I asked Coleman, again, about the political nature of the TMT controversy. Was it not true that the United States instigated an illegal military coup and then later stole these islands near the turn of the nineteenth century? So weren’t these internecine politics sort of peripheral to the fact that Hawaii was a sovereign kingdom that was robbed from the Hawaiian people? And was that robbery not at gunpoint? And was it not true that the astronomers and groups supporting the TMT were just tacitly benefiting from a major geopolitical crime that was never rectified? Wasn’t the fundamental question of developing anything on Mauna Kea solely within the purview of the citizens of this hypothetical Hawaiian Kingdom? This was, to say the least, an uncomfortable question to ask, but it was important to know what one of maybe three Native Hawaiian astronomers on this planet thought about it.
He said, “There are very large numbers of Hawaiians who think statehood is a great thing. People who say, ‘We want to be Americans. We love it. We were born Americans, we served in Vietnam and Korea. We want to be seen as Americans.’ And then there are people who say, ‘No, we don’t want to be Americans. We hate the place.’” He speculated how these two groups could achieve consensus and the cold wind picked up and I grew impatient.
To Taylor, Princess Pamela’s story is a case study in examining who controls narratives of excellence in cooking. For decades, the chains of influence and power in the culinary sphere have remained static and white, and so have those sentries who dictate the worth of certain people’s contributions. (That it took two white, male celebrity chefs to resurrect this book and assert its worth within the literary marketplace only confirms this.) “Food media tends not to focus on black stories and black cookbook authors,” Taylor says. “There are dozens more waiting to be told.”
It is a refrain I hear from countless others: that her narrative’s descent into obscurity is indicative of a greater systemic ill that plagues America’s culinary memory. It is a memory prone to historical amnesia. Look no further than Princess Pamela, a woman no one noticed was gone. It’s as if they weren’t even looking.
“Many of them have chosen to live here and just don’t know how to make a connection,” James Lin, Glide’s senior director of mission and social justice, tells me—they have a neighborhood, in other words, but scarcely know their neighbors. Enter Glide. The church had both the cred and the networks to facilitate an introduction between its oldest and newest residents. As cofounder and minister of liberation, Williams has stood astride poverty and fame for half a century; he marched in Selma, he’s counted the Mandelas and Obamas and Oprahs and Bonos of the world as friends. A newly arrived company looking for an ally on these blocks, or perhaps a broker, could do far worse.
To Felicia Horowitz, wife of tech luminary Ben Horowitz and a devoted Glide supporter, the tech industry has to work extra hard for community acceptance—even as far more insidious local industries mostly escape public reprobation. Chirag Bhakta didn’t mutter about predatory lending bros ruining the neighborhood. At the center, Horowitz sees an abiding tech truth. “We’re outsiders. That’s what it comes down to. We always have been,” Horowitz told me.
But when BuzzFeed News went to Krivov’s address, listed in the NYPD’s files, at 11 E. 90th St., it wasn’t a residence. It’s a Smithsonian-owned office building for its neighboring Cooper Hewitt design museum. It’s located a block behind the Russian Consulate, which is at 9 E. 91st St. One of the consulate’s public entrances is 11 E. 91st St.
Asked about the discrepancy, the NYPD insisted that 11 E. 90th St. was the address they had been given for Krivov, apparently by Russian consular officials.
“No one is living here — this is where my desk is right now,” a Smithsonian employee at the address said when BuzzFeed News called.
Stan Smith had a respectable tennis career: When he was 24, he won the U.S. Open, and was ranked the No. 1 men’s player in the world. But his Adidas sneakers have recently become a world-wide fashion phenomenon, giving him much more success (at least in the monetary sense) than he could have ever imagined. From a New York magazine story by Lauren Schwartzberg:
In the United Kingdom, soccer fans in Liverpool and Manchester fight over who got into Stan Smiths first. In Greece, Smith says, where it is traditional to give babies white shoes on the day of their christening, Stan Smiths became the white shoe of choice. There’s a professor of theoretical physics in Sweden who owns more than 200 pairs. Both Will Arnett and Hugh Grant have said they kissed their first girl while wearing Stan Smiths. Stan Smith the man once met a reporter from GQ Japan who told him he’s worn his eponymous shoes every day for the past 13 years. (Smith’s response: “I said, ‘You gotta be kidding me.’ ”) More recently, they’ve been taken up by Céline’s Phoebe Philo, as well as Marc Jacobs, A$AP Rocky, and North West, coming to define both a retro and minimalist movement in fashion just a few years after they were sold on the bargain shelves.
In the New Yorker, Kathryn Schultz writes about two forms of loss: grief and the misplacement of everyday objects. Regarding the latter, it appears we have a tendency to lose items on a daily basis, and spend half a year over the course of our lifetimes searching for them:
Passwords, passports, umbrellas, scarves, earrings, earbuds, musical instruments, W-2s, that letter you meant to answer, the permission slip for your daughter’s field trip, the can of paint you scrupulously set aside three years ago for the touch-up job you knew you’d someday need: the range of things we lose and the readiness with which we do so are staggering. Data from one insurance-company survey suggest that the average person misplaces up to nine objects a day, which means that, by the time we turn sixty, we will have lost up to two hundred thousand things. (These figures seem preposterous until you reflect on all those times you holler up the stairs to ask your partner if she’s seen your jacket, or on how often you search the couch cushions for the pen you were just using, or on that daily almost-out-the-door flurry when you can’t find your kid’s lunchbox or your car keys.) Granted, you’ll get many of those items back, but you’ll never get back the time you wasted looking for them. In the course of your life, you’ll spend roughly six solid months looking for missing objects; here in the United States, that translates to, collectively, some fifty-four million hours spent searching a day. And there’s the associated loss of money: in the U.S. in 2011, thirty billion dollars on misplaced cell phones alone.
They spent decades behind high-grey-convent-walls, against their will, working away, packaging board games, without a complaint in the world to anyone: because they were brainwashed into believing they had committed a mortal sin, and were paying back their penance to Jesus.
The Good Shepherd Sisters have continually tried to erase these “forgotten women” from our collective consciousness; and want to relegate them to the dustbin of Irish history.
In the wake of the centenary celebrations of 1916, Ireland, more than ever, is striving to come to terms with the ghosts of its own history.
In doing so, there is a hope that coming generations might experience, what President Michael D Higgins recently referred to — in his keynote speech about the rising, in the Mansion House in Dublin — as “freedom from poverty, freedom from violence and insecurity and freedom from fear.”
McMahon hired her in 1997, and Chyna became the first woman to battle male wrestlers in the WWF ring, much to the chagrin of many fans, who protested Chyna’s presence by throwing batteries at her and spreading nasty rumors. (One was that she had the world’s largest clit; another, that she had a penis.) But the abuse didn’t seem to stop her. During one 1999 fight, Triple H kicked Chyna in the breasts. The announcer said nothing; when Chyna retaliated by socking Triple H in the balls, he gulped: “I still don’t know if I’m comfortable with this.” After Chyna beat Triple H a few minutes later, retired wrestler Mick Foley, in character as Mankind, hit on her. She hit him in the balls, too, and said, “In case you don’t get it, that means, ‘no.’”
“I let the boys do their thing,” Chyna said in a 2015 interview with Vince Russo. “My job was to keep my mouth shut.” Most the time, she beat her male opponents and became known as the “Ninth Wonder of the World.”
“She was in there not only wrestling guys but beating guys,” says former WWE host Jim Roberts. “She was doing stuff that only guys were doing at the time, and that I don’t believe any female has done since. What she did was incredible. She was really revolutionary in the wrestling business.”
While inspecting the property, Carver noticed that the fence posts were oddly shaped. Jacobsen said this was because they came from a boat he’d found on his property. Jacobsen promptly left for Los Angeles, and his wife invited Carver to stay in the main house, because she was afraid of a “crazy Swede” who was prowling the area. Carver asked her about the ship. “We had a bad windstorm awhile back, and it blew a lot of sand off of one of the dunes near the back of the house,” she said, according to Grasson. “When the storm was done, Jakie noticed what looked like the front of a boat coming out of the ground, so he went to investigate. It took Jakie quite some time to get through all the sand, but when he did he found a small chest full of gems. But when he tried to lift the chest out it fell completely apart.” Jacobsen used a sifter to retrieve the spilled jewels.
On that recording, Carver says he saw the ship protruding from the ground. He also says that, during his trip to Los Angeles, Jacobsen met with a lawyer named Levi and a pawnbroker named Barney, presumably to trade some of the treasure he’d found.
In Newsweek, Alexander Nazaryan recounts one man’s search for a Spanish galleon that legends say traveled up the Sea of Cortez into California’s desert interior and never got out. Or maybe it’s a Viking ship. Even in that bright desert sun, the facts are hazy.
Most geographical definitions of Europe do, in fact, exclude Georgia. A modified version of the border that Herodotus’ contemporaries agreed on—along the Tanais River, today’s Don—is still the most commonly accepted version of the Europe-Asia border, following the Don, Kuma, and Manych rivers from the Black Sea to the Caspian Sea. Other geographers put it along the ridge of the Caucasus Mountains, which separate Russia from Georgia—a particularly cruel irony, given that Georgia’s embrace of a European identity is focused largely on distinguishing itself from Russia.
In the 1950s, Soviet geographers undertook an effort to finally eliminate confusion about where the border between Europe and Asia lie, and as part of that they solicited opinions from the geographical societies of the three “Transcaucasus” republics: Armenia, Azerbaijan, and Georgia. The first two argued that they should be placed in Asia, with only the Georgian opinion dissenting, on “historical-cultural” grounds, that the southern border of the Soviet Union, separating it from Iran and Turkey, was the proper border with Asia. But Moscow disagreed: “That sort of radical decision would hardly be accepted by the scientific community either in the USSR, or outside its borders. In geographical, historical-ethnographic terms the Transcaucasus belongs to Asia,” wrote geographer Eduard Murzaev, summarizing the debate in a Soviet journal.
And so Georgians since then have preferred to demur on the question of where exactly the border of Europe lies. Even Georgian textbooks don’t argue that Georgia is geographically in Europe, instead offering varying definitions of “political” Europe, “geographical” Europe, and so on. “In Georgia, there’s no interest in discussing this,” Gverdtsiteli tells me.
In Roads & Kingdoms, Joshua Kucera travels to the nation of Georgia, along the border of Russia and Europe, to examine the longstanding debate about whether it belongs to Asia, Europe or the Middle East, and why it matters.