Search Results for: The Stranger

Deliverance

Longreads Pick
Source: The Atavist
Published: Feb 28, 2020
Length: 48 minutes (12,000 words)

25 Movies and the Magazine Stories That Inspired Them

Constance Wu and Jennifer Lopez on the set of 'Hustlers' in New York City. (Photo by Jose Perez/Bauer-Griffin/GC Images)

As more publications pursue blockbuster stories with film and television potential, producers in Hollywood and the magazine industry are taking their inspiration from successful article-to-film adaptations of the past that have achieved box office success.

Here are 25 gold-standard film adaptations of magazine articles, published over the course of half a century as cover stories, features, or breaking news, as well as direct links to read all 25 stories online.

Legacy magazines with well-known print editions dominate this list, as do the nonfiction writers that legacy magazines accept and champion. Many of these writers’ names will be familiar to readers, as will the majority of the magazines and films themselves, in many cases because celebrated journalists inspired these major motion pictures at the peak of their careers as writers and reporters. Name recognition in one industry reinforces name recognition in another, and — despite the incredible diversity of feature-length nonfiction being published today by new voices most mainstream audiences have yet to discover — institutional support still tends to elevate known veterans.

While the talents of all of the writers on this list are undeniable, there are also well-documented structural biases that account for why so many of the writers represented here are overwhelmingly male, white, or Susan Orlean. These stories belong on any narrative nonfiction syllabus on their own merit, but I hope these samples are still just the beginning, and that new filmmakers and magazine writers can start to work together far more often on a greater breadth of material, with sufficient editorial guidance and studio backing to support them.

This list is by no means exhaustive. I’ve limited this roundup to favor adaptations (loosely defined) based primarily on magazine-style features, including only a couple of films based on award-winning newspaper investigations. The list of new film and television adaptations based on popular books or podcasts, let alone reporting that has helped support the explosion in streaming documentary formats, would run even longer.

It takes time, access, imagination, and resources to be able to realize ambitious true stories like these in their original form as narrative magazine features. It would be a welcome change to see greater diversity in the production pipeline in the coming years: in the subjects of narrative stories, in the publications considered for exclusive source material, in the creative teams that are given studio support, in the agencies brokering deals, in the awards and recognition that elevate new work, and in the storytellers who are given the resources to write long.

Writers are the lifeblood of all of these industries, and will always play a pivotal role in any production that is based on a true story.

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A Beautiful Day in the Neighborhood (2019)

Based on Can You Say…Hero? by Tom Junod (Esquire, 1998)

Once upon a time, a man named Fred Rogers decided that he wanted to live in heaven. Heaven is the place where good people go when they die, but this man, Fred Rogers, didn’t want to go to heaven; he wanted to live in heaven, here, now, in this world, and so one day, when he was talking about all the people he had loved in this life, he looked at me and said, “The connections we make in the course of a life—maybe that’s what heaven is, Tom. We make so many connections here on earth. Look at us—I’ve just met you, but I’m investing in who you are and who you will be, and I can’t help it.”

Hustlers (2019)

Based on The Hustlers at Scores by Jessica Pressler (The Cut, 2015)

While evolutionary theory and The Bachelor would suggest that a room full of women hoping to attract the attention of a few men would be cutthroat-competitive, it’s actually better for strippers to work together, because while most men might be able keep their wits, and their wallets, around one scantily clad, sweet-smelling sylph, they tend to lose their grip around three or four. Which is why at Hustler, as elsewhere, the dancers worked in groups.

Beautiful Boy (2018)

Based on My Addicted Son by David Sheff (The New York Times Magazine, 2005)

Nick now claims that he was searching for methamphetamine for his entire life, and when he tried it for the first time, as he says, “That was that.” It would have been no easier to see him strung out on heroin or cocaine, but as every parent of a methamphetamine addict comes to learn, this drug has a unique, horrific quality. In an interview, Stephan Jenkins, the singer in the band Third Eye Blind, said that methamphetamine makes you feel “bright and shiny.” It also makes you paranoid, incoherent and both destructive and pathetically and relentlessly self-destructive. Then you will do unconscionable things in order to feel bright and shiny again. Nick had always been a sensitive, sagacious, joyful and exceptionally bright child, but on meth he became unrecognizable.

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Sight and Insight

Getty / Photo illustration by Katie Kosma

Liane Kupferberg Carter | Longreads | February 2020 | 16 minutes (4,092 words)

I was born with strabismus, an imbalance in the muscles that position the eyes. Strabismus: from the Greek strabismós, meaning “to squint.” People sometimes call it cross-eyed, wall-eyed, or lazy-eyed.

I was still a toddler when my mother started taking me to doctors. They prescribed drops, eye exercises, and, eventually, glasses when I was 4. Mom chose blue and white striped cat eye frames for me. “These are adorable,” she said. If she said they were pretty, I assumed they must be. I wasn’t sure I wanted to wear them. But my mother wore glasses too, and I wanted to please her.

When the glasses didn’t help enough, the doctor instructed her to put a patch over one lens to force my weaker right eye to work better. That afternoon I went down the street to play with the neighborhood kids. There was a new girl with them. She asked, “Why are you wearing that patch?”

“I’m a pirate,” I said.

“That’s stupid,” she replied. “Girls can’t be pirates. You look ugly.”

I pushed her. She tumbled back onto the lawn and started to wail. A door flew open, and an enormous dog bounded at me, nipping and snapping. Frantic, I tried to get away, but a woman who must have been the girl’s mother grabbed me, her nails digging into my shoulder. She wrenched my arm behind my back and hissed in my ear, “Who’s your mother? You’re a very bad little girl.”

Sobbing and ashamed, I stumbled down the sidewalk, desperate for my mom. By the time I burst through the back door I was panting. Mom looked angry. The scary lady must have telephoned. “You know better than that,” Mom scolded. “I’m disappointed in your behavior.”

I was awash in incoherent misery. Why wasn’t she taking my side?

But I knew. It was because I was bad. An ugly, bad girl.
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When It’s Time to Tell

Roman Krompolc (CTK via AP Images

For The Rumpus, writer and book publisher Laura Stanfill movingly details the traumatic story of domestic abuse and male violence that she kept to herself for 25 years. A week-long writing retreat helped her to see that silence no longer protected her, talking openly did. At the retreat, she was surrounded by story, so she decided it was time, as she put it, to “add my voice to the chorus of women who have said, I survived.” The trouble started in college, when her boyfriend bought a pistol and quickly revealed who he really was.

Instead of confiding in a friend or alerting the college administration that my boyfriend shot at me, I moved into his dorm room. He wanted me where he could keep an eye on me. It seemed safest to follow his commands. To say, If that’s what you want. I covered the lodged bullet with putty, filling in the hole in the wood, wanting to hide the evidence. I stepped over that mismatched blotch on the way to and from class.

Through the rest of my college years, I hid from friends and classmates, inventing excuses when they extended invitations. I spent hours on the bathroom floor, sick to my stomach at the thought of appearing in public with my boyfriend. He might yell or humiliate or hurt me. He often became more dangerous if a stranger interfered. I wrote false, cheer-filled notes to old friends on other campuses. I lost weight, became bones and savage bile. The doctors couldn’t figure it out; I didn’t give them any context. My parents worried about me and paid the medical bills and never suspected the cause. Or, if they did, they didn’t confront me about him.

When I turned twenty-one, my boyfriend proposed at a fancy restaurant and called me stupid for not noticing the gold ring shining at the bottom of the champagne glass. He had gone to all this effort.

Read the story

Regarding the Pain of Oprah

KMazur / Getty, Photo Illustration by Katie Kosma

Soraya Roberts | Longreads | January 2020 |  8 minutes (2,233 words)

On the cover of Susan Sontag’s 2003 book-length essay Regarding the Pain of Others, her last publication before her death, is a Goya print from his graphic 19th-century series The Disasters of War. It shows a reclining soldier passively taking in a dead man hanging from a tree, a body in a row of indistinguishable dangling bodies. Its pain — and the indifference with which that pain can be met — is the perfect illustration of Sontag’s book, which was her response to the query, “How in your opinion are we to prevent war?” She questioned whether the representation of suffering has any hand in ending it. “For a long time some people believed that if the horror could be made vivid enough, most people would finally take in the outrageousness, the insanity of war,” Sontag writes. 

Is that why American Dirt, a sensationalized, stereotype-ridden piece of telenovela exploitation written by a self-identified white (later Puerto Rican–grandmother identified) woman, was met with a seven-figure deal and trumpeted by a publishing industry — Oprah’s Book Club most notably — that ignores countless Latinx stories? Is that why On the Record, a documentary initially backed by Oprah about various women accusing Def Jam cofounder Russell Simmons of sexual misconduct, premiered at Sundance when so many other films about women’s oppression have not? Both of these works have been held up in the tradition of pain iconography and as part of a wider culture that both defers to and is let off the hook by Oprah, its designated high priestess of compassion. An indigent black girl from the rural South, she was an exemplar of one of the most neglected demographics in America. That this capitalist society made her a billionaire for inspiring a cultural bloodletting has immunized it from the sort of criticism levied when white men like Jerry Springer (or white women like Gwyneth Paltrow) do the same thing. 

But the merciless critique Oprah has received both for her support of American Dirt and lack of support for On the Record points to a framework that simultaneously benefits her and uses her as a shield. This empathetic entrepreneur’s predictably myopic choices — just like her acolytes’, from Dr. Phil to Reese Witherspoon — may not serve the majority, but they do serve the system that lets her take the fall for its larger failures of representation. Oprah is one of the most salient testaments to capitalism. 

***

 

“People want to weep,” Sontag writes. “Pathos, in the form of a narrative, does not wear out.” She may have been referencing war photography, but the sentiment applies to all narrative forms of suffering, which “are more than reminders of death, of failure, of victimization. They invoke the miracle of survival.” This almost superhuman transcendence of misfortune, this ability to raise yourself out of your primordial pain toward the heavens, is the prototype for the American Dream. It is also the perfect paean to plutocracy. Oprah is the prime example: teen mom, child sex abuse, teen pregnancy, drug use. While working her way toward a journalism career, she was told early on that she was too emotional while anchoring the news. It was here that she found a gaping hole in the market: Oprah turned her “failure” into a touchy-feely talk show, eventually netting herself a cult of personality and an empire approaching $3 billion. Her triumph over her past imbued her with the authority to turn beleaguered strangers’ private torment into public good and served as testament to a hierarchy of success founded on flagellation. “There is nothing greater than the spirit within you to overcome,” she said on The Oprah Winfrey Show. “You and God can conquer this,” conquering here implying profiting. She was proof that it worked. Oprah may not think you are responsible for your own misery, but she does believe you are responsible for flipping your misfortune, just like she did. As she told a women’s economic conference in 1989, “There’s a condition that comes with being and doing all you can: you first have to know who you are before you can do that.”  

Her suffering was transformative, a brand of anguish Sontag defines in her book with an unintentionally spot-on characterization of how Oprah, who referred to her talk show as her “ministry,” secularized (and capitalized on) a pious approach to hardship. “It is a view of suffering, of the pain of others, that is rooted in religious thinking, which links pain to sacrifice, sacrifice to exaltation,” Sontag wrote. The people Oprah chose to interview (Michael Jackson, Whitney Houston), the books she chose to plug (Toni Morrison, James Frey’s A Million Little Pieces), and the films she chose to produce (Beloved, Precious) — all followed this same general trajectory from trauma to some semblance of deliverance, hewing with her own personal experience. They also served to convince the most downtrodden members of the population that the system was only failing to work for them because they failed to plumb their own souls deeply enough. If capitalism was unprofitable for them, it’s because they weren’t doing the work — not in the industrious sense, but in the therapeutic one.

Oprah’s recent projects fall well within that tradition, including On the Record, the Kirby Dick and Amy Ziering documentary she was executive producing for Apple TV+ (it will now air on HBO Max), which centered around a group of women accusing Russell Simmons of sexual abuse. (He has been accused by at least a dozen women in total and denies all the charges.) The question is why this high-profile film by multiple-award winning filmmakers that already had a distributor was playing at a highly sought-after festival, when a struggling independent film could have used that rare opening to seek distribution? Instead, the news out of Sundance focused on whether Oprah, who pulled out of the film at the last minute over creative differences, was siding with Simmons or not — whether she was betraying not only her own race, but her own brand (the enabling of struggling black women to claim their due). “In my opinion, there is more work to be done on the film to illuminate the full scope of what the victims endured,” she said in a statement. This reads to me as uncomfortably on brand, Oprah squeezing as much as possible out of a desperate situation — particularly if it’s at the expense of another capitalist success story, in Simmons’s case — to get maximum returns. But this isn’t all down to her own prurience. It’s the industry around her (including Apple) that encourages her to do this, that pays her excessively for it — the same industry that doesn’t even consider the marginalized stories that do not comply with those standards (standards upheld by a black woman, remember).

Having said all of that, it is also a function of technology that our culture expects us to bleed out to survive. The more intimate media becomes, Sontag argued, the further our shock threshold moves. “The real thing may not be fearsome enough,” she wrote, “and therefore needs to be enhanced or reenacted more convincingly.” This is where you get a situation like Jeanine Cummins’s “trauma pornAmerican Dirt, the latest Oprah’s Book Club pick, about a Mexican migrant fleeing a drug cartel across the border with her son. “I’m interested in characters who suffer inconceivable hardship,” Cummins writes in her author’s note, “in people who manage to triumph over extraordinary trauma.” It was a direct dial to Oprah, and in particularly unfortunate timing, she expressed her support for this hyperbolic yarn about a fictional woman of color’s pain on the same CBS morning show in which she discussed pulling her support from a documentary full of actual women of colors’ pain. In a video posted on Twitter, Oprah held up the Cummins book, with its cover of watercolor birds and barbed wire, and gushed: “I was opened. I was shook up. It woke me up. And I feel that everybody who reads this book is actually going to be immersed in the experience of what it means to be a migrant on the run for freedom.” Her description reminded me of Sontag’s portrayal of graphic battle imagery: “Stop this, it urges. But it also exclaims, What a spectacle!” American Dirt was another in Oprah’s Apple streaming projects, part of her ambition to make “the world’s largest book club,” and it showed a level of outdated hubris that was revisited tenfold upon her mentions.

While the flesh-and-blood migrants who are dying at the border have not been much of a priority to the world of capitalist enterprise, the literary industry’s corner offices have been effusive in their tone-deaf praise for American Dirt, which last year celebrated its release with — no shit — barbed twig centerpieces. The hypocrisy was too much for the Latinx community (and social media) to bear. They balked at a non-Mexican woman who claimed her husband was undocumented (he’s Irish) and painted her nails with her book cover (more barbed wire) being edified for a cheap piece of Mexican cultural appropriation, while their own perhaps less uplifting (see less white) stories were serially overlooked — Oprah’s Book Club has never chosen a Mexican author. “The clumsy, ill-conceived rollout of American Dirt illustrates how broken the system is,” wrote Mexican American author and translator David Bowles in a heavily circulated New York Times op-ed, “how myopic it is to hype one book at the expense of others and how unethical it is to allow a gatekeeper like Oprah’s Book Club to wield such power.” He pointed out that a bestseller doesn’t just happen; it’s deliberately made by big publishers sinking money into its promotion and rallying press and booksellers around it. One book’s immoderate gain is then every other book’s loss: For three months in the wake of Oprah’s book announcements, other books’ sales plummet. This is a clear impoverishment of culture, but, more importantly, it limits the dissemination of ideas that do not serve big business’ hierarchical ideals. Trauma is valued as long as it’s sanctioned by the small number of powerful people who maintain an overwhelming amount of sway over the capitalist system they uphold. The voices that are ultimately projected are their own, serving their interests and no one else’s. As Drew Dixon, the woman at the center of the Simmons doc, said, echoing Bowles: “Oprah Winfrey shouldn’t get to decide for the whole rest of the world.” More importantly, the machine that created her shouldn’t get to either. 

***

“So far as we feel sympathy, we feel we are not accomplices to what caused the suffering,” Sontag writes at the end of her book. “Our sympathy proclaims our innocence as well as our impotence.” In the case of Oprah, it proclaims hers while hiding the main accomplices. Once among America’s most oppressed populations, her triumph is not only immune to interrogation, so is American plutocracy for having anointed her as its apostle. Oprah gamed the system that once neglected her, and her success lends it a veneer of progress and perpetuates it into the future. With her accumulated power, she shifted taboos and secured the first black American president approximately 1 million votes. But Oprah’s $2.7 billion net worth, her $25 million private jet, her empire — none of these are incidental. They are emblems of a world which has traded millions of people’s poverty for a handful of people’s riches, millions of perspectives for one authority. Oprah may still be full of good intentions, but good intentions are no longer as significant as actions, and every one of us is now accountable — and not just for ourselves. It is not enough anymore to ask people to lift themselves by their bootstraps now that people are aware that those straps are all rigged to snap.

In the midst of American Dirt landing at No. 1 on the Times bestseller list, its publisher acknowledged mistakes but also announced its epic book tour, the one which elbowed out so many other more worthy books and authors, was being canceled over safety concerns. The move proved that Flatiron — also publisher of five Oprah books — fundamentally buys into the notion that when the country’s marginalized populations interrupt the capitalist machinery, it’s a risk to the country itself. The Hispanic Caucus has since requested a meeting with the Association of American Publishers. Bowles, meanwhile, praised the director of a border library — Kate Horan of Texas’s McAllen Public Library — for declining to be part of a pilot partnership with Oprah’s Book Club. Sontag writes that a transformative approach to suffering like Oprah’s is “a view that could not be more alien to a modern sensibility, which regards suffering as something that is a mistake or an accident or a crime. Something to be fixed.” But Horan’s response to the question “How in your opinion are we to prevent war?” is neither Oprah’s nor the opposite — it is to reject the war itself. Oprah serves up war stories to the system that is responsible for them — her response is to meet suffering with suffering. The Latinx community sees the paradox even if Oprah, in her prism of privilege, cannot. “We’ll never meekly submit our stories, our pain, our dignity,” writes Bowles, “to the ever-grinding wheels of the hit-making machine.”

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Soraya Roberts is a culture columnist at Longreads.

American Dirt: A Bridge to Nowhere

Flatiron Books / Illustration by Katie Kosma

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

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

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

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‘I Want Every Sentence To Be Doing Work’: An Interview with Miranda Popkey

Moon on the sea.

Zan Romanoff | Longreads | February 2020 | 17 minutes (4,459 words)

 

“What I’m trying to say,” the narrator explains midway through Miranda Popkey’s debut novel, Topics of Conversation, “the theorem that must be accepted as a premise if any of my behavior is going to make sense, is that I have been, that I continue to be, best at being a vessel for the desire of others.”

Indeed, this nameless narrator spends much of the novel relating other people’s stories about their lives: repeating a conversation with a friend’s mother about an affair she had in her 20s, or describing a YouTube video of a woman recounting a party at which she almost witnessed the writer Norman Mailer stabbing his wife. (The stabbing is real; the video, fictional.)

But she also, more and less incidentally, reveals herself as her own life unfolds in short story-like sections that cover the period from 2000 to 2017: her ambivalence about all of the stories she’s hearing, and the way that they shape her actions and her perception of her self.

I’ve known Miranda since we were teenagers: we met in a dining hall our freshman year of college. (Ask her about it, she loves to tell this story, which begins with me being unable to work a hot water dispenser.) Over the course of the fifteen years we’ve known each other, we’ve talked endlessly about the topics her novel covers: about narrative and its pitfalls, desire and its darknesses, whether it’s possible to ever really be sure of what you feel, or think, or want. So of course I had to get her on the record for Longreads, to talk to her about how all of that talking — with me and with everyone else in her life — had finally led her to this book. Read more…

At Mrs. Balbir’s

Longreads Pick

Jillian Dunham traveled thousands of miles from home to get away from her grief. It found her anyway, in a stranger’s Bangkok apartment.

Published: Jan 27, 2020
Length: 12 minutes (3,036 words)

At Mrs. Balbir’s

Getty / Photo illustration by Katie Kosma

Jillian Dunham | Longreads | January 2020 | 12 minutes (3,036 words)

I sat on the edge of the bed in my hotel room in Bangkok and dialed. Below me, longboats and water taxis bounced across the Chao Phraya like motorized toys. As much as I wanted for someone to answer the phone, for something to happen, I also hoped that it would go on ringing forever. I was nervous about contact.

The voice that answered startled me with its warmth. “This is Mrs. Balbir,” she answered. I explained that my aunt and I were interested in the Thai cooking classes she taught, listed in my Lonely Planet. “I teach out of my home,” she explained, and proceeded to give me directions. “Tell the taxi to go towards the end of Sukhumvit Soi 15,” she explained. She described the courtyard in which she lived and the tiny sign outside that identified her building. “Come a little early, we’ll have tea and talk,” she said, her voice sweet but a little unnerving, like a blurry bird’s. It was as if we were already acquainted. I didn’t wait for her to hang up first.
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Inking Against Invisibility

Christopher Malcolm / Getty, Photo illustration by Katie Kosma

Talia Hibbert | Longreads | January 2020 | 8 minutes (2102 words)

When people see my tattoos, they ask me, “Did it hurt?”

My mind says, “That depends. Do you know what hurt is?” because my mind has a bad attitude and a flare for the dramatic.

My mouth mumbles, “Not really,” because my mouth is shy.

Honestly, I’m never sure what people mean when they say “hurt.” Most of the world is visited by pain; I’m handcuffed to it. I’ll describe it to you on the day you tell me what it’s like to breathe.

Another favored question is, “What do your tattoos mean?”

Most people are astonished and appalled when I say, “Nothing.” They can’t believe I don’t know what kind of flowers are inked on my right shoulder, or the species of the bird on my shoulder blade. They’re horrified to hear I have no particular fondness for octopuses, as if the one living on my left thigh might take offense. I rarely explain that the word ICON is tattooed onto my ribs because one day, while in an especially good mood, I heard Jaden Smith’s Icon and was delighted by the unapologetic rap-god arrogance. Aside from anything else, society generally disapproves of arrogance — but I needed it. My body needed it.

Some days, we still do.

The complicated truth is that the story behind each tattoo’s design means far less to me than my decision to get tattoos in the first place. Yes, they hurt. They stung and scratched and burned, some places worse than others, but I barely noticed. And if you read that sentence in a grim, rage-y, action hero voice — good, because that’s how I said it. I’m Judge Dredd the Barbarian Warrior Princess, also known as a sufferer of chronic pain. Ink marks the sites of my major physical trauma, because for years, people tried to tell me that trauma wasn’t there.
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