Search Results for: The Stranger

What it Means to be Korean in the West

Mu -- Spicy Korean radish. Photo by Tim Evanson. (CC BY-SA 2.0)

While searching for a Korean radish called mu to make her grandmother’s soup, Vivien Lee meditates on family and food—what it means to be Korean in the West—where the burning desire for individuality is at odds with the communal approach to life, food, and family in the East.

Every other New Year, I’ve withdrawn from the potentially memorable (or not so memorable) eve of clinking champagne flutes with strangers to rise soberly at 6 a.m. with my family in Virginia, for an ancestral food ceremony called jesa.

These early mornings usually begin darker than day; a Prussian blue while my father wakes to light candles, opening the window to call his late father’s spirit in. The table takes a few hours to set, glorified with plates of dried fish, rice wine, jujubes, persimmon, pear, liver, and rice cake soup for my grandfather. After three rounds of synchronized bows, my sisters and I sit by his portrait to whisper gratitude and think of the other Lees who came and left before us. Once our silence is pardoned, we eat. Just as everyone’s ready to be done, grandma surprises us with more food, this time, with bowls of radish soup. During the Korean War she’d known what starvation was, and since then she has made sure that no one ever leaves a table still hungry. Eat more, she always insists.

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Popular Enough to Live: A Reading List About Crowdfunding Health Care

Postman76 / Flickr

I’m part of the 63 percent of Americans who don’t have money to cover an emergency costing $500 or more. I don’t own a car or a house, so in the unlikely event of the aforementioned emergency (knock on wood for me, please), my personal crisis would be health expenses uncovered by Medicaid. Like the people you’ll meet in the following stories, I too would turn to crowdfunding.

Everyone, in my opinion, deserves healthcare coverage, and crowdfunding shines a spotlight on the insufficiency of the United States healthcare system. It also demonstrates that the internet is far from democratic. Crowdfunding takes time, energy, and a knack for marketing. Not everyone has these privileges or skills, and when it comes to paying medical bills or seeking life-saving surgeries, that chasm can be fatal.

1. “Sometimes, It Does Hurt to Ask” by Caitlin Cruz (Digg, January 2017)

Just today, a trans man I follow on Instagram posted a picture of the letter he received in the mail saying his health insurance would not cover his top surgery. For trans and gender non-conforming people, the cost of life-affirming medications and operations are steep—financially, physically, and spiritually. According to GLAAD, 19 percent of transgender people don’t have any form of health insurance. Hormone therapy and gender confirmation surgeries can cost tens of thousands of dollars. Instead, many trans people have turned to the internet, using PayPal donations or hosting YouCaring or GoFundMe campaigns, to ask their friends, families, and total strangers for financial assistance.

2. “Is It Fair to Ask the Internet to Pay Your Hospital Bill?” by Cari Romm (The Atlantic, March 2015)

Donating to a medical crowdfunding campaign requires donors to be at once more intimate with and more judgmental of the recipients. At its most basic and most callous, the act of giving boils down something not unlike comparison shopping: Who, out of all the people who have shared their tragedy on the Internet, is the most deserving of money? And, before that, who can entice donors to click?

As medical crowdfunding has become more popular, so too has the idea of its so-called “perfect victim,” said Margaret Moon, a bioethicist and professor of pediatrics at Johns Hopkins University: the person whose inability to pay for their care came down to sheer bad luck—and bad coverage, if they had any insurance at all. “They’d done everything right, they’d explored all the possibilities and were still left short,” she said. “The people donating to these sites don’t know if somebody’s made a request because they just couldn’t figure out their insurance, or because their insurance failed them. Wouldn’t you be more willing to donate to someone who had played out their insurance?”

3. “Who Should Pay for Evan Karr’s Heart?” by Anne Helen Petersen  (BuzzFeed, March 2017)

Evan Karr is a a precocious 13 year old Kentuckian who was born with tetralogy of Fallot, a heart defect. Evan has had three heart surgeries, and at the top of Petersen’s story, he’s gearing up for a fourth.

4. “The Real Peril of Crowdfunding Health Care” by Anne Helen Petersen (BuzzFeed, March 2017)

Most of the successful campaigns on a crowdfunding homepage fall under the rubric of “fighting unfairness,” a designation that expands to include one of GoFundMe’s most successful campaigns of all time (for Standing Rock) but mostly signifies struggles against diseases that seemingly strike at random: cancer, genetic disorders, and other afflictions ostensibly out of the victim’s control. Such conditions are often referred to as “faultless.”

It’s far harder to fund so-called “blameworthy” diseases—addiction and mental health in particular—that are popularly conceived as either the fault of the victim or somehow under their control. You rarely see campaigns for adult heart disease, for example, or “getting my life together as a single mom”—both are viewed as the result of “choices” instead of “needs.” If there’s already a hierarchy of affliction and need in this country, then crowdfunding often works to exacerbate it.

5. “Go Viral or Die Trying”  by Luke O’ Neil, Esquire, March 2017)

Luke O’Neil’s feature for Esquire opens with an anecdote about Kati McFarland, a 25-year-old young woman with Ehlers-Danlos syndrome who turned to crowdfunding to offset the cost of medical care. McFarland garnered national attention when she confronted Sen. Tom Cotton about his perspective on the Affordable Care Act.

After reading several of these crowdfunding stories, I was feeling a little jaded. I couldn’t help but cringe at the following, from YouCaring’s director of online marketing:

“The secret prize for people who raise money on the site is they find out how much people care about them,” says YouCaring’s [Jesse] Boland. “The money is the primary ask but they end up being better off for having connected to their community, so they get a sense of peace and belonging.”

O’Neil also spoke to editors from Gizmodo, Uproxx, Upworthy, and the Washington Post about their experiences studying and spotlighting viral campaigns.

6. “Kickstarting a Cure”  by Noah Rosenberg (Narratively, July 2013)

Jimmy Lin is the founder of the Rare Genomics Institute, which he describes as “Amazon-slash-Kickstarter for science.” Lin’s organization matches families with researchers and geneticists from RGI affiliates and helps them raise money to cover the costs of expensive tests:

“The biggest thing we talk about with our team is, ‘If this was our child who was sick, what extent would we go to to help them?’” Lin says of RGI’s efforts. “If this was our kid that was sick, this is exactly what we’d do.”

Woman of Color in Wide Open Spaces

Illustration by Kjell Reigstad

Minda Honey | Longreads | March 2017 | 12 minutes (2,986 words)

“And sometimes you meet yourself back where you started, but stronger.”
—Yrsa Daley-Ward

I sat alone at a picnic table sipping a hot can of beer in Sequoia National Park under the stingy shade of a nearby tree. I was surrounded by families. White families. Sequoia was the first of four national parks I had planned to visit on my summer road trip from Southern California to a writer’s retreat in Lake Tahoe, and from Lake Tahoe to my hometown, Louisville, Kentucky. I needed to get out and away. I’d just completed two years as a POC in an MFA program. Two years in classrooms at long tables surrounded by faces as white as the paper we printed our work on. I felt like the black text on that paper, forcefully marching across the landscape of my peers’ white lives.

I’d decided to spend four weeks as a woman of color in wide-open spaces detoxing from whiteness. But when I pitched my tent, I hadn’t known that about 80% of National Parks visitors and employees are white. Essentially, I’d leapt from the Ivory Tower into a snowbank. I should have known that Black folks weren’t the target audience for all those memes about the cleansing, revitalizing effects of the Great Outdoors. I should have known from the people in the images. Always white people in zip-up North Face fleeces, stretchy yoga pants, and hiking boots. But I didn’t know, and I gassed up my car and went.

It was July, the busiest time of year for the National Park Services. A narrow road ran past my campsite and the gravel grumbled in protest at the occasional passing car. No one bothered me. No one acknowledged me. I was just a lone Black woman day-drinking at a picnic table. I’d drained three cans with no buzz before realizing it was only 3% alcohol. It would do nothing to calm my anxiety about spending my first night in a tent alone.

The only other Black person I’d seen at the park was with his white wife and their children. As they ushered their brood onto the path that led to the giant sequoias, I heard him speak and suspected he was African. I’m not sure if he saw me, if he was tallying Black bodies like I was. Read more…

The Immigration-Obsessed, Polarized, Garbage-Fire Election of 1800

John Adams and Thomas Jefferson. Images via Wikimedia Commons

A. Roger Ekirch | American Sanctuary: Mutiny, Martyrdom, and National Identity in the Age of Revolution | Pantheon | February 2017 | 33 minutes (8,149 words) 

Below is an excerpt from American Sanctuary, by A. Roger Ekirch.

For background, it is important to know that a seaman named Jonathan Robbins participated in a mutiny on the HMS Hermione in 1797, the bloodiest mutiny in British naval history. Afterward, he joined the American navy, but he was eventually recognized and jailed. To justify his actions, Robbins claimed he was an American citizen who had been impressed—that is, captured and forced into servitude—by the British navy. However, his American citizenship was disputed. The British sought his extradition, which the president, the Federalist John Adams, granted—an action which had disastrous political consequences for his party. Robbins was found guilty by a British naval court and hanged from the yardarm of the HMS Acasta in 1799.

This story is recommended by Longreads contributing editor Dana Snitzky. Read more…

Leave Them Alone! A Reading List On Celebrity and Privacy

Todd Williamson / Invision for JDRF / AP

I read Alana Massey’s essay collection, All The Lives I Want: Essays About My Friends Who Happen to be Famous Strangerswith a pencil in hand. I read it behind the counter at work when it was quiet and customer-free. I read it in bed, long after my partner and cat had fallen asleep. I read it in Starbucks when I should’ve been writing but needed inspiration. Massey is a writer I’ve followed since I became interested in journalism. I admired her incisive blend of pop culture and literary criticism. I especially loved when she wrote about religion—Massey spent time at Yale Divinity School—because I went to a conservative Christian college and I was yearning to see how I could translate my weird, vaguely traumatic religious background into beautiful sentences. I bought her book as a reward for myself for meeting a writing deadline.

This reading list is partially inspired by Massey’s excellent writing about the way our society honors and rejects celebrated women—and also about society’s inclination, if not blatant desire, to know every little detail about our favorite celebrities and judge them according to our own arbitrary moral standards. (I’m not immune to this: I spent ten minutes in bed Googling potential paramours of one of my favorite YouTube stars, even though I know it’s none of my damn business.) Why do we feel like we own celebrities—not just their art or their products, but their images and their personal lives? What do celebrities owe us, if anything?

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Rachel Cusk on Eschewing her ‘Cuskness’ For Her Alter-Ego in ‘Outline’ and ‘Transit’

Heidi Julavits profiles memoirist and novelist Rachel Cusk for New York Magazine’s The Cut. Julavits focuses on various aspects of Cusk’s writing, including the ways in which her approach to “autofiction” is somewhat different from that of some compatriots in the land of blurred lines between memoir and fiction. Those include Sheila Heti, Ben Learner and Karl Ove Knausgaard, all of whom tend to infuse their protagonists with recognizable strains of their personalities.

Both Outline, which came out in the U.S. in 2015, and Transit are narrated by a woman named Faye, who, like Cusk, is divorced, has two children, and is a writer. Faye describes, or really more accurately transcribes, her encounters with other people. In Outline, she travels to Greece and meets a man on a plane; she goes to a restaurant with a friend; she teaches a writing workshop. She is less an interlocutor than a recording device or a processing machine. She receives. Faye, in literary terms, is a cipher. She is a zero, a naught, a nothing.

In Transit, Faye becomes slightly more “visible” (and audible) via her involvement in a home-renovation project; she converses with contractors and pacifies angry neighbors. Nothing happens, really, but these books are nonetheless gripping self-portraits of multiple humans. They are like eavesdropping on strangers, or watching a secret video feed of strangers, if those strangers were also casual philosophers. The conversations vacillate between the mundane and the lofty, as if the characters — enabled by Faye’s ­presence — are always grasping at bigger life questions. Outline and Transit both are welcome breaches of privacy that emphasize the intensely shapeless loneliness of people. They are books about middles.

Faye, while she shares biographical data with Cusk and appears to present and process events from Cusk’s actual life, is quite different from the characters devised by other autofiction writers of late — Sheila Heti, Ben Lerner, Karl Ove Knausgaard — with whom Cusk is frequently grouped. The books of these writers, though distinct from one another, more centrally feature an authorial self; about Heti, for example, Cusk says, “She uses herself, her Sheila-ness, much, much, much more than I do.” Cusk does not, in these novels, use her Cuskness. And yet she’s filtering through a narrator that does not by accident resemble her.

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LOL, JFK: The Hot Mess That Is U.S. Immigration Law

immigrants examined upon arriving at ellis island
Image from the Library of Congress, in the public domain.

Immigration lawyer Matt Cameron writes in The Baffler, laying bare the inequities, misconceptions, and plain old messiness that characterize U.S. immigration law. It’s getting more attention under the new Trump administration but as Cameron takes pains to explain, immigration policy has been a disaster in the making for years.

“Immigration policy,” President Kennedy wrote, “should be generous; it should be fair; it should be flexible. With such a policy we can turn to the world, and to our own past, with clean hands and a clear conscience.” LOL, JFK.

Our current immigration system is far from generous, fair, or flexible, and every branch of government is culpable. There are entire pages of our immigration statutes that read as though they were drafted by congressional interns, using nothing more than a dartboard for their research. And the demagogic cast of our immigration policy debates has provided them with no incentive to do better. Executive orders, policy memos, and implementing regulations come and go with each election, and maddeningly disparate holdings from federal courts around the country, currently overseen by a deadlocked Supreme Court, preclude any realistic possibility of a coherent interpretation of the laws.

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The Name’s Grass. Mr. Grass.

Image in the pubic domain

Yes, watching-grass-grow.com is a real website where yes, you can watch grass grow — dozens of people tune in every day to see what will happen on and around Alex Komarnitsky’s lawn. In Southwest magazine, Bradford Pearson profiles Komarnitsky — aka Mr. Grass — and explores his own fascination with a stranger’s front lawn.

At the end of the day I went home, but something stopped me from closing out the window. The next day I reloaded the screen. Same thing the third day. Eventually, I just kept it open all the time. I’d pull it up when I wanted to zone out for a few minutes and watch this shamrock-green lawn. I started evangelizing to friends and family; no one found it nearly as interesting. So I’d sit at work with 33 or 27 or 52 strangers, and we’d watch in silence as the mail was delivered, or a bird landed on a signpost, or the residual morning dew evaporated as the sun rose and filled the driveway.

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The Empathy Layer

Longreads Pick

Koko offers peer-to-peer support to promote emotional well-being. Can the app—which lets strangers and bots become amateur therapists—create a safer internet?

Author: Ben Popper
Source: The Verge
Published: Mar 2, 2017
Length: 17 minutes (4,357 words)

Follow the Oil Trail and You’ll Find the Girls

Photo property of Union of B.C. Indian Chiefs.

Riayn Spaero | Longreads | March 2017 | 14 minutes (2,400 words)

 

Duluth, Minnesota was dank and barren. Ice and mounted snow covered Lake Superior, save for scattered pools of howling waves. I picked this time because the ships weren’t in and wouldn’t be for several weeks. It was, for the moment, safe to stand by that great lake and speak on the silent affliction it routinely ushers to Duluth’s shores—the very same affliction that will spread across four states and infect each Dakota Access Pipeline construction site. I was there to meet Sarah Curtiss, an esteemed Anishinaabe activist at Men As Peacemakers, who’d agreed to an on-camera interview to discuss the predatory violence on this lake and other locations throughout Indian Country, such as oil fields and pipeline camps, that threaten the lives and bodies of Indigenous women on a daily basis. She wasn’t my first documentary interview on this subject, yet my hair raised in anticipation of absorbing more horrific accounts and the immense responsibility of honoring her every word.

Curtiss shook my hand and sighed. Her exhale eased my nerves. “You wouldn’t believe some of the questions I’ve been asked,” she said. “I once had this woman, a reporter, say ‘Are you sure? Are you sure you’re Indian?’”

Curtiss is astute, so I would not put it past her to pop this icebreaker as a litmus quiz for non-people of color documentarians (or journalists), but for me that morning it was an invitation to an honest interview built on trust in our convergent, but different, American experiences as “other.” Her last name, Curtiss, her milk complexion and loose auburn curls were more Anglo than Disney’s Pocahontas, but questioning her blood quantum never crossed my mind. How could it? Being of color, I’d long resigned myself to what most American minorities from families spanning the skin color spectrum know: If one of the three race-defining elements (skin color, features, hair texture) is off stereotype, “Are you sure?” or “What else are you?” looms over every discussion with the uninitiated. But, Curtiss and I were initiated.

We met on a February morning as if we were sorority sisters from distant chapters executing an exclusive greeting in the form of her sigh that said, Thank God I don’t have to explain myself to you. It was unexpected, but I was grateful. We discussed her advocacy in the fight against the epidemic of missing, murdered, and trafficked Indigenous women plaguing North America; the crisis that led her to divulge, “I do not go a month without someone I have a personal connection to passing away.” More specifically, she spoke of her prominent role combating trafficking on Lake Superior ships that pass through Minnesota’s Duluth Port—the reason for my sojourn to the frigid Midwest.

On a 17-degree day with sharp winds blistering her hands and cheeks, Curtiss stood beside the great lake that keeps sweeping away her stolen sisters. She detailed injustices against many Native women who live unrecognized lives, invisible to all but those who mean them harm—demeaning, brutal harm—and introduced me to invisibility as a handicap, rather than a privilege of gods. Read more…