; others never answered their phones or returned my messages. I didn’t blame them. There is no easy way to say, “Hello, I found your name on a kill list on the dark net, and while the site is a scam the order is not; someone you likely know wants you dead badly enough to pay thousands of dollars to an impossibly shady website. Give me a ring back anytime,” though I tried every imaginable permutation. I was blocked on Twitter, hung up on, and, occasionally, kindly received.

In June 2018, news came of a second death from the kill list. Twenty-one-year-old Bryan Njoroge was found dead in Indiana, shot in the head on a baseball field. The police ruled the death a suicide. Weeks earlier, a user with the alias Toonbib had paid around $5,500 to order his murder and provided details of his upcoming travel. Njoroge was a U.S. military serviceman who, before he died, had made a female friend the beneficiary of his life-insurance policy. His father questions whether the death was a suicide, but the local police department has said that it is aware of the dark-web assassination order and stands by its conclusion.

So far, according to Monteiro, eight people have been arrested for ordering murders through Yura’s websites, on the basis of evidence Monteiro passed to law enforcement. One of them, a young Californian named Beau Brigham, had paid less than $5 toward a hit on his stepmother. Nevertheless, he was found guilty of soliciting murder and sentenced to three years in prison.

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Old Dudes On Skateboards

Photos courtesy of the author

Aaron Gilbreath | Longreads | October 2019 | 36 minutes (8,980 words)

 

“It’s a very fine line between presenting yourself as a true skater and hardcore and being destructive.” ─ Lance Mountain

JR, one of my oldest, dearest friends, died in December. He was 43. We grew up skating together, during that golden age when Tony Hawk, Lance Mountain, and Steve Caballero rode for Powell Peralta’s famed Bones Brigade skate team. Back in the mid-1980s, the Bones Brigade were not only discovering what these wheeled slabs of wood could do, they were releasing weird movies on VHS like The Search for Animal Chin and Future Primitive, where they skated ramps, pools, and steep roads, and clowned around. For kids like me, who didn’t relate to baseball or basketball, those movies taught us how to dress, taught us how to talk, taught us the many tricks we could do if we were willing to constantly injure ourselves practicing. My friends and I wanted to be the Bones Brigade, but most of us turned out differently.

Even though one old-school motto was “skate and destroy,” the Bones Brigade seemed kinder and gentler than most. They didn’t smoke, drink, or do drugs. Other pros did. Duane Peters, Christian Hosoi, and Jeff Grosso got lost partying. But no drug could give Lance Mountain and Tony Hawk what skating could. Vegan Mike Vallely put an elephant on his board to remind people of animals’ suffering. Rodney Mullen, essentially the inventor of street skating, spent lots of time reading in the library. Constructive rather than destructive was their identity and their art form. In hindsight, I wish we’d followed their lead sooner.

My middle-aged friends and I decided to honor our shared origins by sprinkling some of JR’s ashes at the Wedge, our old Phoenix skate spot, at the end of this summer. All my life, summer has been my favorite season. I’ve never wanted summers to end, especially this one, this way.
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In the Country of Women

Catapult

Susan Straight | In the Country of Women | Catapult | August 2019 | 38 minutes (7,573 words)

 

To my daughters:

They never tell us about the odysseys of women. They never say about a woman: “Her passage was worthy of Homer . . . her voyage a mythic quest for new lands.” Women don’t get the Heroine’s Journey.

Men are accorded the road and the sea and the asphalt. The monsters and battles and the murders. Men get The Iliad and The Odyssey. They get Joseph Campbell. They get The Thousand Faces of the Hero. They get “the epic novel,” “the great American story,” and Ken Burns documentaries.

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Serena Williams Poses Unretouched

Longreads Pick

To accompany her unretouched cover photo on the August, 2019 issue of Harper’s Bazaar, tennis star Serena Williams writes a moving personal essay about the harsh, sexist way she was penalized at the 2018 U.S. Open for defending herself to a judge, the apology she sent to her opponent that day, Naomi Osaka, and why she will always choose to speak up anyway.

Published: Jul 9, 2019
Length: 5 minutes (1,441 words)

Keeping the Focus on the People: An Interview with Joe Kloc

Photo of the anchor-outs Therese Jahnson.

In his memorable Harper’s feature “Lost at Sea,” journalist Joe Kloc captures the struggles of the approximately one hundred people who live on salvagd boats off-shore from affluent Sausalito, California. Theirs isn’t a subversive lifestyle choice. It isn’t alternative living. The people known as “the anchor-outs” are essentially homeless and have found a way to survive on the water, instead of on land.

Thanks to the second tech boom, San Francisco has forced many residents to leave the Bay Area in search of affordable living. Yet the anchor-outs live in view of the famously expensive city’s famous skyline, and new residents arrive regularly, buying discarded ramshackle boats and becoming part of a tight-knit floating community who survive on their wits, salvaged materials, shared resources, and food grown on deck and gathered on-shore. On calm sunny days, they call their life outside Sausalito “Shangri-lito.” During a bad storm, they struggle to stay afloat. Death hangs over this aquatic community as much as poverty. Kloc illuminates their lives with great care and nuance. He spoke with me about his story and this community by email.

***

As your article mentions, you first started talking with the anchor-outs in a Sausalito park in 2015. Was your entry into their world pure happenstance, or had you heard of this community before?

It wasn’t happenstance. I first heard of the anchor-outs in 2010 or ’11, from a friend who grew up in Marin County. I tried at the time to write a pitch for the story, but failed. I could never figure out what it would be about, what the arc would be. That was a blessing. Twenty-four-year-old me would not have been a good fit for the job. I would have romanticized the anchor-outs and their troubles. When I returned to the idea years later, after having spent some time on Richardson Bay, I realized that the situation was more complicated. Time passed harshly on the water, and luck changed quickly, but the anchor-outs found meaning and friendship in their lives despite it all. That became what I wanted to write about: how people trapped in poverty lead beautiful and complex lives. Hopefully that came across.

Yes, the beauty of their social ties came through clearly. One of the things that moved me was that sense of community, how they share resources, time, and loyalty. Did they treat you, an outsider, with suspicion? As a journalist, how did you develop enough trust to be allowed so deeply into peoples’ worlds and then walk that line between reporter and friendly acquaintance?

The man named Innate Thought was very helpful in bringing me into the fold. That is just who he is. But it also didn’t hurt that a year before we spoke face to face, I had found his email on a YouTube video that he had posted, of anchor-outs meeting with Sausalito city officials. I sent him a message, and though was too busy to talk at the time, when we eventually met in 2015, that bit of history gave him the sense that I was invested in his story. Once we spent a few days together, he began making a lot of introductions for me. I recall him saying to Larry Moyer something like, “He’s a reporter, but don’t worry, he isn’t looking for a scoop.” What exactly that meant I’m not sure, but it appeared to put people at ease. Then I just stuck around long enough that I sort of became furniture in their lives. That’s a great place to be, in terms of access. But like you said, that’s where the line between reporter and friend becomes difficult to navigate. I was sharing their food and talking about the hardships in their lives. A bond did form. There were times when we’d argue about politics, or mourn the death of an anchor-out that we all knew. I tried my best to build the trust in our relationships around me being fair to their stories. I think all that most people want is a fair shake. They never asked for anything more.

People living in poverty are harassed in so many ways, from restrictive local ordinances to aggressive law enforcement. It is often motivated by false assumptions that dehumanize and isolate struggling people, cutting them off from the world.

From your first 2015 park encounter with them, it took you four years to report and publish this story, but really it took about eight or nine. How does a writer stick with a story that long?

For one thing, Innate and Melissa would occasionally call me on the phone, sometimes just to say hello. That gave the project a momentum of its own in my life. But more to your question, once I settled on the idea that the passage of time would drive the story, it was harder for me to stop reporting it than to keep going. The longer it went on the more complete it felt, and the more confidence I gained that I could fairly portray the people and circumstances involved, though I’m still nervous about having gotten those things right. Eventually, I did feel I’d reached an endpoint. Many of the anchor-outs I knew had either passed away or left the anchorage or fallen out of touch. I knew I was very lucky to have had this window into their lives, and I felt obligated to keep up my end of the bargain.

The anchor-out Larry Moyer lived on Shel Silverstein’s old boat. Now that Moyer has died, what’s happened to that boat?

There is no easy answer to any question about boat ownership, but here goes. First off, when Larry was living on Shel’s boat, he was not anchored-out, as Shel’s boat, the Evil Eye, is docked along the shore. I’m not sure who lives on the boat now. The last I heard, not long after Larry died, Larry’s wife, Diane, moved out of the Evil Eye and onto the boat where Innate and Melissa had been living when I first met them. That boat was known as Larry’s boat, as it was the boat Larry had lived on before he moved onto the Evil Eye. When Diane moved to Larry’s boat, Innate and Melissa moved to a shrimp boat. Innate told me they were very happy with the arrangement. It was always stable when a storm came through.

‘Many [people] assume that a person who looks broken must be shattered, when in fact he is trying to fix himself as best he can.’ That was the story I tried to tell.

Your story touched gently on the tensions between the anchor-outs and the people who live on shore — the landlubbers’ claims of increased crime rates, the bar patron’s comments about them being homeless — but were there layers to these tensions you decided not to include? You mention “efforts to remove them.”

I want to note that there are many people in the area who aren’t opposed to anchor-outs, who have a lot of affection for them. Several churches organize hot meals, and locals bring food to the park. That said, the efforts to remove and regulate the anchor-outs are both real and complicated. Some people advocate for a mooring field in the anchorage, and others believe no one should be allowed to live out there at all. Had I far more space, I would have gone into detail. But I think, in a story of this length, the day-to-day lives of the anchor-outs would have gotten lost in discussions of local politics. This may be wrongheaded, but I felt that, for what I was hoping to accomplish, it was more important to keep the focus on them. People living in poverty are harassed in so many ways, from restrictive local ordinances to aggressive law enforcement. It is often motivated by false assumptions that dehumanize and isolate struggling people, cutting them off from the world. While I was reporting, I thought about the book Sidewalk, by Mitchell Duneier, who spent years following the lives of booksellers on the sidewalks of Greenwich Village. He wrote, “Many [people] assume that a person who looks broken must be shattered, when in fact he is trying to fix himself as best he can.” That was the story I tried to tell.

Does the Woman in the Painting Have a Secret?

Dylan Landis and her mother Erica / Photo courtesy of the author. Simon and Schuster.

Dylan Landis | What My Mother and I Don’t Talk About | April 2019 | 23 minutes (6,154 words)

 

The wives of my father’s friends do not iron shirts.

“I’m sure they don’t wash floors either,” my mother says evenly. She talks to me but also through me. We are alone in the elevator of our New York apartment building, going down to the basement, where a woman named Flossie is going to teach my mother, for two dollars, how to iron a man’s shirt.  

My mother tells me the wives have degrees in psychology or in social work, and they see patients, like my father does in our living room.

“Let’s just say I’m conscious of it,” my mother says, and we step out into a vast gray complication of corridors.

It’s 1964 and I am eight years old. My public school is so strict that girls can’t wear pants, even in a blizzard. My father is writing his psychology thesis, “Ego Boundaries,” which I half-believe is the name of some fourth, shadowy person who lives in our apartment. My father teases me that when I grow up, I will get my Ph.D. and take over his practice, and I believe that too.

He doesn’t tell my mother that she will get her Ph.D.

My mother is a housewife.

We walk down a broad hallway with padlocked doors. The super’s red-haired daughter, Silda, gets to live down here. We roller-skate on the velvety floors and spy on Otto, the porter, who has a number on his arm and sleeps in a storage room behind towers of old newspapers.

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Living Off the Grid in California’s Coastal Waters

AP Photo/Eric Risberg

While San Francisco tech millionaires spend their days disrupting things and hailing Ubers to meetings, a small group of people live nearby on salvaged boats that might capsize in a storm. Known as the anchor-outs, these industrious people grow food on their decks, make repairs with found wood, trade with each other, and talk about the way people live onshore. Money is scarce, but on good days they call their life outside Sausalito “Shangri-lito.”

For Harper’s, editor Joe Kloc spends time with these scrappy survivalists to understand why they choose this life, or how life chose it for them. Is their situation freedom or a trap? Heaven or hell? And how exactly do they survive? If you’ve ever fantasized about ditching society and finding a quiet place to live outside the system, you’ll want to read this.

On sunny days, the anchor-outs make for the waterfront. They toss their garbage in the dumpsters outside a 7-Eleven and gather together on a four-acre stretch of grass called Dunphy Park. They lie in the shade of box elders and oaks, reading to one another from the newspaper as their children play nearby, ankle-deep in the water. Some discuss their stays in the county jail. Others dream up inventions they will never build, like a heater made from magnets or a shower that runs on a gas-powered generator. Once in a while, a small group convenes near a boat slip to hear a sailor with a long beard and a gnarled walking stick lecture on the anchor-outs’ right to live on the water, a case he makes with dog-eared copies of county ordinances, maps, and city contracts that he prints at the public library and carries around in grocery bags.

I began spending time in the park a few years ago, drawn to the ease with which the anchor-outs took what came their way. Court dates and rough waters always loomed, and the church van promising a free hot meal was never guaranteed to arrive, but these were only temporary setbacks; the anchor-outs had built a paradise, if only the rest of the world would let them enjoy it.

One afternoon, on an early spring day in 2015, I struck up a conversation about the bay with an anchor-out who went by the name Innate Thought, though he was born Nathaniel Archer. Innate had lived on the water for more than a decade and was now almost fifty years old, with a sun-worn face and a generous, worried smile. He was sitting on a bench, listening to a portable radio. He told me he was happier living on the water than he had ever been, and explained his contempt for the world ashore with a story about requesting a free packet of barbecue sauce from a cashier at the local Burger King.

“She said, ‘I’m sorry, I have to charge you twenty cents.’ I said, ‘I know, I remember when we were going through an economic crisis and Burger King replaced those plastic menu boards with TVs. So I know you’ve incurred some costs.’”

Innate fixed his gaze on me. “What was she protecting?”

I shrugged.

“She’s protecting against me coming in every day, taking five sauces, and selling them outside.” He asked if I understood the damage that is done when everyone expects the worst from one another.

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The Darwinian View of Our Storytelling Species

Terray Sylvester/VWPics via AP Images

Taxonomy classifies organisms in a way that maps life’s diversification and ancestral connections across time. When folklorists started charting popular stories like “Little Red Riding Hood” the same way, they built evolutionary trees that revealed surprising connections between childhood tales across cultures. For Harper’s, science writer Ferris Jabr explores this lesser known scientific approach to children’s narratives, which treats a story’s structural elements as genes, called ­mythemes. But this approach peers much deeper than individual stories’ genealogies. It exposes the ancient, durable roots of storytelling itself and our nature as a species. “Beauty and the Beast” and “Rumpelstiltskin,” Jabr writes, were no longer “just a few hundred years old, as some scholars had proposed — they were more than 2,500 years old.”

“Most stories probably don’t survive that long,” says Tehrani. “But when you find a story shared by populations that speak closely related languages, and the variants follow a treelike model of descent, I think coincidence or convergence is an incredibly unlikely explanation. I have young children myself, and I read them bedtime stories, just as parents have done for hundreds of generations. To think that some of these stories are so old that they are older than the language I’m using to tell them—I find something deeply compelling about that.”

The story of storytelling began so long ago that its opening lines have dissolved into the mists of deep time. The best we can do is loosely piece together a first chapter. We know that by 1.5 million years ago early humans were crafting remarkably symmetrical hand axes, hunting cooperatively, and possibly controlling fire. Such skills would have required careful observation and mimicry, step-by-step instruction, and an ability to hold a long series of events in one’s mind—an incipient form of plot. At least one hundred thousand years ago, and possibly much earlier, humans were drawing, painting, making jewelry, and ceremonially burying the dead. And by forty thousand years ago, humans were creating the type of complex, imaginative, and densely populated murals found on the chalky canvases of ancient caves: art that reveals creatures no longer content to simply experience the world but who felt compelled to record and re-imagine it. Over the past few hundred thousand years, the human character gradually changed. We became consummate storytellers.

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