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The House Where You Live Forever

Photo courtesy of Alan Prohm.

Amelia Schonbek | Longreads and The Awl | August 2016 | 28 minutes (7,065 words)

This story was co-published with The Awl and funded by Longreads Members.

 

On a bright afternoon in October 2013, Madeline Gins walked into the office of her architecture practice, in an unrestored loft building on the edge of SoHo, slightly out of breath. Before she arrived, the space—a large open room occupying the fourth floor of the building—had been so still that it was almost possible to forget about the two architects staring into computer screens near the back windows. Gins entered, and the atmosphere began to buzz.

“Is Joke here?” she called out, referring to her project manager — a Dutch architect named Johanna Post — by her nickname (pronounced yo-ka). Post had stepped out, but another colleague informed Gins that she would return before their next meeting. Gins exhaled and nodded. She and the small staff of architects who work in her office, called the Reversible Destiny Foundation, had been in a state of heightened urgency for months. They were rushing to complete a new project, commissioned by the high-fashion store Dover Street Market, which would soon open a location in a Beaux-Arts building in Manhattan’s East 30s. The facade would remain unchanged, but the interior would become a mish-mash, combining the work of a number of different artists and architects. Gins would build a large covered stairway connecting the building’s open-plan third floor to the mezzanine above. But Dover Street had given Gins far less space to work with than she initially thought she would have; her team was scrambling to make sure the project would both live up to her standards and be able to fit.

Assured that preparations for the meeting were under control, Gins walked over to a large table near the front of the room, stacked high with books and papers. In the center, a heavy glass orb sat on top of a slender vase; next to it was a fish tank filled with neon bouncy balls. The wall nearby was plastered with renderings of a project called the Reversible Destiny Healing Fun House. From a distance, it looked like a cluster of spheres and tubes, painted in red, pink, yellow, and blue. The interior view showed that these structures were hollowed out, and that together they formed the walls of the building, surrounding a big open room filled with mountainous, rammed-earth terrain. “Here, feel this,” Gins said as she sat down at the table, tossing me a piece of fluffy yellow stuff. “It’s natural sponge.” It had been a couple weeks since I’d first met Gins, and I asked her how she’d been. “Ummm.” She thought for a moment. “I’ve been everything.”

Gins, in her early seventies, gave the impression of a child trying to impersonate her grandmother: her blonde hair was fastened in pigtails, and her small frame was draped in too-big clothes in shades of deep red. Her face was clear-eyed and rosy, even as wrinkles rippled across her cheeks. She exhaled again. “You know, I have huge responsibilities,” she continued. “Pressing ones.” Most architects generally want to design comfortable, visually interesting buildings for their clients. Gins found that aspiration boring. Instead, her goal was to build spaces that would keep people from dying.

According to Gins’s elaborate theory of Reversible Destiny, developed over the course of a forty-five-year collaboration with her husband and artistic partner, Shusaku Arakawa, death may not in fact be inevitable. People are lulled into believing it is because they focus only on what has come before — the “thus-far obligatory downhill course of life,” according to Gins. Their brightly colored, disorienting dreamworlds, which look more like surrealist playgrounds than traditional buildings, are intended to jolt people out of their normal routines and force them to move through life differently. If people are unable to fall back on their physical and mental habits, Gins and Arakawa said, they will be open to new ideas, including the possibility that they can lengthen their lives and, eventually, resist death entirely. Read more…

Red, White, and Bruised

Cleveland's "Ten Cent Beer" riot in 1974. A security guard escorts Indians pitcher Tom Hilgendorf from the field after he was hit on the head with a folding chair. Photo via Cleveland State University. Michael Schwartz Library. Special Collections.

Kyle Swenson | Longreads | July 2016 | 14 minutes (3,440 words)

 

My hometown isn’t very good at stomaching bad news. The word on Tamir landed on an icebox Monday afternoon deep into December. The Cuyahoga County Prosecutor’s Office must have been watching the calendar—and the Doppler radar. The announcement arrived in the patch of dead static between Christmas and New Year’s when most of the country is unplugged or has hit the mental snooze button. As Prosecutor Timothy McGinty started his press conference, a perfect storm of human error, a tragic accident, winter rain began soaking the city. That night, spot protests were small in number. But the word went out: tomorrow afternoon, downtown, be there. Read more…

Borges and $: The Parable of the Literary Master and the Coin

Elizabeth Hyde Stevens | Longreads | June 2016 | 31 minutes (7,830 words)

 

Nothing is less material than money. . . . Money is abstract, I repeated, money is future time. It can be an evening in the suburbs, it can be the music of Brahms, it can be maps, it can be chess, it can be coffee, it can be the words of Epictetus teaching us to despise gold. Money is a Proteus more versatile than the one on the island of Pharos.

—Jorge Luis Borges, “The Zahir”

I fell in love with Jorge Luis Borges when I was a freshman in college. That year, full of hope and confusion, I left my hometown for the manicured quads of Brown University, desperately seeking culture—art, beauty, and meaning beyond the empty narrative of wealth building that consumes our world. It is easy to look back and see why Borges spoke to me. The Argentine fabulist’s short stories were like beautiful mind-altering crystals, each one an Escheresque maze that toyed with our realities—time, space, honor, death—as mere constructs, nothing more. With the beautiful prose of a poet-translator-scholar, he could even make money seem like mere fantasy. It was precisely the narrative someone like me might want.

Yet, money is real. We live and die by the coin. Money tells us how many children we can raise and what kind of future they can afford, how many of our 78.7 years must be sold off in servitude, and what politics we will have the luxury of voicing. As a college freshman, I still knew none of this, and I had the luxury of not thinking about money. These days, it seems all but inescapable.

I am still full of hope and confusion, but at 35, practically nothing concerns me more than the coin, a metonymic symbol representing my helplessness. The coin represents this desperate need to support myself and my writing when, in the very near future, I start a family. My mind has changed; all my journal entries turn into to-do lists and career strategizing. Money, planning, and money. I think of little else. 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…

How Rival Gardens of Eden in Iraq Survived ISIS, Dwindling Tourists, And Each Other

A bird flies out of Lalish temple which features a stone black snake on its wall. Photo by: Erin Trieb

Jennifer Percy | Atlas Obscura | May 2016 | 17 minutes (4,132 words)

 

Atlas ObscuraOur latest Exclusive is a new story by Jennifer Percy, author of the book Demon Camp: A Soldier’s Exorcism, co-funded by Longreads Members and published by Atlas Obscura.

Thirty-five miles north of Mosul, Iraq, about an hour’s drive from Islamic State territory, was the Garden of Eden. I stood with my interpreter, Salar, a local Iraqi journalist. “See that smoke between the mountains,” Salar said, pointing in the distance. “It’s an oil fire.” The thick plume of smoke marked the entrance to the site. Flames burst from a pipe stuck deep in the earth beneath which lay 25 billion barrels of crude oil worth more than $1 trillion. “These oil explorers think about holy places,” he said. “The more oil, the holier the land.”

But this isn’t the only Garden of Eden. It’s not even the only Garden of Eden in Iraq’s Nineveh plains, the war-torn province through which I was traveling. According to coordinates rather confusingly supplied by the Book of Genesis, the garden was at the spot where one river split into four. Here’s Genesis 2.8-2.14:

Now the Lord God had planted a garden in the east, in Eden; and there he put the man he had formed…A river watering the garden flowed from Eden; from there it was separated into four headwaters. The name of the first is the Pishon; it winds through the entire land of Havilah, where there is gold. The name of the second river is the Gihon; it winds through the entire land of Cush. The name of the third river is the Tigris; it runs along the east side of Ashur. And the fourth river is the Euphrates.

The thinking was, if you can pinpoint the four rivers—Pishon, Gihon, Tigris and Euphrates—you can pinpoint paradise. The Tigris and Euphrates run from northern Iraq the length of the country before meeting in the south. No one knows for sure the location of the Pishon or Gihon rivers, except that they are in Havilah, and no one knows where Havilah is either. These are the two unknown rivers of paradise. Genesis refers to the land of Cush, thought to be Ethiopia, but the known rivers are not near Ethiopia. Others believe the rivers are in Azerbaijan, or point out that Jerusalem is home to the ancient Gihon Spring. Read more…

A Dead Superhero Is a Marvelous Corpse

Ramzi Fawaz | The New Mutants: Superheroes and the Radical Imagination of American Comics | New York University Press| January 2016 | 25 minutes (6,662 words)

 

The excerpt below is adapted from The New Mutants, by Ramzi Fawaz, which examines “the relationship between comic book fantasy and radical politics in the modern United States.” This story is recommended by Longreads contributing editor Dana Snitzky

* * *

We’ve changed! All of us! We’re more than just human!

—THE FANTASTIC FOUR #1 (November 1961)

We might try to claim that we must first know the fundamentals of the human in order to preserve and promote human life as we know it. But… have we ever yet known the human?

—JUDITH BUTLER, Undoing Gender (2004)

*

Who might legitimately represent the human race?

In November 1992 Superman died. The Man of Steel would fall at the hands of the alien villain Doomsday, a thorny-skinned colossus who single-mindedly destroys life throughout the cosmos. Arriving on Earth seeking his next conquest, Doomsday meets his match in the planet’s longtime guardian, known to few in his civilian garb as the meek journalist Clark Kent but beloved by all as the caped hero Superman. After an agonizing battle in the streets of Metropolis, Superman’s urban home, Superman and Doomsday each land a final fatal blow, their last moments of life caught on camera and broadcast to devastated viewers around the world. The fictional media firestorm surrounding Superman’s death mirrored real-world responses to DC Comics’ announcement of their decision to end the life of America’s first superhero earlier that year. Months before the story was even scripted, national print and television media hailed Superman’s death as an event of extraordinary cultural significance, propelling what initially appeared as an isolated creative decision into the realm of public debate.

Public opinion ranged widely, from those who interpreted Superman’s downfall as a righteous critique of America’s moral bankruptcy to those who recognized it as a marketing stunt to boost comic book sales. In an editorial for the Comics Buyer’s Guide years later, leading comic book retailer Chuck Rozanski claimed that upon hearing about the decision, he had called DC Comics editor Paul Levitz, pleading with him that “since Superman was such a recognized icon within America’s overall popular culture . . . DC had no more right to ‘kill’ him than Disney had the right to ‘kill’ Mickey Mouse.” According to Rozanski, by choosing to kill Superman for sensational purposes, DC would be breaking an implicit promise to the American people to preserve the hero’s legacy as a “trustee of a sacred national image.” Read more…

One Man’s Quest For His Vinyl and His Past

Eric Spitznagel | Old Records Never Die: One Man’s Quest for His Vinyl and His Past | Plume | April 2016 | 8 minutes (2,029 words)

Motivated by a potent mix of seller’s regret and old-dude nostalgia, a journalist sets off in search of the vinyl of his youth. And not just copies of albums he loved—Eric Spitznagel wants the exact records he owned and sold. It’s a premise that musician Jeff Tweedy describes as “not… entirely insane” in his preface to the book.  Here’s an excerpt from the first chapter of Old Records Never Die. You decide.  Read more…

The Vanishing: What Happened to the Thousands Still Missing in Mexico?

Araceli García Luna
Araceli García Luna, whose son Juan Lagunilla García went missing. Photos by Grace Rubenstein.

Grace Rubenstein | Longreads | April 2016 | 19 minutes (4,634 words)

Somewhere in Mexico, someone knows the answer to the question that drives Araceli García Luna day and night. The person or persons who know might be criminals or government officials—or both. The jagged beige mountains around the northern city of Monterrey, which hold so many horrible secrets, surely know. You would think, given the circumstances, that someone would help her find out.

Araceli lives in a small apartment on the outskirts of Mexico City. She gets up in the morning and goes to work in maintenance at a local middle school, the same job she’s had for 24 years. She comes home by 5 p.m. and stays there, with two of her grown children, her grandson, and a little frizzy-haired dog named Chiquitín. Araceli doesn’t go out anymore—not for events or unnecessary errands. Except that, once every few months, she packs her purse and a folder full of documents and travels 560 miles to Monterrey. She does this because Juan Lagunilla García is still missing. Because, though the authorities managed three times to find the elusive drug lord El Chapo, almost all of the 23,000 regular Mexicans disappeared in the drug wars remain unfound.

Araceli has made the journey more than thirty times since the first trip in October 2011, the night I met her. And she will keep doing it without fail until she gets an answer to her question: “Where is my son?” Read more…

Your Phone Was Made By Slaves: A Primer on the Secret Economy

Kevin Bales | Blood and Earth: Modern Slavery, Ecocide, and the Secret to Saving the World | Spiegel & Grau | January 2016 | 34 minutes (9,162 words)

 

Below is an excerpt from Blood and Earth, by Kevin Bales, as recommended by Longreads contributing editor Dana Snitzky

* * *

We think of Steve Jobs in his black turtleneck as the origin of our iPhones.

It’s never a happy moment when you’re shopping for a tombstone. When death comes, it’s the loss that transcends everything else and most tombstones are purchased in a fog of grief. Death is a threshold for the relatives and friends who live on as well, changing lives in both intense and subtle ways. It’s the most dramatic and yet the most mundane event of a life, something we all do, no exceptions, no passes.

Given the predictability of death it seems strange that Germany has a tombstone shortage. It’s not because they don’t know that people are going to die; it’s more a product of the complete control the government exerts over death and funerals. Everyone who dies must be embalmed before burial, for example, and the cremated can be buried only in approved cemeteries, never scattered in gardens or the sea. Rules abound about funerals and tombstones—even the size, quality, and form of coffins and crypts are officially regulated. All this leads to a darkly humorous yet common saying: “If you feel unwell, take a vacation—you can’t afford to die in Germany.”

Granite for German tombstones used to come from the beautiful Harz Mountains, but now no one is allowed to mine there and risk spoiling this protected national park and favorite tourist destination. So, like France and many other rich countries, including the United States, Germany imports its tombstones from the developing world.

Some of the best and cheapest tombstones come from India. In 2013 India produced 35,342 million tons of granite, making it the world’s largest producer. Add to this a growing demand for granite kitchen countertops in America and Europe, and business is booming. There are more precious minerals of course, but fortunes can be made in granite. In the United States, the average cost of installing those countertops runs from $2,000 to $8,000, but the price charged by Indian exporters for polished red granite is just $5 to $15 per square meter—that comes to about $100 for all the granite your kitchen needs. The markup on tombstones is equally high. The red granite tombstones that sell for $500 to $1,000 in the United States, and more in Europe, are purchased in bulk from India for as little as $50, plus a US import duty of just 3.7 percent.

Leaving aside what this says about the high cost of dying, how can granite be so cheap? The whole point of granite, that it is hard and durable, is also the reason it is difficult to mine and process. It has to be carefully removed from quarries in large thin slabs, so you can’t just go in with dynamite and bulldozers. Careful handling means handwork, which requires people with drills and chisels, hammers and crowbars gently working the granite out of the ground. And in India, the most cost effective way to achieve that is slavery. Read more…

A Brief History of Solitary Confinement

Eastern State Penitentiary, c. 1876. Via Wikimedia Commons.

Jean Casella and James Ridgeway | Introduction to Hell Is a Very Small Place: Voices from Solitary Confinement | The New Press | February 2016 | 20 minutes (5,288 words)

 

Below is Jean Casella and James Ridgeway‘s introduction to Hell Is a Very Small Place, the collection of first-person accounts of solitary confinement which they edited together with Sarah Shourdas recommended by Longreads contributing editor Dana Snitzky. 

* * *

Imagine you’re locked in the cell, and don’t know if you’ll ever get out.

Imagine a corridor flanked by closed, windowless cells. Each cell may be so small that, inside, you can extend your arms and touch both walls at the same time. The cell contains a bunk, perhaps a solid block of poured concrete, with a thin plastic mattress, a stainless steel toilet, maybe a small table and stool. A few personal possessions—books, paper and pencil, family photos—may be permitted, or they may not. The door to the cell is solid steel.

Imagine you’re locked in the cell, and don’t know if you’ll ever get out. Three times a day, a food tray slides in through a slot in the door; when that happens, you may briefly see a hand, or exchange a few words with a guard. It is your only human contact for the day. A few times a week, you are allowed an hour of solitary exercise in a fenced or walled yard about the same size as your cell. The yard is empty and the walls block your view, but if you look straight up, you can catch a glimpse of sky.

Imagine that a third to a half of the people who live in this place suffer from serious mental illness. Some entered the cells with underlying psychiatric disabilities, while others have been driven mad by the isolation. Some of them scream in desperation all day and night. Others cut themselves, or smear their cells with feces. A number manage to commit suicide in their cells. Read more…