may 2000

When Justina Walford moved to New York City nine years ago, she’d never felt more alone. She’d left behind her Church, her God, and her old city, Los Angeles. Then a secular congregation called Sunday Assembly filled the spiritual void—at least for a time.

Walford had just turned 40. As a child, she had been deeply religious. Her parents had no interest in religion, and didn’t understand why she would; they’d sent her to a Christian school in hopes of good discipline and education. But Justina fell headlong into faith, delighting in her Church community and dreaming of one day becoming a pastor herself.

By the time she turned up in New York, her faith had long since unraveled, a casualty of overseas travel that made her question how any one religious community could have a monopoly on truth. But still she grieved the loss of God. “It was like breaking up with someone that you thought was your soulmate,” Walford told me. “It’s for the better. It’s for your own good,” she remembered thinking. Even though it no longer made sense to her to believe, she felt a gaping hole where her Church—her people, her psalms, her stained-glass windows—used to be.

Raj Chetty got his biggest break before his life began. His mother, Anbu, grew up in Tamil Nadu, a tropical state at the southern tip of the Indian subcontinent. Anbu showed the greatest academic potential of her five siblings, but her future was constrained by custom. Although Anbu’s father encouraged her scholarly inclinations, there were no colleges in the area, and sending his daughter away for an education would have been unseemly.

But as Anbu approached the end of high school, a minor miracle redirected her life. A local tycoon, himself the father of a bright daughter, decided to open a women’s college, housed in his elegant residence. Anbu was admitted to the inaugural class of 30 young women, learning English in the spacious courtyard under a thatched roof and traveling in the early mornings by bus to a nearby college to run chemistry experiments or dissect frogs’ hearts before the men arrived.

My maternal grandparents met through mutual friends at a summer pool party in the suburbs of Detroit shortly after World War II. Thirty years later, their oldest daughter met my dad in Washington, D.C., at the suggestion of a mutual friend from Texas. Forty years after that, when I met my girlfriend in the summer of 2015, one sophisticated algorithm and two rightward swipes did all the work.

My family story also serves as a brief history of romance. Robots are not yet replacing our jobs. But they’re supplanting the role of matchmaker once held by friends and family.

For the past 10 years, the Stanford sociologist Michael Rosenfeld has been compiling data on how couples meet. In almost any other period, this project would have been an excruciating bore. That’s because for centuries, most couples met the same way: They relied on their families and friends to set them up. In sociology-speak, our relationships were “mediated.” In human-speak, your wingman was your dad.

Robert Spada walked into the decrepit warehouse in Detroit and surveyed the chaos: Thousands of cardboard boxes and large plastic bags were piled haphazardly throughout the cavernous space. The air inside was hot and musty. Spada, an assistant prosecutor, saw that some of the windows were open, others broken, exposing the room to the summer heat. Above the boxes, birds glided in slow, swooping circles.

It was August 17, 2009, and this brick fortress of a building housed evidence that had been collected by the Detroit Police Department. Spada’s visit had been prompted by a question: Why were police sometimes unable to locate crucial evidence? The answer lay in the disarray before him.

Elizabeth Warren was walking around Milwaukee a week and a half ago, listening to a community activist and a 22-year-old whose parents are undocumented immigrants. They told her the history of bilingual education in the neighborhood around Walker Square Park, and how the blocks have changed over the years. “Talk to me about housing,” Warren said. “Where are the teachers drawn from?” The group walked past a sign for the oldest Latino-advocacy agency in the city, and a gentrification signpost: a store called Antiques Addict.

Warren was in Wisconsin to speak at a Latino political conference. She used the day to release her immigration plan, the latest in a stream of plans proposing how to revamp the system, in ways that go far beyond what Washington wisdom deems possible. The neighborhood walk felt as if Warren’s campaign was merely banking B-roll footage for future ads, while a bunch of reporters tripped over curbs and fire hydrants watching the candidate interact with locals. We ended in a parking lot, beneath a mural of a bald eagle facing a dove under a rainbow, with an olive branch in their beaks, a lightning bolt striking the section closest to the dove.  

This article contains spoilers through Season 2, Episode 6 of Big Little Lies.

“You are out here surrounded by people who don’t get you. They don’t look like you. I haven’t even seen one other black person since I’ve been out here.”

This statement from the character Elizabeth Howard (Crystal Fox) to her daughter Bonnie Carlson, on Episode 2 of Big Little Lies’s second season, seemed to be the show’s tacit acknowledgment of its glaring, first-season blind spot. The series’ failure to introduce any storylines confronting Bonnie’s experience as a young black woman in a high-strung, predominantly white environment was as pronounced as the show’s commitment to a lush display of California seascapes. Zoë Kravitz, who plays Bonnie, shared her frustration, saying to Rolling Stone, “I tried to get a little more … [race] put into Big Little Lies … but people are scared to go there. If we’re making art and trying to dissect the human condition, let’s really do that.”

The conservative intelligentsia flocked to the Ritz-Carlton in Washington, D.C., this week for the National Conservatism Conference, an opportunity for people who may never have punched a time clock to declare their eternal enmity toward elites and to attempt to offer contemporary conservative nationalism the intellectual framework that has so far proved elusive.

Yoram Hazony, the Israeli scholar who organized the conference, explicitly rejected white nationalism, barring several well-known adherents from attending, my colleague Emma Green reported. But despite Hazony’s efforts, the insistence that “nationalism” is, at its core, about defending borders, eschewing military interventions, and promoting a shared American identity did not prevent attendees from explicitly declaring that American laws should favor white immigrants.

A few years ago, I lived in a walkup apartment in the East Village of New York. Every so often descending the stairway, I would catch a glimpse of a particular family with young children in its Sisyphean attempts to reach the fourth floor. The mom would fold the stroller to the size of a boogie board, then drag it behind her with her right hand, while cradling the younger and typically crying child in the crook of her left arm. Meanwhile, she would shout hygiene instructions in the direction of the older child, who would slap both hands against every other grimy step to use her little arms as leverage, like an adult negotiating the boulder steps of Machu Picchu. It looked like hell—or, as I once suggested to a roommate, a carefully staged public service announcement against family formation.

Updated at 6:10 p.m. EST on June 14

The Southern Baptist Convention’s annual meeting turned chaotic in Phoenix this week over a resolution that condemned white supremacy and the alt-right. On Tuesday, leaders initially declined to consider the proposal submitted by a prominent black pastor in Texas, Dwight McKissic, and only changed course after a significant backlash. On Wednesday afternoon, the body passed a revised statement against the alt-right. But the drama over the resolution revealed deep tension lines within a denomination that was explicitly founded to support slavery.

A few weeks before the meeting was slated to start, McKissic published his draft resolution on a popular Southern Baptist blog called SBC Voices. The language was strong and pointed.

Apart from weakened labor protections and the uneven distribution of productivity gains to workers, marital trends can play a role in maintaining inequality as well. Sociologists such as Robert Mare and Kate Choi argue that the tendency for people to marry people like themselves extends to the realms of income, educational level, and occupation—which means richer people marry those with similar levels of wealth and income.

Marriages that unite two people from different class backgrounds might seem to be more egalitarian, and a counterweight to forces of inequality. But recent research shows that there are limitations to cross-class marriages as well.

In her 2015 book The Power of the Past, the sociologist Jessi Streib shows that marriages between someone with a middle-class background and someone with a working-class background can involve differing views on all sorts of important things—child-rearing, money management, career advancement, how to spend leisure time. In fact, couples often overlook class-based differences in beliefs, attitudes, and practices until they begin to cause conflict and tension.