Search Results for: Prospect

‘The Things We Own Can Own Us Too’: One Man’s Collection of Nazi Memorabilia

Kevin Wheatcroft, a man in Leicestershire, England, has amassed the world’s largest collection of Nazi memorabilia, estimated at a value of £100m. In this story from the archives of the Guardian, Alex Preston tours Wheatcroft’s private collection, which includes weapons and uniforms, paintings and photographs, Hitler’s furniture, 88 military tanks, and even the door to Hitler’s cell in Landsberg, where he wrote Mein Kampf.

On the way home I read Wheatcroft’s father’s autobiography and then stared out of the train window, feeling the events of the day working themselves upon me. The strange thing was not the weirdness of it all, but the normality. I really don’t believe that Wheatcroft is anything other than what he seems — a fanatical collector. I had expected a closet Nazi, a wild-eyed goosestepper, and instead I had met a man wrestling with a hobby that had become an obsession and was now a millstone. Collecting was like a disease for him, the prospect of completion tantalisingly near but always just out of reach. If he was mad, it wasn’t the madness of the fulminating antisemite, rather the mania of the collector.

Many would question whether artefacts such as those in the Wheatcroft Collection ought to be preserved at all, let alone exhibited in public. Should we really be queueing up to marvel at these emblems of what Primo Levi called the Nazis’ “histrionic arts”? It is, perhaps, the very darkness of these objects, their proximity to real evil, that attracts collectors (and that keeps novelists and filmmakers returning to the years 1939-45 for material). In the conflicting narratives and counter-narratives of history, there is something satisfyingly simple about the evil of the Nazis, the schoolboy Manichaeism of the second world war. Later, Wheatcroft would tell me that his earliest memory was of lining up Tonka tanks on his bedroom floor, watching the ranks of Shermans and Panzers and Crusaders facing off against each other, a childish battle of good and evil.

Read the story

Over 40 Years in “Closed Cell Restricted”: How Albert Woodfox Survived Solitary

Photo by msppmoore CC-BY SA 2.0

When Woodfox was eighteen, he was arrested for robbing a bar and sentenced to fifty years in prison.

Two weeks after Miller’s death, the four men were charged with murder. There was an abundance of physical evidence at the crime scene, none of which linked them to the killing. A bloody fingerprint near Miller’s body did not match any of theirs.

Woodfox often woke up gasping. He felt that the walls of the cell were squeezing him to death, a sensation that he began to experience the day after his mother’s funeral, in 1994. He had planned to go to the burial — prisoners at Angola are permitted to attend the funerals of immediate family — but at the last minute his request was denied. For three years, he slept sitting up, because he felt less panicked when he was vertical. “It takes so much out of you just to try to make these walls, you know, go back to the normal place they belong,” he told a psychologist. “Someday I’m not going to be able to deal with it. I’m not going to be able to pull those walls apart.”

Woodfox is reserved, humble, and temperamentally averse to drama. When he talked about himself, his tone became flat. He was scheduled to speak at a panel on solitary confinement the next day, and he felt exhausted by the prospect. “I get apprehensive when somebody asks me something I can’t answer, like ‘What does it feel like to be free?’ ” he said. “How do you want me to know how it feels to be free?” He’d developed a stock answer to the question: “Ask me in twenty years.”

At The New Yorker, Rachel Aviv profiles Albert Woodfox, a man originally sentenced to 50 years in prison for robbery. A member of the Black Panthers and the Angola 3, Woodfox spent over four decades in solitary confinement, despite a stunning lack of evidence against him in a prison murder.

Read the story

Against Confession: On Intersectional Feminism, Radical Catholicism, and Redefining Remorse

Laura Goode | Longreads | January 2017 | 23 minutes (5,818 words)

 

In the last formal confession I remember having delivered, I sat face-to-face in the room with a priest: the confessional booth and screen, while useful for dramatic staging in mob cinema, has mostly fallen out of the contemporary Catholic architecture. I was 10 or 12, and mostly absorbed the time with meditations on curse words and disobedience to my mother, too skittish to relieve myself of what I knew to be my more impure concerns, those having to do with other people’s private parts. There was nothing remarkable about this last confession, except for my discomfort with its blocking: why did God suppose that I, a young girl, facing this elder male stranger alone, would feel safe enough to truly unburden myself, or to be relieved by such an unburdening? After this event, I gratefully allied myself with my father’s discomfort with the sacrament—he has always felt a license to improvise within the choreography of the sacraments that my more faithful mother eschews—and I would not confess.

I was a senior in high school in suburban Minneapolis in 2002, when The Boston Globe published the sea-changing evidence of rampant sex abuse, and institutional harboring of abusers, within the Catholic church. One shudders to imagine a readier justification to depart from one’s own native faith, and the fact that it arrived in my defiant throes of late adolescence only accelerated my exit out the papal door. Catholicism was guilty of cloaking the wolf, so I would no longer call myself a Catholic. I traipsed off to college prepared to locate and adopt a more unimpeachable moral code, as convinced as any other 18-year-old that I was in possession of some sacred and unique ethical ambition absent from my parents.

Tellingly, since relieving myself of the formal sacrament of reconciliation, I have pursued no dialectical gesture more compulsively than the informal “confession.” Especially in those tender, feckless years that begin adulthood, I have always apprenticed myself to my own peccadillos, constantly working them over in thought, diary and conversation; I am constantly forcing myself to think, write, or speak at least some of the feelings and behaviors that disturb me the most. I am the partygoer forever in pursuit of the inappropriate comment everyone else is thinking. I am the stranger who will tell you the secret she’s never told anyone else; I can keep any secret but my own. Sometimes I inflect it with humor, sometimes rue; here, candor, there, shock value. I fetishize the intimacy of revelation between unlikely interlocutors. I am no evangelist, but O! paradox enamors me. Read more…

In China, Searching for Mysterious Gaps in the Family Tree

Imogene Lim's family: Grandmother Chan with seven of her eight children in Vancouver. Lim's mother, Lillian, is next to her mother, second from right. Mary is on the far left. Lillian and Mary fled Hong Kong during World War II. IMOGENE LIM

Veronique Greenwood | Atlas Obscura | December 2016 | 19 minutes (4,867 words)

Atlas ObscuraOur latest Exclusive is a new story by Veronique Greenwood, co-funded by Longreads Members and published by Atlas Obscura.

In southern China, not far from where the rice paddies fade into the urban sprawl of the Pearl River Delta, there is a place that used to be called the Four Counties. It’s farming country still, even in this age when everyone seems to be heading to make their fortunes in the cities. Small villages of low, tile-roofed houses speckle the landscape. People carry bamboo baskets full of root vegetables on their backs. Stray dogs trot purposefully through the village lanes, eyes alert for kitchen scraps. In the summer, the subtropical sun is like a hammer; in the winter, cold rain sweeps the fields.

It was to this place that Imogene Lim came in 2009. She had just a little bit of information to go on. But Lim, a Canadian anthropologist whose fieldwork has taken her to Tanzania to observe tribes of former hunter-gatherers, was on a voyage of discovery. And with the help of local authorities, she soon reached the object of her quest. She returned this year for a visit. In a Guangzhou hotel room this fall, having recently arrived from the Four Counties (now five, after a redrawing of borders), she took out a photocopied booklet. The cover showed a calligraphic title, proclaiming it to be a genealogy, and inside were page after page of branching diagrams. It had been given to her by a cousin in the village.

“This is my father,” she said, pointing to a name deep into the pages. Underneath it, in a language she cannot read or speak, it says, “Went to Canada, communication lost. Number of children: Unknown.”

Read more…

A Story of Racial Cleansing in America

Detail from a map of Cherokee territory over time. The green line designates their territory at the point of their forced removal. Red towns were Cherokee towns. Via University of Texas Libraries.

Patrick Phillips | Blood at the Root: A Racial Cleansing in America| W. W. Norton & Company | September 2016 | 17 minutes (4,588 words)

 

Below is an excerpt from Blood at the Root, by the poet Patrick Phillips.  The story begins in September of 1912, in the days after two assaults on white women. Ellen Grice claimed she was attacked by two black men who left before she was hurt. The next day Mae Crow, a 19-year-old white woman, was discovered  injured and unconscious in the woods. She allegedly regained consciousness for long enough to accuse a 16-year-old black youth, Ernest Knox. This story is recommended by Longreads contributing editor Dana Snitzky.

* * *

Journalists only started writing about the expulsions once the wagon trains of refugees grew too large and too numerous to ignore.

Though it would take weeks before reports reached Atlanta, in the days after the attack on Crow a nighttime ritual began to unfold, as each evening at dusk groups of white men gathered at the crossroads of the county. They came with satchels of brass bullets, shotgun shells, and stoppered glass bottles of kerosene, and sticks of “Red Cross” dynamite poked out through the tops of their saddlebags. When darkness fell, the night riders set out with one goal: to stoke the terror created by the lynching of Edwards and use it to drive black people out of Forsyth County for good.

In 1907, W. E. B. Du Bois had put into words what every “colored” person in Georgia knew from experience, which was that “the police system of the South was primarily designed to control slaves. . . . And tacitly assumed that every white man was ipso facto a member of that police.” In the first decade of the twentieth century, the days when all white men had been legally empowered to pursue and arrest fugitive slaves were only fifty years in the past, and the fathers and grandfathers of many locals would have been part of such posses in the days of slavery.

So it must have seemed natural to many whites when, each night around sundown, a knock came at the door and the adult men of the family were summoned to join a group heading out toward the clusters of black cabins scattered around Forsyth—along the Chattahoochee out in Oscarville, in the shadow of Sawnee Mountain north of Cumming, and south, toward Shakerag and Big Creek. It would take months—and, in a handful of cases, years—before the in-town blacks of Cumming were finally forced out, since many lived under the protection of rich white men, in whose kitchens and dining rooms they served. Instead, it was to the homes of cotton pickers, sharecroppers, and small landowners that the night riders went first, and it was these most vulnerable families who fled in the first waves of the exodus. Read more…

Home Is Where the Fraud Is

Banksy. Crayon House Foreclosure, East Los Angeles. Via Occupy.com

David Dayen | Chain of Title: How Three Ordinary Americans Uncovered Wall Street’s Great Foreclosure Fraud | The New Press | May 2016 | 26 minutes (7,150 words)

Below is an excerpt from Chain of Title, by David Dayen, the true story of how a group of ordinary Americans took on the nation’s banks at the height of the housing crisis, calling into question fraudulent foreclosure practices. This story is recommended by Longreads contributing editor Dana Snitzky

* * *

How could you not know who I am if you’re suing me?

Lisa Epstein drove down Highway A1A, along the Intracoastal Waterway, back to her old apartment in Palm Beach. At her side was her daughter Jenna, in a car seat; atop the dashboard was an envelope containing the monthly payment on her unsold co-op. Though her house was in foreclosure, Lisa always paid the mortgage on the apartment, her fallback in case of eviction.

Lisa gazed at the water out the window. She never wanted to miss mortgage payments; Chase told her to do it and promised assistance afterward, but then put her into foreclosure. The delinquency triggered late fees, penalties, and notifications to national credit bureaus. A damaged credit score affected a mortgage company’s decision to grant loan relief, which hinged on the ability to pay. Even if Lisa managed to finally sell the apartment, even if she could satisfy the debt on the house, the injury from this “advice” would stick with her for years. Chase Home Finance never mentioned the additional consequences, emphasizing only the possibility of aid. The advice was at best faulty, at worst a deliberate effort to seize the home. Lisa spent a lifetime living within her means, guarding against financial catastrophe. Now Chase Home Finance obliterated this carefully constructed reputation. She felt tricked.

America has a name for people who miss their mortgage payments: deadbeats. Responsible taxpayers who repay their debts shouldn’t have to “subsidize the losers’ mortgages,” CNBC host Rick Santelli shouted from the floor of the Chicago Board of Trade on February 19, 2009, two days after Lisa got her foreclosure papers. “This is America! How many of you people want to pay for your neighbor’s mortgage, that has an extra bathroom and can’t pay their bills, raise your hand!” The floor traders in Chicago, between buying and selling commodity futures, hooted. This rant would later be credited as the founding moment of the Tea Party. And it signified a certain posture toward delinquent homeowners, a cultural bias that equated missing the mortgage payment with failing the duties of citizenship. The indignation didn’t account for mortgage companies driving customers into default. However, lenders welcomed anything that humiliated deadbeats into blaming themselves. In most cases it worked: in the twenty-three states that required judicial sign-off for foreclosures, around 95 percent of the cases went uncontested.

But Lisa had an inquisitive mind. Before she would acquiesce, she wanted to understand the circumstances that led to this lawsuit from U.S. Bank, an entity she had never encountered before seeing it listed as the plaintiff. She had three questions: who was this bank, why did it have a relationship with her, and why was it trying to take her house? Read more…

What Ever Happened to ‘The Most Liberated Woman in America’?

All Illustrations by Michael Tunk

Alex Mar | Atlas Obscura | June 2016 | 27 minutes (6,812 words)

 

Atlas ObscuraOur latest Exclusive is a new story by Alex Mar, author of the book Witches of America, co-funded by Longreads Members and published by Atlas Obscura.

I am standing in the living room of a wood-paneled modular house out in the Nevada desert. Alongside me is Barbara Williamson, once called “the most liberated woman in America”; and slinking toward us, across the grayed-out carpeting, is a large, muscular, wild animal.

Now 78, Barbara had driven me here in a massive red pickup. The plan was to make tea and have a good talk in her office (just past the meditation room). But first, she wanted to introduce me to someone.

“Are you ready?” she asked.

Sure.

I followed Barbara through the kitchen.

Peggy Sue,” she called out gently. “Are you awake? Peggy Sue…”

We turned the corner into the living room, and that’s when I saw her. Her eyes are huge and almond-shaped, her ears point upwards (a signature of the breed), and her paws are striking in their size. Peggy Sue is a Siberian lynx, over 60 pounds, with powerful legs and sharp, two-inch-long canine teeth. She has not been de-clawed. I’d been aware of this fact, but only in this moment does it truly register: Barbara shares her home with what is, more or less, a small tiger.

“I wanted the wildness,” Barbara says. “I have a streak in me that just has a lot of wild desires, and it makes me feel really good to be accepted by a wild animal—I don’t know for what reasons. Back to the old motto: ‘If it feels good, do it!’”

Barbara, with her close-cut, bright-white hair and fuchsia lipstick, in light blue jeans and an ’80s-graphic parachute jacket, strokes the thick fur on the animal’s back and invites me to do the same. As we stand closer, each of us stroking Peggy Sue’s flanks, Barbara tells me they sleep together in the bed at night, sometimes curled up around one another.

Nearer now, the lynx looks a little raggedy, her skin a little loose, her long tail capped with two strange clumps of fur. She recently turned 20 years old—that’s how long ago Barbara retired to the small desert town of Fallon, Nevada, with her husband John. Out here on their 10-acre plot, the two created a spontaneous, guerilla-style sanctuary for “big cats.” Gradually, though, the creatures died of old age: three cougars, four bobcats, two tigers, two Barbary lions, a serval, two lynxes—and finally, three years and one month ago (Barbara keeps count), John himself. And now Barbara lives alone, with a single exotic animal, elderly herself, as her closest companion.

The lynx butts its head up against my legs.

“That’s a love gesture,” Barbara says.

The enormous cat does it again—two, three, four more times. I can feel the size and weight of her skull as she pushes me.

I’m aware that the affection she gives she can take away in a second. Read more…

A Liberated Woman: The Story of Margaret King

Emma Garman | Longreads | May 2016 | 16 minutes (4,200 words)

 

In October 1786, 27-year-old feminist philosopher Mary Wollstonecraft journeyed from London to her new temporary home: an imposing Palladian-style mansion in County Cork, Ireland. Set in 1,000-plus acres of woodland, flanked by colonnades leading to outbuildings, and featuring statued terraces, vineyards, and conservatories, Mitchelstown Castle was the seat of Robert and Caroline King, who as Lord and Lady Kingsborough were the country’s largest landowners.

To Wollstonecraft’s radical sensibilities, such aristocratic excess was anathema. (As, no doubt, was the depiction of The Rape of Proserpina that graced the mansion’s entrance hall ceiling.) Still, she needed to financially support herself, as well as her two sisters, so had agreed to join the Kingsborough household’s 80-strong staff as governess to three girls. Caroline, it was rumored, had dismissed Wollstonecraft’s predecessor for sleeping with Robert. But she viewed the new hire as trustworthy, a principled woman of intellect unlikely to catch her husband’s eye. And Wollstonecraft, who had already written her first book—the soon to be published Thoughts on the Education of Daughters—wasn’t about to start batting her eyelashes at his lordship. His “countenance,” she wrote sniffily to her sister Eliza, “does not promise much more than good humour.” Read more…

Postwar New York: The Supreme Metropolis of the Present

Demobilized soldiers returning to New York. Via Flickr.

David Reid | The Brazen Age: New York City and the American Empire: Politics, Art, and Bohemia | Pantheon | March 2016 | 31 minutes (8,514 words)

 

The excerpt below is adapted from The Brazen Age, by David Reid, which examines the “extraordinarily rich culture and turbulent politics of New York City between the years 1945 and 1950.” This story is recommended by Longreads contributing editor Dana Snitzky

* * *

Probably I was in the war.

—NORMAN MAILER, Barbary Shore (1951)

*

A hideous, inhuman city. But I know that one changes one’s mind.

In march 1946 the young French novelist and journalist Albert Camus traveled by freighter from Le Havre to New York, arriving in the first week of spring. Le Havre, the old port city at the mouth of the Seine, had almost been destroyed in a battle between its German occupiers and a British warship during the Normandy invasion; huge ruins ringed the harbor. In his travel journal Camus writes: “My last image of France is of destroyed buildings at the very edge of a wounded earth.”

At the age of thirty-two this Algerian Frenchman, who had been supporting himself with odd jobs when the war began, was about to become very famous. By 1948, he would become an international culture hero: author of The Stranger and The Plague, two of the most famous novels to come out of France in the forties, and of the lofty and astringent essays collected in The Myth of Sisyphus.

Camus’s visit to the United States, sponsored by the French Ministry of Foreign Affairs but involving no official duties, was timed to coincide with Alfred A. Knopf’s publication of The Stranger in a translation by Stuart Gilbert, the annotator of James Joyce’s Ulysses. In the spring of 1946 France was exporting little to the United States except literature. Even most American readers with a particular interest in France knew of Camus, if at all, as a distant legend, editor of the Resistance newspaper Combat and an “existentialist.”

Reviewing The Stranger in the New Yorker, Edmund Wilson, usually omniscient, confessed that he knew absolutely nothing about existentialism except that it was enjoying a “furious vogue.” If there were rumored to be philosophical depths in this novel about the motiveless murder of an Arab on a North African beach, they frankly eluded him. For Wilson the book was nothing more than “a fairly clever feat”—the sort of thing that a skillful Hemingway imitator like James M. Cain had done as well or better in The Postman Always Rings Twice. America’s most admired literary critic also had his doubts about Franz Kafka, the writer of the moment, suspecting that the claims being made for the late Prague fabulist were exaggerated. But still, like almost everyone else, especially the young, in New York’s intellectual circles Wilson was intensely curious about what had been written and thought in occupied Europe, especially in France.

“Our generation had been brought up on the remembrance of the 1920s as the great golden age of the avant-garde, whose focal point had been Paris,” William Barrett writes in The Truants, his memoir of the New York intellectuals. “We expected history to repeat itself: as it had been after the First, so it would be after the Second World War.” The glamorous rumor of existentialism seemed to vindicate their expectations. Camus’s arrival was eagerly awaited not only by Partisan Review but also by the New Yorker, which put him in “The Talk of the Town,” and Vogue, which decided that his saturnine good looks resembled Humphrey Bogart’s. Read more…

Jenny Diski: 1947-2016

Jenny Diski wrote 11 novels and seven non-fiction books. She wrote 150 articles and 65 blog posts for the London Review of Books. She wrote about drugs, sex, and rock-n-roll; she also wrote about animals and train travel. She wrote historical fiction and memoir, and essays about literature and fashion. She wrote about her family, her loves, and in the last two years since her cancer diagnosis, she wrote about the life she lived. She wrote herself until the very end.

Jenny Diski died in April 2016 at the age of 68. Here are nine stories celebrating Diski and her work.

1. Jenny Diski’s End Notes (Giles Harvey, New York Times Magazine, June 2015)

Last July, when the English writer Jenny Diski was told she had inoperable lung cancer and, at best, another three years to live, she responded to the news characteristically — that is, in wry poor taste. “So,” she said, turning to her husband, the poet and academic Ian Patterson, “we’d better get cooking the meth.” The Poet — as Diski always refers to Patterson, with tender-ironic reserve, in her personal essays — was just about able to keep up his end of the morbid repartee that is the currency of their marriage: “This time we quit while the going’s good.” The oncologist and the nurse, apparently not watchers of “Breaking Bad,” looked on blankly.

Read more…