Search Results for: Internet

No Time Like the Present

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Robert Burke Warren | Longreads | April 2020 | 5 minutes (1,174 words)

What day is it?

In pre-pandemic days, I said those words, or heard them, most often when traveling. Now, I say and hear them (or read them) every day, while social distancing at home with my wife and son. Like Billy Pilgrim of Slaughterhouse Five, I am “unstuck in time.” Surely, many days have passed, but no, it’s been only one or two. A week seems a month, a month a season. Last week? No. Yesterday.

I know I’m not alone. “March was the shittiest year ever,” goes the meme.

Whereas once we lamented “Where does the time go?” meaning it’s racing too fast, now we move through denser space, longer minutes filled with yesterdays for which we pine, and tomorrows we either fear, or fixate on with rapacious longing. Or both. Routines — job, school, shopping, socializing — are disrupted, crippled, or gone. In this strange, new “now,” we fill space with worry and/or desperate hope, visiting a conjured future and/or hazy yesterdays, all out of our control. Unstuck in time. “The past is never dead,” Faulkner famously wrote. “It’s not even past.” Too true, Bill.

And we don’t know what day it is.
Read more…

Molly and the Unicorn

Rankin/Bass Productions / Topcraft / ITC Entertainment

Emily Flake | Longreads | April 2020 | 9 minutes (2185 words)

 

My parents took me to see The Last Unicorn in the theater when I was 5. The experience is seared into my mind for a number of reasons: Terrifying burning bull! Handsome prince says “damn!” Unicorn!!! But no scene hit me with quite the power of the one where the sad old bag Molly Grue meets the titular (last!) unicorn for the first time.

If you’re not familiar with this movie, allow me to express my condolences. It’s a batshit Rankin/Bass adaptation of the Peter S. Beagle novel of the same name, and it’s about a unicorn — but it’s not the magical creature that I’m interested in here. The character Molly Grue is a middle-aged woman, a scullery maid we meet as the unicorn is being led to safety by an inept wizard named Schmendrick (ha!) for reasons I won’t go into now (but really, stream it, you won’t be sorry). Her reaction to encountering an honest-to-goodness magical beast isn’t fear, or awe. It’s grief-stricken rage. “Where have you been?” she howls. “Where were you when I was new? How dare you come to me now, when I am this?” Even as a child I knew anguish and sorrow when I heard it — I’m pretty sure I didn’t know the word “melancholy,” but I understood that she was no longer the kind of woman to whom beautiful things happen, that to be a participant in a beautiful thing you had to be beautiful yourself. I felt that with every inch of my weirdo 5-year-old heart, and now, at 42, it resonates with a power that’s almost unbearable.

I am this, now. That feeling of loss, of being too old to be graced by magic — that’s no longer a hypothetical. My young maidenhood wasn’t spent sitting around under trees waiting for a unicorn to come to me, but I certainly looked for magic in places sacred and profane (mostly profane). I was blind to any beauty I might have possessed. I spent a lot of time apologizing for my body when I first started using it to have sex, a practice meant to head off any criticism my partner might have had, but which I now realize was insane and a perfect way to kill the mood. These days, I catch myself reflected in a window every now and again and feel uncomfortably sure that the tired-looking marshmallow with very dry hair squinting back at me no longer remotely qualifies as that kind of magic bait.

Mind you, youth doesn’t appeal to me, personally. Young men are sexual blanks to me — boring, unseasoned chicken breasts with nothing interesting to say. Give me your grizzled Gen Xers, your gray beards, your potbellies, your crinkled eyes. Give me your hearts heavy with regret, your gorgeous tattered men. I’ve always been more attracted to men at least a decade my senior, and once in my early 20s I slept with a man in his 40s because I wanted to see what that was like, to feel like I was giving my young body like a gift (for the record: it was lovely, bittersweet and poignant, yet deeply hot). Physically speaking, I no longer feel like a gift to anyone, not even to my own husband, a man contractually obliged to accept my body even if as a burden. In the increasingly rare instances where a comely stranger flirts with me, I hear Molly Grue’s voice: How dare you come to me now?
Read more…

The Top 5 Longreads of the Week

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This week, we’re sharing stories from Sandra Upson, Helen Ouyang, Francesca Mari, Jordan Ritter Conn, and Jesse Davis.

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1. The Devastating Decline of a Brilliant Young Coder

Sandra Upson | Wired | April 14, 2020 | 28 minutes (7,112 words)

“Lee Holloway programmed internet security firm Cloudflare into being. But then he became apathetic, distant, and unpredictable — for a long time, no one could make sense of it.”

2. I’m an E.R. Doctor in New York. None of Us Will Ever Be the Same.

Helen Ouyang | The New York Times Magazine | April 14, 2020 | 43 minutes (10,800 words)

Dr. Helen Ouyang reports from front lines of the COVID-19 pandemic in New York City. “It’s no longer getting through this day or this week; we are in the deep now, the interminable. For doctors to survive this pandemic, we have to feel each moment — even if it makes each moment more difficult to endure.”

3. The Shark and the Shrimpers

Francesca Mari | The Atlantic | April 16, 2020 | 28 minutes (7,079 words)

“A well-known attorney helped land a $2 billion settlement for Gulf Coast seafood-industry workers. But who was he really representing?”

4. “Everyone Is So Afraid”: COVID-19’s Impact on the American Restaurant Industry

Jordan Ritter Conn | The Ringer | April 14, 2020 | 23 minutes (5,771 words)

“For Café Rakka in Tennessee and its fellow restaurants nationwide, the Coronavirus pandemic has become a crisis unlike any in living memory. With tolls both human and financial, there’s no guidebook for how to move forward.”

5. Let’s Stay Together

Jesse Davis | The Bitter Southerner | April 14, 2020 | 7 minutes (1,881 words)

“Memphis photographer Jamie Harmon took to the streets and asked his neighbors to stand for portraits of life under lockdown.”

Genius, Interrupted

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Lee Holloway was a brilliant coder, co-founder, and master architect of Cloudflare. He was “the resident genius, the guy who could focus for hours, code pouring from his fingertips while death metal blasted in his headphones.” But over time he became withdrawn, sleeping for days at a time, unable to engage with his family or friends. And his affect, when he did speak, was strangely flat. As Sandra Upson reports in this exceptional piece at Wired, no one knew a degenerative disease — frontotemporal dementia — lurked inside his brain, slowly killing off cells in his frontal and temporal lobes, irrevocably altering his personality in startling ways.

He was the master architect whose vision had guided what began as a literal sketch on a napkin into a tech giant with some 1,200 employees and 83,000 paying customers. He laid the groundwork for a system that now handles more than 10 percent of all internet requests and blocks billions of cyberthreats per day. Much of the architecture he dreamed up is still in place.

He was becoming erratic in other ways too. Some of his colleagues were surprised when Lee separated from his first wife and soon after paired up with a coworker. They figured his enormous success and wealth must have gone to his head. “All of us were just thinking he made a bunch of money, married his new girl,” Prince says. “He kind of reassessed his life and had just become a jerk.”

The people close to Lee felt tossed aside. They thought he’d chosen to shed his old life. In fact, it was anything but a choice. Over the next few years, Lee’s personality would warp and twist even more, until he became almost unrecognizable to the people who knew him best. Rooting out the cause took years of detective work—and forced his family to confront the trickiest questions of selfhood.

Few disorders ravage their victims’ selfhood with the intensity of the behavioral variant of FTD. It takes all the things that define a person—hobbies and interests, the desire to connect with others, everyday habits—and shreds them. Over time, the disease transforms its victims into someone unrecognizable, a person with all the same memories but an alarming new set of behaviors. Then it hollows them out and shaves away their mobility, language, and recollections.

Because it is relatively unknown and can resemble Alzheimer’s or a psychiatric disorder, FTD is often hard to diagnose. As in Lee’s case, the early stages can be misinterpreted as signs of nothing more serious than a midlife crisis. Patients can spend years shuttling to marriage counselors, human resources departments, therapists, and psychologists. By the time patients learn the name of their disorder, they are often unable to grasp the gravity of their situation.

Read the story

The Devastating Decline of a Brilliant Young Coder

Longreads Pick

“Lee Holloway programmed internet security firm Cloudflare into being. But then he became apathetic, distant, and unpredictable — for a long time, no one could make sense of it.”

Source: Wired
Published: Apr 14, 2020
Length: 28 minutes (7,112 words)

On Solitude (and Isolation and Loneliness [and Brackets])

Illustration by Homestead Studio

Sarah Fay | Longreads | March 2020 | 18 minutes (5,122 words)

 

The change came less as a chrysalis moment, an instant of emergence and blossoming, than after weeks of distress. My apartment at the time was in the rear of the building, away from the street. Even by studio standards, it was tiny — the kitchen too close to the bed, the bed practically touching the bookshelf and the desk. It had a slight view of the Chicago skyline but mainly looked onto a brick wall. My immediate neighbors kept to themselves. They were presences, a series of doors opening and closing. I’d lived contentedly in that remove. It suited me. Then it didn’t. 

Naturally, I blamed my apartment — the claustrophobic lack of square footage, the oppressive brick wall. The moment I walked in the door, I felt a crushing weight on my chest, followed by a pit in my stomach. My environment had to be the cause.

In his essay on solitude, the 16th-century essayist Michel de Montaigne disagrees: “Our disease lies in the mind, which cannot escape from itself.” Finding contentment in solitude requires self-reliance. (Ralph Waldo Emerson would later agree, though he remained very much engaged in public life.) Montaigne advises us to keep a “back shop,” a private room within the self, where others can’t enter. Plaster and wood have nothing to do with it. We must have “a mind pliable in itself, that will be company.” My inner back shop had somehow transformed from a place of solitude to one of isolation and loneliness.

The ideal of solitude is strength. It’s a skill to be mastered: the ability to be alone without feeling lonely.  Read more…

The Strange and Dangerous World of America’s Big Cat People

Illustration by Zoë van Dijk

Rachel Nuwer | Longreads | March 2020 | 28 minutes (7,033 words)

You can listen to our four-part “Cat People” podcast series on Apple Podcasts, Spotify, or wherever you get your podcasts.

It’s a gloomy April afternoon in rural Oklahoma, and I’m sitting on the floor of a fluorescent-lit room at a roadside zoo with Nova, a 12-week-old tiliger. She looks like a tiger cub, but she’s actually a crossbreed, an unnatural combination of a tiger father and a mother born of a tiger and a lion. That unique genetic makeup places a higher price tag on cubs like Nova, and makes it easier, legally speaking, to abuse and exploit them. Endangered species protections don’t apply to artificial breeds such as tiligers. Hybridization, however, has done nothing to quell Nova’s predatory instincts. For the umpteenth time during the past six minutes, she lunges at my face, claws splayed and mouth ajar — only to be halted mid-leap as her handler jerks her harness. Unphased, Nova gets right back to pouncing.

With her dusty blue eyes, sherbet-colored paws, and prominent black stripes, Nova is adorable. But she also weighs 30 pounds and has teeth like a Doberman’s and claws the size of jumbo shrimp. Nova’s handler, a woman with long brown hair who tells me she recently retired from her IT job at a South Dakota bank to live out her dream of working with exotic cats, scolds the rambunctious tiliger in a goo-goo-ga-ga voice: “Nooooo, nooooo, you calms down!” Nova is teething, the handler explains, so she just wants something to chew on. The handler reaches for one of the tatty stuffed animals strewn around the room — a substitute, I guess, for my limbs. In that moment of distraction, Nova lunges. She lands her mark, chomping into the bicep of my producer, Graham Lee Brewer.

“Ooo, she got me!” Lee Brewer grimaces as he attempts to pull away from the determined predator. Nova’s handler has to pry the tiliger’s jaws open to detach her. After the incident, the woman conveniently checks her watch: “OK, you guys, time is up!”

I paid $80 for the pleasure of spending 12 minutes with Nova, but I’m glad the experience, billed as a once-in-a-lifetime opportunity, is over. On our way out, we pass more than a dozen adult tigers yowling and pacing cages the size of small classrooms. Nearby signs solicit donations. You are their only hope. Sponsor a cabin or compound today! In the safety of our car, Lee Brewer rolls up his sleeve, exposing a swollen red welt. “Look at my gnarly tiger bite,” he chuckles. “I tried to play it off but I was like, this fuckin’ hurts!”

It’s not the first time I’ve seen this world up-close; I spent the better part of eight years investigating wildlife trafficking around the world. During my travels, I visited farms in China and Laos where tigers are raised like pigs, examined traditional medicine in Vietnam, ate what I was told was tiger bone “cake,” and tracked some of the world’s last remaining wild tigers in India. Almost everywhere I went, tigers were suffering and their numbers were on the decline because of human behavior. Until recently, though, I had no idea the United States was part of the problem. Read more…

A Crying Public Shame

Getty / Illustration by Katie Kosma

Soraya Roberts | Longreads | March 2020 |  10 minutes (2,569 words)

“Can I talk to you in private?” No one wants to hear those words. The impulse is to assume you’ve done something egregiously wrong. The expectation is that you are about to be punished. The conviction is so strong that the only good thing about it is that, at least initially, you can suffer without anyone else knowing about it. You might even thank the punisher for coming to you directly, for keeping it between just the two of you. It’s the least someone can do when they are about to theoretically ruin your life.

A lot has been written about privacy online, in terms of information, in terms of being policed. Ecuador is currently rushing to pass a data protection law after a breach affected as many as 20 million people — more than the country’s population. A lot has also been written about callout and cancel culture, about people being targeted and cast off (if only temporarily), their entire history dredged up and subjected to ex post facto judgement; Caroline Flack, the British television presenter who recently committed suicide while being hounded in the press and online amid allegations she had assaulted her on-again, off-again boyfriend, was seen as its latest casualty. But there hasn’t been a lot of talk about the hazier in-between, about interpersonal privacy online, about missteps once dealt with confidentially by a friend or a colleague or a boss, about the discrete errors we make that teach equally discrete lessons so as not to be repeated in public. That’s not how it is anymore, not in a world tied together by social media. Paper trails aren’t just emails anymore; they take in any move you make online, most notably on social media, and the entire internet is your peevish HR rep. We’re all primed — and able — to admonish institutions and individuals: “Because of social media, marginalized people like myself can express ourselves in a way that was not possible before,” Sarah Hagi wrote in Time last year. “That means racist, sexist, and bigoted behavior or remarks don’t fly like they used to.” 

Which is to say that a lot of white people are fucking up, as usual, but now everyone, including white people and people of color, are publicly vilifying them for it as tech’s unicorn herders cash in on the eternal flames. And it’s even worse than in the scarlet letter days: the more attention the worse the punishment, and humiliation online has the capacity for infinite reach. As Sarah John tweeted after one particular incident that left a person hospitalized, “No one knows how to handle cancel culture versus accountability.”

* * *

“Is that blood?” That was my first question after a friend of mine sent me a message with a link to a few tweets by a person I’d never heard of, the editor-in-chief of a small site. The majority of the site’s staff had just resigned, the impetus being a semi-viral tweet, since deleted, of a DM the editor had sent a Twitter chat in 2016: “I was gonna reply to this with ‘n—a say what?’ Then I was like holy shite that’s racist, I can’t say that on twitter.” According to Robert Daniels at the Balder and Dash blog on rogerebert.com, tweeters, mostly white, piled on — some even called the EIC’s workplace demanding they be fired — before the office-wide resignation. Videos embedded in the tweets I saw showed the editor crying through an apology. (Longreads contacted the editor for comment; they’ve asked to remain anonymous for their health and safety.)

Initially I thought the videos were just a mea culpa, but then I saw a flash of red. Though the details are muddied by a scrubbed social media history, the editor appeared to have harmed themselves. Ex-colleagues rushed to their aid, however, and they were eventually hospitalized. If that wasn’t horrible enough, a filmmaker named Jason Lei Howden decided to avenge the EIC. With scant information, apparently, he targeted individuals on Twitter who weren’t involved in the initial pile-on, specifically blaming two people of color for the crisis — Valerie Complex and Dark Sky Lady, who had not in fact bullied anyone but had blogged about Howden. The official Twitter account of Howden’s new film, Guns Akimbo, got mixed up in the targeted attacks, threatening the release of the film.

There are multiple levels to this that I don’t understand. First, why that DM was released; why didn’t the person simply confront the EIC directly? Second, why did the editor’s staff, people who knew them personally, each issue individual public statements about their resignations into an already-growing pile-on? (I don’t so much wonder about the pile-on itself because I know about the online disinhibition effect, about how the less you know a person online, the more you are willing to destroy them.) Third, why the hell did that filmmaker get involved, and without any information? Why did the white man with all the clout attack a nebulous entity he called “woke twitter” — presumably code for “people of color” — and point a finger at specific individuals while also denying their response to one of the most inflammatory words in the English language (didn’t they realize it was an “ironic joke,” he scoffed)? As Daniels wrote, “This became a cycle of blindspots, and a constant blockage of discussing race, suicide, and alliance.” Why, at no point, did anyone stop to think about the actual people involved, about maybe taking this private, to a place where everything wasn’t telegraphed and distorted? 

Paper trails aren’t just emails anymore; they take in any move you make online, most notably on social media, and the entire internet is your peevish HR rep.

I had the same question after the BFI/Thirst Aid Kit controversy. In mid-February, the British Film Institute officially announced the monthlong film series THIRST: Female Desire on Screen, curated by film critic Christina Newland and timed to coincide with the release of her first book, She Found It at the Movies (full disclosure: I was asked to participate, but my pitch was not accepted). The promotional image included an illustration of a woman biting her lip, artwork similar to that of three-year-old podcast Thirst Aid Kit (TAK), a show that covers the intersection of pop culture and thirst. Newland later told The Guardian she wondered about the “optics,” but as a freelancer with no say on the final design, she deferred to the BFI. She had in fact twice approached TAK cohost Nichole Perkins to contribute to her book (the podcast’s other cohost is Bim Adewunmi). Perkins told me in an email that she wanted to, but her work load eventually prevented her. And while TAK did share the book’s preorder link, the BFI ultimately failed to include the podcasters in the film series as speakers, or even just as shout-outs in the publicity notes — doubly odd, given that Adewunmi is London-based. Quote-tweeting the BFI’s announcement and tagging both the institute and Newland, TAK responded, “Wow! This sounds great. Hope our invitation arrives soon!”

The predictable result was a Newland pile-on in which she was accused of erasing black women’s work, followed by a TAK pile-on — though Perkins told me her personal account was “full of support and kindness” — for claiming ownership over a term that preceded them. All three women ended up taking time away from Twitter (which is a sacrifice for journalists whose audience depends on social media) though Newland has since returned. I asked Perkins if she had thought about dealing with the situation privately at first. “I did consider reaching out to Christina before quote-tweeting, yes,” she wrote. “I wonder if she considered reaching out to us, especially after she saw the artwork for the season and admittedly noticed ‘something going on with the optics,’ as she is quoted as saying in The Guardian.” Eventually, the BFI contacted Perkins and Adewunmi and released a statement apologizing “for their erasure from the conversation we are hoping to create from this season” and announcing a change of imagery. They also noted that Newland, as a guest programmer, was not responsible for their marketing mistake, though no reason was given for their omission. “I have no idea why the BFI or Ms Newland didn’t include Thirst Aid Kit in the literature about the Thirst season,” Adewunmi wrote to me. “I was glad, however, to see the institution acknowledge that initial erasure, as well as issue an apology, in their released statement.”

At around the same time, a similar situation was unravelling in the food industry. Rage Baking: The Transformative Power of Flour, Fury, and Women’s Voices, an anthology edited by former Food Network VP Katherine Alford and NPR’s Kathy Gunst, was published in early February. The collection of more than 50 recipes and essays presents baking as “a way to defend, resist, and protest” and was supposedly inspired by the 2016 election. The hashtag #ragebaking was used to promote the book on social media in January, which brought it to the attention of a woman named Tangerine Jones, whose Instagram followers believed the idea had been stolen from her and alerted her — and the rest of the world. Unprompted by Jones, Alford and Gunst DM’d her to say they had learned the term elsewhere and that the book was “a celebration of this movement.” Jones called them out publicly, publishing their DMs in a Medium essay entitled “The Privilege of Rage,” in which she described how she came up with the concept of rage baking — using the #ragebaking hashtag and the ragebaking.com URL — five years ago, as an outlet for racial injustice. “In my kitchen, I was reminded that I wasn’t powerless in the face of f**kery,” she wrote. Jones’s supporters started a pile-on, her article shared by big names like Rebecca Traister, who had contributed to the collection and requested that her contribution be removed from future editions. 

In an abrupt turn of events, the Jones advocates were promptly confronted with advocates of the book, who redirected the pile-on back at Jones for kicking up a fuss. “It is beyond f**ked up that my questioning the authors’ intentions and actions is being framed as detrimental to the success of other black women,” she tweeted. Their silence resounding, the Simon and Schuster imprint ultimately issued a statement that failed to acknowledge their mistake and instead proposed “in the spirit of communal activism” to include Jones in subsequent printings. Unappeased, the baker called out the “apology” she received privately from Alford and Gunst, who told her they were donating a portion of the proceeds to the causes she included in her post (though their public apology didn’t mention that), and asked if she would be interviewed as part of the reprint. “Throwing black women under the bus is part of White Feminist legacy,” Jones tweeted. “That is not the legacy I stand in, nor will I step in that trap.”


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According to Lisa Nakamura, a University of Michigan professor who studies digital media, race, and intersectionality, cancel culture comes from trying to wrest control in a context in which there is little. It’s almost become a running joke the way Twitter protects right-wing zealots while everyone else gets pummeled by them. It follows then that marginalized populations, the worst hit, would attempt to use the platform to reclaim the power they have so often been denied. But as much as social media may sometimes seem like the only place to claim accountability, it is also the worst place to do it. In a Medium post following their Howden hounding, Dark Sky Lady argued that calling out is not bullying, which is true — but the effects on Twitter are often the same. “The goal of bullying is to destroy,” they wrote. “The goal of calling out and criticizing is to improve.” Online, there appears to be no improvement without destruction in every direction, including the destruction of those seeking change. On one end, a group of white people — the EIC, Newland, Alford, Gunst — was destroyed professionally for erring; on the other were the POC — Perkins, Adewunmi, Jones — who were personally destroyed, whose pain was minimized, whose sympathy was expected when they got none. The anger was undoubtedly justified. Less justified was the lack of responsibility for how it was deployed — publicly, disproportionately, with countless people’s hurt revisited on specific individuals, all at once. 

We know how pile-ons work now; it’s no defense to claim good intentions (or lack of bad intentions). There were few gains for either side in any of these cases, with the biggest going to the social media machine that feeds on public shame and provides no solution, gorging on the pain of everyone involved without actually providing constructive way forward, creating an ever-renewing cycle of suffering. A former intern for the ousted EIC tweeted that she understood the impulse to critique cancel culture and support the editor, but noted that “there is something sad about the fact that my boss used a racial slur, and I am not allowed to criticize.”

* * *

So You’ve Been Publicly Shamed author Jon Ronson told Maclean’s in 2015 that one of his biggest fears is being defined by one mistake, and that a number of journalists had basically told him, “I live in terror.” I am no exception. Just recently I experienced a comparatively tame callout on Twitter, and even that moderate critique made me drop an entire book project, wonder about a job opportunity that subsequently dissolved, and second-guess every story idea I’ve had since. The situation was somewhat helpful in making me a more considerate person but was exponentially more helpful in making me anxious and in inspiring hateful fantasies about people I had never met. I am 100 percent certain that the first gain would have been made just as successfully had people spoken to me privately and would have saved me from the second part becoming so extreme that I had to leave social media to recalibrate. The overwhelming sense I’m left with is that if I say something that someone doesn’t like, even something justifiable, my detractors will counter with disproportionate force to make whatever point it is they want to make about an issue that’s larger than just me. What kind of discourse is that which mutes from the start, which turns every disagreement into a fight to the death, which provides no opportunity for anyone to learn from their failures? How do we progress with no space to do it?

“I think we need to remember democracy. When somebody transgresses in a democracy, other people give them their points of view, they tell them what they’ve done wrong, there’s a debate, people listen to each other. That’s how democracy should be,” Ronson told Vox five years ago. “Whereas, on social media, it’s not a democracy. Everybody’s agreeing with each other and approving each other, and then, if somebody transgresses, we disproportionately punish them. We tear them apart, and we don’t want to listen to them.” The payment for us is huge — almost as big as the payout for the tech bros who feign impartiality when their priority is clearly capital and nothing else. This is a punitive environment in which we are treating one another like dogs, shoving each other’s noses into the messes we have made. Offline, people are not defined by the errors they make, but by the changes they make when they are confronted with those errors, a kind of long game that contradicts the very definition of Twitter or Facebook or Instagram. The irony of public shaming on social media is that social media itself is the only thing that deserves it.

* * *

Soraya Roberts is a culture columnist at Longreads.

This Month in Books: The Decameron Is Online

John William Waterhouse, A Tale from the Decameron, 1916. (Wikimedia Commons)

“The pestilence was so powerful that it was transmitted to the healthy by contact with the sick, the way a fire close to dry and oily things will set them aflame. And the evil of the plague went even further: not only did talking to or being around the sick bring infection and a common death, but also touching the clothes of the sick or anything touched or used by them…” —Giovanni Boccaccio, The Decameron

“At the beginning of the plague, when there was now no more hope but that the whole city would be visited;…you may be sure from that hour all trade, except such as related to immediate subsistence, was, as it were, at a full stop.” —Daniel Defoe, A Journal of the Plague Year

 

Dear Reader,

When the pandemic comes, the usual thing is for people to stop talking to one another. I’ve been consulting my small collection of plague books (a normal thing to own), and I’m getting the impression that this has always been the case. Talking and touching are, after all, biologically indistinguishable; to communicate, you have to get close to someone. Close enough to catch whatever it is they’ve got.

Or anyway that used to be how it went. It used to be that, when a plague came around, if you were worried you couldn’t live without other people and their stories and all their little habits and funny dances and things, you had better secure a few charming young noblewomen to take with you into seclusion at your country villa for the duration of the epidemic. Nowadays the script has been flipped. Clubbers can go to “cloud raves,” bored teens can post funny videos, and I can write and publish this month’s books newsletter from the comfort of my living room — I can communicate myself to thousands of you even though I haven’t left my house in like 90 hours, having been a little too spooked by the specter of “community spread” in New York to see First Cow at the Angelika this weekend even though I already had tickets.

(Not, to be honest, that I don’t always write the newsletter from my couch! But it’s a little different, obviously, working from home as opposed to actively avoiding other people.)

The coronavirus is “the first pandemic in history that could be controlled,” said WHO Director-General Tedros Adhanom Ghebreyesus on Monday. What he meant is that it’s the first pandemic for which we’ve had a whole host of technologies at our disposal that can allow society to screech to a grinding halt without totally collapsing — arguably the most important of which is the internet. Solitude without loneliness is, incredibly, achievable on a wide scale. We can all quarantine alone, together, in one big villa in the cloud. No need to recruit the noblewomen. The Decameron is online.

With that in mind, here’s a round-up of nine not-to-be-missed book-related stories from all around the web this past month, communicated from me to you with zero physical contact. And, while reading, if you happen to get tempted to go out into a big crowd and breathe other people’s air and feel the heat from other people’s bodies, remember this important piece of advice: don’t.

 

1. “Sex in the Theater: Jeremy O. Harris and Samuel Delany in Conversation” by Toniann Fernandez, The Paris Review

A remarkable conversation on sex, art, and so much more between acclaimed playwright Jeremy O. Harris and sci-fi legend Samuel Delany, whom you may or may not know is also, in the vein of his childhood inspirations Henry Miller and the Marquis de Sade, a writer of erotic novels, such as the “unpublishable” Hogg.

2. “A Dirty Secret: You Can Only Be a Writer If You Can Afford It” by Lynn Steger Strong, The Guardian

Novelist Lynn Steger Strong examines the damning economics of authorship.

3. “The Post-Traumatic Novel” by Lili Loofbourow, The New York Review of Books

“What I have found myself hungering for, in short, is literature that stretches past legal testimonies and sentimental appeals toward what, for lack of a better phrase, I’m calling post-traumatic futurity.” Lili Loofbourow reviews three recent books reflective of the Me Too moment and outlines a new approach to the survivor’s story.


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4. “Jericho Rising” by Allison Glock, Garden & Gun

A profile of the incredible Jericho Brown. “In person, Brown is an explosion of life, magnetic, boisterous, a one-man carnival ride. Simply put, there is no scenario where one would be unaware that Jericho Brown is in the room.”

5. “Fan Fiction Was Just as Sexual in the 1700s as It Is Today” by Shannon Chamberlain, The Atlantic

Get this: Henry Fielding made a smutty fanfic of Samuel Richardson’s Pamela and he called it… Shamela.

6. “Killing the Joke: On Andrea Long Chu’s Females” by Elena Comay del Junco, The Point

Like pretty much everyone, I take perverse delight in a good takedown. There have been a lot of spicy takedown reviews already this year— Lauren Oyler on Jia Tolentino, Emily Gould on Meghan Daum, Jennifer Szalai on Katie Roiphe — and I suppose that, technically, this not-exactly-positive review of Andrea Long Chu’s Females could be seen as something like a takedown; but in the end Comay del Junco’s approach is so thoughtful that it just makes me more interested in the book. Sometimes disagreement is not discouragement.

7. “Behind the Green Baize Door” by Alison Light, The London Review of Books

A review of Feminism and the Servant Problem, a history of the political tension between the suffragettes and their maids: “Employers protested against interference in the relations between mistress and maid. Some believed that their servants had it easy — novel-reading was a particular irritant. One cautioned against leaving the suffrage paper lying around the house: it was too sexually explicit and political discussion might give servant girls the wrong idea.”

8. “Opportunity Costs: On Work, Idealism, and Anna Wiener’s Uncanny Valley” by Eryn Loeb, Guernica

Eryn Loeb reflects on her own work history while reviewing Anna Wiener’s Uncanny Valley, a memoir of selling out in Silicon Valley.

9. “The Beats, the Hungryalists, and the Call of the East” by Akanksha Singh, The Los Angeles Review of Books

Singh reviews Maitreyee Bhattacharjee Chowdhury’s The Hungryalists, a book that explores the connection between Allen Ginsberg and the eponymous group of radical Bengali poets. “Their name is in reference to Geoffrey Chaucer’s use of hungry in in the sowre hungry tyme in his translation of The Consolation of Philosophy by Boethius.”

 

Happy reading, and good luck! Stay inside if you can!

Dana Snitzky
Books Editor
@danasnitzky
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“What Do I Know To Be True?”: Emma Copley Eisenberg on Truth in Nonfiction, Writing Trauma, and The Dead Girl Newsroom

Sylvie Rosokoff / Hachette Books

Jacqueline Alnes | Longreads | February 2020 | 21 minutes (5,966 words)

 
Am I a journalist?” I found myself asking Emma Copley Eisenberg. On a sunny day in mid-October, Eisenberg sat adjacent to me at the dining room table in her West Philadelphia home, a spread of sliced tomatoes, chicken, and perfectly steamed asparagus she prepared on a plate between us. I am certainly not a journalist in any meaningful sense of the word — outside of an MFA in creative nonfiction, during which I learned to conduct research, I have no formal schooling or training — but Emma and I are both infatuated with the boundaries between subject and writer, research and lived experience, and how we classify it all. How does who we are and our own lived experiences affect the types of research we reach for? Is there such a thing as objectivity, or do we land closer to the truth if we expose our own flaws and biases and complicated histories on the page? And what is truth, after all? 

Eisenberg, in her debut book, The Third Rainbow Girl, wrestles meaningfully with these questions and many others. Though her book is marketed as true crime, and though a major thread within the narrative is the murder of Vicki Durian and Nancy Santomero, two women on their way to a festival known as the Rainbow Gathering, Eisenberg undermines many features of the subgenre by centering place as a major subject. Her descriptions of Pocahontas County, both in memoir sections, in which Eisenberg relays her time living in Appalachia, and reported sections, in which Eisenberg offers insight into the ways in which the murders of Durian and Santomero brought to the surface harmful stereotypes perpetuated against the region, complicate perceptions rather than flatten them into any packageable or easy narrative. In prose that brims with empathy, and through research that illuminates narratives that have long been hidden by problematic representation, Eisenberg exposes the kinds of fictions we tell ourselves often enough that we believe them to be true.  

During the course of our sprawling conversation, one punctuated only by friendly interruptions from a gray house cat named Gabriel, Eisenberg and I talked about what it means to seek truth in nonfiction, and how writing the personal can allow for more complicated realities to emerge; how undermining conventions of genre can impact the way a book is both marketed and read; and what it means to find clarity — or at least community — while writing into murky, and often traumatizing subject matter.  Read more…