Showing posts with label Psychology. Show all posts
Showing posts with label Psychology. Show all posts

Tuesday, December 30, 2025

Tatiana Schlossberg Dies at 35

Tatiana Schlossberg, an environmental journalist and a daughter of Caroline Kennedy — and granddaughter of President John F. Kennedy — whose harrowing essay about her rare and aggressive blood cancer, published in The New Yorker magazine in November, drew worldwide sympathy and praise for Ms. Schlossberg’s courage and raw honesty, died on Tuesday. She was 35.

Her death was announced in an Instagram post by the John F. Kennedy Library Foundation, signed by her family. It did not say where she died.

Titled “A Battle With My Blood,” the essay appeared online on Nov. 22, the 62nd anniversary of her grandfather’s assassination. (It appeared in print in the Dec. 8 issue of the magazine with a different headline, “A Further Shore.”) In it, Ms. Schlossberg wrote of how she learned of her cancer after the birth of her daughter in May 2024. There was something off about her blood count, her doctor noticed, telling her, “It could just be something related to pregnancy and delivery, or it could be leukemia.”

It was leukemia, with a rare mutation. Ms. Schlossberg had a new baby, and a 2-year-old son.

“I did not — could not — believe that they were talking about me,” she wrote. “I had swum a mile in the pool the day before, nine months pregnant. I wasn’t sick. I didn’t feel sick. I was actually one of the healthiest people I knew. I regularly ran five to ten miles in Central Park. I once swam three miles across the Hudson River — eerily, to raise money for the Leukemia and Lymphoma Society.”

She added, “This could not possibly be my life.”

She wrote of months of chemotherapy and a postpartum hemorrhage, from which she almost bled to death, followed by more chemo and then a stem cell transplant — a Hail Mary pass that might cure her. Her older sister, Rose Schlossberg, was a match and would donate her cells. Her brother, Jack Schlossberg, now running for Congress in New York’s 12th district, was a half-match; nonetheless he pressed the doctors, asking if a half-match might be good enough. Could he donate, too? (He could not.)

After the transplant, when Ms. Schlossberg’s hair fell out, Jack shaved his head in solidarity. She wore scarves to cover her bare scalp; when her son came to visit her in the hospital, he did, too.

She was never able to fully care for her daughter — to feed, diaper or bathe her — because of the risk of infection, and her treatments had kept her away from home for nearly half of her daughter’s first year of life.

“I don’t know who, really, she thinks I am,” Ms. Schlossberg wrote, “and whether she will feel or remember, when I am gone, that I am her mother.”

She went into remission, had more chemo, relapsed and joined a clinical trial. There were blood transfusions, another stem cell transplant, from an unrelated donor, more chemo, more setbacks. She went into remission again, relapsed, joined another clinical trial and contracted a form of the Epstein-Barr virus. The donated cells attacked her own, a condition called graft-versus-host disease. When she came home after a stint in the hospital in October, she was too weak to pick up her children.

Her oncologist told her that he thought he could, maybe, keep her alive for another year.

“For my whole life, I have tried to be good,” she wrote, “to be a good student and a good sister and a good daughter, and to protect my mother and never make her upset or angry. Now I have added a new tragedy to her life, to our family’s life, and there’s nothing I can do to stop it.”

Tragedy, of course, has trailed the Kennedy family for decades. Caroline Kennedy, a former ambassador to Australia and Japan, was just 5 when her father was assassinated on Nov. 22, 1963; she was 10 when her uncle Robert F. Kennedy, a presidential candidate in the Democratic primary of 1968, was murdered. Her brother, John F. Kennedy Jr., died in 1999, when the plane he was piloting crashed off Martha’s Vineyard, killing him, his wife, Carolyn Bessette Kennedy, and her sister, Lauren Bessette. He was 38 years old, and Tatiana had been a flower girl at his wedding three years earlier.

Having grown up in the glare of her parents’ glamour, and her family’s tragedies, Ms. Kennedy largely succeeded in giving her own children a life out of the spotlight — a relatively normal, if privileged, upbringing, along with a call to public service that was the Kennedy legacy.

by Penelope Green, NY Times |  Read more:
Image: Sonia Moskowitz/Globe Photos/ZUMA
[ed. A strong, intelligent woman. And another Kennedy tragedy. See also: A Battle With My Blood (New Yorker).]

The Depressed Person

The depressed person was interrible and unceasing emotional pain, and the impossibility of sharing or articulating this pain was itself a component of the pain and a contributing factor in its essential horror. 

Despairing, then, of describing the emotional pain itself, the depressed person hoped at least to be able to express something of its contextits shape and texture, as it were-by recounting circumstances related to its etiology. The depressed person's parents, for example, who had divorced when she was a child, had used her as a pawn in the sick games they played, as in when the depressed person had required orthodonture and each parent had claimed-not without some cause, the depressed person always inserted, given the Medicean legal ambiguities of the divorce settlement-that the other should pay for it. Both parents were well-off, and each had privately expressed to the depressed person a willingness, if push came to shove, to bite the bullet and pay, explaining that it was a matter not of money or dentition but of "principle." And the depressed person always took care, when as an adult she attempted to describe to a supportive friend the venomous struggle over the cost of her orthodonture and that struggle's legacy of emotional pain for her, to concede that it may well truly have appeared to each parent to have been, in fact, a matter of "principle," though unfortunately not a "principle" that took into account their daughter's feelings at receiving the emotional message that scoring petty points off each other was more important to her parents than her own maxillofacial health and thus constituted, if considered from a certain perspective, a form of neglect or abandonment or even outright abuse, an abuse clearly connected-here she nearly always inserted that her therapist concurred with this assessment-to the bottomless, chronic adult despair she suffered every day and felt hopelessly trapped in.

The approximately half-dozen friends whom her therapist-who had earned both a terminal graduate degree and a medical degree-referred to as the depressed person's Support System tended to be either female acquaintances from childhood or else girls she had roomed with at various stages of her school career, nurturing and comparatively undamaged women who now lived in all manner of different cities and whom the depressed person often had not laid eyes on in years and years, and whom she called late in the evening, long-distance, for badly needed sharing and support and just a few well-chosen words to help her get some realistic perspective on the day's despair and get centered and gather together the strength to fight through the emotional agony of the next day, and to whom, when she telephoned, the depressed person always apologized for dragging them down or coming off as boring or self-pitying or repellent or taking them away from their active, vibrant, largely pain-free long-distance lives. She was, in addition, also always extremely careful to share with the friends in her Support System her belief that it would be whiny and pathetic to play what she derisively called the "Blame Game" and blame her constant and indescribable adult pain on her parents' traumatic divorce or their cynical use of her. Her parents had, after all-as her therapist had helped the depressed person to see---done the very best they could do with the emotional resources they'd had at the time. And she had, the depressed person always inserted, laughing weakly, eventually gotten the orthoprecedence and required her (i.e., the friend) to get off the telephone. 

The feelings of shame and inadequacy the depressed person experienced about calling members of her Support System long-distance late at night and burdening them with her clumsy attempts to describe at least the contextual texture of her emotional agony were an issue on which she and her therapist were currently doing a great deal of work in their time together. The depressed person confessed that when whatever supportive friend she was sharing with finally confessed that she (i.e., the friend) was dreadfully sorry but there was no helping it she absolutely had to get off the telephone, and had verbally detached the depressed person's needy fingers from her pantcuff and returned to the demands of her full, vibrant long-distance life, the depressed person always sat there listening to the empty apian drone of the dial tone feeling even more isolated and inadequate and unempathized-with than she had before she'd called. The depressed person confessed to her therapist that when she reached out long-distance to a member of her Support System she almost always imagined that she could detect, in the friend's increasingly long silences and/or repetitions of encouraging cliches, the boredom and abstract guilt people always feel when someone is clinging to them and being a joyless burden. The depressed person confessed that she could well imagine each "friend" wincing now when the telephone rang late at night, or during the conversation looking impatiently at the clock or directing silent gestures and facial expressions communicating her boredom and frustration and helpless entrapment to all the other people in the room with her, the expressive gestures becoming more desperate and extreme as the depressed person went on and on and on. The depressed person's therapist's most noticeable unconscious personal habit or tic consisted of placing the tips of all her fingers together in her lap and manipulating them idly as she listened supportively, so that her mated hands formed various enclosing shapes-e.g., cube, sphere, cone, right cylinder-and then seeming to study or contemplate them. The depressed person disliked the habit, though she was quick to admit that this was chiefly because it drew her attention to the therapist's fingers and fingernails and caused her to compare them with her own. donture she'd needed. The former acquaintances and classmates who composed her Support System often told the depressed person that they just wished she could be a little less hard on herself, to which the depressed person responded by bursting involuntarily into tears and telling them that she knew all too well that she was one of those dreaded types of everyone's grim acquaintance who call at inconvenient times and just go on and on about themselves. The depressed person said that she was all too excruciatingly aware of what a joyless burden she was, and during the calls she always made it a point to express the enormous gratitude she felt at having a friend she could call and get nurturing and support from, however briefly, before the demands of that friend's full, joyful, active life took understandable.

The depressed person shared that she could remember, all too clearly, how at her third boarding school she had once watched her roommate talk to some boy on their room's telephone as she (i.e., the roommate) made faces and gestures of entrapped repulsion and boredom with the call, this popular, attractive, and self-assured roommate finally directing at the depressed person an exaggerated pantomime of someone knocking on a door until the depressed person understood that she was to open their room's door and step outside and knock loudly on it so as to give the roommate an excuse to end the call. The depressed person had shared this traumatic memory with members of her Support System and had tried to articulate how bottomlessly horrible she had felt it would have been to have been that nameless pathetic boy on the phone and how now, as a legacy of that experience, she dreaded, more than almost anything, the thought of ever being someone you had to appeal silently to someone nearby to help you contrive an excuse to get off the phone with. The depressed person would implore each supportive friend to tell her the very moment she (i.e., the friend) was getting bored or frustrated or repelled or felt she (i.e., the friend) had other more urgent or interesting things to attend to, to please for God's sake be utterly candid and frank and not spend one moment longer on the phone than she was absolutely glad to spend. The depressed person knew perfectly well, of course, she assured the therapist;' how such a request could all too possibly be heard not as an invitation to get off the telephone at will but actually as a needy, manipulative plea not to get off the telephone - never get off - the telephone.

by David Foster Wallace, Harper's |  Read more (pdf):
Image: uncredited
[ed. Hadn't seen this essay before, but it got me wondering how it might relate to Good Old Neon:]
***
My whole life I’ve been a fraud. I’m not exaggerating. Pretty much all I’ve ever done all the time is try to create a certain impression of me in other people. Mostly to be liked or admired. It’s a little more complicated than that, maybe. But when you come right down to it it’s to be liked, loved. Admired, approved of, applauded, whatever. You get the idea. I did well in school, but deep down the whole thing’s motive wasn’t to learn or improve myself but just to do well, to get good grades and make sports teams and perform well. To have a good transcript or varsity letters to show people. I didn’t enjoy it much because I was always scared I wouldn’t do well enough. The fear made me work really hard, so I’d always do well and end up getting what I wanted. But then, once I got the best grade or made All City or got Angela Mead to let me put my hand on her breast, I wouldn’t feel much of anything except maybe fear that I wouldn’t be able to get it again.The next time or next thing I wanted. I remember being down in the rec room in Angela Mead’s basement on the couch and having her let me get my hand up under her blouse and not even really feeling the soft aliveness or whatever of her breast because all I was doing was thinking, ‘Now I’m the guy that Mead let get to second with her.’ Later that seemed so sad. This was in middle school. She was a very big-hearted, quiet, selfcontained, thoughtful girl — she’s a veterinarian now, with her own Good Old Neon practice — and I never even really saw her, I couldn’t see anything except who I might be in her eyes, this cheerleader and probably number two or three among the most desirable girls in middle school that year. She was much more than that, she was beyond all that adolescent ranking and popularity crap, but I never really let her be or saw her as more, although I put up a very good front as somebody who could have deep conversations and really wanted to know and understand who she was inside. 

Later I was in analysis, I tried analysis like almost everybody else then in their late twenties who’d made some money or had a family or whatever they thought they wanted and still didn’t feel that they were happy. A lot of people I knew tried it. It didn’t really work, although it did make everyone sound more aware of their own problems and added some useful vocabulary and concepts to the way we all had to talk to each other to fit in and sound a certain way. You know what I mean. I was in regional advertising at the time in Chicago, having made the jump from media buyer for a large consulting firm, and at only twenty-nine I’d made creative associate, and verily as they say I was a fair-haired boy and on the fast track but wasn’t happy at all, whatever happy means, but of course I didn’t say this to anybody because it was such a cliché — ‘Tears of a Clown,’ ‘Richard Cory,’ etc. — and the circle of people who seemed important to me seemed much more dry, oblique and contemptuous of clichés than that, and so of course I spent all my time trying to get them to think I was dry and jaded as well, doing things like yawning and looking at my nails and saying things like, ‘Am I happy? is one of those questions that, if it has got to be asked, more or less dictates its own answer,’ etc. Putting in all this time and energy to create a certain impression and get approval or acceptance that then I felt nothing about because it didn’t have anything to do with who I really was inside, and I was disgusted with myself for always being such a fraud, but I couldn’t seem to help it. Here are some of the various things I tried: EST, riding a ten-speed to Nova Scotia and back, hypnosis, cocaine, sacro-cervical chiropractic, joining a charismatic church, jogging, pro bono work for the Ad Council, meditation classes, the Masons, analysis, the Landmark Forum, the 142 David Foster Wallace Course in Miracles, a right-brain drawing workshop, celibacy, collecting and restoring vintage Corvettes, and trying to sleep with a different girl every night for two straight months (I racked up a total of thirty-six for sixty-one and also got chlamydia, which I told friends about, acting like I was embarrassed but secretly expecting most of them to be impressed — which, under the cover of making a lot of jokes at my expense, I think they were — but for the most part the two months just made me feel shallow and predatory, plus I missed a great deal of sleep and was a wreck at work — that was also the period I tried cocaine). I know this part is boring and probably boring you, by the way, but it gets a lot more interesting when I get to the part where I kill myself and discover what happens immediately after a person dies. In terms of the list, psychoanalysis was pretty much the last thing I tried.

The analyst I saw was OK, a big soft older guy with a big ginger mustache and a pleasant, sort of informal manner. I’m not sure I remember him alive too well. He was a fairly good listener, and seemed interested and sympathetic in a slightly distant way. At first I suspected he didn’t like me or was uneasy around me. I don’t think he was used to patients who were already aware of what their real problem was. He was also a bit of a pill-pusher. I balked at trying antidepressants, I just couldn’t see myself taking pills to try to be less of a fraud. I said that even if they worked, how would I know if it was me or the pills? By that time I already knew I was a fraud. I knew what my problem was. I just couldn’t seem to stop. I remember I spent maybe the first twenty times or so in analysis acting all open and candid but in reality sort of fencing with him or leading him around by the nose, basically showing him that I wasn’t just another one of those patients who stumbled in with no clue what their real problem was or who were totally out of touch with the truth about themselves. When you come right down to it, I was trying to show him that I was at least as smart as he was and that there wasn’t much of anything he was going to see about me that I hadn’t already seen and figured out. And yet I wanted help and really was there to try to get help. I didn’t even tell him how unhappy I was until five or six months into the analysis, mostly because Oblivion 143 I didn’t want to seem like just another whining, self-absorbed yuppie, even though I think even then I was on some level conscious that that’s all I really was, deep down.  (more...)  ~ Good Old Neon

Numb At Burning Man

Numb at Burning Man (long..)

Every year, seventy thousand hippies, libertarians, tech entrepreneurs, utopians, hula-hoop artists, psychonauts, Israelis, perverts, polyamorists, EDM listeners, spiritual healers, Israelis, coders, venture capitalists, fire spinners, elderly nudists, white girls with cornrows, Geoff Dyers, and Israelis come together to build a city in the middle of the Nevada desert. The Black Rock Desert is one of the most inhospitable places on the planet. The ground there isn’t even sand, but a fine alkaline powder that causes chemical burns on contact with your skin, and it’s constantly whipped up into towering dust storms. Nothing grows there. There’s no water, no roads, and no phone signal. In the daytime the heat is deadly and it’s freezing cold at night. The main virtue of the place is that it’s extremely flat; it’s been the site of two land speed records. But for one week, it becomes a lurid wonderland entirely devoted to human pleasure. Then, once the week is up, it’s completely dismantled again. They rake over the desert and remove every last scrap of plastic or fuzzball of human hair. Afterwards the wind moves over the lifeless alkaline flats as if no one was ever there.

They’ve been doing this there since 1990, as long as I’ve been alive, and for the most part I’ve been happy to leave them to it. Burning Man might be where the world’s new ruling class are free to express their desires without inhibitions, which makes it a model of what they want to do to the rest of the world; if you want to know what horrors are heading our way, you have to go. But I don’t do drugs, I don’t like camping, and I can’t stand EDM. It’s just not really my scene.

What happened is that in February this year I received a strange email from two strangers who said they wanted to commission me to write an essay. They weren’t editors, they didn’t have a magazine, and they didn’t care where I published the essay once I wrote it; all they wanted was for me to go to Burning Man and say something about the experience. (...)

Up before dawn. Seventy thousand people would be attempting to get into Burning Man that day; to avoid queues your best bet is to go early. Three hours driving through some of the most gorgeous landscapes anywhere in the world, green meadows between sheer slabs of rock, glittering black crystal lakes, until finally the mountains fall away and you’re left on an endless flat grey plain. Nine thousand years ago, this was a lakebed. Now it’s nothing at all. Drive along a rutted track into this emptiness until, suddenly, you reach the end of the line. Ahead of us were tens of thousands of vehicles, cars and trucks and RVs, jammed along a single track far into the horizon. Like a migrant caravan, like a people in flight. If we’re lucky, Alan said, we should get in and have our tents set up before sunset. Wait, I said, does that mean that if we’re unlucky, we might not? Alan shrugged. He explained that once he’d been stuck in this line for nearly twelve hours. He’d staved off boredom by playing Go against himself on the surface of an imaginary Klein bottle... Every half an hour the great mass of vehicles would crawl ahead thirty, forty, fifty metres and then stop. (...)

I don’t know exactly what I’d expected the place to look like. For the best possible experience, I’d studiously avoided doing any research whatsoever. A hazy mental image of some vast cuddle puddle, beautiful glowing naked freaks. What it actually looked like was a refugee camp. Tract after tract of mud-splattered tents, rows of RVs, general detritus scattered everywhere. Our camp, when we finally arrived, was a disaster zone. A few people had already arrived and set up, but the previous night’s storm had uprooted practically everything. Tents crumpled under a collapsed shade structure; tarps sagging with muddy water, pegs and poles and other bits of important metal all strewn about like a dyspraxic toddler’s toys. The ground moved underfoot. When it rains over the alkaline flats you don’t get normal, wholesome, Glastonbury-style mud. Not the dirt that makes flowers plants grow. An alien, sterile, non-Newtonian substance, sucking at my shoes. (...)

My camp for the duration of Burning Man was named BrainFish. We were a theme camp. Most camps are just a small group of friends pitching their tents together, but some are big. Dozens or hundreds of people who have come to offer something. All free, all in the gift economy. A bar, or food, or yoga classes, or orgies. One camp runs a library, which contains a lot of books about astrology and drug legalisation, plus two copies of Fake Accounts by Lauren Oyler. Mostly, though, theme camps are the ones with geodesic domes. (...)

What I learned, digging and hauling all day and talking to BrainFish at night, is that Burning Man is not really a festival. Festivals have a very long history. A thousand years ago, the villagers could spend the feast day drinking and feasting, while the bishop had to ride through town backwards on a donkey being pelted with turds. A brief moment of communal plenty. Leftists like me like the festival; what we want is essentially for life to be one big festival all the time. But as conservative critics point out, you can’t really consider the festival in isolation, and there’s no feast without a fast. There are also days of abstention and self-denial, when people are forbidden from laughing or talking, solemn mortification of the flesh. Burning Man is something new: a festival and an antifestival at the same time. Everything that’s scarce in the outside world is abundant. There are boutiques where you can just wander in and take a handful of clothes for free; there’s a basically infinite supply of drugs, and a similarly infinite supply of random casual sex. It is the highest-trust society to have ever existed anywhere in the world. At the same time, some extremely rich and powerful people come to Burning Man to experience deprivation and suffering. All the ordinary ties and comforts of a complex society are gone. No public authority that owes you anything, no public services, no concept of the public at all, just whatever other individuals choose to gift you. This is the only city in the world without any kind of water supply, or system for managing waste, or reliable protection from the elements. You are something less than human here. Not a political animal, but a mangy desert creature, rutting in the dust.

Not everyone experiences the same level of discomfort. There are plug-and-play camps, where they hire a team of paid staff to set up all the amenities, and you can just arrive, stay in a luxury caravan, and have fun. They get private showers. Everyone else despises these people, supposedly because it’s not in keeping with the ethos of the place. I’m not sure it’s just that. There’s something more at stake.

Tech people tend to have a very particular view of their role in the universe. They are the creators, the people who build the world, who bless the rest of us with useful and entertaining apps. But they’re never allowed to simply get on with their job of engineering reality; they’re constantly held back from doing whatever they want by petty political forces that try to hold back progress in the name of dusty eighteenth-century principles like democracy. As if the public’s revealed preferences weren’t already expressed through the market. Every so often an imbecile politician will demand that tech companies turn off the algorithm. They don’t know what an algorithm is, they just know it’s bad. The British government thinks you can save water by deleting old emails. These people straightforwardly don’t understand anything about the industry they’re trying to regulate, but if you suggest getting rid of the whole useless political layer people get upset. You can’t win. But Burning Man is a showcase for the totally unlimited power of the builders. Here they get to be Stalinist technocrats, summoning utopia out of the Plan. The difference is that unlike the Soviet model, their utopia really works. Look what we can do. From literally nothing, from a barren desert, we can build a paradise of pleasure in a week and then dismantle it again. And all of this could be yours, every day, if you give over the world to me.

But all these tech people are, as everyone knows, interlopers. Burning Man used to be for weirdos and dreamers; now it’s been colonised by start-up drones, shuffling around autistically in the dirt, looking at their phones, setting up Starlink connections so they can keep monitoring their KPIs in the middle of the orgy. Which just shows how little people know, because the hippie counterculture and the tech industry are obviously just two stages in the development of the same thing. They call it non-monogamy instead of free love, and there’s a lot more business software involved, but the doctrine is exactly the same: tear down all the hoary old repressive forces; bring about a new Aquarian age of pleasure and desire. Turn on, tune in, spend all day looking at your phone. It’s what you want to do. Your feed doesn’t want to harsh your trip with any rules. It just wants to give you more of what you want.

by Sam Kriss, Numb at the Lodge |  Read more:
Image: uncredited

Monday, December 29, 2025

We’re All Unique. Or Are We?


Have you ever found yourself in a new place and realized you don’t quite fit in? Your shoes, which made sense at the office, are not quite the right ones for the date after work in a different part of the city. Your hairstyle, which felt normal when you left your hometown, suddenly labels you uncool in a new city.

Or perhaps you’ve had the opposite experience? You feel out of place in your day-to-day circle and dress in hopes that someone with taste as refined as yours will see your attempts to distinguish yourself in your natty suits.

Most of us have at least a passing acquaintance with the push and pull between the desire to fit in and the urge to stand out depending on the setting. Everyone, as some point, discovers the subtle sartorial codes governing their communities and must decide how much to adopt or reject them.

The two have made those sub-classifications the basis of their three-decade-long art project, which now exceeds 200 groups arranged by visual likeness. Each category features 12 individual portraits organized in a grid, named and arranged with the precision of butterflies in a entomologist’s case.

To flip at random through “Exactitudes” (a portmanteau of exact and attitudes) is to be struck by the cleverness and care the artists have taken in selecting their subjects. Looking through each grid is like playing a game. Your eyes dart from frame to frame, in search of the subtle deviances in hairstyles and the way body language speaks volumes.

Now, on the occasion of publishing the seventh and final edition of “Exactitudes,” the duo is putting the project to bed. After three decades of collaboration, they look back in fondness at the time capsules they’ve created. (...)

When they don’t have a firm handle on a subculture they’re photographing, they listen. “Some of the groups, you start and you have a vague idea about them,” Mr. Versluis said. By listening, he said, “you get educated, especially when it’s a super-niche culture or something new.”

Sometimes they wait many days on location before finding enough willing participants. Sometimes the people in the grid know each other, but not always. For the most part, they say, participants are flattered to be included in the project.

‘The diverse human experience of getting dressed.’

Both artists have always worked independently and will continue to do so, though they did not rule out the possibility of a returning if a tantalizing commission comes along. Since they began shooting “Exactitudes,” the world has transformed from an one dominated by analog technologies to one ruled by digital algorithms. Where they were once perceptive humans finding patterns among the other humans, social media now serves up endless micro-trends to viewers the world over. In some way the magic of their project has been consumed by TikTok and Instagram.

by Stella Bugbee, NY Times | Read more:
Image:Ari Versluis and Ellie Uyttenbroek/Exactitudes

Woodshedding It

[ed. Persevering at something even though you suck at it.]

Generally speaking, we have lost respect for how much time something takes. In our impatient and thus increasingly plagiarized society, practice is daunting. It is seen as prerequisite, a kind of pointless suffering you have to endure before Being Good At Something and Therefore an Artist instead of the very marrow of what it means to do anything, inextricable from the human task of creation, no matter one’s level of skill.

Many words have been spilled about the inherent humanity evident in artistic merit and talent; far fewer words have been spilled on something even more human: not being very good at something, but wanting to do it anyway, and thus working to get better. To persevere in sucking at something is just as noble as winning the Man Booker. It is self-effacing, humbling, frustrating, but also pleasurable in its own right because, well, you are doing the thing you want to do. You want to make something, you want to be creative, you have a vision and have to try and get to the point where it can be feasibly executed. Sometimes this takes a few years and sometimes it takes an entire lifetime, which should be an exciting rather than a devastating thought because there is a redemptive truth in practice — it only moves in one direction, which is forward. There is no final skill, no true perfection.

Practice is in service not to some abstract arbiter of craft, the insular juries of the world, the little skills bar over a character’s head in The Sims, but to you. Sure, practice is never-ending. Even Yo-Yo Ma practices, probably more than most. That’s also what’s so great about it, that it never ends. You can do it forever in an age where nothing lasts. Nobody even has to know. It’s a great trick — you just show up more improved than you were before, because, for better or for worse, rarely is practice public.

by Kate Wagner, The Late Review |  Read more:

Saturday, December 27, 2025

Liminal Spaces

or... The Dead Mall Society.

“How’s everybody feeling today?” Aryeh asks the crowd of thirty-odd people gathered at a bus stop on the fringes of downtown Toronto. In response, there’s sparse, nervous laughter. “No, really,” says Aryeh. “What does it feel like to be alive today?”

Horrible, whispers a woman behind me.

Undeterred, Aryeh presses on. “We’re going to feel for real today,” he tells us, before leading the group through a ramshackle guided meditation, encouraging us to pay attention to the sights and smells and sounds that surround us. I take in the pillowy, slate-coloured sky, the wads of gum mixed with concrete at my feet, the faint smell of cooking oil. At that moment, a child screams and a flock of pigeons crashes into the crowd; a few of us duck for cover. “Yes,” says Aryeh, laughing. “Even that.”

Aryeh, wearing jeans, a t-shirt, and a colourful cap with a propeller atop, is here to take us to the mall—or, more accurately, to several malls, most of which are almost completely abandoned. In his spare time, he runs an organization called Liminal Assembly, which shuttles people through a series of decaying suburban shopping malls around the Greater Toronto Area, places that seem stuck in purgatory between eras, at once eerie and beseeching. (...)

Aryeh’s tours have gained a cult following, often attracting people obsessed with “liminal spaces,” a term given to places that represent in-between stages, connecting two different eras or experiences. By this definition, a parking lot or an empty hallway can be considered a liminal space, as can an abandoned structure, paused mid-demolition. Many people report feeling unsettled or haunted in liminal spaces, and some anthropologists believe this is because our bodies innately know we’re not supposed to dwell in them. They are, after all, not a destination, but a portal, a gateway to another world. But despite this disconnect, many people report feeling a strange, forbidden pull towards liminal spaces. There are digital and in-person communities around the world dedicated to sharing these experiences. r/LiminalSpace on Reddit, for example, has one million followers who post daily photos of bridges and doorways and food courts, of highways that stretch into oblivion. “Dude, that’s so liminal,” others will respond.

For the liminal space curious, semi-abandoned suburban shopping malls are a perfect example of this phenomenon: something purpose-built that’s long-since lost that purpose, yet sits in limbo awaiting its next iteration—a nod to the past, an amorphous fumble toward the future.

But I didn’t know any of this as I slipped into the crowd at Cumberland Terrace on that winter day. I was surprised at the diversity of the people who joined the send off: hipsters, tourists, students, even a few senior couples who strolled the fluorescent, mirrored hallways hand-in-hand, perhaps imagining the mall’s glory days, a 1980s meet-cute at the Italian deli stall when the food court was still open. Days later, I called Aryeh to ask what he thought was the appeal of these deserted, liminal spaces, expecting him to say something about nostalgia and ’90s kids who simply can’t get with the times. But the depth and complexity of Aryeh’s answer surprised me. Nostalgia is part of it, he admitted. People want a reminder of simpler times, when they weren’t bombarded with “the technological future and all this short-form content.” But Aryeh told me that standing in the wreckage of these spaces unlocks a sensation people often crave, but can’t name. He called it a “rare emotion,” the same haunted feeling one experiences after a particularly powerful piece of literature or music.

“When you go to these places that have what I like to say is importance built into them, in the detail of the tiles and the polished brass railings and all these elements, they suggest this place is a very important place,” he said. “But when you see it empty, there’s something very uncanny and eerie about that…You feel things and go, ‘huh, that is really unique.’ And I think that is the escape that people feel when they come to these liminal spaces.” He told me this is a feeling that seems to transcend cultures and geographies, that many people report feeling relieved and delighted when they find there are others who experience this pang of emotion in these spaces. “It’s something core in the human experience.”
***
But if humans themselves are in a constant search for optimization and self-improvement, so are cities as a whole. And malls, with their single-storey forms, plopped amongst a sea of unused parking spots (what some real estate developers call “lazy land”) are easy targets for the chopping block. Between 2017 and 2022, an average of 1,170 malls closed each year in the United States, nearly twice as many as during the period between 1986 and 2017. In my work as a journalist, which sometimes involves covering the urban planning beat, countless economists and land use planners have told me that the rise of e-commerce, a global recession, and population growth requiring new housing has created a perfect storm for the demise of these spaces. I tried to find data about mall closures or redevelopments in Canada, as we’re clearly not exempt from these same forces, but came up empty.

Regardless, malls are now considered so outdated that many North American municipalities—including Toronto, Metro Vancouver and Phoenix, Arizona—have unrolled mall redevelopment strategies. These often guide or incentivize the “intensification” of shopping and strip mall sites, imagining, in their wake, clusters of sleek luxury towers with airy retail units on their ground floors, side streets with artful shrubbery, places for pedestrians to sit and walk and admire the benefits of capitalism.

But as a mass trend, this hasn’t always worked out. Some redevelopment projects—like the mall we just visited with the Liminal Assembly—get stuck amid municipal red tape, while others fall victim to rising costs and construction labour shortages, leaving them in limbo, the gaping maws of excavators still poised in their parking lots. Other malls seem to be resisting this movement altogether, standing sentinel with their faux-brick tiling and plastic ferns, even as vendors abandon ship and their kiosks clank shut for the last time, having sold their final mutton roll or polyester-blend nightgown. Though our cities have always been susceptible to the whims of social, behavioral and economic forces, the truth is, even the most meticulous of plans sometimes go awry, leaving gaps between what we want and what we are given.
***
We make our way through the suburbs, spilling into low-rise malls that threaten to blur together as one: the same brown tiles and shuttered kiosks, the plastic trees and fountains parched of water. The murky glass atriums that soar over the retail corridors, now hushed and sleepy. The way all that’s left in these malls are stores that seem to sell a singular, specific item: Clocks Unlimited, Bikini Warehouse. On the bus between destinations, we talk about millennial childhoods, about the passage of time, about how disconcerting it feels to explain pivotal news events that shaped our youths, like 9/11, to a younger generation who has only the vaguest notion of them.

Christa pipes in: “Tell me about it. When students ask me about Y2K it becomes a history lesson.” We laugh, uneasily. The sands of time, and all that.

We pull into our final mall destination of the day, which Aryeh preemptively describes as “a beautiful and tragic space.” Inside, the main floor has been commandeered by a mishmash of cash-only Asian food stalls, which gives it the feel of a makeshift street market. On the mall’s perimeters, vendors sell DVDs, Filipino souvenirs, discount travel agency packages, while the building’s upper levels consist of carpeted banquet halls and space leased by a Chinese Baptist church. One or two of the walls have been painted a shade of bubblegum pink not found in nature. We run up and down the stairs, delighted by the open space, whispering to each other that there’s a payphone bank with real phonebooks from the ’90s. Of all the malls, this one feels like the most functional, as though unplugged from the “global mall system,” as Aryeh calls it. It’s gone back to the earth, becoming what its community really needs: cheap noodles and worship services and bootleg DVDs. Somewhere, a land developer is having a wet dream about turning this place into a utopian master-planned community, but for now it persists, a quiet dignity to its stubbornness.

I once read a comment on r/LiminalSpace likening the feeling of being in a liminal space to the sensation you get as you’re about to rappel off a cliff. Weight balanced between your foot and a rope, your body hovering over the drop, it’s a viscerally unsettling moment as you navigate two different experiences of gravity. But with that comes possibility, said the commenter, so many different futures awaiting as you leap into the chasm.

by Lana Hall, Hazlitt |  Read more:
Image: via

The Last Good Thing

On a late-winter Chicago day that was more gray than cold, I retrieved a binder from a neighbor’s front porch. The binder was fat and unexpectedly heavy, and I had the deranged thought that it might be filled with sand, but it wasn’t filled with sand. It was filled with 92 DVDs. DVDs can seem heavy if you haven’t held them in a while.

I had not been on the lookout for DVDs, and until I became aware of this binder, I had no special attachment to DVDs of any sort. There was no box of Criterion Collection masterpieces lugged from apartment to apartment since my college days. I certainly did not long for the color-coded cables that always had to be untangled and reconnected to the DVD player my husband weirdly couldn’t bring himself to throw away, nor did I miss hunting for the special remote that only ever made an appearance when I was looking for the regular one. Society had moved past DVDs, and frankly, so had I.

Still, the second I saw the binder—containing “practically every major kid’s cartoon movie from the last 20 years on DVD”—appear on my local Free Box Facebook group (where my neighbors give away everything from original artwork to half-empty bottles of shampoo), I wanted it deeply, covetously, like when you see someone wearing a wool sweater that is so entirely your style, you can’t believe it isn’t already yours. Ninety-two disks! Without a moment’s hesitation, I typed, “Interested!” and pressed return. And the next day, I stood awkwardly on my neighbor’s porch to collect my prize.

At this point, I still assumed my excitement about the DVDs had primarily to do with thriftiness, or perhaps a kind of rugged self-reliance. I still assumed their appeal came not from what they could offer me but from what they could free me of, namely going along with the ever-more-expensive whims of Disney+ executives.

In other words, I considered a binder containing 92 DVDs to be the children’s media equivalent of F*** You Money—Take that streaming bill and shove it!—and not, say, something to build my identity as a parent around.

Obviously.

That evening, while my husband sautéed asparagus on the stovetop and my children squabbled over whether to watch Peppa Pig on Amazon Prime or All Engines Go on Netflix, I announced to my family that we were quitting our streaming services and going analog.

“Well, more analog,” I said, suddenly unsure. “Digital analog. Is that a thing?” I sensed that it might not be, but also that this wasn’t particularly important. What was important was that our viewing habits were moving back in time to an era when watching television didn’t require keeping a credit card on file with five different companies.

Then I inhaled sharply, cringing the way one does while uncorking a particularly volatile bottle of champagne. Ditching streaming would be no great struggle for me, someone who watches about as much television as your typical giant Pacific octopus. But the rest of them?

To my surprise, the anticipated shrieks of displeasure never came. My children, whose ears shut down at six p.m. though their bodies keep kicking until eight, wouldn’t even register the change until the end of the month, when our Netflix account finally ran out of gas. At that point they would look at me as though I’d shredded a sacred contract formed between them and the universe. I would, in turn, cheerfully remind them about the DVDs.

“That’s right,” I would say. “They are very shiny. No, stop—you can’t touch them! They scratch.”

Even my husband merely nodded and flipped the asparagus. I could only assume that he was deep in thought, considering the transformative possibilities of spending less time watching television. The two of us have always shared some private dismay about not being altogether more impressive people—Times obit–worthy, ideally, but at the very least, people who exercise more often. Besides, it went without saying that I would not be canceling YouTube Premium, which is where my husband watches sports highlights. In my quest to become a thriftier parent, I had no desire to become a single parent.

An honest account of the binder’s out-of-nowhere appeal should also include observing how neatly DVDs’ technological primacy aligns with my own “reminiscence bump.” This is what psychologists call the increased salience for the autobiographical memories we form between the ages of approximately 10 and 30. For the rest of our lives, although what came before and after will predictably recede, the events of those 20 years will maintain their privileged place in our minds. Researchers aren’t entirely sure why this is. Some suspect novelty: New things are inherently more memorable, and this is a time of new things. Others chalk it up to the sheer number of culturally significant milestones that happen during our teens and 20s, from first kisses and summer jobs and driver’s licenses to weddings and college graduations and—well, more common until recently—first homes. Another theory focuses on storytelling: As we come of age, the places we go and the music we listen to and the people we bond with become the settings and soundtracks and characters for the stories we tell ourselves about the people we are becoming, stories that we’ll carry all our lives.

If these theories sound similar, it’s because they’re all trying to explain the same phenomenon: why our formative years are so very formative. They are all trying to explain why some part of a reasonably well-adjusted, middle-aged woman with a husband and two kids will always be a teenager with spiky hair, trying desperately to convince herself that she likes watching low-budget horror movies.

Low-budget horror movies on DVD, that is. In 1997, when the disks first hit American shelves, I was just 13; by the time revenue from streaming eventually eclipsed that from DVDs (and their higher-definition Blu-Ray cousins), I had already left my 20s behind. Which means that for me, the pinnacle of home entertainment is and will always be synonymous with a fat binder of DVDs.

For a few weeks, quitting our streaming services and embracing DVDs indeed seemed like a sacrifice. Quickly, though, the experiment morphed into something quite different. I found myself proselytizing about the Way of the DVD. They’re so cheap, I’d say to another parent at pre-K pickup. People are literally giving them away. Go to a garage sale of any size and there you go: more DVDs for the collection.

It’s nice to really own a thing, I’d say to a colleague with children of her own. It’s nice not to worry something will go poof in the night.

It’s great for the kids to have choices but not too many choices, I’d say to anyone still listening. It’s great when what they want to watch is in the binder, and it’s great when it isn’t and they have to decide whether they want to purchase How to Train Your Dragon: The Hidden World with their tooth-fairy money (both of my kids were in highly productive tooth-losing phases) or wait for a free disk to arrive at the library. Because when everything can be yours just like that, is anything even real?

It’s good for movies to be real, I’d say. Treat them badly—roll them down the stairs or throw them like frisbees or wear them because it’s fun to pretend to have large, glassy robot eyes—and they will scratch. Natural consequences! It’s good for there to be natural consequences. (...)

Unlike VHS tapes, DVDs encode data digitally, allowing for higher video resolution and superior audio quality. DVDs also store more data, and they store the information more efficiently. This is what frees up space for the bells and whistles: dubbed audio tracks and subtitles, director’s cuts and deleted scenes. DVDs are read by laser; so long as they aren’t used as coasters or hockey pucks, they shouldn’t wear or tear at all. On a commercial DVD, even the most determined fool cannot accidentally tape over a favorite movie. And remember the days before opening menus, when you stood by the television and pressed “REW” on the VCR until the members of your family screamed that you’d gone too far, in which case you’d press “FF” until they screamed again? DVDs have menus, and when they arrived, America let out a collective, “Hell yeah.”

But VHS, the technology that DVDs supplanted, was the truly transformative one. VHS was what let us all own movies in the first place, to watch whenever we wanted to. Or was it color television that transformed home entertainment? The rise of network programming? That very first public broadcast? It hardly matters. By the time DVDs came along, the latest crest among so many waves of progress, it seemed inevitable that they would be good, and that the technology that eventually replaced them would be even better.

A lot of things seemed inevitable then.

I grew up, after all, when the growing up was good. The Berlin Wall was coming down, and the world was opening up. The economy was strong and college attendance was on the rise and Americans were more optimistic that children would live better lives than their parents. There were problems, sure, but they were problems that would resolve themselves in time, as a new, more enlightened generation took the helm. I grew up when time itself seemed on my side.

I watched social media connect us, and then I watched it detonate us into a billion tiny factions. I watched smartphones liberate us, and then I watched them capture us all over again. Now I see artificial intelligence on the horizon, and even as I am awestruck by its potential, I shudder.

“When you invent the ship, you also invent the shipwreck,” said the philosopher Paul Virilio. Here’s the thing: I grew up when it still felt possible that we could invent the ship and then put our heads together to avoid the shipwreck. In the world bequeathed to my children, it can seem like there is no avoiding the wreck. And in this world, in this widening gyre of uncertain outcomes and frictionless gratification, DVDs are shiny and real and the same shape as life preservers. DVDs are the last unambiguously good thing: the last technology that arrived and only made things better and would never ever let us down.

by Jess Love, The American Scholar |  Read more:
Image: Gracia Lamb

Friday, December 26, 2025

Bye, Mom

I get a text that my mom’s in the ICU.

I don’t know how bad it is. I already have a flight to see her in four days and I’m not sure it’s worth moving. This isn’t the first time she’s been in the ICU; for years she’s been in and out of hospitals and stuff that used to make us panic now makes us go ‘oh darn, again?’

I ask, How serious is it? The answers are fuzzy, and I am frustrated. I ask my dad to ask the doctor if she thinks family should come. I get the message: “Doc says yes come immediately.”

Five hours later, my sister and I are landing in Boise. We stop by my parents’ house to grab my mom’s car; I collect photos, a blanket I made her, a little stuffed otter. My mom loves otters. I haven’t thought too hard about her dying, I don’t know if she’s going to die, but everything we’re doing feels important in a way I haven’t felt before. We’re shaky.

We park in the freezing Idaho hospital parking lot at 1 am; my sister says it feels like we’re walking through a fiery gate into doom. She’s right, we’re bracing. The edges of reality begin to pulse.

The front desk gives us wristbands, and we begin the long winding walk to the ICU. At the end of the big hall stands my dad and an old family friend I haven’t seen in years. She hugs us and says “I’m gonna warn you, it’s shocking.” She says, “I’m so sorry, girls.”

We get into the ICU, they make us wash our hands. A nurse preps us, says our mom can hear us but will be unresponsive. Our mom might move, but this is instinctual and not conscious.

We go in. My mom is barely recognizeable, shriveled down like her soul is half gone and her flesh is deflating around the space it’s leaving behind. She’s got a tube in her throat and out her arms and neck, wires all over her head. She’s handcuffed to the bed so she doesn’t tear out the ventilator.

My sister and I hold her hands and cry. We speak to her, but there’s no movement, not even twitching. We sob ‘i love you’ over and over. (...)

I remember hearing other people say the phrase “Nobody knew what to do” during crises, but I’d always assumed it was a paralysis around what to do with important decisions like ‘do we keep them alive’ or ‘what do we do with the body’. But here, in the middle of it, I realize it applies to everything. I can’t think at all. The part of our brain that does evaluation, desire, and choice has been completely overrun; when someone asks “I’m gonna grab sushi, do you want any” we stare at them in confusion. I keep saying ‘sure, I guess’ at food offers, and the little room accumulates way too much food that slowly goes bad over days. It’s hard to know when to sleep, or when to trade shifts - we should probably take shifts, right? Nobody has a sleep schedule, we’re running on a few hours each night. All I can remember is that when I got there, I thought at least one of us should be well rested at any given time. It’s hard to track that now. We’re disorganized, our half-unpacked suitcases spill everywhere. The air is different. We keep the blinds to the window closed because my dad has autism, and so we can’t see the sun passing; the only sense of time passing is the pulses of nurse activity outside the door and their shift changes.

We’ve fallen into a crack in reality, a place where the veil is thin and the water is still, while the world continues to eddy around us through the hallways outside.

The doctors come in and give us updates, frustratingly vague. She has acute liver shock, with an AST over 2200. Her brain isn’t working but it doesn’t seem like the liver shock was the cause (low amonia). They don’t know exactly what’s going on, could be a seizure but no observed seizure activity. They don’t say anything about survival odds, even when I ask. I say “Okay, if you had a hundred people similar to her, in her condition, what percentage of them would you expect to survive” and they say “we don’t know, it’s so dependent on the person.” I say okay - “but probably not 99 of them, and not only 1 of them. So if you know it’s not those numbers, what number sounds more right” and they say “Good point,” but still won’t give me any actual number. I want to scream. I say “do you think taking her off life support is the next step”, and one of them, I think the head doctor, says “If this were my family member, yes, I would prepare to let her pass.” I accept it. I sort of already knew. (...)

We all leave the room to allow each one of us to say our goodbyes in privacy. When it’s my turn I go in and it’s her and I, alone. I’d already talked to her in the past blurry days, in the middle of the night when everyone was gone or sleeping in corners I sat by her bedside, holding her precious hand and whispering to her. But this is the last time. I tell her she was a wonderful mom. The walls are twisting in, squeezing the words out of me. I tell her I’m sad we ended up such different people, in a tragic, inevitable way that put distance between us. I tell her I’ll miss her. I tell her many other tender things that were for her ears alone. Each second is so loud; there’s so few of them left, and they are screaming.

Finally we’ve all said our words, and crowd back in. We hold her, we tell the doctors we’re ready. We are shaking. I don’t know what to do. We can’t do anything. They tell us they’re going to remove the ventilator, that we can step out if we want. We all say no. Leaving would be profane. I need to be with her through every second of this. I watch them gently unstrap things around her face, press buttons. They say after they take it out, she will probably die quickly. The ground is rumbling beneath us, the air is bearing down; I think my sister is going to pass out and I manage to pull her into a chair. They lay out a napkin below my mom’s chin. “One, two, three,” says a nurse, and they pull it out, the long tube that comes out with a wet noise. An immense, familiar agony is tearing through my body, starting in my lower gut and pulsing out through my arms and pouring out from my hands and the top of my head and the water from my eyes. The final descent shudders with holiness. The air itself is crying out with a chorus of our primal cries, we have no control over our bodies. She’s on her own now, and she is dying. My sister is sobbing “Momma, I love you”. We feel for her pulse, can’t tell if the beat we feel is our own hearts in our hands or if it’s hers. I put my fingers under her nose, feel the faintest air for a moment, and then I can’t feel any more. A moment later the doctors come in - they’d been watching her heart from the outside - and tell us she’s gone.

Almost immediately, a calmness washes over the Crack in Reality, and we sit back, and reality releases its contraction. I’m surprised by how fast the change is; I thought maybe now is when it would be the worst, but these seconds are so soft. We cry softly, and hold her body softly, and watch the blood start to pool on the underside of her arms and the bottom of her tongue. She looks like the renassaince paintings of dead bodies, and I wonder how many loved ones those old painters had watched die. My sister crawls into bed with her and wraps her arms around our mom’s body. I am hyper aware of the blood moving in my body, the pink under my own skin. (...)

My mom was the opposite of me in almost every way two humans can be opposite. She was traditional and uncomplicated; she once complained to me she didn’t like these new shows that portrayed the bad guy as sympathetic, that was a level of moral nuance she did not appreciate. She was so devoutly religious, most of you probably cannot actually imagine how much; she loved worshipping Jesus and putting crosses on everything she could. Years ago I asked “when you were little, what did you want to be when you grew up?” and she said “a mom.” She, as far as I know, had one sexual partner her entire life...

She was far from perfect, but for all her flaws she managed to channel an unconditional love made all the more beautiful by how hard it would be for most people like her to love most daughters like me. In my years I’ve met many a sex worker who talked about being disowned by her Christian mom, but my mom wasn’t that kind of Christian. She was a good one.

A mother’s love is crazy. She poured it all out into my earliest years, when I was still forming in the world. I will forever be shaped by it. It’s hard to look at the intensity of that love directly. It’s blinding. It sort of doesn’t matter who I grew into being, or ways we missed seeing each other each other - she and I are linked at the souls. It’s a heavy thing to be loved so fiercely.

by Aella, Knowingless |  Read more:
Image: uncredited
[ed. It's sometimes a relief when someone dies and are finally free of pain and suffering. Personally I don't believe in the concept of a good death, just various levels of less bad.]

Can Cruising Survive Influencers?

It was a balmy July day and Joseph had dick on the brain. The 25-year-old Brooklyn barista had agreed to walk a friend’s dog in Washington Square Park, so he figured that while he was in Manhattan he’d check in on one of his favorite cruising spots: a men’s restroom at Penn Station. Those in the know know this bathroom; Joseph (his middle name) estimates he’d cruised for sex there about eight times before. He likes that among the fresh faces he will often see the same old queens catching up in their de facto third space. Sure, he could open Grindr or Scruff to find a hookup, but then he’ll get picky and end up scrolling endlessly. Cruising feels more authentic, more real. It’s a ritual. A hunt.

In the early hours of the afternoon, he’d expected the restroom to be livelier. (Rush hour can bring too many commuters seeking to use the bathroom for its intended purpose.) But there was one guy standing at a urinal: a handsome Latino man with dark hair and eyes, and big, beefy arms protruding from his orange high-visability safety vest. This man nodded to Joseph as he entered, which he took as a sign to install himself at the adjacent urinal. The construction worker appeared to be rubbing himself and smiling, Joseph recalled. “He was looking at me. He was trying to peek over. He was doing it. He seemed seasoned at this,” Joseph said. “He was giving an Oscar-winning performance.”

That performance ended when Joseph, thinking he’d met a fellow traveler, flashed the guy his penis. “We got one,” the undercover Amtrak police officer immediately said into a radio microphone hidden in his collar. Stunned and embarrassed, Joseph barely had time to put his penis away before he was handcuffed and marched through the station—his fly still unbuttoned—to a holding room, where he spent the next few hours. One other man was already there, looking humiliated and sad. Two more were eventually brought in as part of the same sting operation: one who was adamant he’d just been in the bathroom to pee and another man in his 20s who spoke only Spanish. Joseph then watched as this man, freaking out, was eventually handed over to immigration agents.

Joseph is among almost 200 people who have been arrested since June 1 as part of a crackdown on cruising in the Penn Station restroom, an Amtrak spokesperson told me. At least 20 of these men were immigrants transferred to ICE custody. While other mass public indecency arrests were made in Indiana, Arizona, and Illinois during the same period, the Penn Station operation was unique in its scale and length. Rep. Jerry Nadler and other outraged lawmakers dubbed it a “hostile arrest campaign reminiscent of anti-LGBTQ policing from the Stonewall era.”

There is a major difference, though, between that era and now: the once-secret world of cruising has never been more out in the open. As Amtrak police were arresting men, nearby cinemas were screening Plainclothes, a movie in which Tom Blyth portrays an undercover New York cop who patrols bathrooms and falls for one of his targets, played by Russell Tovey. When thousands gathered in a Clinton Hill warehouse during Pride Month for the “Twinks vs. Dolls” event, they did so amid ample signage and merchandise from co-sponsor, Sniffies, the map-based cruising app. Mainstream media stories about cruising and orgies have outraged some gay men who say that their safe spaces have been exposed.

But cruising’s real “outing” has occurred on social media, where a growing cottage industry of men are vying to become the Rick Steves of cruising. Guys on TikTok or Instagram will now teach you how to cruise at your gym or how to avoid getting caught in the steamroom. You can learn the best ways to pick up guys in a Barnes & Noble (Step One: “Pick a book you’re not actually reading”) or at your Lowes hardware store. (Step One: “Dress like you know your way around wood.”) You can see videos of men following each other among trees in public parks or tapping their feet in bathroom stalls in the manner of Larry Craig. One creator named Connor (who did not respond to requests for comment) has amassed over 375,000 followers over various accounts with a seemingly endless stream of videos in which he boasts graphically about cruising in airport bathrooms, waterparks, or at his local Macy’s. On X, where content guidelines are much freer, adult performers with hundreds of thousands of followers share explicit videos of themselves having sex with blurry-faced strangers in what appear to be department store changing rooms.

“I’m a teacher by nature and so I thought, Hey, cruising has been around forever. It’s part of our history. Why not teach on it?” said Chandler (his last name), a 34-year-old adult creator who posts instructional guides or suggestive stories themed to what he calls “CruiseTok.” He puts his openness on social media down to a desire for authenticity. “I think in today’s world, it’s more acceptable to be who you are. If that means showing your expression or passion, then yeah!”

But amid a resurgent right-wing that has sought to wind back LGBTQ rights, all this openness has left some, including Joseph, uncomfortable or even worried about what they see as unwanted attention. “I think calling attention to it and trying to get your social media clout from it is annoying,” he said. “The whole point—the whole, historical purpose of cruising was to be super low-key and discreet.” While information about cruising has always been available for people who wanted to seek it out, it’s now being entrusted to algorithms that can push it on people who aren’t, including, potentially, the authorities. All this has left some men wondering whether certain things should still be gate-kept.

“A lot of these much younger people that are 22 and excited about this activity, their natural inclination is just supposed to post it online. There’s no way to control that fire,” said Leo Herrera, an artist and author who self-published a guide to cruising last year. He likened cruising to manning a grill: You need some exposure to act as oxygen to get the fire going, but you want to be able to control it. In the past, cruising might have been fueled by scribbles on bathroom doors or gay hotlines or newspapers, but now it’s an algorithm. “It supercharges it to a level where it just kind of blows up in our face,” Herrera said. “How do we celebrate our sexuality while protecting it?”

by David Mack, The Cut |  Read more:
Image: blissbodywork_, dbchandler_, showoffjonah

Tuesday, December 23, 2025

Stop, Shop, and Scroll

Commerce has long been central to social media; as long as ads keep the lights on at Meta, TikTok, and YouTube, we will all be pressured to buy, buy, buy. Instagram was a mall even before #TikTokMadeMeBuyIt and Pinterest became an “AI-enabled shopping assistant.” The influencer industry — which Goldman Sachs has predicted will grow to nearly half a trillion dollars by 2027 — has snowballed into a possible side hustle for anyone with access to a phone. There’s a handful of MrBeasts and Alix Earles at the top and an untold number of micro-influencers hawking goods and services at the bottom. For audiences, it means we have spent the better part of a decade living within a 24/7 digital infomercial, with social media — sponsored content and organic posts alike — resembling not much more than a buying guide, a catalog of unabashed and conspicuous consumption. Some audience members find themselves in deep debt or describe their behavior as a full-blown shopping addiction; others have developed careful strategies in an effort to limit their consumption. We have never been so aware of all the things there are to purchase, and the frictionlessness of shopping apps disguised as social media has created an army of voracious buyers. What has this abundance done to us? (...)

The impulse to shop is not exactly a secret — there’s often a resigned self-awareness to it. In a video viewed 1.5 million times, a woman stitches together clips of herself from random moments in her daily life. With a deadpan voice, and Radiohead’s “No Surprises” twinkling in the background, she recites highly specific products like she’s filling out a Mad Libs page: Chan Luu crystal toe ring. Arc’teryx hiking shoes. Vintage hoodie. “This is just the last 48 hours, mind you,” the caption reads.

This kind of video has become a mini-trend, with the idea being that the mere utterance of a temptation might soothe the part of your brain that wants to buy the item. (...)

We see so much marketing material that in certain subcultures online it is not just common but the expectation. In traditional marketing, it was understood that brands had to expose consumers to their message three times before they actually engaged with it, like going physically to a store to buy a product. In the age of social media and algorithmic overload, that number is now seven, says Mara Einstein, a marketing-professional-turned-critic and author of the book Hoodwinked: How Marketers Use the Same Tactics as Cults. For one, the vastness of the internet has allowed for the number of available products to bloat beyond imagination — there are simply too many things. But how we learn about products has changed drastically as well; as media has fragmented to a million sites, feeds, screens, and algorithms, so too has the advertising we see. There is no one TV commercial a quarter of households are seeing, then telling their friends about. Instead we see a digital display ad here, an influencer’s video there.

“You may be finding out information from people and so on, but you’re increasingly spending time in a space where you’re constantly being bombarded by sales messages,” Einstein says. Influencers know how to stay on message, constantly priming viewers to give in and buy something.

Being influenced is nothing new, of course. But the short- and mid-form video format creates a new type of intimacy and allure, especially if you are already looking for something to buy. It’s hard to argue with a sales pitch when you are watching someone in their home actually using the product they are trying to sell you.

The content doesn’t even have to be explicitly promotional: I recall a video I made last year about my reporting being used without credit by content creators. My frustration had hit a breaking point, so I recorded a selfie-style TikTok complaining about the contemporary media ecosystem. Only my head and a portion of my shoulders were in the video, but someone wanted to know where my blouse was from.

TikTok itself has only bolstered the idea that every piece of content is an opportunity to consume. Through TikTok Shop, anyone can become a digital salesperson. In much crueler, more tasteless examples, TikTok has added shopping prompts to videos coming out of Gaza: A woman in a head covering becomes a promotion for similar-looking garments with headscarves. A bespectacled Israeli activist protesting their government’s besiegement is a billboard for a pair of glasses. (...)

It’s easy to blame the influencers for all of this — and many do, regularly, like clockwork. The most recent discourse cycle, in late September, was kicked off by a TikTok video with 390,000 views and arguments that stretched on for weeks.

“These influencers make way too much fucking money,” the video begins. “You’re just getting paid to sell people shit they don’t fucking need. It’s literally just overconsumption … You’re perpetuating this cycle that’s really keeping us trapped.”

Content creators are admittedly a perfect target for the general rage many of us carry around. Many of them seem unencumbered by the endless horrors of the world, with daily routines that include blocks of time for “warm water” and to-do lists with “plan out mocktails for the new year.” Their digital presence exists suspended in time, where there is always something new to recommend, packages of shiny new things waiting for them, and a willing audience that completes the positive feedback loop. Wouldn’t it be nice — as people are in line at food banks, fighting for a precious few job listings, and snatched off streets by masked agents — to sit in your home and talk to yourself for a living?

But the draw of the influencer is powerful; even if you cannot become her, you can own the same things she does. For Antoinette Hocbo, who picked up hobbies via TikTok, the characters she encounters on her For You page seem effortlessly cool. They have an eye for design, they’re interested in the arts, they drink wine. You buy into the person first, and eventually — hopefully — you buy the stuff, too.

“[There’s] the whole idea of parasocial relationships,” Einstein, the marketing expert, says. “If somebody has gotten to the point where they’re spending that much time online with someone, they’re vested in what that person has to say.” The feeling of intimacy is physical: When followers watch their favorite TikToker, they are literally holding them in the palm of their hand. (...)

TikTok made going viral a possibility for a whole new slate of people. Now the hard part is how to keep things rolling when it happens to you. Most of the platforms themselves do not pay much for views, but brands eager to partner with buzzy people do. Creators often talk about their work in terms of self-discovery or self-actualization: This is who I want to be online, and these are the products and tips I truly, honestly want to share.

The tension comes then with the “very real commercial realities of playing to an audience, bowing to commercial sponsorships if you were lucky enough to have them,” Duffy says. “And then the new dimension, which doesn’t have the same precursors in legacy media, which is playing to the algorithm.” A 2024 Pew Research Center survey found that 62 percent of adults on TikTok are there to find product reviews and recommendations — especially young women. (...)

Project Pan, as a concept, is both clever and strange. For years, a community of people organized largely on the internet have committed themselves to finishing their beauty and personal care products — the name coming from your promise to hit the bottom of the pan that holds your blush, for example. It’s smart for the way it gamifies something people struggle with. (Who among us doesn’t have half-used bottles of soap or barely touched tubes of lipstick?) It’s also deeply revealing: These products are meant to be used, and we collectively are so bad at finishing them off that we need a little game to make it happen. Off the top of my head I can confidently say that I’ve never once “panned” a compact of blush; I have expensive tubes of red lipstick that didn’t end up being my color, but that I can’t bear to throw out; and I have four bottles of sunscreen that crowd my cabinet, waiting for the summer they’re finally used up. There are many more products that I could — should — Project Pan that I’ve forgotten I even own.

Cassandra Silva, on the other hand, knows exactly what she has. She knows, for example, that she spent $2,857.98 AUD on makeup in 2024 and panned products totaling $1,654.13. She owns eight eyeliners, but her ideal number would be four. In 2023 she panned seven mascaras, 11 colored lip products, and one blush, among many others, all lined up in a photo of the totally empty containers that show her progress. She keeps all this data in a giant spreadsheet that she shares with me after we talk, and as I scroll through it, I realize I have never seen an eyeshadow palette where every color is completely empty.

“Compared to beauty YouTube, it’s not insane insane, but it’s still more than any one human could ever reasonably use,” Silva says of her inventory.

She watches beauty YouTube channels, but needs to be careful about what she consumes: She tries to stay away from content showing off hauls, new releases, or the ever-tempting limited-edition holiday releases.

“I am as conscious as I can be for a makeup addict,” Silva says. “I try, and I am freaking susceptible. It’s so bad.” Recently, a palette of neutral eyeshadows hounded her Instagram feed — she caved and bought it, only to be thoroughly disappointed when it arrived. As a panner, Silva will be stuck with it for years until it’s finished.

Chessie Domrongchai used to make the kind of content that Silva perhaps would steer clear of — she was the one tempting makeup lovers with all of these products. As a beauty YouTuber, Domrongchai shared in-depth product review videos for brands like the once-buzzy direct-to-consumer brand Glossier and tested fistfuls of lip glosses in subtly different shades for her 40,000 subscribers. She shared new releases, compared similar products from different brands, and recommended items for upcoming sales. In a 2019 video, she walks viewers through her pinky-brown nude lipstick collection — 15 shades, not including lip glosses and liquid lipsticks. She followed makeup brands and watched other YouTubers, accumulating more and more products to explore ($10,000, she says, feels like a conservative estimate of the value of her collection at its peak). In makeup, Domrongchai found self-expression, creativity, and community.

Until one day in 2022, when a switch went off in her head.

“I started to view a lot of the overconsumption that I was seeing online as kind of disgusting and wrong, and I recognized a lot of the way that I showed up on the internet was to overconsume,” Domrongchai says. Not only that, but she felt her online presence also influenced viewers to keep buying more and more.

“These are just regular people that are just now stuck with the burden of their overconsumption,” she says. But as a content creator, it was hard to be part of the beauty space without having a constant parade of new products.

In recent months, Domrongchai has developed a new routine for the many products littering her home. One by one, she meticulously peels off stickers and labels: from shampoo and olive oil bottles, from dish soap dispensers and face wash. Using a mix of baking soda, mineral oil, and rubbing alcohol, she goes to town on brand names printed on the packaging of eyeshadow palettes and lipsticks, scrubbing away their origins and the millions of dollars of marketing that went into them — arguably why they are in Domrongchai’s house to begin with. The result is shelves and countertops full of bare bottles and tubes and pumps filled with product but stripped of just about everything else. Watching her videos, I’m slightly horrified at my own ability to recognize the specific products even without all the labeling, the colors and shapes of bottles acting like an afterimage of a CeraVe cleanser.

“Of course I’m going to buy the face cleanser that keeps my skin clear, but I don’t need it to continue to market to me in my own home,” Domrongchai says. “In the past I had three different [lotions] and all of their labels and their marketing on these products … They’re all kind of yelling at you trying to convince you to use it. They’re kind of [in] competition with each other.” In other words, it felt like a social media feed.

For some panners, finishing a product can elicit the same rush that buying something new does — that same dopamine rush of hitting “place order” creeps in when you hit that pan. Then you post it online for other panners to see, adding to the thrill. Finishing products becomes a task to complete, just like shopping is.

“What it can do — which I don’t love to admit to — is you’ll put more blush on than you would,” Silva says. “You just slather it on.” Silva shows me her spreadsheet page from 2024 showing colored lip products she used up: 23. Silva estimates that the average person finishes maybe one lipstick a year. In order to pan that many products, she was reapplying them 15 to 20 times a day, she says. Sometimes Silva wonders if she should ditch panning, too, like she did consumption-focused beauty spaces.

“When you first get into it, it’s so helpful, and you really get that community and you can turn some products over. Then the longer that you’re in the panning community, it’s like, all right, now panning is a problem,” she laughs. “Now I’ve taken all the problems I had with makeup consumption and translated them into late-stage panning. It’s like late-stage capitalism.”

by Mia Sato, The Verge |  Read more:
Image: Cath Virginia