The Top 5 Longreads of the Week

This week, we’re sharing stories from Masha Gessen, Molly Osberg, T. S. Mendola, Alexander Chee, and George Murray.
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This week, we’re sharing stories from Masha Gessen, Molly Osberg, T. S. Mendola, Alexander Chee, and George Murray.
Sign up to receive this list free every Friday in your inbox. Read more…

If you want to make a staid, over-anthologized poem more interesting, just cycle it through a handful of languages on Google Translate. Case in point:
She started shaking with her
Age and age everywhere:
Two ways,
I was moving slightly
And this has created a difference.
The last verse likely gives it a way — yes, it’s Frost’s “The Road Less Taken,” having been translated into languages including Maltese, Tajik, Hebrew, and Bengali, and then back into English. From past experience, the longer you extend the process, the more satisfyingly Dada the results.
This is, of course, a problem for a tool whose stated goal is to facilitate communication across linguistic barriers. As cognitive scientist Douglas Hofstadter explains in his Atlantic essay on Google Translate’s (many) shortcomings, the problem isn’t that the software doesn’t have large enough databases or sufficient computing power. It’s that Google designed it to swiftly decode and replace words and phrases, but not to attempt to extricate meaning. That is why, according to Hofstadter, human translators don’t need to panic just yet about the imminent ascendency of our robot overlords.
To me, the word “translation” exudes a mysterious and evocative aura. It denotes a profoundly human art form that graciously carries clear ideas in Language A into clear ideas in Language B, and the bridging act not only should maintain clarity, but also should give a sense for the flavor, quirks, and idiosyncrasies of the writing style of the original author. Whenever I translate, I first read the original text carefully and internalize the ideas as clearly as I can, letting them slosh back and forth in my mind. It’s not that the words of the original are sloshing back and forth; it’s the ideas that are triggering all sorts of related ideas, creating a rich halo of related scenarios in my mind. Needless to say, most of this halo is unconscious. Only when the halo has been evoked sufficiently in my mind do I start to try to express it—to “press it out”—in the second language. I try to say in Language B what strikes me as a natural B-ish way to talk about the kinds of situations that constitute the halo of meaning in question.
I am not, in short, moving straight from words and phrases in Language A to words and phrases in Language B. Instead, I am unconsciously conjuring up images, scenes, and ideas, dredging up experiences I myself have had (or have read about, or seen in movies, or heard from friends), and only when this nonverbal, imagistic, experiential, mental “halo” has been realized—only when the elusive bubble of meaning is floating in my brain—do I start the process of formulating words and phrases in the target language, and then revising, revising, and revising. This process, mediated via meaning, may sound sluggish, and indeed, in comparison with Google Translate’s two or three seconds per page, it certainly is—but it is what any serious human translator does. This is the kind of thing I imagine when I hear an evocative phrase like “deep mind.”
In this personal essay, Kevin Sampsell examines his love of football — and a team that’s never won a Super Bowl.

Kevin Sampsell | Longreads | February 2018 | 18 minutes (4,605 words)
The last time I cried about a football game was in 2009.
When I was a kid, though — oh man! The waterworks from the coiled frustration and utter heartbreak of losing a game, or ending a season with a sad thud, was often too much for me. I’m not sure what is considered normal blood pressure for junior high and high school dudes, but mine was probably pretty high.
If you’re a sports fan, you don’t need me to tell you that watching a game can elicit conflicting emotions. Some times it’s dull, others, exhilarating. It can run the gamut from mildly stressful to utterly exasperating. We tell ourselves it’s fun to watch games — whether it’s the lightning-fast college basketball Final Four, a tense knuckle-biting World Series, or even the high drama of an Olympics figure skating face-off. But is it really fun? Is watching a game, especially football with its rash of injuries and hyper-macho façade, truly enjoyable in the moment? Or do we just endure it so we can process the positive highlights later?
As a sports kid who eventually blossomed into a book nerd, I surprise a lot of people with my unflagging loyalty to a game that is often seen as barbaric, anti-intellectual, and sponsored by horrible right-wing corporations. For a long time, whenever I’d meet someone new, I wouldn’t reveal the fact that I’m a football fan right away. It was like a weird secret. I’d talk about more “intellectual” subjects: poetry, indie films, twee British music, or collage art. Often I would be looking for clues in these conversations, maybe a word or a name mentioned that would reveal that they knew what a linebacker was, or an onside kick. If I found out someone was a football fan, they would often become my new best friend, at least for a while.
I find it utterly refreshing to meet another man or woman “of arts and letters” who admires the sport like I do, and I glow inside with that feeling of camaraderie. Often though, if I slip up and admit that many of my Sundays are spent worshipping guys in full pads and helmets groping and tackling each other while rich old men tally their bank accounts in their executive suites, I am met with pained expressions and confusion. I counter that surprise by trying to illuminate my humanistic connection to the game — my love for discovering the players’ personal stories of overcoming adversity; the bonding community of fandom; the sheer unpredictable nature of all sports; and yes, indeed, the amazing beauty and skill of what these players are able to do on the field. I can still remember plays that happened decades ago and recall them as precisely as my favorite songs.
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Molly Osberg’s harrowing essay—a mysterious illness that wastes away her body in days and nearly threatens her life—outlines in painstaking detail how (or if) she would have survived and recovered from her ordeal without medical insurance or a safety net.

It started with a Lean Cuisine. After a night out catching up with a friend, I just made one of the last NJ Transit trains leaving Penn Station that April night, traveling the 20 or so minutes to the suburbs of New Jersey where my wife and I had moved two weeks prior in anticipation of welcoming our first child to what truly is NYC’s sixth borough (daycare and two-bedrooms aren’t cheap in the original five boroughs).
Dinner consumed and sleep completed, I awoke with one of the worst bouts of food poisoning I’ve ever encountered, a wasting that lasted through midway into the next week. Eventually, the illness subsided, but I wasn’t concerned when I woke the following Saturday with slight soreness in my right ankle and the inability to fully extend my left knee. Seemed odd, sure, but perhaps that was just a lingering side effect of the tainted Swedish meatballs. And there was a crib to be built along with final trips to Target and Buy Buy Baby.
On Sunday, though, I could barely put any pressure on my right leg, hugging walls as I walked in an effort to support myself. A nighttime sprained ankle, I thought, but I still went to the ER on Monday, while accompanying my wife for her final OBGYN appointment. The medical establishment’s consensus: must be a sprain. I spent four more days in sheer agony, unable to put any pressure on my right leg and unable to sleep because the pain was too intense. After our son was born, I was the one wheeled out of the hospital while my wife carried our nine-pound baby. By this point, my other ankle had started to tingle (both eventually swelled to the size of a grapefruit, and my left knee was significantly inflamed, looking as though a softball had lodged itself behind the kneecap).
The first two weeks of my son’s life were a blur. Of course, there was no way I could help during feedings in the middle of the night — it took me 10 minutes just to navigate the short hallway between the bed and bathroom. And unless I was sitting on the couch RICEing my legs (for what I thought must be the two worst sprains in the history of orthopedics), I couldn’t hold my son. I was an invalid, completely useless to all around me at a time when those same people needed me the most. My brother had gotten married during this time period, and I recently looked at the photos from the ceremony, which was held at City Hall: shuffling along in crutches, my ankles are encased not only in compression wraps but also air casts.
The realization that my “sprains” had — HAD — to be something more significant arrived during my son’s third week on earth. My general practitioner was located in Manhattan, so I found a local doctor who, for the first time since this health scare began, had more than an inkling of what was plaguing my body: I had joined the roughly 20,000 Americans who suffer annually from reactive arthritis. This exceedingly rare form of arthritis, which shares symptoms with rheumatoid arthritis, was attracted to the genetic antigen I carried, passed down maternally, and had proceeded to attack all of my white blood cells. When I finally was able to see a rheumatologist, I was told that my CBC — complete blood count — was one of the lowest he’d ever seen.
As I read Molly Osberg’s harrowing essay for Splinter detailing her health catastrophe, the result of contracting a rare form of strep that began to wreak havoc on her internal organs, I found myself mentally transported to my own uncertainties this past summer. Her concerns about medical expenses, proxies, if her full-time job still exists, and whether or not any of the poking or prodding will work — all of those emotions became all the more real again. We even both made it into medical journals!
I encountered them all when I was admitted to a Brooklyn hospital, though I only remember a fraction of the people who tried to puzzle out what was sending my body into septic shock. According to my medical records I saw six specialists in 40 hours. There was the anesthesiologist who assuaged my terror when I was put under for a bronchoscopy (I was afraid I’d wake up with a camera down my larynx), the infectious disease doctors who asked me about my sex life, how often I got high, my last period, whether I’d been anywhere near livestock.
I also shared her feeling of invincibility. Before I contracted reactive arthritis, I rarely needed anything more than a hot shower and a few doses of Dayquil to right whatever was ailing me. I didn’t get sick. As Osberg writes,
As someone with a pack-a-day habit, I got a little sick every year, and my response was to sleep (or work, or drink) through it until the issue somehow resolved. Before 2017 I don’t think I’d been to a doctor in about five years—though as was later reiterated to me by one chagrined specialist after another, my abysmal life choices up to that point didn’t end up making much of a difference.
Like Osberg, I was fortunate to have insurance, but if I had been a freelancer, my bills would have been astronomical. One shot of Humira, the immunosuppressive drug I inject twice a month, costs upwards of $500 without coverage, and that doesn’t include the barrage of pills I take daily. As I was reading Osberg’s piece, I stumbled across the story of Donald Savastano, a 51-year-old from central New York who recently won the lottery—a $1 million prize. A construction contractor, he first decided to visit a doctor, something he hadn’t done in several years because of his lack of insurance, before lining up a vacation. Following a diagnosis of stage 4 lung cancer, and just twenty-three days after winning the award, Savastano died. Osberg conveys the sheer terror that accompanies such a health scare; the worry isn’t so much about how to survive — it’s about how to recover.
Never mind recovering physically or financially in any of these scenarios: I can’t imagine surviving emotionally, fielding calls from collections agents, facing eviction, waiting for the pain meds to hit so I can keep at a futile job search with an IV still dangling from my side. I am 29 years old, with no pre-existing conditions before this moment, and I am unemployed and exhausted and in pain all the time.
It took one month before I could walk a distance greater than a hallway. It took another month before I could walk back and forth to the elevator bank in our apartment building. And it took three months before I regained my walking gait and balance, and didn’t feel any debilitating pain for the first 90 minutes of my morning. It’s now been eight months since the diagnosis, and my health has somewhat returned to normal — although my right Achilles still aches every day, and I’ve been told to limit my exercise to stretching and spinning (so as to not potentially tear the tendon). But I can walk, and just the normalcy of that activity is something I never thought that I would have taken for granted. It’s those actions that become the most significant.
Around mid-August they took the PICC line out. My white blood cell count went back to normal; I was cleared to drink by far the best beer of my life; the scabs left over from the drainage tube punctures in my torso fell off. I was pleased the surgical incision had missed my favorite tattoo, and less pleased when streaks of my hair turned gray and started coming out in clumps, or when my nails fell off—a months-delayed reminder of that time my body was preparing to die. I went back to work towards the end of the summer.

Longreads is delighted to share this mini-course exploring empathy created by Scott Korb,
with contributions from Paul Bloom, William Gatewood, and Daniel Raeburn. In addition to Scott’s essay, “Between the Wolf in the Tall Grass and the Wolf in the Tall Story,” be sure to read the responses, delve into the questions for deeper discussion, and check out the suggested readings — featuring the work of Leslie Jamison, Vivian Gornick, J.M. Coetzee, Sheila Heti, and more.
* * *
I teach in Pacific University’s MFA in Writing program. Twice a year — once in January, once in June — the faculty and students gather in Oregon for 10 days of lectures, workshops, and readings. My wife is not wrong when she jokes that this is like camp for grown-ups.
Still, I like to think that serious work gets done when we get together. While some of the best talks at the residencies deal with the nuts-and-bolts of writing, the talks I prepare tend to address topics related to the writer’s mindset, or the fine-ish line between factual writing and fiction, or the writer’s role in civic life. I developed one such talk, “The Courage to Sound Like Ourselves,” into semester-long courses at universities where I otherwise teach.
On June 16, 2017, in Forest Grove, Oregon, I delivered a talk called “Between the Wolf in the Tall Grass and the Wolf in the Tall Story.” The title comes from Nabokov. The subject is the place of empathy in the moment of writing. Rather than develop a semester-long class for a university based on the talk, we’ve decided to present a version of it here at Longreads as a mini-course on empathy with a reading list, discussion questions, useful links, and a few critical responses.
One of the early lines of thinking in what follows stresses that education is a constant reminder of all that one does not know and that at its best, learning with others requires a good-faith effort to puzzle over ideas together. You’ll see that, like many people, I’ve been thinking a lot about empathy in recent years, especially where my writing and my teaching are concerned. “Between the Wolf in the Tall Grass and the Wolf in the Tall Story” is my best recent attempt to say what I think.
The course takes up a recent useful book where my thinking is concerned, Against Empathy by psychologist Paul Bloom, who offers his own response alongside memoirist Daniel Raeburn and Pacific MFA student William Gatewood. Like Bloom, I know that empathy is often taken “to refer to morality and kindness and love, to everything good.” And like Bloom, I can see empathy this way, and I’m not opposed to kindness, love, or goodness. Seeing empathy only this way is, however, I’ve come to believe, a problem morally and also limiting to our potential as artists. This course is mainly focused on the dubious place of empathy in art.
* * *
Scott Korb directs the first-year writing program at The New School’s Eugene Lang College and is on the faculty at Pacific University’s low-residency MFA in Writing Program. He is the author and editor of several books, including Light without Fire: The Making of America’s First Muslim College, now out in paperback.
Contributors: Paul Bloom, William Gatewood, and Daniel Raeburn.
Editor: Krista Stevens | Creative Director: Kjell Reigstad | Illustrator: J.D. Reeves
A bracing essay on late-term abortion, and how American politics have made an impossibly difficult situation even more painful and dangerous for women.

Elizabeth Greenwood | Longreads | January 2018 | 25 minutes (6,900 words)
Another fit of insomnia. I reach for a book I’ve read before, in times both happy and sad: Sharon Salzberg’s Lovingkindness. I open at random to a chapter toward the end, on the subject of generosity. “When a strong urge comes up in my mind to give something — even though the next fifty thoughts may be ‘Oh, no, I can’t do that. I might need it!’— I give it,” Salzberg writes. “Even if fear or other considerations come up, my resolve is to honor that first impulse to give.” As I read these lines, my heart seizes. Something in this passage contained the remedy I’d been craving because everything in my life felt as if it was contracting.
My first book was hot off the presses. I’d heard about the cruel process from other authors: You expect your life to change dramatically. This will not happen. There will be a short-lived flurry of attention and things will go back to normal. I steeled myself, but a part of me thought maybe they are wrong. Maybe my life will change!
Dear reader, I am here to tell you there was no such reversal of fortune. I’d spent the past six years researching people who had faked their deaths and I was back to the drawing board. Typically, I would have been teaching several writing classes, but due to the vicissitudes of the adjunct professor labor market I was underemployed, anxious, and blue.
I got a prescription for Klonopin and I started getting acupuncture, which left me weeping on the table for thirty minutes while the poker and her interns assured me this outsized reaction to tiny pinpricks was totally normal. I’d have loved to have indulged in some old-fashioned talk therapy, but my disaster health insurance didn’t cover it. I even tried equine therapy, which I wrote about for a travel magazine, and spent the afternoon corralling two miniature horses in order to learn to trust myself.
I was still questioning whether the choices I’d made over the past few years were worth it if all I had to show for it felt like a big nothing. The luxury of complaining about any of this — I’m a childless, educated woman in America — made it feel all the more shameful. So the cycle compounded. Something needed to change.
Then the election happened. In a confluence of a precipitous adrenalin crash, a gaping daily schedule, limited finances, and a political climate that had everyone adjusting their meds, I was crying almost every day at the pointlessness of it all. My sleepless nights stretched into twos and threes. I wanted to figure out the way I was going to help but had no clue as to how.
That’s when insomnia propelled me to open randomly to Salzberg’s lines about generosity. Something in this challenge to give blindly, to listen to the part of oneself that blithely seeks to contribute, instead of the cacophony of voices concerned with balancing the checkbook. Expanding beyond one’s postage-stamp reality seemed like it could be the antidote to the feelings of scarcity propelling my anxiety.
We all want to give, at least in theory. But when presented the opportunity, we come up with excuses as to why the time is not ripe. We imagine we’ll donate to charities when we are more financially secure. We consider getting up from our subway seat for the weary-looking woman, then demur. As if extending beyond ourselves even slightly will make our precarious balance of time, energy, and emotional resources come crashing down.
So I made a resolution — for the first month of 2017 I would give everything. The rules were simple: If I got the urge to be generous, I’d try to honor it. I would try to do this in every category of giving I could imagine — in time, in money, in undivided attention, in suspending judgment, in forgiveness, in giving people the benefit of a doubt. I’d volunteer, drop dollars in the most dubious panhandlers’ cups, I’d pick up the tab. I’d try to take generous interpretations of others’ baffling behavior, as I take most everything personally. I’d dispense unsolicited praise. For years I’d resisted the urge to invade other New Yorkers’ privacy. No more! I would compliment freely, and they could put my name on a registry if they wished. My great hope for this experiment was to plug back into my life and to brandish a big middle finger to a regime intent on making us feel separate from one another.
Then, just before Christmas, my dog decided to treat herself to a Ziploc of trail mix from my purse. The concoction contained raisins, which are lethal to canines. One $1500 vet bill later I was feeling exceptionally broke. This was the exact moment when excuses are made, when we chicken out. But I’d already committed to my experiment. With utter terror in my heart, I stepped off the ledge. It was time to give dangerously.
I wake up in Oakland, having spent a few days with my best friend from college who is tremendously pregnant. Our daily routine consists of binge-watching shows, doing a light activity, and then returning home to rest. I’ve been giving Zoë shoulder rubs all week and paying for whatever she’ll let me — ice cream, gas, Mexican takeout.
What isn’t as easy is lunch with Krista, a longtime family friend, something of a cousin to me. We have a strained relationship and have little in common, but get together when I’m out west due to a misplaced sense of obligation. We were raised high WASP, and the conversation glides along the surface of things like a figure skater. Resentment? What resentment! Isn’t this cheese divine? We meet at a loud, overpriced restaurant in the Ferry Building. We discuss her kids, her “personal brand,” and Marin County real estate, all of which she has achieved. She takes a tone with the busboy when our food takes over half an hour to arrive. When the bill comes, I pick it up, much to her surprise and mine. The total comes to just over a hundred dollars because I tip extra.
I get back on BART in a disassociated state as I often do after spending any amount of time with Krista. Zoë picks me up, and we repair to an outdoor mall, my favorite California institution, and I spend over $200 dollars on various serums and unguents at Sephora. This doesn’t feel like self-care or generosity. This feels like mania.
Back in New York I have ten dollars out for the cabbie on the way home from JFK and put two back in my wallet. Shameful. I go to a crowded resolutions-fresh yoga class. I typically set up in the front row, not because I am good at yoga but because I want as few toned yoga bodies in my line of sight as possible. A Lululemon doyenne with the triceps to show for it takes her place to my right, and I wedge into the front corner with the wall to my left. Perfect, I think. Just one other human in my peripheral vision, the rest of the class a jam-packed sweaty moving organism of good intentions. I will really kick this year off right.
Once the sun salutations begin, my neighbor flings her arms out to the side to Namaste the morning. She makes strong contact with me and gives not a nod of apology or acknowledgment. Oh well, I think. Round two, smacks me again! Every New Yorker knows well and good that in a crowded yoga studio you throw your arms up, not out. Round three, full on bopped this time! My heart starts pounding. She’s interrupting my flow with zero regard! After exchanging sweat with this precious soul several more times, and audibly sighing with each brush of her manicured hand, I decide: Fuck it.
I will extend generosity to her by allowing her to hit me. I will offer my body to her as a battering ram for full sun salutation. This requires much deep breathing on my part in lieu of biting her, but I am shifting my mind toward expansive acceptance rather than anger at a person oblivious to my moral outrage. I still want to bite her.
I go to work on my laptop at a coffee shop near my house. I usually tip my beloved baristas $1 — and only about half the time, depending on my feelings of poverty that day. I will do this only if the coffee slinger sees me, in the sad hope that maybe she’ll give me an extra shot of espresso for free. But not today! I slip two dollars into the jar while the woman working the counter grabs my drink. She doesn’t even see me do it. I am basically Mother Teresa.
The super in my building is a lanky fellow named Junior. He runs a small racket out of the recycling in the basement, distributing cans and bottles to neighborhood vagrants who line up around 10 a.m. every other day, for which I imagine Junior is taking a cut. Since I work from home and walk the dog around this time, I have a front row seat to the cottage industry. Junior will often stop me to kvetch about the weather for a while, then ask me “to hold ten dollars” so he can buy cigarettes. I rarely carry cash as part of an ill-advised ploy to spend less. I instead offer cigarettes from my own aging stash. He refuses, preferring Kools. Today we go through the same rigmarole, and in my wallet, I have a twenty, not a ten. “Here, take this,” I say, my hand quivering in giving over an Andrew Jackson. Junior is pumped and promises to get me back in the next few days. I never see the money again.
If I claimed this was an act of selfless generosity, I’d be lying. Junior lives in the apartment above me and often cares for his toddler granddaughter, whose bedtime is around 1 am. Junior seems to be prepping for his Riverdance audition both day and night. It is not infrequent that I will stomp upstairs after midnight in my housecoat asking in my white girl voice to “Please be mindful, as I am trying to get some sleep.” I’m hoping the crisp $20 will buy me some quiet. It does not.
I’ve been meditating for a few years now, and not because I am virtuous. I have to meditate for 15 minutes each day in order to not get arrested. I bust out my meditation technique prior to nerve-wracking situations, like giving a talk. I’ll begin to summon the feeling I’d like to exude, sit on a few couch cushions, take some deep breaths and visualize myself fielding questions and criticisms with a smile and élan.
I’ve been trying the same strategy in the morning for the past week or so to psyche myself up to be generous. I close my eyes, picture an exhausted mother with bratty children entering the subway and see myself magnanimously, selflessly, standing up for her. Other passengers notice my benevolence, maybe even rousing inspiration. I see myself standing aside in line, letting some harried citizen to cut me. The bill comes after a big dinner with friends, and I quietly pick it up. The waitress even writes a small note on the receipt: If only there were more people like you.
But today it isn’t working. Seeing the slideshow of generous events only makes me feel stricken with anxiety, more aware of my limitations.
So I try something different. I instead conjure the feeling of having enough, visualizing what that would look like. I see myself engaged in each moment of my life — the tedious answering of emails, listening to my boyfriend instead of unloading on him, responding to prison letters for my new book project with the utmost care. My bank account doesn’t contain a certain target number, but I engage a feeling of peace toward it. I try to sit in the sensation of having enough, feeling generosity move through me. I am the conduit — the thing I am giving away was never mine in the first place. My chest begins to swell and my limbs experience a pleasant, groggy glow. I feel rooted to the ground in a way that doesn’t seem ponderous. I feel bolstered instead of weighed down.
Rather than picturing myself giving, I reverse engineer the feeling of abundance to make that the baseline for the day. I manage to:
I felt a little surge, a little electrical current of belonging, each time. Belonging to what? I’m not quite sure, but it was something bigger than my own plight.
There’s a homeless woman who sits in front of the falafel place near my boyfriend’s apartment. I can understand the words she says individually, but collectively they make no sense. She has a kindly way about her, so I call her Eunice.
Today I pack up a sack of food to give her on my way to the gym — clementines, granola bars, bananas, trail mix — a cornucopia of organic Brooklyn fare. I hand it to her, and she is gracious. I see her carefully stuff it into the innards of several bags nestled inside one another like skins. She smiles, I smile back. She thanks me, and I say “you’re welcome.” It’s all so easy. I could do this every day. I am a motherfucking saint.
On my way back to Scott’s building, I see his neighbor. She’s wheeling a little grocery cart, closes in on Eunice, and…she’s giving it to her! Goddamn her! Here’s something Eunice can actually use! I was supposed to be the good person today, and here she goes, showing me up.
Perhaps I still have a few dark and petty corners where the light of generosity could give a good scrub.
I have volunteered to subject myself to something called MulchFest.
It’s Sunday. I’m hungover, it’s freezing, and Scott is sprawled out on the couch with coffee and The New York Times. I sit with him and debate the relative merits of submitting myself to the elements, and to the perky knowingness of the Park Slope canvas bag-toting crowd. Scott is from the Midwest and believes that life should be difficult. I put on two pairs of socks and my heaviest coat and head out.
I’m several hours late and somebody in a neon pinafore hands me a clicker counter to tick off the trees as they get mulched. I have the overwhelming urge to punch my thumb down, to feel the satisfying click click click but know this will irretrievably fuck up the count. So I stand at attention, desperately resisting the urge to pull out my phone and appear occupied. The point of MulchFest, I have decided, is to commune with my surroundings, my neighbors, to behold the circle of life as manifested by browning pine needles, the melancholy stench of decomposition signaling the promise of a new year. A fellow who looks to me like a human hacky sack sees me with my brow furrowed and waiting to count trees that never arrive. Everyone is still at lunch, he informs me. I return the clicker and he gently ushers me over to a little white tent and presents me with a new task: creating pine sachets from freshly mulched trees to distribute to park patrons.
For years I’d resisted the urge to invade other New Yorkers’ privacy. No more! I would compliment freely. They could put my name on a registry if they wished.
The rhythm of dipping a trowel into the needles and tying off the bag is lulling, relaxing. I merchandise my wares attractively on a card table. Park goers stop by and ask, “May I take one?” “Take TWO!” I implore, “and a snack!” chucking an apple and a granola bar at them. I am giving people something they want, for free, something crafted by these two hands. I’m loving this. An hour and a half passes and it feels like but a moment. I’m in love with Brooklyn, with humanity.
I once dated a journalist who never stopped giving — to strangers, to the less fortunate, to people he was writing about, mostly. Every Sunday morning, Rob would throw back the comforter and go to prepare lunch for homeless people in a church basement. He became close with one of the regulars, helping him advocate to get his VA benefits reinstated, putting his name on housing lottery lists, taking him to doctor’s appointments for his chronic pain. Rob was widely regarded as someone who would interrupt his life for the benefit of others, one of the most generous people anyone had ever known. But I could never get him to open up to me, not in any deepening intimacy. A frustrating part of our relationship was how his service made him somehow unimpeachable.
To whom are we generous, and why? For Rob, caring for strangers came second nature. For me, not so much. Looking back, I think Rob threw himself into others because he was a little scared of his own life, and of people getting close. Giving, for him, was, in part, a way to hide. This is an ungenerous interpretation, I realize — but on which side of the ledger does our giving fall? And who is keeping score?
The worst words a New Yorker can hear on the subway: What time is it? SHOWTIME! Out-of-town visitors film the acrobatics with glee while I contract further into myself. I give a dollar to Showtime, which I loathe. But giving the dollar somehow makes me loathe them less.
I am still meditating in my new style, conjuring a sense of abundance. The phrase that came to me today was “less afraid.” In that tiny moment in the morning, I certainly feel a wash of quiet confidence. Getting up off my meditation cushion, well, that’s a different story.
I understand my little experiment is made possible by the fact of my privileges: I enjoy a degree of freedom and mobility unknown any time in previous human history. I am in charge of keeping alive no one but myself and a 15-pound dog. My career choices may not pay in money, but I am wealthy in time, flexibility, and multiple breakfasts. I’m healthy and able-bodied. Perhaps my generosity experiment is a foray into a kind of first-world problem, manufacturing a false sense of adversity. What would, say, a single mom think of my enterprise? I ask the best one I know: my own.
I give her a call and explain the project. “What would you have said to somebody embarking on such a journey back when my sister and I were younger?”
“Well, I can tell you what I would’ve thought,” she says laughing with the irreverence that is my genetic inheritance. “My whole life is about being generous to my children. I use up my finite supply of generosity in keeping the household together.” It’s true. I remember her falling asleep on the couch by 9 p.m. every night of my childhood.
“But generosity can also be about receiving, allowing others to be generous to you,” I counter.
“When I was raising you guys, I had to convince myself of my own strength. I had to get into the mindset that I was capable of doing this on my own. If the spark plug went out on the lawnmower, then I needed to know how to fix it myself.”
Then she tells me something I didn’t know: “I also felt so alone, and I didn’t want to depend on anyone else. And then you start to build up walls, and even a martyr complex, like, ‘I’m the good responsible one, I have to be sensible.’”
“It does seem we expect more automatic generosity from women, and are then delightfully surprised when men go beyond themselves, huh?” I say.
“Hell, yes! Women are always putting other people first. All our energy goes into other people. Think about Grammy, her life was cut short because of it,” my mom says breathlessly. My grandmother had three kids, a paraplegic husband, a rural mail route as a postal worker, her elderly parents across the street, a dozen grandchildren, and innumerable wayward souls she cared for. She literally worked herself to death.
“If you could go back in time, what generosity would you have offered yourself?” I ask.
“I would’ve just allowed myself to take more time for me, I suppose. I could’ve hired a babysitter for the night, but that seemed unthinkable. Same too with little splurges, like a facial or a massage. Those lines just seemed so clear to me then, and I couldn’t cross them. It’s not selfish to take care of yourself.” she says.
One of the greatest generosities I’ve known is when strangers reach out to let me know they’ve enjoyed my book. This means more to me than any review or professional accolade; it buoys me during the rough times and makes my whole day. I think about how many books I’ve devoured and recommended to anyone who will listen — save the author. So today I send laudatory notes, thanking writers whose work has meant much to me.
When you truly love something, there is nothing easier or more natural in the world than to say so. I write my friend Amitava, letting him know I will teach his essay about performing Hindu burial rites for his mother, and how moving I found his recollection. I send an earnest letter of gratitude to a beloved actress thanking her for a recent personal essay she wrote about her relationship with reviews, and how it made me feel less alone. I write an Irish fellow about how much I enjoyed an excerpt of his book. Though it feels a bit awkward to telegraph admiration to total strangers, the feeling of lift far outweighs the embarrassment. It feels like an unburdening.
Generosity, thus far, has proved illuminating when giving comes easily — giving compliments, sending texts to friends trying to brighten their day, in little gestures like getting up to offer a lady in nurse’s scrubs my subway seat.
But money is where I am stuck. Scarcity is the heart of my fear. Being in deep student loan debt and in precarious employment, my inner monologue is a stream of calculations, always trying to suss out how many more months I can exist in New York. Instead of getting a real handle on my finances, like by following a budget, I adhere to Coinstar, consigning clothes, cooking big batches of chili to eat throughout the week, and prayer.
So today I decide to give away money. I send $10 to a friend of a friend’s GoFundMe to help replace clothes and furniture lost in a fire. I then notice more calls for help which I skillfully tend to ignore — $10 to a friend’s sister’s boyfriend’s sister’s fundraiser to get a seeing-eye dog, $10 to my second cousin who wants to record a demo of songs. And because we live in end times I send $10 to the ACLU, the Southern Poverty Law Center, and Planned Parenthood. Then I give a whopping $50 to WNYC because it’s pledge drive time and every little bit helps. That’s $110 in total. Turns out that donating via the internet is pretty much like any kind of online shopping: You end up spending far more than you would if the cold currency were to physically depart from your wallet.
By evening I receive an email from a former tutoring client about starting sessions with her younger son, and another query about subletting my room. Did parting with my funds send a rupture of wealth through the universe? Did I just manifest money by giving it away? Steeped in the culture of The Secret and living in late capitalism, it’s tough to imagine giving without getting anything back in return. Does this mean my project is sullied?
I decide to take this line of inquiry to somebody who may know. I meet Richard Bascetta, a senior Buddhist teacher at the Shambhala Center of New York, for coffee. He’s a bit of a silver fox and wears cool square-framed glasses. I explain my project and my query — how can we give selflessly without expecting anything back? Since this giving thing has been feeling pretty good, is it okay to use generosity as a panacea to feeling bad?
Richard has lived in New York and practiced Buddhism here for decades, and realizes generosity’s challenges: “In this environment, we are fighting for space, for money, for status, for a fear of not having that money and status. People come here to accomplish. I’m sure you’re a good writer, but there are at least a hundred people here who are as good or better.” Damn, Richard.
To whom are we generous, and why? For Rob, caring for strangers came second nature. I think Rob threw himself into others because he was a little scared of his own life, and of people getting close.
“Our inertia typically prevents us from acting for others,” he says, his eyes never wavering from my gaze. “We buffer ourselves through our lives. Through parenting, running a business, careers, chasing one love after another, our anger — whatever buffers us from the rawness of the moment. The more layers we put on like an itchy coat, the more difficult it is to access a sense of generosity. Generosity, in its most powerful form, is breaking through the inertia.”
Richard tells me that a few years back he started carrying a stack of ones in his front pocket. Each time he’d pass a panhandler or street musician whose tunes he admired, he’d drop a dollar in their cup. But lately, he’s been pulling his hand back. And he’s not sure why. “It’s been a pinching reminder that I’m compromising my original intention—to give regardless of my inner commentary about the person,” he says. But he doesn’t see this as all bad: “It’s given me the chance to reflect and see how my judgments get in the way and clog the flow of generosity.”
Richard assures me this is okay, because the benefit of generosity — beyond how good it feels, beyond helping someone else — is that it reveals to us where we are stuck. “We are working with that resistance. Where does that mistrust and worry reside in you? That’s the investigation.”
Buddhists believe that one moment of presence is a moment of enlightenment. And when I think back over the past month, I see I’ve built a repository of these moments: connecting with Eunice before I was shown up; becoming hypnotized by the rhythm of filling a cloth bag with pine needles; hearing about a time in my mom’s life that was a struggle. Enlightenment is a distant shore for me but these moments are undeniably fractals of a larger mosaic.
On Inauguration Day I take a train to Philadelphia to rendezvous with my sister, mom, and aunt, where we will set out for the Women’s March before dawn the next day. I expect to have many opportunities to exercise generosity, what with thousands of strangers vying for catharsis and a bathroom. The last time I saw my sister was over Christmas, when she called me a sausage, referring to the growing weight differential between us. I close my eyes on the train and silently release that hardened gem of hurt. The release is more gestural than actual, a bit of fake-it-till-you-make-it.
We are on the road and our excitement swells as we pass dozens of charter buses at rest stops and see pink floppy hats all around. But when we go to drop our bags at our hotel, it hits me. The inauguration crowd is still in town. Staying at our Marriott Courtyard just outside the Pentagon are not only protesters of the new regime but supporters as well. I see whole families decked out in matching red hats and commemorative t-shirts. My body seizes up. I actually feel terrified of these people, even though I think the fear is irrational. I’d been envisioning practicing my giving toward allies, my family, people as outraged as me. Now I have to dive deep into the wells of whatever reserves of compassion I’ve been cultivating over the month toward my perceived enemies. How can I engage those from the other side? What will be my part in making things better? I decide today will be about extending generosity to these folks, to people who took off work and spent their hard-earned money to bear witness and lend their enthusiasm to the installation of our new president.
The march itself is magical, and exhausting, and inspiring. I behold so much generosity around me: There are people passing around bags of trail mix and carrot sticks; people creating a human microphone to reunite a lost child with her mother; there are cops and medics rushing to help the fallen in the crush of humans. But what impresses me most about the day is the new reality we live in. I feel safe and secure in the sea of witty signs and like-minded representatives of the popular vote. But the second we break away and walk along the Mall we pass more Trump supporters. What would my generosity even look like to them? Would it register? Right now the most generous thing I can do is to not push them into traffic on Independence Avenue. But I think about a quote, supposedly from the Dalai Lama: “If you can, help others; if you cannot do that, at least do not harm them.”
As we walk back across the bridge toward Arlington Cemetery, where my grandfather, a veteran of World War II and Korea is buried, I lag behind. The day is gray, thick, and unseasonably warm. We are all hungry and cranky, legs achy from standing for hours. In the distance, I see a pack of white boys in red caps walking toward us. My body responds before my brain, sensing a threat. They pass my mom and sister, who are still wearing their pink hats, ahead of me. I took mine off when we left the March because I am an actual pussy, fearful a Trump supporter would hurl an epithet or punch me in the face. When I catch up with them, my mom and sister seem shaken and tired, trying to be stoic.
“They called us ‘clits,’” my mom says, shaking her head.
Now my limbic system is just confused, outraged that these assholes would dare speak to anyone, let alone two women. But I’m doubly confused because “clit” is perhaps the most bizarre term they could have lobbed. “They wouldn’t know where to locate one on a human female!” I counter. I try to make light of it, but we are all on edge.
Back at the hotel, the air conditioning is blasting and we devour our burgers. More white people are milling around in stars-and-stripes gear. It occurs to me I have a choice. I can treat all of these people as a monolith of hatred and ignorance, or try to see them as individuals. The results are nothing stunning: I allow a Trump-supporting couple to enter the elevator ahead of me. I move my bag at breakfast the next morning so a teenage girl in a red cap can sit down. I leave a tip for the housekeeper, her political affiliations unknown. I let the same Trump-supporting couple board the airport courtesy van first. It doesn’t matter, we’re all going to the same place anyway.
***
The month ends. By my count I’ve given away 19 subway seats, picked up the check at dinner and drinks half a dozen times, sent 36 “I just called to say I love you” texts to friends, sent $320 dollars to different fundraisers and organizations, given $47 to the homeless, and spent 15 hours of my life volunteering. I’ve let Scott’s innocent yet potentially inflammatory comments slide more times than my ego is comfortable with. I bought coffee and a sandwich for my ex without sending a Venmo request for the privilege. I traveled to distant neighborhoods to meet friends for dinner closer to where they live. I’ve left notes in Scott’s pockets for him to discover during the day. I’ve bought bouquets of flowers to bestow upon unsuspecting pals. I’ve done nothing but listen on the phone, seated, taking it in, when usually doing household chores simultaneously. I’ve stayed past my office hours to meet a student who was freaking out about an assignment. I’ve sent e-books to a friend to use while nursing. I’ve been generous to myself by wearing the good underwear at the back of my drawer that I save for a special occasion that never comes. I’ve tried to do only one thing at a time.
We buffer ourselves through our lives. Through parenting, running a business, chasing one love after another — whatever buffers us from the rawness of the moment. The more layers we put on, the more difficult it is to access a sense of generosity.
But the experiment doesn’t feel like it’s over — I didn’t do this perfectly. There were times when I grabbed a subway seat like manifest destiny. There was a time I decided to get offended by a friend’s offhanded remark. I spent an afternoon at the Brooklyn Food Bank silently cursing the project director, who I took to be an imperious asshole. I noticed I have the hardest time letting things slide from the people closest to me. Like Richard said, examining oneself through the lens of generosity can be illuminating. At the beginning of the month I was listing all my generous acts. But by the end of the month, I was listing opportunities to be generous that I didn’t take up. Those moments taught me more about myself. Instead of feeling defeated by my imperfection, I feel curious, inspired even.
You make yourself vulnerable by making an offering the other may or may not take. You extend yourself in giving praise, attention, patience. You let the other in. You see the sky does not fall. You do it again. Giving becomes easier. Defensiveness can soften because you’re not fighting to preserve what little you feel you have to protect. From the constant gnaw of scarcity, you realize there is enough.
I’m still grouchy as hell. But I’ve found giving to be the easiest, quickest, even cheapest way to feel good, better than therapy, equine or otherwise. If I want to reset the chemistry of my brain on a particularly down day, I’ll just try to listen to what someone is telling me. I’ll text friends telling them how much I adore them. I’ll buy coffee for the person behind me in line. And a little bit of the weight lifts.
When I think back to the first day of my experiment, when I endured and paid for a frustrating lunch with Krista, I see it differently now. The truest generosity I could’ve offered wouldn’t have been in picking up the tab, but in looking directly in her eyes and meeting her where she is, where we all are: imperfect, flawed, all-too-human, locked into our own stories of what is going on, the only story we understand to be true. For all I know, she had to do deep breathing just to be around me.
I haven’t mastered generosity and the fearlessness that comes with it. But I’ve touched it in moments. I want to experience more of those moments. And because life always gives us a heaping helping of stress and awkward lunches and unexpected vet bills, I know I will have more to do. Because I didn’t die this month, nor did I go into the poorhouse, nor did I feel overextended. Instead, I felt connected. Instead of feeling overwhelmed by how much further I have to go, I feel ready. Instead of feeling stretched thin, I feel full.
***
Elizabeth Greenwood is the author of Playing Dead: A Journey Through the World of Death Fraud, a nonfiction book about people who have faked their deaths.

In the New York Review of Books, Russian emigre Masha Gessen has a personal essay (originally delivered as a lecture at the New York Public Library last December) that examines the idea of choice. Gessen considers choices that have impacted her life: from her parents’ decision 39 years ago to apply for an exit visa, to her preventive double mastectomy and later an oophorectomy after testing positive for the BRCA mutation that led to her mother’s early death from cancer, to her more recent decision to switch from estrogen therapy to testosterone therapy.
Gessen also ruminates on the culture’s tendency to favor those who’ve suffered for a lack of choice — whether in becoming refugees, or picking their gender.
But in speaking about immigrants we tend to privilege choicelessness much as we do when we are speaking about queer people or transgender people. We focus on the distinction between refugees and “economic migrants,” without asking why the fear of hunger and destitution qualifies as a lesser reason for migration than the fear of imprisonment or death by gunshot wound—and then only if that wound is inflicted for political or religious reasons. But even more than that, why do we assume that the more restricted a person’s choices have been, the more qualified they are to enter a country that proclaims freedom of personal choice to be one of its ideals?
Immigrants make a choice. The valor is not in remaining at risk for catching a bullet but in making the choice to avoid it. In the Soviet Union, most dissidents believed that if one were faced with the impossible choice between leaving the country and going to prison, one ought to choose exile. Less dramatically, the valor is in being able to experience your move less as an escape and more as an adventure. It is in serving as living reminders of the choicefulness of life—something that immigrants and most trans people do, whether their personal narratives are ones of choice or not.
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