Cashawn Thompson created the hashtag #BlackGirlsAreMagic on Twitter in 2013 to draw attention to the accomplishments and resilience of black women in the public eye like Michelle Obama. With T-shirts, tote bags, videos, and news headlines, #BlackGirlMagic soon went viral. Like “(To Be) Young, Gifted, and Black,” a song written by Nina Simone, and “Black Lives Matter,” the affirmation “Black Girls Are Magic” creates positive associations with blackness and reconstitutes its possibilities. “Say it loud!” James Brown sang in his 1968 song “I’m Black and I’m Proud.” In other words, let us not cower — let us like ourselves.
Affirmations like #BlackGirlMagic are important corrective tools, especially now, with a president in office who weaponizes language to stir up policies that are hurtful for communities of color. Still, I worry that a focus on black women’s extraordinariness obscures the unfairness of what we overcome. I wonder if, along with a litany of archetypes that have lingered in the public imagination, #BlackGirlMagic fortifies an idea that black women can endure anything, that we don’t need protecting.
When Rachel Kaadzi Ghansah first began to cover the trial of Dylann Roof, the white supremacist who murdered nine parishioners of Charleston’s Emanuel AME Church in June 2015, she initially assumed her feature for GQ would focus on Roof’s victims. But as Ghansah began to report on the trial, and specifically on Roof himself, she realized the thrust of her piece would have to focus on the murderer.
Over and over again, without even bothering to open his mouth, Roof reminded us that he did not have to answer to anyone. He did not have to dignify our questions with a response or explain anything at all to the people whose relatives he had maimed and murdered. Roof was safeguarded by his knowledge that white American terrorism is never waterboarded for answers, it is never twisted out for meaning, we never identify its “handlers,” and we could not force him to do a thing. He remained inscrutable. He remained in control, just the way he wanted to be.
And so, after weeks in the courtroom, and shortly before Dylann Roof was asked to stand and listen to his sentence, I decided that if he would not tell us his story, then I would.
To do so, Ghansah had to confront the history of South Carolina. This was a journey that Roof had also undertook in the days and years before he entered Mother Emanuel with 88 bullets — one that ended with a perverted viewpoint of the antebellum period before the state became the cradle of secession. What Ghansah finds as she crisscrosses the state — visiting Roof’s own place of worship in Columbia, walking along “Slave Street” on Boone Plantation — is that South Carolina prefers its history viewed through a heavy-handed filter.
Dylann Roof was educated in a state whose educational standards from 2011 are full of lesson plans that focus on what Casey Quinlan, a policy reporter, said was “the viewpoint of slave owners” and highlight “the economic necessity of slave labor.” A state that flew the Confederate flag until a black woman named Bree Newsome climbed the flagpole and pulled it down. A place that still has a bronze statue of Benjamin Tillman standing at its statehouse in Columbia. Tillman was a local politician who condoned “terrorizing the Negroes at the first opportunity by letting them provoke trouble and then having the whites demonstrate their superiority by killing as many of them as was justifiable…to rescue South Carolina from the rule of the alien, the traitor, and the semi-barbarous negroes.”
Roof is what happens when we prefer vast historical erasures to real education about race. The rise of groups like Trump’s Republican Party, with its overtures to the alt-right, has emboldened men like Dylann Roof to come out of their slumber and loudly, violently out themselves. But in South Carolina, those men never disappeared, were there always, waiting. It is possible that Dylann Roof is not an outlier at all, then, but rather emblematic of an approaching storm.
I took a road trip last week down the Atlantic coast and spent a few days in Charleston. It was a somewhat shocking experience to be in a city that purports to treasure its history but so openly glosses over the gritty details. Boone Plantation is one of the few sites to feature slave cabins dating back to the 1700s, but as Ghansah notes, the majority of the cabins are staffed by odd-looking dummies, which she writes “are supposed to represent black people in their deepest ignominy…there were no dummies that were supposed to represent the masters or the mistresses of the plantation.”
It is also at Boone I first learned of the “compassionate” slave owner, mentioned in one of the cabin’s audio tools. To enslave another human being immediately disqualifies anyone from being described as compassionate, no matter that person’s other qualities. This was closer to historical fiction than history. This distinction continued through the tour. The text in one cabin explained the significance of an archaeological dig on the property, an effort undertaken by a private firm which suggests Boone Plantation was forced to review the land (so as to not run afoul of Historic Preservation Act) rather than act on of any sort of archival inquisitiveness.
That a site like Boone would include these fallacies only confirms what Ghansah discovered during her time reporting on Roof:
In Charleston, I learned about what happens when whiteness goes antic and is removed from a sense of history. It creates tragedies where black grandchildren who have done everything right have to testify in court to the goodness of the character of their slain 87-year-old grandmother because some unfettered man has taken her life. But I also saw in those families that the ability to stay imaginative, to express grace, a refusal to become like them in the face of horror, is to forever be unbroken. It reminds us that we already know the way out of bondage and into freedom. This is how I will remember those left behind, not just in their grief, their mourning so deep and so profound, but also through their refusal to be vanquished. That even when denied justice for generations, in the face of persistent violence, we insist with a quiet knowing that we will prevail. I thought I needed stories of vengeance and street justice, but I was wrong. I didn’t need them for what they told me about Roof. I needed them for what they said about us. That in our rejection of that kind of hatred, we reveal how we are not battling our own obsolescence. How we resist. How we rise.
That’s me in the photo. June, 2011: my first time interning at a daily newspaper and the first time I read Joan Didion. She blew my mind, of course. Eventually, I started sharing my favorite longform pieces on my personal blog, which led to a variety of opportunities, including my gig here at Longreads. If you’re new around these parts, like I was just a few years ago, the stories below will give you an idea of the strength and skill that goes into creating engaging literary journalism.
Each of the four stories below has been featured on Longreads before, minus the annotations, of course. The interviews with the authors are just as fascinating as the essays they’ve written. Rachel Kaadzi Ghansah, Adrian Chen, and Brian Kevin discuss their research methods, their writing style, and how they choose which details to include and which to let go. There are literally dozens of other Annotation Tuesday stories I could’ve featured — it was hard to pick just three! — so be sure to take a look for yourself on the Nieman Storyboard website.
Part of successful longform storytelling is a seamless blend of the macro and micro. In recounting her journey to Yellow Springs, Ohio — where comic Dave Chappelle lives, where he grew up, in part — Rachel Kaadzi Ghansah does just that. She never interviews Chappelle himself; she interviews several of the people surrounding him, including his mother, scholar Yvonne Seon, and Neal Brannan, co-creator of “Chappelle’s Show.” Ghansah and Elon Green share a fascinating back-and-forth about the impossibility of objectivity, the n-word, and comedy as a weapon.
Tech reporter Adrian Chen — formerly of Gawker, now The New Yorker — wrote a marvelous profile of Megan Phelps-Roper, who was once a devoted member of the Westboro Baptist Church. When Phelps-Roper took over the church’s social media accounts, her life changed. In between hate speech and emojis, she engaged with people of different backgrounds and worldviews. Chen explains that it took a long time for Megan to feel comfortable opening up to him and sharing her story publicly. But when she did open up to Chen, she gave him access to her emails, her journals, even her private messages on the Words With Friends app. They spoke for hours, and the result is a nuanced portrait that demonstrates the nonlinear nature of healing.
I remember reading this piece when it was first published in 2011. I was interning at a daily newspaper and learning about feature writing and reporting for the first time. Michael Kruse and the Tampa Bay Times (previously the St. Petersburg Times) came highly recommended to me, and this story, “A Brevard Woman Disappeared, but Never Left Home” — is a contemporary classic. Journalist and professor Paige Williams dissects the story on an educational basis; Kruse answers her questions and adds commentary.
During my senior year of undergrad, I embarked on an independent study of longform journalism — reading hundreds of essays, interviewing Ben Montgomery, and analyzing what makes different stories tick. Ready to embark on an independent study of your own? There’s no better place to start than this syllabus — I wish it had been around when I was in school. Roiland, presently an assistant professor with the Department of Communication and Journalism at the University of Maine, goes into glorious detail about each of his reading selections.