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The American Worth Ethic

Getty / Photo Illustration by Longreads

Bryce Covert | Longreads | April 2019 | 13 minutes (3,374 words)

“The American work ethic, the motivation that drives Americans to work longer hours each week and more weeks each year than any of our economic peers, is a long-standing contributor to America’s success.” Thus reads the first sentence of a massive report the Trump administration released in July 2018. Americans’ drive to work ever harder, longer, and faster is at the heart of the American Dream: the idea, which has become more mythology than reality in a country with yawning income inequality and stagnating upward economic mobility, that if an American works hard enough she can attain her every desire. And we really try: We put in between 30 to 90 minutes more each day than the typical European. We work 400 hours more annually than the high-output Germans and clock more office time than even the work-obsessed Japanese.

The story of individual hard work is embedded into the very founding of our country, from the supposedly self-made, entrepreneurial Founding Fathers to the pioneers who plotted the United States’ western expansion; little do we acknowledge that the riches of this country were built on the backs of African slaves, many owned by the Founding Fathers themselves, whose descendants live under oppressive policies that continue to leave them with lower incomes and overall wealth and in greater poverty. We — the “we” who write the history books — would rather tell ourselves that the people who shaped our country did it through their own hard work and not by standing on the shoulders, or stepping on the necks, of others. It’s an easier story to live with. It’s one where the people with power and money have it because they deserve it, not because they took it, and where we each have an equal shot at doing the same.

Because for all our national pride in our puritanical work ethic, the ethic doesn’t apply evenly. At the highest income levels, wealthy Americans are making money passively, through investments and inheritances, and doing little of what most would consider “work.” Basic subsistence may soon be predicated on whether and how much a poor person works, while the rich count on tax credits and carve-outs designed to protect stockpiles of wealth created by money begetting itself. It’s the poor who are expected to work the hardest to prove that they are worthy of Americanness, or a helping hand, or humanity. At the same time, we idolize and imitate the rich. If you’re rich, you must have worked hard. You must be someone to emulate. Maybe you should even be president.

* * *

Trump has a long history of antipathy to the poor, a word which he uses as a synonym for “welfare,” which he understands only as a pejorative. When he and his father were sued by the Department of Justice in 1973 for discriminating against black tenants in their real estate business, he shot back that he was being forced to rent to “welfare recipients.” Nearly 40 years later, he called President Obama “our Welfare & Food Stamp President,” saying he “doesn’t believe in work.” He wrote in his 2011 book Time To Get Tough, “There’s nothing ‘compassionate’ about allowing welfare dependency to be passed from generation to generation.”

Perhaps. But Trump certainly knows about relying on things passed from generation to generation. His self-styled origin story is that he got his start with a “small” $1 million loan from his real estate tycoon father, Fred C. Trump, which he used to grow his own empire. “I built what I built myself,” he has claimed. “I did it by working long hours, and working hard and working smart.”

It’s an interesting interpretation of “myself”: A New York Times investigation in October reported that, instead, Trump has received at least $413 million from his father’s businesses over the course of his life. “By age 3, Mr. Trump was earning $200,000 a year in today’s dollars from his father’s empire. He was a millionaire by age 8. By the time he was 17, his father had given him part ownership of a 52-unit apartment building,” reporters David Barstow, Susanne Craig, and Russ Buettner wrote. “Soon after Mr. Trump graduated from college, he was receiving the equivalent of $1 million a year from his father. The money increased with the years, to more than $5 million annually in his 40s and 50s.” The Times found 295 different streams of revenue Fred created to enrich his son — loans that weren’t repaid, three trust funds, shares in partnerships, lump-sum gifts — much of it further inflated by reducing how much went to the government. Donald and his siblings helped their parents dodge taxes with sham corporations, improper deductions, and undervalued assets, helping evade levies on gifts and inheritances.

If you’re rich, you must have worked hard. You must be someone to emulate. Maybe you should even be president.

Even the money that was made squarely owed a debt to the government. Fred Trump nimbly rode the rising wave of federal spending on housing that began with the New Deal and continued with the G.I. Bill. “Fred Trump would become a millionaire many times over by making himself one of the nation’s largest recipients of cheap government-backed building loans,” the Times reported. Donald carried on this tradition of milking government subsidies to accumulate fortunes. He obtained at least $885 million in perfectly legal grants, subsidies, and tax breaks from New York to build his real estate business.

Someone could have taken this largesse and worked hard to grow it into something more, but Donald Trump was not that someone. Much of his fortune comes not from the down and dirty work of running businesses, but from slapping his name on everything from golf courses to steaks. Many of these deals entail merely licensing his name while a developer actually runs things. And as president, he still doesn’t seem inclined to clock much time doing actual work.

That hasn’t stopped him from putting work at the center of his administration’s poverty-related policies. In the White House Council of Economic Advisers’ lengthy tome, it argued for adding work requirements to a new universe of public benefits. These requirements, which up until the Trump administration only existed for direct cash assistance and food stamps, require a recipient not just to put in a certain number of hours at a job or some other qualifying activity, but to amass paperwork to prove those hours each month. The CEA report is focused, supposedly, on “the importance and dignity of work.” But the benefits of engaging in labor are only deemed important for a particular population: “welfare recipients who society expects to work.” Over and over, it takes for granted that our country only expects the poorest to work in order to prove themselves worthy of government funds, specifically targeting those who get food stamps to feed their families, housing assistance to keep roofs over their heads, and Medicaid to stay healthy.

* * *

The report doesn’t just represent an ethos in the administration; it was also a justification for concrete actions it had already taken and more it would soon roll out. Last April, Trump signed an executive order that ordered federal agencies to review public assistance programs in order to see if they could impose work requirements unilaterally to “ensure that they are consistent with principles that are central to the American spirit — work, free enterprise, and safeguarding human and economic resources,” as the document states, while also “reserving public assistance programs for those who are truly in need.”

The administration has also pushed forward on its own. In 2017, it announced that states could apply for waivers that would allow them to implement work requirements in Medicaid for the first time, and so far more than a dozen states have taken it up on the offer, with Arkansas’s rule in effect since June 2018. (It has now been halted by a federal judge.) In that state, Medicaid recipients had to spend 80 hours a month at work, school, or volunteering, and report those activities to the government in order to keep getting health insurance. And in April 2018, Housing and Urban Development Secretary Ben Carson unveiled a proposal to let housing authorities implement work requirements for public housing residents and rental assistance recipients. Trump pushed Congress to include more stringent work requirements in the food stamp program as it debated the most recent farm bill, arguing it would “get America back to work.” When that effort failed, the Agriculture Department turned around and proposed a rule to impose the requirements by itself.

These aren’t fiscal necessities — they’re crackdowns on the poor, justified by the idea that they should prove themselves worthy of the benefits that help them survive, that are not just cruel but out of step with real life. Most people who turn to public programs already work, and those who don’t often have good reason. More than 60 percent of people on Medicaid are working. They remain on Medicaid because their pay isn’t enough to keep them out of poverty, and many of the low-wage jobs they work don’t offer health insurance they can afford. Of those not working, most either have a physical impairment or conflicting responsibilities like school or caregiving.

Enrollment in food stamps tells the same story. Among the “work-capable” adults on food stamps, about two thirds work at some point during the year, while 84 percent live in a household where someone works. But low-wage work is often chaotic and unpredictable. Recipients are more likely to turn to food stamps during a spell of unemployment or too few hours, then stop when they resume steadier employment. Many of those who are supposedly capable of work but don’t have a job have a health barrier or live with someone who has one; they’re in school, they’re caring for family, or they just can’t find work in their community.

Work requirements, then, fail to account for the reality of poor people’s lives. It’s not that there’s a widespread lack of work ethic among people who earn the least, but that there’s a lack of steady pay and consistent opportunities that allow someone to sustain herself and her family without assistance. We also know work requirements just don’t work. They’ve existed in the Temporary Assistance for Needy Families cash-assistance program for decades, yet they don’t help people find meaningful, lasting work; instead they serve as a way to shove them out of programs they desperately need. The result is more poverty, not more jobs.

If this country were so concerned about helping people who might face barriers to working get jobs, we might not be the second-lowest among OECD member countries by percentage of GDP spent on labor-market programs like job-search assistance or retraining. The poor in particular face barriers like affordable childcare and reliable transportation, and could use education or training to reach for better-paid, more meaningful work. But we do little to extend these supports. Instead, we chastise them for not pulling on their frayed bootstraps hard enough.

We also seem content with the notion that a person who doesn’t work — either out of inability or refusal — doesn’t deserve the building blocks of staying alive. The programs Trump is targeting, after all, are about basic needs: housing to stay safe from the elements, food to keep from going hungry, healthcare to receive treatment and avoid dying of neglect. Even if it were true that there was a horde of poor people refusing to work, do we want to condemn them to starvation and likely death? In one of the world’s richest countries, do we really balk at spending money on keeping our people — even lazy ones — alive?

We also know work requirements just don’t work. They’ve existed in the Temporary Assistance for Needy Families cash-assistance program for decades, yet they don’t help people find meaningful, lasting work; instead they serve as a way to shove them out of programs they desperately need. The result is more poverty, not more jobs.

Plenty of other countries don’t do so. Single mothers experience higher rates of destitution than coupled parents or people without children all over the world. But the higher poverty rate in the U.S. as compared to other developed countries isn’t because we have more single mothers; instead, it’s because we do so little to help them. Compare us to Denmark, which gives parents unconditional cash benefits for each of their children regardless of whether or how much they work, on top of generously subsidizing childcare, offering universal health coverage, and guaranteeing paid leave. It’s no coincidence that they also have a lower poverty rate, both generally and for single mothers specifically. A recent examination of poverty across countries found that children are at higher risk in the U.S because we have a sparse social safety net that’s so closely tied to demanding that people work. It makes us an international outlier, the world’s miser that only opens a clenched fist to the poor if they’re willing to demonstrate their worthiness first.

Here, too, America’s history of slavery and ongoing racism rears its head. According to a trio of renowned economists, we don’t have a European-style social safety net because “racial animosity in the U.S. makes redistribution to the poor, who are disproportionately black, unappealing to many voters.” White people turn against funding public benefit programs when they feel their racial status threatened, particularly benefits they (falsely) believe mainly accrue to black people. The black poor are seen as the most undeserving of help and most in need of proving their worthiness to get it. States with larger percentages of black residents, for example, focus less on TANF’s goal of providing cash to the needy and have stingier benefits with higher hurdles to enrollment.

* * *

The CEA’s report on work requirements claimed that being an adult who doesn’t work is particularly prevalent among “those living in low-income households.” But that’s debatable. The more income someone has, the less likely he is to be getting it from wages. In 2012, those earning less than $25,000 a year made nearly three quarters of that money from a job. Those making more than $10 million, on the other hand, made about half of their money from capital gains — in other words, returns on investments. The bottom half of the country has, on average, just $826 in income from capital investments each; the average for those in the top 1 percent is more than $16 million.

The richest are the least likely to have their money come from hard labor — yet there’s no moral panic over whether they’re coddled or lacking in self reliance. Instead, government benefits help the rich protect and grow idle wealth. Capital gains and dividends are taxed at a lower rate than regular salaried income. Inheritances were taxed at an average rate of 4 percent in 2009, compared to the average rate of 18 percent for money earned by working and saving. When investments are bequeathed, the recipient owes no taxes on any asset appreciation.


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In fact, government tax benefits that increase people’s take-home money at the expense of what the government collects for its own coffers overwhelmingly benefit the rich over the poor (or even the middle class). More than 60 percent of the roughly $900 billion in annual tax expenditures goes to the richest 20 percent of American families. That figure dwarfs what the government expends on many public benefit programs. The government spends more than three times as much on tax subsidies for homeowners, mostly captured by the well-to-do, than it does on rental assistance for the poor. The three benefit programs the Trump administration is concerned with — Medicaid, food stamps, and housing assistance — come to about $705 billion in combined spending.

While the administration has been concerned with what it can do to compel the poor to work, it’s handed out more largesse to the idle rich. Its signature tax-cut package, the Tax Cuts and Jobs Act, offered an extra cut for so-called “pass-through” businesses, like law or real estate firms. But the fine print included a wrinkle: If someone is considered actively involved in his pass-through business, only 30 percent of his earnings could qualify for the new discount. If someone is passively involved, however — a shareholder who doesn’t do much about the day-to-day work of the company — then he gets 100 percent of the new benefit.

Then there’s the law’s significant lowering of the estate tax. The tax is levied on only the biggest, most valuable inheritances passed down from wealthy parent to newly wealthy child. Before the Republicans’ tax bill, only the richest 0.2 percent of estates had to pay the tax when fortunes changed hands. Now it’s just the richest 0.1 percent, or a mere 1,800 very wealthy families worth more than $22 million. The rest get to pass money to their heirs tax-free. Those who do pay it will be paying less when tax time comes due — $4.4 million less, to be exact.

Despite the Republican rhetoric that lowering the estate tax is about saving family farms, it’s really about allowing an aristocracy to calcify — one in which rich parents ensure their children are rich before they lift a single finger in work. As those heirs receive their fortunes, they also receive the blessing that comes with riches: the halo of success and, therefore, deservedness without having to work to prove it. Yet there’s evidence that increasing taxes on inheritances has the potentially salutary effect of getting heirs to work more. The more their inheritances are taxed, the more they end up paying in labor taxes — evidence that they’re working harder for their livings, not just coasting on generational wealth. Perhaps our tax code could encourage rich heirs to experience the dignity of work.

* * *

Trump’s CEA report is accurate about at least one thing: Our country has a history of only offering public benefits to the poor either deemed worthy through their work or exempt through old age or disability. An outlier was the Aid to Families with Dependent Children program, which became Temporary Assistance for Needy Families after Bill Clinton signed welfare reform into law in the ’90s. But the 1996 transformation of the program took what was a promise of cash for poor mothers and changed it into an obstacle course of proving a mother’s worth before she can get anywhere close to a check. It paved the way for the current administration’s obsession with work requirements.

Largesse for the rich, on the other hand, has rarely included such tests. No one has been made to pee in a cup for tax breaks on their mortgages, which cost as much as the food stamp program but overwhelmingly benefit families that earn more than $100,000. No one has had to prove a certain number of work hours to get a lower tax rate on investment income or an inheritance. They get that discount on their money without having to do any work at all.

We haven’t always been so extreme in our dichotomous treatment of the rich and poor; throughout the 1940s, ’50s, and ’60s, we coupled high marginal taxes on the wealthy with a minimum wage that ensured that people who put in full-time work could rise out of poverty. The estate tax has been as high as 77 percent. As Dutch historian Rutger Bregman recently told an audience of the ultrawealthy at Davos, we’re living proof that high taxes can spread shared prosperity. “The United States, that’s where it has actually worked, in the 1950s, during Republican President Eisenhower,” he pointed out. “This is not rocket science.” It was during the same era that we also created significant anti-poverty programs such as Social Security, Medicare, and Medicaid. In fact, this country pioneered the idea of progressive taxation and has always had some form of tax on inheritance to avoid creating an aristocracy. But we’ve papered over that history as tax rates have cratered and poverty has climbed.

Instead, as Reaganomics and neoliberal ideas took hold of our politics, we turned back to the Horatio Alger myth that success is attained on an individual basis by hard work alone, and that riches are the proof of a dogged drive. Lower tax rates naturally follow under the theory that the rich should keep more of their deserved bounty. And if you’re poor, coming to the government seeking a helping hand up, you failed.

The country is due for a reckoning with our obsession with work. There are certainly financial and emotional benefits that come from having a job. But why are we only concerned with whether the poor reap those benefits? Is working ourselves to the bone the best signifier of our worth — and are there basic elements of life that we should guarantee regardless of work? It doesn’t mean dropping all emphasis on work ethic. But it does require a deeper examination of who we expect to work — and why.

* * *

Bryce Covert is an independent journalist writing about the economy and a contributing op-ed writer at The New York Times.

Editor: Michelle Weber
Fact checker: Ethan Chiel
Copy editor: Jacob Z. Gross   

Orwell’s Last Neighborhood

Barnhill on the Isle of Jura, Scotland. (David Brown)

David Brown | The American Scholar | April 2019 | 23 minutes (5,796 words)

It’s hard to know what would be a good place from which to imagine a future of bad smells and no privacy, deceit and propaganda, poverty and torture. Does a writer need to live in misery and ugliness to conjure up a dystopia?

Apparently not.

We’d been walking more than an hour. The road was two tracks of pebbled dirt separated by a strip of grass. The land was treeless as prairie, with wildflowers and the seedless tops of last year’s grass smudging the new growth.

We rounded a curve and looked down a hillside to the sea. A half mile in the distance, far back from the water, was a white house with three dormer windows. Behind it, a stone wall cut a diagonal to the water like a seam stitching mismatched pieces of green velvet. Far to the right, a boat moved along the shore, its sail as bright as the house.

This was where George Orwell wrote Nineteen Eighty-Four. The house, called Barnhill, sits near the northern end of Jura, an island off Scotland’s west coast in the Inner Hebrides. It was June 2, sunny, short-sleeve warm, with the midges barely out, and couldn’t have been more beautiful.

Orwell lived here for parts of the last three years of his life. He left periodically (mostly in the winter) to do journalism in London and, for seven months in 1947 and 1948, to undergo treatment for pulmonary tuberculosis. Although he rented Barnhill and didn’t own it, he put in fruit trees and a garden, built a chicken house, bought a truck and a boat, and invested numberless hours of labor in what he believed would be his permanent home. When he left it for the last time, in January 1949, he never again lived outside a sanatorium or hospital.

I came to Jura after a two-week backpacking trip across Scotland. My purpose was to drink single-malt on Islay, the island to the south, and enjoy two nights of indulgence at Ardlussa House, where Orwell’s landlord had lived. I was not on a literary pilgrimage. Barnhill is not open to the public, and no one among the island’s 235 residents remembers Orwell. Read more…

Other Rachel Lyons

Getty / Photo illustration by Katie Kosma

Rachel Lyon | Longreads | April 2019 | 23 minutes (5,849 words)

 

I signed up for Gmail in 2005, a month after graduating college and outgrowing my .edu address. Technically the service was still in beta testing. It was early enough that I could claim my entire name, beginning to end, no numbers or crazy characters. The simplicity of my “OG handle”speaks to its vintage. I have to admit I’m rather proud of it. It also means I get a lot of correspondence not actually meant for me. Since I joined Gmail, it has grown to more than 1.5 billion active users: 20% of the world’s population. Since I joined Gmail, the world’s population itself has increased by 1+ billion! There are only so many words in the English language. There are only so many variations. Social media handles are stolen and sold like Uranium on the black market. IP addresses are finite.

I am included on the timesheet of a Melbourne store, Boost Juice — scheduled to work the closing shift on March 24 — and on the agenda for the 64th annual general meeting of the Citizens Advice Bureau in a small town outside of London. World Vision UK writes to thank me for my “donation of 10” (ten what, I don’t know). Kid to Kid Utah thanks me, too, for a donation of $9.32 worth of used children’s items. I am notified that my job application to teach at primary school in Leeds, UK, has been received. The school is rated 2.6 out of 5. One review reads: “Want your child to be bullied then send them there.”

One November I receive a note from Matt, who thinks he knows me from East High. “You Freshman Scum! A belated happy birthday this week. Hope all is going well.” (My birthday is in April, and no one would have called me “scum” when I was a high school freshman. I would have blushed. I might have cried.) December, I get a photo from Zoe — subject line: “SNOW,” body copy: “Happy Winter!” — of a courtyard, stone walls, and iron grate, blanketed in white. Adam sends me a photo, accompanied by no text at all, of three men in a lush, walled garden, one holding a Smart Water, the second holding a Starbucks cup, the third showing off three tickets to a Colts game. An American flag is stuck in a flowerpot.

Sophie writes to say how proud she is of my daughter, who “was such a sweet leader in the classroom today.” Marci tells me she signed up her son Cameron for the Abundant Life Garden Project, an after-school program at St. Philips Episcopal Church in Durham, NC, and she thinks my son Jack would have “a fabulous time” there, too. An automated message arrives from a public school in Cherryvale, KS, notifying me that my son Gary is failing English 11. His grade is 39%. What can you do with a kid like Gary? His future is looking bleak. I write to the school to let them know that the email address they’ve got on file for his mother, a different Rachel Lyon, is actually mine. They apologize and I don’t hear from them again — until the following year, when Marla writes to say she’s collecting pictures for a senior slideshow on graduation night, and will need photos of Gary no later than April 19. So Gary’s graduating after all! I’m glad he turned himself around.

One reason for all this misdirected correspondence is there are at least a few hundred people around the world who share my name. According to the dizzying website howmanyofme.com, there are 186 Rachel Lyons, Rachael Lyons, Rachel Lyonses, and Rachael Lyonses in the United States. The consonant-rich website uknames.gbgplc.com approximates 45 people in the UK, including spelling variations. (Canada — not known for its big egos, really — doesn’t seem to have an equivalent site; a search for an equivalent Australian site yielded suggestions for the following “related searches”: how many Daniels are in the world? how many people are named Mitchell? how many people in the world are named Humphrey? Apparently Daniels, Mitchells, and Humphreys are peculiarly given to egosurfing.) We Rachel Lyons are a not insignificant population.

Another reason I get so very much email, I suspect, is that when people are prompted to enter their email addresses to get something they want — free samples; access to 30 days of unlimited whatever — but don’t want to get all the spam that comes with doing so, they enter something else. What’s an easier address to think up than one’s-own-name@gmail? Given the number of digital receipts I get for things I didn’t buy, I know many Rachel Lyons have put my address down to misdirect their spam. If you’re a Rachel Lyon and you’re reading this, please know: I am here, I am real, I am receiving your correspondence, and I don’t want your spam any more than you do.

I do, however, very much enjoy the non-spam correspondence. An email is a glimpse into another life, a fragment of a story. Maybe I love getting other people’s mail because I am a fiction writer. Maybe I’m a fiction writer because I love getting other people’s mail. Chicken or egg, I do not know. All I know is it gives me a little rush. I read my misdirected correspondence carefully. I read it nosily. I read it with a little voyeuristic thrill and odd surprising pangs of envy. Rationally I know that to share a name with someone is a simple, random thing. Irrationally I can’t help but feel connected to the other Rachel Lyons of the world.

Read more…

The Day New York Rose Up Against the Nazis On the Hudson

A demonstration near the German ocean liner SS Bremen in New York, after Hugh Wilson, the American ambassador to Germany was recalled in the wake of Kristallnacht, 1938. (FPG/Hulton Archive/Getty Images)

Peter Duffy | An excerpt adapted from The Agitator: William Bailey and the First American Uprising Against Nazism | PublicAffairs | March 2019 | 20 minutes (5,458 words)


Hear it, boys, hear it? Hell, listen to me! Coast to coast! HELLO AMERICA!
—Clifford Odets, Waiting For Lefty

Seven million New Yorkers, few of them in possession of the luxury item known as an electric fan, woke up to the best news in three weeks on Friday, July 26, 1935. During the overnight hours, the humidity plunged by 33 points. By sunrise, the temperate air from Canada had completed its work. The heat wave was over.

“Humidity Goes Into Tailspin,” the New York Post exulted. “Rain Ushers in Cool Spell,” declared the Brooklyn Eagle.

The New York Times and Herald Tribune didn’t make much of a fuss that morning over Varian Fry’s revelations about his conversation with Ernst Hanfstaengl. “Reich Divided on Way to Treat Jews, Says Fry,” was the cautious headline on page eleven of the Tribune. One faction of the Nazi Party, the paper went on in summary of Hanfstaengl’s comments to Fry, “were the radicals, who wanted to settle the matter by blood.” The other, “the self-styled moderate group,” wanted to “segregate the Jews and settle the question by legal methods.” The Times ran its version on page eight and devoted most of the article to Fry’s retelling of the Berlin Riots. “There were literally hundreds of policemen standing around but I did not see them do anything but protect certain cafés which I was told were owned by Nazis,” Fry was quoted as saying. The paper saved its preview of the Holocaust for the ninth of eleven paragraphs. The nation’s newspaper of record didn’t see the value in highlighting the disclosure that “the radical section” of Hitler’s regime “desired to solve the Jewish question with bloodshed.”

Reached for comment in Berlin, Hanfstaengl called Fry’s account “fictions and lies from start to finish.” Read more…

Uncertain Ground

Getty / Photo illustration by Katie Kosma

Grace Loh Prasad | Longreads | March 2019 | 16 minutes (4,021 words)

In early October, I noticed my Taiwanese and Chinese American friends posting photos of large family gatherings and moon cakes. Others posted photos of visiting the graves of family members. I felt a wave of panic and guilt. Had I missed Tomb Sweeping Day, when I should have been honoring my deceased parents? On the other hand, I remembered and looked forward to Dia de los Muertos, a holiday I hadn’t grown up with but learned about over more than 20 years of living in California. How could I feel such a strong affinity for a Mexican cultural tradition, while being so ignorant of the holidays observed by the Taiwanese and Chinese diaspora?

A quick Wikipedia search revealed that I had gotten my holidays mixed up. Mid-Autumn Festival celebrates the full moon at harvest time, with families reuniting for a traditional feast and moon cakes. Tomb Sweeping Day (Qing Ming) is one of several holidays to remember your ancestors, but it’s observed in spring. I could not remember which was which because my family did not really celebrate these holidays. Although I was born in Taiwan, I spent my early childhood in New Jersey, and then from fourth grade through high school graduation, we lived in Hong Kong.

We were a curious cultural hybrid: a family of Taiwanese origin living as American expatriates in a British territory where we resembled the local Chinese population, but did not speak the same language and had little in common with them. I attended an American school full of American and international students. One of the advantages of attending Hong Kong International School was that we got American, British and Chinese holidays off: Thanksgiving, the Queen’s Birthday and Lunar New Year.

I’m sure we learned about Mid-Autumn Festival and Qing Ming, but they weren’t as memorable as Lunar New Year, the biggest holiday of the year when everyone got a week off from school or work. Children and younger relatives received lai see (hong bao), red envelopes filled with spending money, and employees received their annual bonuses. I remember going with my parents to join the enormous crowds down in Causeway Bay, pushing for a spot close to the harbor to get the best view of the spectacular fireworks. Stores and restaurants tried to outdo each other with elaborate “Kung Hei Fat Choy” decorations and special menus and promotions. Everywhere you went, people were in a festive good mood.

Since we did not have any relatives in Hong Kong, there were no family obligations during Lunar New Year. It was only the four of us — my mom, dad, brother Ted and me — so at most we would go out for a fancy restaurant meal. We did not go from house to house with bottles of Johnny Walker or baskets of tangerines. We did not make hundreds of homemade dumplings or go to the bank to request a wad of crisp new bills to stuff into red envelopes for my younger cousins, nieces and nephews. My parents might have hung up modest decorations outside our apartment door, but I think it was just for show, so we would not appear strange to our neighbors.

Once I asked my parents why we didn’t do more to celebrate the Taiwanese and Chinese holidays. “Well,” my dad said, “it’s because we are Christian. From when we were little, we only celebrated Christmas and Easter. Your grandpa was very strict. We were forbidden from observing any of the non-Christian, Taiwanese traditions because that was considered superstitious.”

I was relieved that my ignorance was not my fault. But I still felt a void.
Read more…

Our Words Will Save Us and Set Us Free

Getty / Illustration by Katie Kosma

Jackson Bliss | Longreads | March 2019 | 13 minutes (3,149 words)

1.

In 2002, when I was living in Portland, Oregon, I got a call from a friend of a friend who worked for an immigration lawyer. One of her colleagues needed a French interpreter in a pinch. Could I help out? I met with the asylum lawyer and a refugee who I’ll call Yacoub to go over a few things in his family history and adapt to each other’s accents. Yacoub and I were listening to words we already knew, but couldn’t always recognize coming out of each other’s mouths. He had a Mauritanian accent and like most West Africans, he rolled his R’s. According to most French speakers, I had a Belgian or Swiss accent. As we spoke, we became victims of dialect, urgency, and defamiliarization, but we pushed on with our flawed cultural exchange because his life depended on it.

On the day of Yacoub’s asylum interview, we met in the lobby of the I.N.S. building. The air was stagnant like in every government building, filled with the weight of human words, confessed and unspoken, official and unwritten, stamped and erased. After all, this federal agency was a de facto dictionary of American citizenship, defining Americanness in the sense that what was called American and what wasn’t (i.e., who became American and who didn’t), was continuously defined, interpreted, and redefined here, not by linguists, philology scholars, or grammarians, but by civil servants carrying suspiciously thin folders that reduced human struggle to bullet points. Above the x-ray machine, the dual portraits of Bush and Cheney practically snickered at me. There could have been dialogue bubbles coming from their mouths that said, Good luck kid. This country isn’t a free ride and we don’t give a shit about Mauritanians unless they bring over a corporation. I grabbed my satchel from the X-Ray machine and took the elevator to the 9th floor, my feet tapping the ground to break up the silence. As Yacoub’s translator, silence meant loss and loss meant deportation. For both of our sakes, I vowed to fight that silence and defeat my own self-consciousness to the very end, so that I could be the advocate he needed. This moment forced me to reconsider the power of my own words.

2.

Eight years earlier, after spending an entire summer in college working on a coming-of-age novel and some shorter nonfiction pieces, my mom mentioned my prodigious output to my brother, who got annoyed and blurted out that my writing was “just a bunch of words.” That slogan became forgotten artillery ordnance in a proxy war of identity, language, and vocation until the first explosion. The delayed violence of those words was disguised to me until the exact moment I tripped over them unwittingly. For seven years, whenever I started seeing myself as a writer, even for a brief moment, I’d hear his barb again and watch the world around me detonate into rubble. The fact that my brother and I have been extremely close since I was in junior high didn’t diffuse the explosiveness of his words. I was too vulnerable to criticism and afraid of failure. I was sensitive to his dismissal because my writing career had always been suspect at best and aspirational at worst. It was only after a stint in the Peace Corps and a series of volunteer gigs working with refugees that I learned the power, the necessity, and the redemption of language, the way it could literally help some people achieve cultural reincarnation in America.
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America’s Post-Frontier Hangover

'American Progress' (1872), by John Gast, depicts settlers moving west, guided and protected by a goddess-like figure and aided by technology (railways, telegraphs), driving Native Americans and bison into obscurity. (Fotosearch / Stringer/Getty)

Will Meyer | Longreads | March 2019 | 17 minutes (4,498 words)

In the small New England town where I live, Hadley, Massachusetts, the common lies a few miles from the mishmash of corporate chains that make up the town’s economic center. A quiet residential neighborhood surrounds the common. It is a grassy patch, left vacant most of the year, save for occasional festivals and craft fairs; open space to be utilized as needed, hardly disturbed otherwise. Adjacent to the college towns of Northampton and Amherst, not much happens in Hadley. I go for walks around my neighborhood most days and seldom run into many people. The common feels like an oasis, a fleeting yet contained sliver of vastness.

In 1995, the Hadley Historical Commission installed a plaque on the side of a rock, near the end of the common, between where it meets the main road and a paved rail trail. The plaque commemorates the “17th Century Palisade,” a wall that was “3 fingers thick and 8 feet high” in 1676, 100 years before the American revolution. The “fortification,” the plaque states, “was one mile long by 40 rods wide.” Most saliently, however, “Hadley was then a frontier outpost which felt threatened by Native American attack.” In other words, the settlers built a wall (around the corner from where I live now) both to assert their settlement and ward off perceived threats — namely the brown-skinned Other the United States was founded, at least partially, to pacify and remove. Read more…

After the Tsunami

Annykos / Getty

Matthew Komatsu | LongreadsMarch 2019 | 24 minutes (6,092 words)

This piece was supported by the Pulitzer Center. 

Ichi (One)

Obā-san tasted ash. Yes: ash and dust. Her youngest son’s kanji and hiragana on paper could not assuage the bitter news the letter delivered: that her youngest son would not return from America to his hometown of Kesennuma, Japan. He would stay to marry the American woman who carried his child. Dishonor. Shame. Betrayal. And I was the ash she tasted: the end of the pure line of the Komatsu name. Nothing more than an accidental flutter in the brine of my mother’s womb.

My grandmother would not have considered this metaphor of the sea, despite the proximity of her home to it, the wind-borne scent of the waterfront fish market and processing plants mere blocks away, burbling down the streets, seeping through the window and door cracks of her home. And beyond, the vast blue-gray of the Pacific Ocean, heaving and rolling the life it contained. She would not have thought of the sea’s power to both create and destroy.

***

A soccer ball washes ashore on Middleton Island in the Gulf of Alaska. On it, handwritten script in permanent marker that identifies its origin as a grade school in Rikuzentakata, Japan, 30 minutes north of Kesennuma. Its owner, Misaki Murakami, survived the tsunami but his family lost their home. It is a personal effect recovered from his home. On one of the panels are kanji characters inscribed by a classmate that read Ganbatte. Good luck.

***

I can only imagine what changed Obā’s heart. Perhaps it was my grandfather. According to my father, Ojī was more sympathetic. It was Ojī who responded to my father’s letter to say that he understood. Or maybe the simple need of a grandparent to hold her grandchild eroded her pride. But these are all, in a way, little fictions: my American need to emote in conflict with a Japanese inclination to accept.

Regardless, Obā and Ojī came to the United States. I wonder what they thought when they held this chubby black-haired infant boy, whether they struggled to pronounce my English first name. What it felt like to stare into the deep, brown eyes of a grandchild whose blood ran mixed. Or if any of this mattered at all.

What I do know: When Ojī and Obā journeyed halfway across the globe to the unlikely destination of Duluth, Minnesota, they didn’t know my parents arranged to leave me with a family friend at the beginning of a cross-country road trip across America that doubled as both honeymoon and getting-to-know-the-in-laws. When Ojī said goodbye to me, he wept. It was the last time we were together and the only time my dad saw his own father cry. My grandfather died in Japan, in 1987.

The only Japanese uttered in my home was spoken into the telephone on holidays. On those days, I rushed to answer the phone in the hope of hearing the voices of my Japanese relatives. Moshi moshi, came the greeting. When I answered in English, the caller usually responded, Ahhhhh… Toshifumi-san?

Dad, for you.

If my mother answered, the single phrase she knew: Chōttō matte, kudasai. One moment, please. I would sit on the brown shag carpet speckled with gold and red and yellow, my back to the heat vent, shirt lifted so the hot air blew up my skin and ruffled the black hairs on my neck. The book on my lap stayed open to the same page as I listened to one half of a conversation, mouthed words whose accented syllables I will never utter with any meaning. A pause for the delay, then the muffled return. A smile, a laugh, an imperceptible head bow from my father.

***

A Canadian finds the rusted hulk of a Harley-Davidson motorcycle on the shores of British Columbia and traces its license plate to its owner, Ikuo Yokoyama. Photos of the bike reveal a year at sea: spokes rusting away and missing, corrosion widespread across a frame whose gleam has been replaced with a forlorn absorption of the light that reflects upon it. Yokoyama resists an outpouring of internet-fueled financial support to restore the bike and repatriate it. Instead he asks that it be preserved in a museum as is, a memorial to what was lost.

***

During a precious summer break from the Air Force Academy, I joined a family trip to Japan. Eager to show the Japanese I’d picked up over two years of college classes, I greeted Obā. My father told her that I knew Japanese now, that she should speak to me. We sat down in the living room of the small family home in Kesennuma. The air was heavy with the smell of the nearby ocean, mothballs, dust, and paper. But when she spoke, I could not understand.

***

Here is a list of Japanese words. Tsunami. Pronounced “tsoo-nah-mee.” Translation: “harbor wave.” E. Pronounced “a-ay.” Interrogative. Translation: “What?” Hayaku. Pronounced “hi-yah-koo.” Translation: “hurry.” Hashitte. Pronounced “hah-shht-ay.” Imperative. Translated to English: “Run.”

 

Ni (Two)

At 2:46 p.m. on Friday, 11 March 2011, a 100-mile-long section of the Pacific tectonic plate 19 miles deep thrusted beneath Japan. Richter scale needles twitched. Japan shifted eight feet east. The Earth shuddered off-axis. The seabed rose, lifting the ocean above it by 25 feet. All that water had to go somewhere. And it did — away, in a series of waves that raced west at 86 miles per hour. The tsunami made landfall roughly 45 minutes later on the shores of my father’s hometown of Kesennuma in northeast Japan’s Miyagi Prefecture.

My 11 March dawned no different than any other. I woke up and checked Facebook over coffee. My sister posted something about a big earthquake in Japan, but the family was fine. Big earthquake, Japan: happens all the time. I didn’t think much of it during the 45-minute drive from Columbia, South Carolina, to Shaw Air Force Base, NPR now revising the magnitude, the Richter climbing. I paid it no mind during my 12-mile run before work. It was spring in South Carolina, flowers opening under a rising sun, the air heavy with their dewy scent.

The tsunami made landfall on the shores of my father’s hometown of Kesennuma in northeast Japan’s Miyagi Prefecture.

It wasn’t until after I showered and changed into my uniform that the narrative unraveled. I turned on the car and the radio cascaded breaking news of a large tsunami in Japan. But even then, I did not think of the risk to my father’s hometown, a fishing city in northeastern Miyagi Prefecture directly in the tsunami’s path.

At work, I punched a code into a keypad and walked through a door into the cubicled space I shared with close to 50 other officers. The room was quiet, all eyes glued to the televisions on the wall. I looked over my shoulder and from the second floor of the Air Forces Central Command Headquarters, I watched 22,000 Japanese die.

***

In the years that follow 3/11, I will often open my laptop to type “Japan Tsunami” into a search engine. In a half second, tens of millions of results cascade down the screen, many of them videos.

***

No phones were allowed in my office. I left to use the bathroom, checked my phone: a missed call and a voicemail from my mother: Matt, call home. My gut twisted.

My mother answered. They were driving from their home, nestled in the green pines and gray popple outside Duluth, to an aunt who had cable. My parents had never paid for cable television — considering it either unaffordable or unnecessary. Now, for the first time in their lives, a luxury became a necessity. The internet was too slow; they needed to see.

Yes, I’ve seen the news, I said. But Lauren posted something on Facebook. Everyone is fine.

No. Uncle Kazafumi called from his office in Kesennuma — it lasted eight seconds — to say he was okay. Then the call ended.

And he tried to call him back?

Yes.

And?

Nothing. Dad can’t get a hold of him, or anyone else.

***

11 March passed. Friday. 12 and 13, Saturday and Sunday. Monday, 14 March. Still nothing. I watched the same scenes looping on the office televisions.

A coworker blurted, “I’m just waiting for some Japanese person to show up on the TV and yell, ‘Godzilla! Godzilla!’” Someone nearby laughed mirthlessly.

The morning of the 15 March, my youngest sister, Lydia, received the news from our cousin in Tokyo. She spoke no Japanese and his English was broken but somehow he conveyed the news.

My uncle and aunt had survived. Tokuno Komatsu, our grandmother, was dead.

***

Sendai, a city two hours south of Kesennuma: Empty cars wash across the airport tarmac. The reporter flying above an ocean-covered Minami-sanriku: Where have all the people gone? Rikuzentakata. Ōshima. Ishinomaki. Miyako. Natori. And finally, Kesennuma, now burning an orange horizon of flame into the black pall of night.

***

Ten days after the tsunami, I boarded a flight to Japan. The U.S. military mobilized a relief effort called Operation Tomodachi. Friend. I called in every favor I had to deploy as a Tomodachi rescue planning officer.

Before the flight, my father told me that he was proud that a member of the family would be in Japan to help. He asked what I’d be doing there, but I didn’t know. I told him I sold my language abilities hard, maybe oversold them. That I was worried. Don’t worry, he said. It will all come back.


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The flight from Dulles to Narita International Airport was all but empty. Once aboard, I reviewed old Japanese textbooks and watched Harry Potter once in English, then twice in Japanese. I tried to sleep, but nightmares woke me with linguistic versions of the naked dream: Me, aside the American general to whom I’ve been assigned as a translator. His Japanese counterpart speaks a torrent of Japanese, then pauses to look at me and await the translation. The American nods intently, casting ever-increasing looks my way. I recall one word in 10, try to divine meaning from inflection and posture. My mouth works, but the words do not come.

The bus ride from Narita to Yokota Air Base on the outskirts of Tokyo bore no witness to the quake and tsunami. No billboards hung precariously, no cracks split the roadways, and the lights were on. It was as if nothing happened at all. At Yokota, I disembarked to a cold, snowy night and entered a hangar to process into the Tomodachi task force. Airmen, clad in multiple layers, walked between different stations in the hangar, pausing at powered space heaters to warm themselves in the frigid night. I thought of the thousands of Japanese shoved into tiny makeshift evacuation centers. I imagined how they huddled, warmed only by blankets and each other.

***

Yokota fell away from my window of an Air Force HH-60G helicopter as it lifted off and flew east. I needed to see affected Japan for myself. It wasn’t until we were out over the ocean, flying outside an imaginary bubble around Fukushima that I did.

Rivers of debris from the tsunami appeared on the surface of the Pacific and streamed to the horizon, a flotsam road of shattered wood and plastic. We flew low, eyes out and scanning for life. The last survivor had been pulled from the water a week prior, but we hoped despite the odds, knowing we were far more likely to spot the dead.

A crew member saw something, and the helo banked hard. Over the intercom, he admitted it was probably nothing but worth investigating. Lower, slower, we orbited until the rotor wash beat the sea into mist over what turned out to be a white sheet rippling into the depths.

The farther from Japan, the larger the debris. Refrigerators and freezers. Orange tiled roofs bobbed in the blue and gray, impossibly buoyant. The wall of a home, the glass of a window somehow intact, offered a view into the saltwater beneath. All of it surrounded by a mass of splintered wood.

***

The shivering woke me again. I blinked into the darkness of the Sendai Airport first class lounge and pressed a button on my watch. 0300. I retreated further into the insulation of my puffy coat. Snores came from airmen off-shift from their post on the airport roof. Periodically throughout the night one would return and hand off a radio the size of two stacked laptops, then pop a sleeping pill while the other ran air traffic.

It was supposed to be a short visit, an hour or less. Just enough to make contact with the senior officer on the ground and determine what, if any, help I could provide as a planner. But the sound of the helicopter was only audible long enough to make radio contact with the airman on the roof: Tell Major Komatsu that we have to return to Yokota. We’ll be back when we can.

The cold shook me awake every 15 minutes until I stood up at 0600 and crept out of the dark room and into the daybreak of the terminal. Behind glass windows stories high, I wandered the vacant space, pausing at the vendor stands. The airmen were initially ordered not to take any food, but soon after they arrived, vendors themselves showed up and told them to take what they wished. The stacks of dried cuttlefish and shrimp-flavored crackers vanished, leaving only inscrutable books of manga and the assorted comforts required to heel the modern traveler. I lifted one of the books and perused a few of the oddly colored pages, taking in black and white lines of manga from back to front. I set it back in its place and looked out the glass.

Refrigerators and freezers. Orange tiled roofs bobbed in the blue and gray, impossibly buoyant.

In between the east end of the runway and the coast, a road once connected Kesennuma with Sendai; I’d made the drive twice during family trips. Now, I thought about packing my ruck, stuffing it with MREs and walking north, picking my way through the detritus until I reached my father’s hometown. My grandmother lay in the freezer of a morgue. The old family home, gone. Dozens of extended family — great uncles and third cousins and aunties once-removed — missing.

***

The morning of 27 March, I sat in my room back at Yokota alone after a run inside the confines of the base perimeter, under the pink-white beginnings of the cherry tree bloom washing the country from south to north. A rebirth of spring, of hope, of all things green and full of life.    

Three hundred miles away, my relatives cremated Ōba’s remains.

***

Our rescue helicopters and crews went home, the work of finding and extracting the living long over. Only the dead remained missing, and the Japanese government politely declined U.S. military support to the search. My job as a rescue planner turned to playing games of what if. What if an American aircraft transporting radiation measurement crews crashes inside the Fukushima no-fly zone? Who will rescue them and how will we coordinate between Japanese and American operations centers?

These questions could only be answered in conversation with my Japanese counterpart at the Japanese Rescue Coordination Center, located 53 minutes down the Ome train line, on Fuchu Air Base. When we met in the lobby of the Japanese Air Self Defense headquarters building, a fellow American officer acting as my linguist introduced Okahashi-san. We smiled and bowed, then he presented me with his meishi (business card) in the manner I learned in my sophomore Japanese class at the Academy: Both hands present, both receive. Study the card, then place it only in a chest pocket; never, ever in a disrespectful pants pocket.

Fatigue lined his face and eyes — Okahashi-san has worked twenty hours every day since the tsunami. Lt Col Okahashi said something, smiled and gestured toward an imaginary flat surface a few feet off the ground. He sleeps on a cot in the back of the Rescue Coordination Center.

As we ate pork katsu at the Japanese dining facility, I attempted Japanese the best I could. I explained my last name, and when I said Kesennuma, he said, haltingly, “Your daddy. From Kesennuma?” Yes, I said. He simply frowned, lowered his eyes, shook his head and said no more.

***

Cell phones document the tsunami’s arrival in Minami-sanriku from ground level. A woman’s voice reverberates across the town, alternating with sirens to warning the residents over a citywide loudspeaker system. Impossibly, it continues even as the tsunami piles into the streets and people scream to those who’ve not yet made it to high ground, continues even as the ocean continues its inexorable rise. Until it falls silent. And all that remains are the cries of the Japanese who have survived.

***

When I met my Japanese cousins for dinner, I’d been asking my father for weeks to arrange for me to visit Kesennuma at the end of my deployment. I missed my stop on the train from Yokota, had to double back at the next, then wait at the eki for the only cousin who spoke any English to walk from the restaurant. All around me, life streamed through automated ticketing gates amid the wall of sound that is a Tokyo train station during evening rush hour. And yet, not so far away, their countrymen were digging through rubble with their bare hands. Posting desperate signs for missing persons.

We did our best to converse around our sukiyaki. They showed me pictures from Kesennuma. The old family home, gone. My uncle’s two-story office, first floor hollowed by the tsunami. My uncle, passed out on his floor with an empty bottle of whiskey nearby. Uncle drink lot now.

When I asked my cousins about my request to visit Kesennuma, their eyes dropped and they picked at their food. Mizuki — the English speaker — pulled out his phone. We call your daddy. He dialed, spoke Japanese when my father answered. I could not interpret Mizuki’s body language. He handed me the phone. My father talked around the question — his mother’s death, the family shock, the loss of the business and deaths of two employees, the destruction, how his brother wouldn’t say no to my visit but wouldn’t say yes either — until I interrupted him.

“Dad, what’s the bottom line?”

“Culturally, they would lose face if they said no. But the timing is bad.”

“I’d be a burden.”

“Yes.”

“But I have to make the decision.”

“Yes. You will have to tell them you do not want to go.”

“OK, then. I’m not going.” I handed the phone back to my cousin, and the relief on his face told me everything I needed to know.

***

Of the 12 million tsunami videos, I will not watch them all. And yet it will be too much, as well as somehow not enough.

***

On my last day in Japan, I sat with the Air Force colonel who led my shift. He was a pilot without a cockpit anymore, his jet long mothballed. He’d flown a desk for years now, he said as he smiled and removed his glasses; this was his last hurrah. Then he asked about what drew me to volunteer for this. When I told him, he fell silent.

“I’m sorry,” he said. “We should have found a way to get you to Kesennuma.” Then he handed me his card, thanked me for what I’d done, and I walked out of the operations center for the last time.

Before boarding the bus to Narita, I walked to a nearby cherry tree whose branches drooped under a blooming mantel. It stood above a patchwork of dirt and a browning white carpet of fallen blossoms. I found a living flower within reach and pinched its green stem, careful not to disrupt the delicate petals above it. Once free, I carried it two-handed; one pinching its base, the other cradling the bloom in my palm until I was back in my room. A book of devotions lay open on my desk, a gift from my parents. I placed the flower in the book, closed it.

 

San (Three)

 

2018. The shinkansen pitches us north from Tōkyō, picking up speed until the bullet train hits 200 mph and the endless series of the Tōhoku region’s ubiquitous rice paddies visible through my window blur green, flickering as dike-top roads come and go. I have returned to hear, yes, but also to touch. Taste, smell, and once again: see.   

We strategize. Three of us: my father, the linguist I’ve hired, and me. A cousin produced the name of the rest home where my grandmother perished: Shunpo. A classmate worked at Shunpo on 3/11, but my cousin is unwilling to connect us. So the linguist puts on her fixer hat and determines the former manager not only survived, but rebuilt Shunpo in a new location and now speaks internationally on tsunami readiness. It’s as good a lead on determining how my grandmother died as we’re going to get. Anticipation builds as we get off the bullet at Ichinoseki for the drive to Kesennuma until I’m straining against my seatbelt and we finally get where I could not go seven years ago.

I have returned to hear, yes, but also to touch. Taste, smell, and once again: see.

Kesennuma. No longer confined by glass or screen, I step from a cousin’s car in front of the vacant lot that was once 2-13-16 Nakamachi-cho. My father and he speak quietly in Japanese. The home I remember. His home. From where I stand, I could have reached over the street’s gutter and touched the house’s wall, perhaps taken in that odd mothball scent that seems to accompany my few memories of the texture of the place. But there is nothing but the tang of salt air in between me and the violet dusk of a sun long since set behind the hills of tall pine that mark Kesennuma’s western edge.

***

The tsunami is everywhere.

Blue placards on buildings show its maximum height with typical Japanese simplicity: a horizontal line and measurement in meters, in white lettering. Buildings still slated for demolition next to the orange-brown of cleared earth. Construction signs and workers and new roads unimpeded by human artifice. Signs along the sides of the road that undulates up and down through the endless series of ria (“bay”) that pocket the Sanriku coastline mark the tsunami’s maximum inundation points. Dystopian reconstructed landscapes behind massive seawalls that stretch across the horizon. The “Dragon Tree” of Kesennuma — a gnarled pine that survived the tsunami only to later die and be preserved where it stands on the cape of the Iwaisaki area of the city. The “Miracle Pine” of Rikuzentakata: the sole remaining tree of an estimated 70,000 that made up a coastal forest, eventually felled by the saltwater left in the ground by the tsunami, then preserved in detail at an estimated cost of 150 million yen (close to 2 million dollars based on the exchange rate at the time). O-tsunami, the survivors say, applying the honorific “o-” prefix because they cannot adequately capture in words a full integration of all senses. It roared. Smelled of salt. It burned, pulled, swept.

It was incomprehensible in a way that can only be assembled by a comprehension of  what it left behind.

***

We climb a path beneath old-growth pine and cedar until a panorama of the city reveals the tsunami’s reach, still clear, even now. Gray and green mark the untouched. Yellow earth, the scar of the destroyed, the still-being-rebuilt. My cousin guides my father and me to the family gravesite. A light breeze, cool with the ocean across my skin, the sound of traffic. The smell of needle and ocean. I grasp at the sensory through the mantle of jet lag and culture shock, hoping to hold on to this moment. My father stands in front of a polished granite marker, brings his palms together and lowers his head to offer a silent prayer.

It’s been a decade and a half since I last saw my Aunt Fumiko, but her face remains cherubic, her skin pale and smooth. She apologizes for not having the snack she recalls as a favorite: a mix of salted peanuts and chili-flavored rice cracker crescents. She looks thin but well. I show her pictures of my family. When I produce an app on my phone that lets her see my infant daughter at that very moment sleeping halfway around the globe, she smiles.

Kawaii, ne. So cute.

She tells me that the earthquake found her in the midst of shopping. When the world ceased shaking, she felt an overwhelming urge to immediately head home. Something horrible was going to happen. She followed her instinct and drove straight to the new house, three miles inland from the old one that no longer exists. Her son called at about 3:15 p.m. after seeing tsunami warnings on the news. Obā was at Shunpo, but my aunt thought it would be safe. It had two floors, a good flat roof, was a fair distance from the ocean. She worried about my uncle, whose office was on the downtown waterfront at the tip of Kesennuma Bay.

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The Ugly History of Beautiful Things: Pearls

Illustration by Jacob Stead

Katy Kelleher | Longreads | March 2019 | 16 minutes (4,107 words)

In The Ugly History of Beautiful Things, Katy Kelleher lays bare the dark underbellies of the things we adorn ourselves with. Previously: the grisly sides of perfume and angora.

* * *

“There was once upon a time a very old woman, who lived with her flock of geese in a waste place among the mountains, and there had a little house,” begins The Goose Girl at the Well. Published by the Brothers Grimm, this strange little story describes a princess who comes to live with a poor crone in that wretched waste place after she fails her father’s Lear-like test to profess her love and devotion. The girl is lovely, as befits a fairy-tale princess — “white as snow, as rosy as apple-blossom, and her hair as radiant as sun-beams” — but there is one detail that always snags in my mind: “When she cried, not tears fell from her eyes, but pearls and jewels only.”

The rest of the story is a bit boring, I’m sorry to say. The girl returns home, the king learns his folly, and the old woman disappears into thin air, taking only the precious stones that fell from the girl’s magical tear ducts. But it ends on a funny note:

This much is certain, that the old woman was no witch, as people thought, but a wise woman who meant well. Very likely it was she who, at the princess’s birth, gave her the gift of weeping pearls instead of tears. That does not happen now-a-days, or else the poor would soon become rich.

I wish Grimm’s narrator had lived to see our world, one where pearls are so inexpensive that almost anyone can own a pearl necklace or a set of earrings. These gemstones are no longer precious, and they come neither from red-rimmed eyes nor from secret caverns in the ocean, but from underwater baskets strung together on sprawling sea-farms. Pearls were once mystical objects, believed by some to be the tears of Eve, by others to be the tears of Aphrodite. There are stories of pearls falling out of women’s mouths when they utter sweet words, and pearls appearing from the spray of sea foam as a goddess is born. Now we know better: pearls are made from some of the basic and common building blocks of nature — calcium, carbon, oxygen, arranged into calcium carbonate particles, bund together by organic proteins. They are created out of animal pain, which has been sublimated into something iridescent and smooth, layered and lovely. Born of irritation, these gemstones can be mass-produced and purchased with the click of a button. These gems, like so many things, have lost some of their luster thanks to the everyday degradation of value that comes with globalization and 24/7 access to consumer goods. Thanks to Amazon, you no longer need to plumb the depths of a river or visit a jeweler to purchase a set of freshwater pearl drops. With one-click ordering, you can have a pair of dangling ivory orbs delivered to your house within days — in some places, hours..

And yet: imagine opening an oyster and seeing that slimy amorphous lump of muscle, and nestled among it, a single pearl. The fact that such iridescent, shape-shifting beauty can come from a mucus-y mollusk remains something of a miracle, primal evidence that the world orients itself toward beauty. Or so I want to believe.

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How To Hide An Empire

Bettmann / Getty

Bridey Heing | Longreads | March 2019 | 13 minutes (3,528 words)

What do we think of when we think about the United States and the country’s history? This seemingly simple question rests at the heart of Northwestern University Professor Daniel Immerwahr’s new book, How To Hide An Empire. Immerwahr posits that, for the vast majority of people living in the contiguous United States, our understanding of our own country is fundamentally flawed. This is for one central reason: We omit the millions of people and large territorial holdings outside of the mainland that have, since the founding of the country, also had a claim to the flag.

In his book, Immerwahr traces US expansion from the days of Daniel Boone to our modern network of military bases, showing how the United States has always and in a variety of ways been an empire. As early as the 1830s, the United States was taking control of uninhabited islands; by 1898, the United States was having public debates about the merits of imperial power; by the end of World War II, the United States held jurisdiction over more people overseas — 135 million — than on the mainland — 132 million. While the exact overseas holdings and the standing of territories have shifted with time, what has not changed is the troubling way the mainland has ignored, obscured, or dismissed the rights of, atrocities committed against, and the humanity of the people living in these territories. When we see US history through the lens of these territories and peoples, the story looks markedly and often upsettingly different from what many people are told. Read more…