Search Results for: New York Times

How ‘Jane Crow’ Is Ravaging Families of Color

(Michael Brennan/Getty Images)

Six or seven years ago, I met a teenage mother in the Bronx who was mired in the city’s bureaucratic and legal systems. It wasn’t just through no fault of her own; the blame for the circumstances in which she and her young son found themselves rested squarely with the same bureaucracy and courts that were condemning them. The city’s family shelter system refuses aid to anyone who has family who says they will house them, and the city goes to lengths to track down family members. This girl’s grandmother had told city officials she would house the girl, but when she gave birth, she kicked them both out, saying she didn’t want to live with a baby. The girl went to live with her brother and his girlfriend, but became a pawn in their fights, and was ultimately kicked out of their place too. It was winter, so she tracked down her father, who was squatting in a decrepit, vermin-infested building in the Bronx. She did her best to keep her boy safe, including taking him to doctor appointments required by the city in exchange for care for some of his medical issues. One day, she had to choose between making it to an appointment with the family shelter system or going to one of those doctor appointments. Desperate to get her son out of that vermin-infested building, she skipped the doctor, just that once. The doctor reported the missed appointment, and investigators went to her grandmother’s place, and then her brother’s, where her brother’s girlfriend suggested they find the father at his squat. When they arrived and found the baby amid all that vermin, they took him away. His mother, who was not a drinker or drug user, diligently went to parenting classes, Narcotics Anonymous and jumped through every other hoop the city placed before her — whatever she needed to do to get her son back. She was a better, more attentive and more devoted parent than most others I’ve known, and after letting her down over and over, the city punished her, treating her like a stereotype she didn’t fit and taking away the one thing she had ever cared about.

I thought of her this weekend when I read the New York Times‘ exposé on New York City’s use of foster care as punishment for “predominantly poor black and Hispanic women,” a practice that the Times reported some have nicknamed “Jane Crow,” in reference to the laws that codified the American practice of racial segregation.

In the Times story, one of the lawyers who represents these women in court explains how Jane Crow works:

“It takes a lot as a public defender to be shocked, but these are the kinds of cases you hear attorneys screaming about in the hall,” said Scott Hechinger, a lawyer at Brooklyn Defender Services. “There’s this judgment that these mothers don’t have the ability to make decisions about their kids, and in that, society both infantilizes them and holds them to superhuman standards. In another community, your kid’s found outside looking for you because you’re in the bathtub, it’s ‘Oh, my God’” — a story to tell later, he said. “In a poor community, it’s called endangering the welfare of your child.”

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Mourning the Low-Rent, Weirdo-Filled East Village of Old

Jeremiah Moss | Vanishing New York: How a Great City Lost its Soul | Dey Street Books | July 2017 | 28 minutes (6,876 words)

As someone who was evicted from her East Village apartment in 2005 — and who now finds herself worried about losing her place in gentrifying Kingston, New York — I was excited to see that Vanishing New York blogger “Jeremiah Moss” (the pseudonym for psychoanalyst Griffin Hansbury) had a book coming out.

Since 2007, Moss’s blog has catalogued the shuttering of one New York City institution after another, and staged demonstrations (which he himself didn’t attend, for fear of outing himself) to try and save them. Where his blog has tended to focus mainly on the East Village and lower Manhattan, his book, Vanishing New York: How a Great City Lost its Soul, is more comprehensive, looking at the city as a whole, one borough and neighborhood at a time. It traces what he’s labeled today’s “hyper-gentrification” to the Koch era, and explores the problem in historical, economic, sociological, psychological, and personal terms.

Although Moss has been making his living for years as a shrink, he came to the city more than twenty years ago with the hope of becoming a writer. Having garnered glowing endorsements from veteran New York chroniclers like Luc Sante — not to mention the rare earnest blurb from Gary Shteyngart — it seems he’s now truly arrived.

Below, the first chapter, “The East Village.” — Sari Botton, Longreads Essays Editor

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Flying Solo

Illustration by Katie Kosma

Jen Doll | Longreads | July 2017 | 24 minutes (6,048 words)

 

The day after my boyfriend of nearly a year broke up with me because I wasn’t an evangelical Christian also happened to be the day before a trip we’d planned together: five days and four nights in beautiful, sunny, USA-tropical Miami. It was supposed to be a romantic escape from January New York, gray in the best of instances but ever drearier on account of the swirling political anxiety and despair that followed Donald Trump’s election and inauguration. It was like the weather was in on everything that had turned us all upside down, too; it rained like the skies were weeping. (They had good reason, what with climate change.) Since November, politics was all anyone was talking about, all anyone could talk about. We’d been looking at each other with dazed, pained expressions while attempting to gird ourselves for what was next, and the nexts kept coming, faster and more furious. Talking about politics was increasingly exhausting, even when you did it with people you agreed with. But with my boyfriend, talking about politics had become something else.

It turned out that he had been living something of a double life, unknown to me upon perusal of his Tinder profile and most of the numerous dates we’d been on since. From May to fall he appeared as your typical liberal “coastal elite,” or at least my conception of one, which is to say, he wore plaid shirts and hipster sneakers, he enjoyed drinking and good food and Brooklyn bars and indie bands; he was sophisticated and smart and funny and sweet and quirky. He worked in the arts. He was, like me, writing a book. I never once saw him read a Bible.

Except. As we grew closer, this valuable information began to flow out, in fits and starts. He’d grown up evangelical, and even though I believed he’d moved on from what I considered a repressive childhood — after all, he was dating me, a person whose secularity very nearly dripped from her Twitter page; he was enough of a progressive to wrestle with the views of his Trump-voting parents and even criticize them (though not to their faces) — what appeared to be vestiges of those beliefs would pop up now and again in our conversations, emotional bombs that led to explosions.

After I participated in the Women’s March in New York City, he confessed he’d once been in a march, too. But, um, a pro-life one. “Ages ago, though, and it was pretty lame,” he said.

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Percy Ross Wants to Give You Money!

Illustration by Matt Lubchansky

Jacqui Shine | Longreads | July 201723 minutes (5,700 words) 

Percy Ross was a trash-bag tycoon, a serial entrepreneur who had made millions in plastics in the 1960s and relished spending it. But in 1977 he staged an astonishing reinvention. Ross would become a philanthropist — and not just any philanthropist, but one for people like him: a “blue-collar millionaire,” as he put it. He’d give money away the way he’d gotten it, in bills small and large, and always when it was needed the most. He’d portion out his millions in cash, in checks, accompanied by the satisfying clink of a silver dollar. Percy Ross would become, as the newspapers called him, “America’s Rich Uncle.”

Ross always said — boasted, really — that he’d made and lost two fortunes. It was his third business that stuck, the one in plastics. Ross had been a fur auctioneer in the 1930s — he met the woman who eventually became his wife at a craps table in Las Vegas while in the company of Clark Gable — and an organizer of farm-equipment auctions. In 1958, the story went, Ross borrowed $30,000 to invest in a failing plastics company. He knew nothing about the industry, and within five years he’d filed for bankruptcy — but with hard work, the help of his family, and a little innovation, he eventually turned the company around. Poly-Tech, as he renamed it, made plastic garbage bags. He liked to tell people he sold Poly-Tech for $8 million on the same day Neil Armstrong walked on the moon: July 20, 1969.

The story of the trash-bag turnaround was part of Percy Ross’s pitch-perfect rags-to-riches tale. Born in 1916 in Laurium, Michigan, a small town on the state’s copper-rich Upper Peninsula, Ross was the son of immigrants, desperately poor Jews from Russia and present-day Latvia. His father was a junk dealer who worked constantly, and so did his three sons. By the age of 6, Percy had begun making weekly rounds through the neighborhood with a wagon of farm eggs his father had bought for 12 cents a dozen, which he then sold to neighbors at a 3-cent markup. He sold magazines. He started his own business rebuilding car batteries. He would have shined shoes at the country club if they hadn’t rejected him for being too poor and too Jewish.

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Our Zombies, Ourselves: An Undead Reading List

A still from the 1968 film 'Night of the Living Dead.' (Pictorial Parade/Getty Images)

When you think of zombies, it’s likely you envision something like the flesh-eating, immortal creatures created by George Romero, who defined a new genre of horror with Night of the Living Dead and Dawn of the Dead. Thanks to Romero, who died this week at the age of 77, the zombie movie has become more than a chance to feel scared. It’s also an essential lens through which we can view pop culture, politics, and society. In honor of the great director, here is some our favorite writing about the terror of the living dead.

1.“Why Black Heroes Make Zombie Stories More Interesting,” by Matt Thompson (NPR Code Switch, October 2013)

One of Romero’s most famous narrative coups was casting a black actor as the hero of his 1968 film, Night of the Living Dead. It was a decision that turned a run-of-the-mill horror movie into a complex commentary on the civil rights movement, and imbued other zombie films with the ability to criticize society.

The thing about good zombie fiction (and I say this as someone who enjoys an awful lot of zombie fiction) is that the zombies are never the most horrific thing. Zombies don‘t typically have the capacity for complex thought — they don‘t execute stratagems, play politics, torture people. All they do is feed. The true horror in any zombie story worth its salt is what other people do when faced with the zombie threat. Zombies are merely relentless; humans can be sadistic.

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The Lonely Life of a Pro Basketball Player

Jackson Vroman of Lithuanian BC Lietuvos Rytas scoring during a Euroleague match against Greek Aris TT Bank in Vilnius , Lithuania ,Wednesday ,Feb.20, 2008. (AP Photo/Liusjenas Kulbis)

There are only fifteen spots available on an NBA roster, so for the thousands of college players who wrap up their amateur status each year, that opening — coveted since picking up a basketball as a child — is a slim one.

For most who still follow that burning desire to make a living out of their various basketball skill sets, that means carving an existence overseas, a prospect that, while much more glamorous than in past years, is still a tough life. Yes, Skype and FaceTime have made communication with family members back home easier, but that’s dependent on finding a working (and consistent) WiFi connection. Depending on where you play, language barriers abound, and though the money is better than what the G League (formerly the D League) pays, it’s a never-ending hustle.

Talk with any player who has spent significant time overseas, and the path is a tiring one, which is why this New York Times’ examination of the life and death of Jackson Vroman by David Waldstein is all the more tragic. Vroman had all the tools to eke out a role stateside in the NBA, but an injury permanently derailed his chances to stick in the league. While he was in high demand, playing in six different countries over an eight-year span, the grind grew. Waldstein, who intended to write a piece about Vroman during his playing days, spoke with those close to the forward, who was found dead at the bottom of a friend’s pool in 2015 after ingesting a cocktail of ketamine, GHB and cocaine:

The Toronto encounter would also lead me to to Jackson’s father, Brett, a former center at U.C.L.A. and the one person whose life, in some ways, was just like his son’s. And I would also get to know Brett’s second wife, Pari Habashi, a therapist who loved, nurtured and fretted over Jackson until the day he died.

In April 2015, the three of them attended the 40th anniversary of John Wooden’s last championship team at U.C.L.A., one that Brett played on. Jackson was gaunt, not in playing shape and seemingly overcome with emotions and a growing spirituality. He went to where his stepmom sat, got down on his knees and hugged her.

“I remember he was just tired,” Habashi said. “I knew there was something different then. But he was so loving. He was hanging on Brett and hanging on me and saying, ‘I love you so much.’”

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Tennessee Williams’ Catastrophe of Success

(Evening Standard/Getty Images)

Four days before the 1947 Broadway opening of A Streetcar Named Desire, the New York Times published an essay by Tennessee Williams on the depression he’d experienced after the success of The Glass Menagerie summarily ended life as he’d known it.

Fame had turned Williams into a “public Somebody” overnight, a crisis that ultimately landed him in the hospital, “mainly because of the excuses it gave me to withdraw from the world behind a gauze mask.”

The sort of life that I had had previous to this popular success was one that required endurance, a life of clawing and scratching along a sheer surface and holding on tight with raw fingers to every inch of rock higher than the one caught hold of before, but it was a good life because it was the sort of life for which the human organism is created.

I was not aware of how much vital energy had gone into this struggle until the struggle was removed. I was out on a level plateau with my arms still thrashing and my lungs still grabbing at air that no longer resisted. This was security at last.

I sat down and looked about me and was suddenly very depressed.

After spending three months witnessing inequities that felt wrong in a luxury hotel, let alone in a functioning democracy, Williams sought salvation from fame’s spiritually-bankrupt life of leisure, hoping to distance himself from a toxic setup he believed hurt everyone it touched:

The sight of an ancient woman, gasping and wheezing as she drags a heavy pail of water down a hotel corridor to mop up the mess of some drunken overprivileged guest, is one that sickens and weighs upon the heart and withers it with shame for this world in which it is not only tolerated but regarded as proof positive that the wheels of Democracy are functioning as they should without interference from above or below. Nobody should have to clean up anybody else’s mess in this world. It is terribly bad for both parties, but probably worse for the one receiving the service.

Williams suggests we should let machines take up some of humanity’s unwanted tasks, then takes a poetic detour into the consequences of that automation. Removing work from the equation of living, he observes, creates a void of paranoid inertia. Just as he concludes that outsourcing this work to fellow humans breeds depression, he notes that advances in technology designed to lighten the load often render the average person fearful of struggle itself.

We are like a man who has bought up a great amount of equipment for a camping trip, who has the canoe and the tent and the fishing lines and the axe and the guns, the mackinaw and the blankets, but who now, when all the preparations and the provisions are piled expertly together, is suddenly too timid to set out on the journey but remains where he was yesterday and the day before and the day before that, looking suspiciously through white lace curtains at the clear sky he distrusts. Our great technology is a God-given chance for adventure and for progress which we are afraid to attempt.

The essay is available online as part of The New School History Project, a site where students curate a trove of recovered archival material to provoke critical and informed discussion.

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Alexander Chee on Rediscovering Art for Pleasure in Greece

(Christian Marquardt/Getty Images)

In creating a routine “entirely alien to his normal life,” Alexander Chee attempted a real vacation from his work as a writer on a recent trip to Greece. For the New York Times, he sketches his way around Sifnos, capturing both the “least famous” Greek island and his memories of it in a Moleskine notebook. In rediscovering the pure pleasure of art, he draws fresh strength to fuel his writing. (You can read the first chapter, The Queen of the Night, Chee’s latest novel, here.)

Drawing is an excellent way to remember a place. In my mind I can still see clearly the towns I drew and the mornings I spent there.

When I left on the ferry home, I could feel I had in fact relaxed, deep down, in some way that was entirely new to me. But also, drawing had opened that new door to the old place. It had brought me back to the pleasure of the art you make just for yourself, where all art begins, easy to lose track of when you become a professional writer. Your own private conversation about ideas and aesthetics.

Vacation is so often cast as a luxury now in America, a bourgeois game of Instagram tagging and food photos. But for me, in Sifnos, I came to know it as the time in the year when you find not only rest, but also the strength you need to meet your work and your life when you return to them. In the years since, it’s been hard to be an American writer and take vacations like this. But I would never want to live the other way — without them — again.

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California’s Housing Crisis Is About Jobs, Not Houses

Frederic J. Brown /AFP/Getty Images

The median home price in California has reached $500,000 — more than double the cost nationally — and a new brand of housing crisis is here. It’s nearly impossible for anyone to afford a home in cities like San Francisco, Los Angeles, or any surrounding suburbs. As today’s New York Times reports, this means people like Heather Lile, a nurse making $180,000 a year, live in distant Central Valley towns like Manteca and commute two hours to get to work. “I make really good money and it’s frustrating to me that I can’t afford to live close to my job,” she tells the reporter. Read more…

The Silent Prayer That Derailed Mahmoud Abdul-Rauf’s NBA Career

Mahmoud Abdul-Rauf stands in prayer during the singing of the National Anthem in 1996. (Brian Bahr / Allsport)

Despite starting 57 games, throwing 72 touchdowns, and rushing for an additional thirteen TDs, it is likely that Colin Kaepernick will not play in the NFL this upcoming season. The quarterback, who opted out of his contract with the San Francisco 49ers this past spring in the hopes of signing with another team, has been blackballed from the league, a side effect of kneeling during the national anthem last year. Kaepernick became a polarizing figure in the resurgence of athlete activism, and as such, he might have taken his last snap in the NFL.

Mahmoud Abdul-Rauf has been in Kaepernick’s position, as he explains in an interview with The Undefeated. Twenty years ago, the guard was one of the NBA’s most electric players, a 6-foot-1 do-it-all scorer who quickly filled up a stat sheet with lightning-quick drives to the rim and perimeter jumpers.

But after eight years and nearly 9,000 points, he was gone. Abdul-Rauf converted to Islam just after he became a pro, and midway through the 1996 season he began a campaign of sitting during the national anthem. As he explained to the New York Times, “I just hope that this can be something that will cause people to look into issues more…It has made me realize more how, whether you want to use the word hypocritical or backwards, sometimes we are.”

Following a one-game suspension by the NBA which cost him $32,000, Abdul-Rauf and the league reached a compromise—the guard was allowed to stand and pray with his head bowed during the anthem. But he was soon traded after the season, and would spend just two more years in the NBA before bouncing around several teams overseas. Perhaps Abdul-Rauf was just ahead of his time; the NBA was still dominated by hulking frontcourts that slogged through an offensive possessions, it wasn’t a league styled for Abdul-Rauf’s talents. Combined with his outspoken beliefs, and what seemed to many to be a radical and dangerous worldview, Abdul-Rauf couldn’t even get a try-out with another team once his contract with the Sacramento Kings expired in 1998.

It’s been two decades since Abdul-Rauf faded from the public eye, but with the arrival of the Big3, a three-on-three basketball league launched this summer for aging ex-NBA superstars (e.g. Allen Iverson, Rashadd Lewis), Abdul-Rauf, who suits up for the 3-Headed Monsters, has been rewarded with another platform to speak his mind. “To try to influence people to be socially, racially and politically conscious opposite of what the mainstream wants us to think is unacceptable,” he told the Undefeated. “Athletes are looked at and viewed with much more importance than teachers and professors by far by the youth.”

When a person like Kaepernick or anybody else comes and stands out against anything that is contrary to what image they want you to have as an athlete, then they will make an example of you because they want to discourage other athletes from doing the same thing.

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