Search Results for: homeless

Fairyland: Memories of a Singular San Francisco Girlhood

Alysia Abbott with her father Steve Abbott, 1983. Photo courtesy of Alysia Abbott.

Alysia Abbott | Fairyland, a Memoir of My Father | June 2014 | W. W. Norton & Company | 17 minutes (4,188 words)

After his wife died in a car accident in 1973, bisexual writer and activist Steve Abbott moved with his two-year-old daughter Alysia to San Francisco, a city bustling with gay men in search of liberation. Fairyland, a Memoir of My Father is that daughter’s story—a paean to the poet father who raised her as a single, openly gay man, and a vivid memoir of a singular and at times otherworldly girlhood. As noted in The New Yorker, the memoir, which vividly recalls San Francisco in the nineteen-seventies and eighties, “doubles as a portrait of a city and a community at a crucial point in history.”  Our thanks to Abbott for allowing us to reprint this excerpt here.

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I called him Eddie Body. At four years old, language was my playground. “Eddie Body’s not anybody! Eddie Body’s not anybody!” I’d repeat, relishing the near symmetry of the sounds. Eddie Body was Dad’s new boyfriend, his first serious relationship after our move to San Francisco in 1974. There’d been different men—good-looking men, funny-looking men, almost always tall and skinny and young—that I found in Dad’s bed in the mornings. But it was different with Ed. He was the only one with whom I became close. He is the only one I can remember. We spent six months living with Eddie Body. I loved him.

A twenty-two-year-old kid from upstate New York, Eddie Body had moved to San Francisco to get away from his pregnant wife, Mary Ann. He’d made a pass at my dad one afternoon over a game of chess in the Panhandle Park. Soon after, Ed moved into our apartment, a four-bedroom Victorian located a few blocks from Haight Street.

Haight-Ashbury’s “Summer of Love” had ended in 1968 with the arrival of heroin and petty crime. For years the neighborhood was dominated by bars, liquor stores, and boarded-up storefronts. But rent was cheap and soon my father, along with scores of other like-minded searchers, moved in, setting up haphazard households in the dilapidated Victorian flats that lined Oak and Page streets. Many of these new residents, if not hippies themselves, shared an ethos of experimentation and free expression. Many also happened to be gay. Read more…

Q. Sakamaki and the Art of the Socio-Photo-Documentary

Homeless people line up for food on Christmas Day at the soup kitchen at La Plaza Cultural, on Ninth Street and Avenue C. December 1987.

Lucy McKeon | Longreads | May 2015 | 15 minutes (3,806 words)

 

Photographer Q. Sakamaki was born and raised in Japan, but he moved to New York City in 1986, and has lived there ever since, covering the nightclub scene of ‘80s and ‘90s New York, documenting political efforts like the anti-gentrification movement, and capturing everyday life through striking street photography across the city.

New York is not his only focus. While Sakamaki has taken photographs around the world, from Burma to Haiti, China to Kosovo, Bosnia to Israel, Palestine to Liberia, and Afghanistan to Harlem, where he resides today—it’s his Instagram feed that has recently attracted many new fans. There, his daily, often-impressionistic images communicate a sense of profundity, even melancholy, in representing the quotidian.

Sakamaki’s photographs have appeared in books and magazines worldwide and have been the subject of exhibitions in New York and Tokyo. Among the many honors he’s received are four POYi prizes, two Overseas Press Club awards, and a first prize World Press Photo in 2006. He has published five books, including WAR DNA, which covers seven conflicts, and Tompkins Square Park, which documents the Lower East Side protests of the late ‘80s to mid-‘90s. Sakamaki is represented by Redux Pictures. We spoke recently about how he got his start and how he aims to combine identity with photography.

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I’ve read that you began your career in photojournalism covering the Tompkins Square Park uprising in New York City in the late 1980s—is that right? Did you take photographs even before that, if not professionally?

I photographed before, but it was more fashion photography [and] portraits. I was doing that and trying to get a job, when something started in the Lower East Side at Tompkins Square Park. It started before ’88, the summer of ’88, and then continued until the middle of the ’90s, depending on people’s definition of what is a movement. It was like a real melting pot, there. The only real melting pot I’ve ever seen in New York City. Not like here [in Harlem] today. But anyway, after [the Tompkins movement in reaction to gentrification and other labor issues], I decided I would like to cover more—I don’t like the term photojournalism. [We’ll return to this later.]

I used to be very political, when I was 13 or 14 year old. Then I loved fashion and entertainment in my late teens. So the Tompkins Square Park movement felt like something of a flashback. Until the mid-’90s I covered a lot of New York political movements, like the anti-gentrification movement. But then the Tompkins Square Park movement was gone—with Mayor Dinkins closing the park. People tried to keep it going, but in the mid-’90s, they couldn’t. So the mid-90s in New York started to feel very boring for me. I started to pay attention more to outside, worldwide. I went to many conflict zones, war zones—to Haiti, Cambodia, and Israel, Palestine, then Afghanistan, Kosovo, Bosnia. Read more…

The Answer Is Never

Illustration by Devon Kelley-Yurdin

Sabine Heinlein | Longreads | April 2015 | 16 minutes (3,886 words)

 

One time, when I was in my early twenties, I shared a hospital room with a mother of many. I had a skin infection that wouldn’t respond to oral medication, and the 50-something-year-old woman had severe, inexplicable hives. Our main topic of conversation revolved around neither of our ailments. It was about my not wanting to have children. She was insistent, which seemed ironic considering her hives flared up whenever her family visited her on Sundays. I eventually compromised with the woman. Okay, I said, I will put off my decision until I reach my thirties. “You are starry-eyed,” she huffed. “You young women want it all. But you can’t have it all!” Maybe, I thought, some of us don’t want it all. Read more…

So Long, Sweet Briar College

I learned that while some are considering work outside of academia, few have knowledge of how to pursue such opportunities. Even those in the math and sciences—industries generally highlighted as ones poised for immense job growth these days—aren’t sure that their skills will translate to another sector. The school, they say, hasn’t offered them career counseling or transition services… [Assistant professor of math, Camillia Smith Barnes], who was a year away from getting tenure, worries about her current resume; until last week, she felt secure. Like many of the faculty whom I spoke with, Barnes said that she was struggling with shock and debilitating stress. “I started the job search on Tuesday night,” she said. “But on Wednesday, I was too depressed to do anything.” Students and faculty didn’t attend classes last week after hearing the news because they were too emotional to focus on their work, some explained.

From an outsider’s perspective, it’s hard to imagine how any school with such extensive grounds, impressive buildings, and a full staff that educated only a few hundred women could remain financially viable. The restrictions outlined in Sweet Briar’s former missions, wills, and trusts made change all but impossible. Still, as inevitable as it may be, it’s worth acknowledging that the school’s closure has taken an enormous toll on people who’ve devoted their lives to liberal-arts education. And many fear that Sweet Briar serves as a case study for what will play out at similar schools in the coming years.

— On March 3, the president of Sweet Briar College, a historic all-women’s liberal arts school, announced its impending closure. Students and faculty will finish the spring semester, but the school itself may be preserved, parceled out, re-purposed or demolished after that. For Sweet Briar professors, this heralds a time of deep uncertainty in an adjunct-heavy job market, and for some academics, homelessness. Lauren McKenna tells these professors’ stories at The Atlantic.

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The Top 5 Longreads of the Week

Below, our favorite stories of the week. Kindle users, you can also get them as a Readlist.

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Giving Visibility to the Invisible: An Interview With Photographer Ruddy Roye

Lucy McKeon | Longreads | February 2015 | 18 minutes (4,489 words)

 

With over 100,000 Instagram followers, photographer Ruddy Roye came of age in Jamaica, and has lived in New York City since 2001. He has photographed dancehall musicians and fans, sapeurs of the Congo, the Caribbean Carnival J’ouvert, recent protests in Ferguson and in New York, and the faces of the many people he meets and observes every day. Roye is perhaps best known for his portraits taken around his neighborhood in Bedford-Stuyvesant, Brooklyn—pictures of the homeless, the disenfranchised, and those who Roye believes aren’t often fully seen.

In Roye’s Instagram profile, he describes himself as an “Instagram Humanist/Activist,” and when looking at his portraits, the phrase that comes to mind is “up close.” Roye is closer to his subjects—who he calls his “collaborators”—than is typical in street photography, in terms of actual proximity as well as identification. Each picture, he says, contains a piece of him. With this closeness, Roye creates images that can be harrowing, disturbing, joyful and striking. If they are sometimes difficult to look at, one has more trouble looking away. Read more…

Autistic and Searching for a Home

Illustration by Kjell Reigstad

Genna Buck | Maisonneuve Magazine | Winter 2014 | 28 minutes (7,101 words)

MaisonneuveThis week we’re proud to feature a Longreads Exclusive from the new issue of Montreal’s Maisonneuve Magazine, about a young autistic woman who needs a home.
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I Kissed Christianity Goodbye: Four Stories About Leaving Religion

Deconversion isn’t easy. There’s backlash from family—confusion, anger, shame. It’s something I think about during the holiday season, especially. Christmastime can feel like an inundation of traditions left behind. In the world I grew up in, there were Advent Sundays and Christmas Eve services (five, actually) and cantatas and caroling. It was beautiful, and I still cherish many of those traditions. Deconversion is different for everyone. It’s a slow coming-of-age, or an existential crisis, or post-traumatic stress disorder, or none of those things. Today, I want to honor the stories of women who left religion (the Christian faith, in particular), and these are four thoughtful, poetic meditations.

1. “Why I Miss Being a Born-Again Christian.” (Jessica Misener, BuzzFeed, May 2014)

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Everybody Loves Walter

Longreads Pick

The story of a homeless man who became the guardian of a California beach and its birds

Author: Kit Stolz
Source: Latterly
Published: Nov 18, 2014
Length: 8 minutes (2,050 words)

For the Public Good: The Shameful History of Forced Sterilization in the U.S.

Belle Boggs | The New New South | August 2013 | 62 minutes (15,377 words)

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We’re proud to present, for the first time online, “For the Public Good,” Belle Boggs‘s story for The New New South about the shocking history of forced sterilizations that occurred in the United States, and the story of victims in North Carolina, with original video by Olympia Stone.

As Boggs explained to us last year: 

“Last summer I met Willis Lynch, a man who was sterilized by the state of North Carolina more than 65 years earlier, when he was only 14 years old and living in an institution for delinquent children. Willis was one of 7,600 victims of North Carolina’s eugenics program, and one of the more outspoken and persistent advocates for compensation.

“At the time I was struggling with my own inability to conceive, and the debate within my state—how much is the ability to have children worth?—was something I thought about a lot. It’s hard to quantify, the value of people who don’t exist. It gets even more complicated when you factor in public discomfort over a shameful past, and a present-day political climate that marginalizes the poor.”

Thanks to Boggs and The New New South for sharing this story with the Longreads Community, and thanks to Longreads Members for your helping us bring these stories to you. Join us.

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