The Bachelorette came to an end on Monday when Rachel Lindsay, the first black Bachelorette, broke up with Peter and chose Bryan. Seven million viewers collectively released the most exasperated sigh they could muster in an already-exhausting year. Lost love is as horrible to experience on a television screen as it is in real life.
As a first-time viewer, Rachel Lindsay drew me in with her easy smile, fiery confidence, and honest vulnerability. It felt powerful; a woman of color commanding both the camera and a palette of men eager to woo her. Watching the show was like vicariously living what I thought my twenties would be like: fun, flirty, and carefree. Her dark skin was a desired luxury in Bachelorette paradise. Rachel played the rejecter, not the rejected, and she didn’t have to gloss over her race with her suitors or the viewers.
Before I could slip fully into this idealized universe, the rosé-tinted veil parted. Instead of the other, better world I’d hoped for, the past nine weeks brought unnamed racial tensions masked as entertainment, a hazy divide between reality and reality television, and millions of regular viewers questioning the morality of the network.
The return of Twin Peaks fills me with dread. It’s an excited dread — I can’t imagine not watching the third season of a show that has shaped my teenage years, and which I never expected to see brought back to life. But the unease is real. If it stinks, can its failure leave the original wholly intact? (I doubt it.) If I think it’s great, can I trust my own reaction? To what extent can I decouple aesthetic judgment from the thick ropes of nostalgia that bind the mythology of the show to my carefully constructed narrative of coming of age?
I watched the original two seasons of Twin Peaks as a ninth-grader in suburban Tel Aviv. The world it depicted was not simply foreign; beyond the sheer power of narrative and emotion this was a largely hermetic surface. It invited obsessed, but mostly context-less, fandom. U.S. viewers have always seen in Lynch’s work a dark distortion of ’50s Americana; I observed it like a creepy diorama in a natural-history museum.
For better or for worse, this won’t be the case with the third season. I’ve now lived in British Columbia for six years. Those douglas firs, those clouds, that delicate balance of extreme beauty and extreme dreariness are no longer exotic. Strip away the otherworldly elements of the show, and you’re left with development, poverty, sexual violence, immigration, drug and human trafficking: the very same issues facing the Pacific Northwest / Lower Mainland I call home. What will this proximity do to the way I absorb the new season? I don’t know. For now it’s just adding another layer to the dread.
To help me process this feeling of cultural malaise, I’ve been reading a lot about the show in recent months: from its problematic representation of Native Americans and Indigenous culture to the making of Angelo Badalamenti’s matchless score. I stumbled on some contemporaryfeatures from 1990, which capture the show’s initial reception in the U.S. — something I couldn’t have experienced firsthand. But the pieces that I’ve enjoyed the most (maybe it’s the relief of seeing my narcissism refracted through others’ experiences?) are personal essays about the show and its place in the writer’s life. I belatedly discovered the Twin Peaks Project, a curated selection of writing on the show by author Shya Scanlon, and scoured its archives at length. Below are three pieces that stayed with me.
Huffstutter spent his childhood as a Pacific Northwest transplant — his family had moved from Southern California to Bend, Oregon, in the late 1970s (he has since returned to San Diego). This essay weaves together memories of teenage angst — in 1990 he wasn’t watching Twin Peaks but rather listening to Sonic Youth and the Pixies — with an exploration of the unspoken acts of violence that lurk under the surface in small towns both fictional and real. It’s a rich mix (Martin Heidegger and Michel Houellebecq make important cameo appearances) and it’s deeply satisfying and troubling.
“In the first summer of my adulthood, after graduation, I would insert a VHS tape, already vintage, and inhale Twin Peaks like life support, transfixed and terrified.” Greene recounts a tumultuous period in her life — it included depression, an abusive relationship, and sexual assault — and how watching the show gave her a new, more sobering perspective on her position (and her limitations) as a young adult.
The endless forests of the Pacific Northwest are a key character in Twin Peaks; decades later, some establishing shots are still seared into my memory. In this piece, Briggs — who grew up in the Snoqualmie Valley, where many of the show’s outdoor scenes were filmed — focuses on the abrupt transitions between old-growth forest and human-built areas. He lingers on the ever-present threat of development, and how it plays out not just in the show’s narrative, but also in the region it depicts: “The fictional town is a location that reflects the tension between the fecundity of the ancient forests and the constant change of the new. The landscape of Twin Peaks represents loss inside of loss of loss.”
“Sports! They are absurd and superfluous—and hockey is the most absurdly superfluous of them all.” Kent Russell loves hockey, a lot. I don’t and I have no idea who Eddie Olczyk or Doc Emrick are, but Russell’s writing about the game and its players (“two to six men fighting for the puck in a corner like two to six pigs wrestling over a Milk Dud”) is utterly engrossing, including a section on how television and play-by-play commentary change our experience of sports.
Maybe it’s something to do with the fact that watching a game on television as opposed to IRL at the arena is roughly analogous to watching a drama on a screen as opposed to a stage. In the arena or theater, I am responding to a total scene unfolding. My eye can wander while I take in everything at once. But onscreen, the play gets filtered through a camera lens, gets dislocated temporally so that the network can edit out a fourth-liner screaming FUCK! Onscreen, the play has its point-of-view shifted regularly—wide shot, now a behind-the-net shot, now the overhead shot, here’s the crowd shot. So that I apprehend the game not as drama but as mediated narrative. And I suppose I need all manner of commentary to help me thread together the disparate strands of that narrative.
I don’t know. Am I alone here? Does no one else think that Eddie Olczyk’s enthusiasm relates to the play only insofar as the play relates to whom Eddie Olczyk bet on that day? Does no one else hate that Doc Emrick calls games like a hen that wears a bonnet?
I watched the first episode of The Handmaid’s Tale with an increasing sense of dread. While I can easily draw parallels to anti-feminist sentiment in modern society, the specifics of the story remain, for me, primarily fiction.
Not so for Hännah Ettinger, who grew up in the fundamentalist Christian “Quiverfull” movement. Ettinger first read The Handmaid’s Tale in college and saw herself in the story. At the Establishment, she describes the similarities between her life under the shadow of a repressive misogynistic religion and that of the women in the dystopian novel.
I was raised in a fundamentalist Christian community — the church we attended could fairly be called a cult, and my parents took things a step further than even our church did, homeschooling and raising nine kids. I was the oldest. We were part of a larger movement now called “Quiverfull,” the term taken from a Psalm where the writer talks about God blessing the man whose “quiver is full of arrows.” The metaphor refers to children, and our community understood this to be a command: Have children and raise them in this aggressively conservative faith, and then there will be more “true” believer Christians in the world to bring about cultural revolution in the name of Jesus Christ. Children like me were raised to see life as apocalyptic, and ourselves as serving on the front lines of a culture war to make America Christian.
And me, the oldest child in a family of nine? As was common in the movement, I was my mom’s right hand. She sometimes called me her strength, because I helped her co-parent my younger siblings and keep the household running. When she had twins shortly before my 13th birthday, it was me who got up with her during the nighttime feedings, not my dad. When things were too busy on Sunday nights, I took over doing all the family laundry and ironing. And I did the dinner dishes almost exclusively for about 10 years, foregoing activities with my peers at church and in the community because I had too many obligations to fulfill at home. Like Offred, my life’s purpose was subsumed into serving the “greater good” of my far-right Christian community.
“My brain right now is 90 percent focused on the episodes that we’re writing and shooting now,” Weisberg said. “I have about 10 percent of my brain that is thinking about next season and the whole story arc for the series.”
. . . Fields doesn’t argue the point; he loves looking at the big picture. “If you’re just doing the episode that’s in front of you,” he said, eyes lighting up, “you’re not telling a big story.”
Taking obsession with The Brady Bunch to a whole new level, blogger Kirk Demarais dissects the art collection used on set in Mike and Carol Brady’s glorious modern home on We Are the Mutants.
To point out the generic nature of the Brady’s artistic taste isn’t to say they weren’t on trend. After World War II, art was industrialized like never before in order to meet the demand for something to cover the walls of tens of thousands of new American homes. Companies like Turner Wall Accessory produced and reproduced hundreds of prints with the home decor market in mind. During this era, original art was often replicated by an assembly line of contract artists working under shared pseudonyms. The subjects were intentionally innocuous in contrast to the art world at large, where bold personalities emerged to break every conceivable convention. Like most Americans, the Brady’s humble art collection largely consists of commercially produced prints. This makes the family seem real and relatable to the viewer—until you remember that they have a live-in housemaid.
The production designers didn’t construct the Brady aesthetic from scratch. According to the The Brady Bunch Blog, the sets are full of props and artwork that previously appeared in other Paramount-produced television shows. There’s little chance of finding intentional parallels between the characters and their surroundings, but that needn’t stop us from applying our own meaning. It’s also worth noting that much of the art is repeatedly repositioned throughout the course of the show. It is unclear whether this is the result of less-than-vigilant set dressers or a class five haunting.
Mom always says don’t play ball in the house, Bobby. She wanted to protect this precious collection.
It was me friend Anna who encouraged me to watch Buffy the Vampire Slayer. After my initiation, Anna made sick playlists featuring the bands of The Bronze—the nightclub in Sunnydale, where Buffy took place—and shared the soundtrack to the infamous musical episode “Once More With Feeling” with me. But I don’t remember consciously watching Buffy—it feels like I absorbed it by osmosis, or drank a large, invisible Big Gulp of Whedonverse. Like all of the folks in the essays below, I find Buffy the Vampire Slayer engrossing and nuanced. It’s not perfect, but it is wonderful.
Anna also designed me a t-shirt with THE BRONZE emblazoned on the chest. It’s tight and black with white letters, and I get complimented every time I wear it. It fits perfectly underneath my jean jacket. I wear it when I want to feel prepared, strong, sexy. It’s what Buffy would want.
Some time ago, I compiled a writing playlist comprised of my favorite instrumental pieces. Propelled by instinct rather than reason, I included “Sacrifice,” the music that concludes the fifth season of Buffy the Vampire Slayer. My husband watched with mild bemusement as I clicked and dragged the file to a place of prominence within the mix. “Are you sure you want to listen to ‘Sacrifice’ while you’re trying to work?” he asked. “You cry every single time.”
One of my favorite aspects of Bastién’s analysis is the reminder that Buffy ends up single. Though you’ll find Buffy aficionados have Many Opinions about her love interests (we can all agree Riley is trash, right?), “This series was daring enough to say that its lead heroine’s romantic journey wasn’t her most important. Adulthood for Buffy was marked…[by] her relationship with her own identity and destiny.” This is an important reminder for women everywhere, I think. We can forge our own way. We don’t have to be at the mercy of the tropes foisted upon us.
Comedy’s one of the ways that we can protect ourselves. Alec Baldwin deserves a Presidential Medal of Freedom. Sadly, he’s not going to get it from this president.
Can you explain that a bit more? How does satire protect us from Donald Trump?
The man has such thin skin that if you keep pressure on him — I remember there was a baseball game in Cleveland, and a swarm of flies came on the field and the batters were doing this [mimes swatting at flies] while the pitcher was throwing 100 miles an hour. Well, that’s Alec Baldwin and Saturday Night Live. It’s distracting the batter. Eventually Trump’s going to take a fastball off the sternum and have to leave the game.
There’s this idea that reducing Trump to a punchline could make him seem harmless or helps to normalize him. Is there any validity to that argument?
I guess it’s a possibility. On the other hand, Donald Trump can be Donald Trump, but if he doesn’t help the people that need help, then he’s just a jerk. That press conference that he held berating the news media? I mean, how do you build a dictatorship? First, you undermine the press: “The only truth you’re going to hear is from me.” And he hires the Hunchback of Notre Dame, Steve Bannon, to be his little buddy. Bannon looks like a guy who goes to lunch, gets drunk, and comes back to the office: “Steve, could you have just one drink?” “Fuck you.” How is a white supremacist the chief adviser to our president? Did anybody look that up? I don’t know. How’s this interview going? Do you think you’re talking to a normal person here? Don’t I seem like I’m full of something?
Over these past few months, I’m not sure if I’ve ever met Guy Fieri, but I don’t think it matters. In his new book, Born to Run, Bruce Springsteen explains why he puts on his famous costume—American blue jeans and rolled up T-shirts—every night to perform on stage. “Those whose love we wanted but could not get, we emulate. So I—who’d never done a week’s worth of manual labor in my life—put on a factory worker’s clothes, my father’s clothes, and went to work.” Fieri’s rockabilly-meets-NorCal aesthetic may in fact, be his wardrobe of choice, but the moment the organic kale-eating millionaire entrepreneur rolls into your town in his ’68 red Camaro with his white spiky hair and that bowling shirt decked in flames, he’s suddenly transformed into your friendly, wacky neighbor. He’s here to eat some “off-the-hook” food with you, bump fists, and tune up the jams. He’s the kind of guy who makes you believe that you want to have a few beers together at the local dive, and if you stumble into a bar fight, you know he’s got your back. And when it’s all over, he’ll crank up a song from Van Halen’s 5150 album and make you a sashimi taco that is just awesome.
In an increasingly divided country, Fieri provides viewers with a distraction that promotes positivity and faintly displays a former America. Diners, Drive-Ins, and Dives is a fuzzy moving image of the United States, where small towns with restaurants that celebrate the dishes forged by a long history of the blending of cultures happens. It visits the cities where the product of hard-working Americans is delicious, and when you take a bite, you can taste their version of the American dream. On these menus, this concept is still possible.
JENNIFER EUSTON, CASTING DIRECTOR It was 2010, and I’d done one or two network shows and did not have good experiences. Then Kathleen McCaffrey called and said: “I have this script. It’s Lena Dunham, and Judd’s attached.” I’d seen Tiny Furniture, and I’d worked with Judd, but I told her, “I’m not doing TV.” She kept hassling me; she had me sit down with Lena, and eventually she just wore me down.
APATOW We used a few people from Tiny Furniture. I was always a big proponent of Alex Karpovsky [the nebbishy Ray] as my personal way in, and Lena wanted to have [her childhood friend] Jemima Kirke play Jessa.
JEMIMA KIRKE (JESSA) I said no a couple of times. I was working as a painter at the time. Honestly, it was the money [that convinced me]. I was 24 and about to have a baby, so I was vulnerable, and the contract was very long. (Laughs.)
ALLISON WILLIAMS (MARNIE) I had just moved to L.A. from New York very dramatically after I graduated from college. I came in to audition, and we improvised a scene where I braided Lena’s hair, which was … dirty.
DUNHAM I called Allison before we cast her, and I asked her how she felt about nudity. She said, “I don’t want to do nudity.” I was like, “We have to get back to you. I’m gonna be naked, people are gonna be naked — that’s a big part of what this show is.” She told us she wasn’t scared of sex, she just didn’t want to show her vagina, her nipples or her butt — and she never did.