Search Results for: new york times

The Art World Is Crazy

I have been mildly obsessed with freeports—the secretive, treasure-crammed warehouses where Picassos are stashed alongside stacked bars of gold, tax-free—since David Segal’s 2012 New York Times article on the Geneva Freeport. Freeports, Segal explained, “remain the closest thing to the Cayman Islands that the art world has to offer.”

Sam Knight takes coverage of international freeport intrigue to the next level in this week’s New Yorker, with “The Bouvier Affair.” His story delves into the machinations of the Geneva Freeport and describes how one Swiss shipper saw the potential of the freeport as an adjunct to the art market, ultimately transforming himself into an under-the-radar dealer and bilking a Russian oligarch out of a billion dollars. It would not be an overstatement to call the story completely bananas. It is also a magnificently fun read—a delicious rollercoaster of a narrative, undergirded by a foundation of detailed, careful reporting. Of particular note are Knight’s nuanced insights into the bonkers world of art, like this description of the relationship between dealer and collector:

The relationship between art dealer and collector is particular and charged. The dealer is mentor and salesman. He informs his client’s desires while subjecting himself to them at the same time. The collector has money, but he is also vulnerable. Relationships start, prosper, and fail for any number of reasons. It is not always obvious where power lies. Over time, each one can convince himself that he has created the other.

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See Also:
“Swiss Freeports Are Home for a Growing Treasury of Art” (David Segal, July 2012, The New York Times)

The ‘Wellness Craze’: Six Stories About Fitness

I have this pair of running shoes that I bought three years ago, and the last time I wore them was in the shoe store. I had the best of intentions. My then-boyfriend encouraged me to buy them. I was always complaining about how out-of-shape I felt, which was code for how unsatisfied I was with my looks.

These days, I’m cooler with how I look, trying to navigate body-positive feminism and genuine self-care. One of my New Year’s resolutions is to put those running shoes on, even if it’s just for a walk around the park.

Maybe it’s because I’m so enamored with Netflix binges and junk food and sleeping in, but I’d rather read about exercising than exercise myself. Here are several of my favorite stories about fitness magazines, FitBit, yoga and athleisure.

1. “Why Can’t Fitness Magazines Cash in on the Wellness Craze?” (Erika Adams, Racked, January 2016)

“Wellness” is so hot right now. It sounds holistic, body positive, more all-encompassing than plain old “fitness”—so why are magazines geared towards the health-obsessed floundering?  Read more…

How Winona Ryder Became the Face of ‘90s Nostalgia

Image adapted from Wikimedia Commons (CC BY-SA 2.0)

It’s not uncommon for artists to be associated with a particular cultural moment: think Hemingway and interwar Europe or vintage Lady Gaga and the onset of the age of virality. What is rare is for a cultural moment to be so strongly linked to a specific artist like the `90s — specifically the first, pre-internet half — are with Winona Ryder.

At Hazlitt, Soraya Roberts digs deep into Ryder’s career to find out why we (or at least a certain subset of “we,” mostly born between the mid-seventies and mid-eighties) struggle to decouple the artist from the period in which she got lodged in our collective psyche.

We cannot see Ryder without seeing the grunge era. In the New York Times Magazine in 2011, Carl Wilson riffed on the “20-year cycle of resuscitation” that had finally turned to Gen-X nostalgia. “In intimate terms, nostalgia is a glue that reinforces bonds of solidarity and shared experience,” he wrote. “And it’s a reminder that it matters not only that an idea or an image was created, but when — that things speak most fully in chorus and counterpoint to other events and concepts of the same era.” As Tavi Gevinson told Entertainment Weekly in 2014, “how I feel when I see pictures of teen Winona Ryder and Johnny Depp holding hands in leather jackets, like, nobody can match that.”

The only person that can come close is Winona Ryder now, because embedded in Winona Ryder now is Winona Ryder then. She carries her past with her. The teen actress who sought to make her own life nostalgic before it had even passed her by peeks out from within the woman Marc Jacobs now imbues with nostalgia — she is a Russian nesting doll of reminiscence. That Winona Ryder’s image makes more of an impression than her current performances — in The Ten, The Last Word, Stay Cool — confirms our culture’s chronic desire to preserve the past rather than accept the present.

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Talking to Alice Driver About Violence Against Women in Juárez

Schoolgirls walk in front of a mural painted with the faces of disappeared girls. Local artists and families of the disappeared have been working together to raise awareness about disappearance in Juárez; they paint the faces of missing girls on the donated walls of schools, churches, and homes around the city. Photo: Alice Driver

Ciudad Juárez, Mexico was once known as the global murder capital. It’s no longer the world’s most dangerous city, but violence still haunts the town just over the border from El Paso, Texas. Alice Driver, a filmmaker, writer and photographer whose work focuses on human rights, feminism, and activism, has written extensively about Juárez.  Her searing 2015 book More or Less Dead: Feminicide, Haunting, and the Ethics of Representation in Mexico deals specifically with the disappearance and murder of women in Juárez. The work, which grew out of her dissertation, blends theory with stories and interviews to explore not just the violence against women in Juárez, but also how that violence has been represented in media and culture. As Driver writes:

“To talk about feminicide is to talk about violence against women in all its manifestations, and in Juárez one of the most visible of those is disappearance. When women are murdered, their bodies don’t always appear. Often they disappear, and so the violence becomes unregistered, unrecorded, and seemingly invisible. This book is about the ways in which those bodies, whether identified or nameless, have been represented in literature, film, and art.”

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In Praise of Public Pitching

I’ve always been fascinated by how narrative journalism gets commissioned, reported, and published–but the most perplexing part of the entire system is the continued power imbalance between writers and publishers.

This imbalance persists in spite of the internet “democratizing” publishing. More digital publishers are embracing feature writing, but the process behind the scenes feels stuck in the past–a time-consuming marathon of unanswered emails and rejection. Read more…

The Ever-Shifting Definition of ‘Progressive’

Bernie Sanders’ campaign website categorizes his platform as “progressive”; Hillary Clinton has recently started describing herself as “a progressive who likes to get things done.” And Beverly Gage has a fascinating piece over at The New York Times Magazine about the shifting definition of the word “progressive,” particularly in relation to its similarly left-leaning lexical cousin “liberal.”

According to Gage, “progressive” came into widespread use in the early 1900s, during “a moment when many Americans believed democracy was failing.” The time period doesn’t sound so dissimilar to today: the richest of the rich—robber barons like Andrew Carnegie and John D. Rockefeller—controlled enormous wealth, while millions of Americans (many of them immigrants) lived in poverty. The first round of progressivism was a response to this massive income inequality, as the middle class “went in search of a new politics that would enable both the government and the citizenry to rebalance this distribution of power.”

The ‘‘progressive’’ movement was, at first, a big-tent enterprise, a ‘‘remarkably good-natured effort of the greater part of society to achieve some not very clearly specified self-reformation,’’ in the words of the historian Richard Hofstadter. The general impulse to do something inspired a bewildering array of social movements that had little in common by today’s standards. At its height, progressivism produced moralists, cynics and social engineers, with some progressives seeking to liberate humanity from its benighted superstitions as others sought to impose strict rules about sex, alcohol and racial intermingling. Urban reformers and pacifists and trustbusters and suffragists all called themselves ‘‘progressives.’’ So did prohibitionists and segregationists and antivaccinationists and eugenicists. Historians still refer to the first two decades of the 20th century as the Progressive Era, a time when the nation enacted its first federal income tax and food-safety regulations and women won the right to vote. But during that period, progressivism’s darker side emerged, too: the creation of the Jim Crow system and the passage of viciously exclusionary immigration restriction.

And if you think the currently squabbling over the true definition of “progressive” is confusing, 2016 has nothing on 1912, when both Democrats and Republicans simultaneously embraced the term. Former Republican president Theodore Roosevelt was running for office under the newly minted “Progressive Party,” with his two main opponents (Woodrow Wilson and William Howard Taft, one a Democrat and one a Republican, respectively) also self-describing with the term.

But the real narrative of the word “progressive” seems to be that of a shifting pendulum: it fell from favor in the aftermath of World War I, and Great Depression-era reformers abandoned it completely, instead identifying as “liberals.” As Gage writes:

This word [liberal] set them apart from the prim moralizing of some of their predecessors; one of Franklin Roosevelt’s first acts as president was to allow the nation to drink beer. It also suggested a growing respect for civil liberties, rejecting the progressives’ tendency to favor social control over individual freedom. When Washington reformers became ‘‘liberals,’’ ‘‘progressives’’ in turn became more radical. In the parlance of the 1930s, to be a ‘‘progressive’’ was suddenly to be a ‘‘fellow traveler,’’ someone who never joined the Communist Party but who felt that the Communists might have a point.

The pendulum shifts continued throughout the 20th century and, it now seems, will keep swinging well into the 21st.

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Haruki Murakami on the Weirdness of His Birthday as a Public Event

Photo: Pablo, Flickr

In the introduction to Birthday Stories, a 2004 anthology edited by Haruki Murakami, Murakami writes about the particular weirdness of having his birthday become a public event. January 12 has come around again, so in honor of Murakami’s 67th birthday it seemed apt to revisit the introduction, which  also ran as an essay in The Guardian:

Early one birthday morning I was listening to the radio in the kitchen of my Tokyo apartment. I usually get up early to work. I wake between four and five in the morning, make myself some coffee (my wife is still sleeping), eat a slice of toast and go to my study to begin writing. While I prepare my breakfast, I usually listen to the radio news – not by choice (there’s not a lot worth hearing), but because there’s not much else to do at such an early hour. That morning, as I waited for my water to boil, the newsreader was announcing a list of public events planned for the day, with details of when and where they were happening. For example, the emperor was going to plant a ceremonial tree, or a large British passenger ship was due to dock in Yokohama, or events would be taking place throughout the country in honour of this being official chewing-gum day (I know it sounds ludicrous but I am not making it up: there really is such a day).

The last item on this list of public events was an announcement of the names of famous people whose birthday fell on January 12. And there among them was my own! “Novelist Haruki Murakami today celebrates his **th birthday,” the announcer said. I was only half listening, but, even so, at the sound of my own name I almost knocked over the hot kettle. “Whoa!” I cried aloud and looked around the room in disbelief. “So,” it occurred to me a few minutes later with a pang, “my birthday is not just for me any more. Now they list it as a public event.”

A public event?

Oh well, public event or not, at least at that moment some of the people throughout Japan – it was a nationwide broadcast – standing (or sitting) by their radios may have had at least some fleeting thought of me. “So, today is Haruki Murakami’s birthday, eh?” Or, “Oh, wow, Haruki Murakami’s ** years old, now too!” Or, “Hey, whaddya know, even guys like Haruki Murakami have birthdays!” In reality, though, how many people in Japan could have been up at this ridiculous pre-dawn hour listening to the radio news? Twenty or thirty thousand? And how many of those would know my name? Two or three thousand? I had absolutely no idea.

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See Also:

“Haruki Murakami, The Art of Fiction No. 182” (The Paris Review, Summer 2004)

“The Fierce Imagination of Haruki Murakami” (Sam Anderson, The New York Times, 2011)

The Top 5 Longreads of the Week

New Haven. Photo: Wally Gobetz, Flickr

Below, our favorite stories of the week. Kindle users, you can also get them as a Readlist.
Sign up to receive this list free every Friday in your inbox.

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‘My Depression’ Author Elizabeth Swados on Her Brother’s Mental Illness, Homelessness and Early Death

Photo via NYCReligion

The theater and lit worlds suffered a great loss this week with the passing, Tuesday, of Elizabeth Swados, 64, a prolific writer and composer of groundbreaking, socially conscious musicals like “Runaways” and a collaboration with Garry Trudeau on a production of “Doonesbury.” She was the author several novels, memoirs and children’s books.

Most recently, Swados published My Depression: A Picture Book, a graphic memoir about her struggle with depression. It was made into an animated HBO documentary, which aired in July.

But long before she wrote about her own mental illness, Swados wrote about her brother’s. In an excerpt from her memoir, The Four of Us: The Story of a Family, which appeared in The New York Times Magazine in August 1991, she told the story of her brother, Lincoln, who suffered from schizophrenia, and died homeless in New York City in the late eighties.

Several months before my brother’s housing crisis reached its peak, I was walking down Broadway on my way to a Korean deli. I saw two derelicts seated in the middle of the sidewalk. They were dressed in layers of rags and having a heated argument about Jesus Christ. One of them had paraphernalia spread around him in a semicircle, as if to sell his wares. But none of his rags or rusty pieces of metal or torn papers was a recognizable item. He wore a jaunty cap pulled to one side, and there was tinsel in his filthy hair. His face was smeared black. A few steps farther along, I realized the “derelict” was my brother. I leaned down next to him, softly said his name and waited. He stared at me for several moments and didn’t recognize me at first. When he finally saw that it was me, he let out a cry like a man who’d had a stroke and couldn’t express his joyous thoughts. We embraced for a long, long time. His smell meant nothing to me.

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It’s in the Stars: A Reading List About Astrology

In 2015, I started to copy my weekly horoscopes into my journal. I didn’t do it every week, but I did it often enough that it became something like a practice. I subscribed to several astrological-themed TinyLetters, which led to three hours researching tarot, which led to…well, you get the idea. 2015 was rough, and it feels right to start off 2016 on an optimistic, mystical note.

1. “Stars—They’re Just Like Us!” (The Editors, n+1, Winter 2016)

“As skeptics have long argued, part of what makes astrology appealing (and so easily proven “true”) is that each sign of the zodiac has a cluster of traits assigned to it that may be found in nearly any person. Astrology could thus be seen as a humanizing corrective to other, worse stereotypes. To consider that the shy person is sometimes wild, the considerate person sometimes duplicitous, is to practice something rather like empathy.”

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