New York magazine has a new Anthony Weiner profile by Mark Jacobson. Somepeople are already giggling at what appears to be the writer's crush on Huma Abedin, Weiner's wife. Given that Abedin is strikingly lovely in every photo that's been circulated of her, that hardly seems all that noteworthy. But that's not to say there's nothing worth noting about the profile's descriptions of Abedin. Let's take a look at one of the paragraphs Isaac Chotiner at The New Republic highlighted as one of the "silliest/creepiest tidbits":
She approached in a knit white top and navy-blue business skirt, her dark, almost black hair down to her shoulders. She wore bright-red lipstick, which gave her lips a 3-D look, her brown eyes were pools of empathy evolved through a thousand generations of what was good and decent in the history of the human race. The harsh, cheap buck lighting in the coffee shop couldn't lay a glove on her. By the time she sat down, the harmony of angels had vanquished the tinny background music from every corporate space on the planet. Of course, you'd seen pictures before. But you'd also seen pictures of the Taj Mahal. It didn't quite come up to actually being there.
Hold it right there. I hate to join the Internet outrage machine, but my problem with this paragraph has nothing to do with whether or not Jacobson is attracted to Abedin. (Who cares, and who isn't?)
My problem is that Jacobson couldn't have written a better paragraph to illustrate what's known as "orientalism" if he had tried. This reads like someone is trying to troll Edward Said.
Let's start with the red flag that should have alerted the editors that a little more work was needed here: comparing Abedin to the Taj Mahal, the icon of Indo-Islamic architecture. (Abedin is a Muslim whose parents were born in India and in Pakistan.)
First, this is crude. As an editorial matter, you probably want to strike out comparisons of Brigitte Bardot to the Eiffel Tower (for example) on your daily cliché watch. Second, though, in terms of racial sensitivity, this is less like comparing Bardot to the Eiffel Tower than comparing Tyra Banks to the Serengeti. As great as it may sound in the mind of a sleep-deprived writer on deadline, it should never, ever make it to print.
This is a tricky point to make delicately, because it's certainly true that there's a lot of manufactured indignation on the web, and I'm not convinced that much good comes from examining every written word in search of the politically incorrect just to have something to talk about. But that isn't a reason to ignore harmful stereotypes -- and what's remarkable about this particular paragraph of stereotyping is that people are not calling it out ... possibly because Internet sensitivity isn't set equally high for all ethnic categories.
Because I was an equal-opportunity skimmer of reading assignments in college, I never had much time for Said, just as I never had much time for Adam Smith. But somewhere along the line, probably while listening to female friends of South Asian extraction talk about feeling exoticized by American men they were trying to date, something sank in.
At the heart of Said's critique of Western treatment of the "Orient" is the observation that even romanticizing something is a way of diminishing it, rendering it two-dimensional. "Orientalism," according to the postcolonialists, is about emphasizing the differences between East and West, exoticizing them, seeing one, for example, as spiritual and the other as material: "By the time she sat down, the harmony of angels had vanquished the tinny background music from every corporate space on the planet." Or seeing one as ancient and the other as modern: "her brown eyes were pools of empathy evolved through a thousand generations of what was good and decent in the history of the human race." In fact, Said was particularly cognizant of the way these trends manifested in Western perceptions of Eastern, Muslim women, in part because he felt the sexualization of the Orient was vital to Western justification for imperialism: the East was a female sex object ready for Western male penetration--the veil was made to be removed. Completely unintentionally, this paragraph, with its joint focus on Abedin's beauty and her otherness, is a classic of the genre.
Don't giggle at Jacobson for admiring Huma Abedin, and don't shame him for resorting to handy cultural references when trying to communicate with his readers, either. As a time-pressed editor myself, I'm reluctant to trash-talk editors every time something slips by. But this was a print profile, not a 20-minute or even two-hour post on the website. Next time, catch this. A paragraph like this has no business in a serious magazine. It certainly has no place in a piece seeking to illuminate a civic choice the voters of New York City will make at the polls this November.
Some fans are complaining that Zack Snyder’s envisioning of the Man of Steel is too grim—but it’s less a departure than a return to the superhero’s roots.
Since the official teaser trailer for Batman v Superman: Dawn of Justice debuted online in April, fans and critics alike have been discussing the kind of Superman Zack Snyder is going to depict in his Man of Steel sequel. The controversy stems from Snyder’s decision to cast Superman as a brooding, Dark Knight-like character, who cares more about beating up bad guys than saving people. The casting split has proved divisive among Superman fans: Some love the new incarnation, citing him as an edgier, more realistic version of the character.
But Snyder’s is a different Superman than the one fans grew up with, and many have no problem expressing their outrage over it. Even Mark Waid, the author of Superman: Birthright (one of the comics the original film is based on), voiced his concern about Man of Steel’s turn toward bleakness when it came out in 2013:
New research confirms what they say about nice guys.
Smile at the customer. Bake cookies for your colleagues. Sing your subordinates’ praises. Share credit. Listen. Empathize. Don’t drive the last dollar out of a deal. Leave the last doughnut for someone else.
Sneer at the customer. Keep your colleagues on edge. Claim credit. Speak first. Put your feet on the table. Withhold approval. Instill fear. Interrupt. Ask for more. And by all means, take that last doughnut. You deserve it.
Follow one of those paths, the success literature tells us, and you’ll go far. Follow the other, and you’ll die powerless and broke. The only question is, which is which?
Of all the issues that preoccupy the modern mind—Nature or nurture? Is there life in outer space? Why can’t America field a decent soccer team?—it’s hard to think of one that has attracted so much water-cooler philosophizing yet so little scientific inquiry. Does it pay to be nice? Or is there an advantage to being a jerk?
The Islamic State is no mere collection of psychopaths. It is a religious group with carefully considered beliefs, among them that it is a key agent of the coming apocalypse. Here’s what that means for its strategy—and for how to stop it.
What is the Islamic State?
Where did it come from, and what are its intentions? The simplicity of these questions can be deceiving, and few Western leaders seem to know the answers. In December, The New York Times published confidential comments by Major General Michael K. Nagata, the Special Operations commander for the United States in the Middle East, admitting that he had hardly begun figuring out the Islamic State’s appeal. “We have not defeated the idea,” he said. “We do not even understand the idea.” In the past year, President Obama has referred to the Islamic State, variously, as “not Islamic” and as al-Qaeda’s “jayvee team,” statements that reflected confusion about the group, and may have contributed to significant strategic errors.
19 Kids and Counting built its reputation on preaching family values, but the mass-media platforms that made the family famous might also be their undoing.
On Thursday, news broke that Josh Duggar, the oldest son of the Duggar family's 19 children, had, as a teenager, allegedly molested five underage girls. Four of them, allegedly, were his sisters.
The information came to light because, in 2006—two years before 17 Kids and Counting first aired on TLC, and thus two years before the Duggars became reality-TV celebrities—the family recorded an appearance on TheOprah Winfrey Show. Before the taping, an anonymous source sent an email to Harpo warning the production company Josh’s alleged molestation. Harpo forwarded the email to authorities, triggering a police investigation (the Oprah appearance never aired). The news was reported this week by In Touch Weekly—after the magazine filed a Freedom of Information Act request to see the police report on the case—and then confirmed by the Duggars in a statement posted on Facebook.
The brilliant mathematician, who died in a car accident on Sunday, was best known for his struggle with mental illness.
John Nash, a Nobel laureate and mathematical genius whose struggle with mental illness was documented in the Oscar-winning film A Beautiful Mind, was killed in a car accident on Saturday. He was 86. The accident, which occurred when the taxi Nash was traveling in collided with another car on the New Jersey Turnpike, also claimed the life of his 82-year-old wife, Alicia. Neither of the two drivers involved in the accident sustained life-threatening injuries.
Born in West Virginia in 1928, Nash displayed an acuity for mathematics early in life, independently proving Fermat’s little theorem before graduating from high school. By the time he turned 30 in 1958, he was a bona fide academic celebrity. At Princeton, Nash published a 27-page thesis that upended the field of game theory and led to applications in economics, international politics, and evolutionary biology. His signature solution—known as a “Nash Equilibrium”—found that competition among two opponents is not necessarily governed by zero-sum logic. Two opponents can, for instance, each achieve their maximum objectives through cooperating with the other, or gain nothing at all by refusing to cooperate. This intuitive, deceptively simple understanding is now regarded as one of the most important social science ideas in the 20th century, and a testament to his almost singular intellectual gifts.
In an interview, the U.S. president ties his legacy to a pact with Tehran, argues ISIS is not winning, warns Saudi Arabia not to pursue a nuclear-weapons program, and anguishes about Israel.
On Tuesday afternoon, as President Obama was bringing an occasionally contentious but often illuminating hour-long conversation about the Middle East to an end, I brought up a persistent worry. “A majority of American Jews want to support the Iran deal,” I said, “but a lot of people are anxiety-ridden about this, as am I.” Like many Jews—and also, by the way, many non-Jews—I believe that it is prudent to keep nuclear weapons out of the hands of anti-Semitic regimes. Obama, who earlier in the discussion had explicitly labeled the supreme leader of Iran, Ayatollah Ali Khamenei, an anti-Semite, responded with an argument I had not heard him make before.
“Look, 20 years from now, I’m still going to be around, God willing. If Iran has a nuclear weapon, it’s my name on this,” he said, referring to the apparently almost-finished nuclear agreement between Iran and a group of world powers led by the United States. “I think it’s fair to say that in addition to our profound national-security interests, I have a personal interest in locking this down.”
Advocates say that a guaranteed basic income can lead to more creative, fulfilling work. The question is how to fund it.
Scott Santens has been thinking a lot about fish lately. Specifically, he’s been reflecting on the aphorism, “If you give a man a fish, he eats for a day. If you teach a man to fish, he eats for life.” What Santens wants to know is this: “If you build a robot to fish, do all men starve, or do all men eat?”
Santens is 37 years old, and he’s a leader in the basic income movement—a worldwide network of thousands of advocates (26,000 on Reddit alone) who believe that governments should provide every citizen with a monthly stipend big enough to cover life’s basic necessities. The idea of a basic income has been around for decades, and it once drew support from leaders as different as Martin Luther King Jr. and Richard Nixon. But rather than waiting for governments to act, Santens has started crowdfunding his own basic income of $1,000 per month. He’s nearly halfway to his his goal.
Why agriculture may someday take place in towers, not fields
A couple of Octobers ago, I found myself standing on a 5,000-acre cotton crop in the outskirts of Lubbock, Texas, shoulder-to-shoulder with a third-generation cotton farmer. He swept his arm across the flat, brown horizon of his field, which was at that moment being plowed by an industrial-sized picker—a toothy machine as tall as a house and operated by one man. The picker’s yields were being dropped into a giant pod to be delivered late that night to the local gin. And far beneath our feet, the Ogallala aquifer dwindled away at its frighteningly swift pace. When asked about this, the farmer spoke of reverse osmosis—the process of desalinating water—which he seemed to put his faith in, and which kept him unafraid of famine and permanent drought.
People who wear and design prosthetics are rethinking the form of our species.
When Elizabeth Wright smacks her right leg on a table, she says “ow.” That’s only interesting if you know one more thing: that her right leg is made out of carbon fiber and metal. It’s also part of her. “It is my right leg, just as my left leg is my left leg, and just as your right leg is your right leg.”
Wright was born with something called congenital limb deficiency—neither her right arm or right leg grew to their full length in the womb. At 2 years old, she was fitted with a prosthetic leg, something she describes as “a revelation.” Around the time she was 6 years old the doctors decided it was time for her to try a prosthetic arm. That didn’t go as well. “This was in the 80s,” Wright says, “before the fancy hands you can use to pick up eggs and not break them. The arm that I got it was purely for aesthetic reasons, it just hung there like some kind of weird dead arm, and I couldn’t do anything with it. I could actually do less. So I think it lasted two or three days and then it got relegated to the cupboard. I refused to wear it.” And it stayed there. Today, Wright still uses a prosthetic leg, one that is wholly hers, entirely a part of her identity, and she still rejects the use of a prosthetic arm. She says she’s learned how to do things without it.