Here’s What It’s Like At The Headquarters Of The Teens Working To Stop Mass Shootings
And so if editors ask me for something, I will ask about the money and if they really can't pay, I might still say yes, but I might say no, and it might be because of the above reasons, but it might be because of other reasons, like I have family I'm taking care of, or my students need me, or my husband does, or I'm tired, or my work needs me, and any of this is absolutely a good reason to say no. And if they push me on it, it doesn't change anything here. And if they make assumptions about me and act on them, what does change is the window of possibility that I will ever entertain that person's ask again. In any context. Ever.
Superheroes are seldom tasked with this kind of existential lifting, but that work is inescapable in the questions surrounding Wakanda and the politics of even imagining such a place. Marvel has made a great many entertaining movies in the past decade, but Ryan Coogler has made a profound one.
There was nothing inevitable about white women establishing the right to have a place within public space. Rights weren’t given “because it was time”; rather, they were wrestled out of society’s hands. The pushback was never about entering the public sphere because it was men’s; it was about gaining autonomy, which was men’s. In a very real way, the emancipation of women started at the department store lobby.
I do not attach caveats to my love of you. I do not wish your body away, or quietly sequester it from the world of realer, more deserving people. I do not begrudge you your struggles with your own size or skin. I do not deny you the hard-fought wins you have found in your battle to embrace your body.
I wish you would not deny mine.
Skeptics might argue that I needn’t bother, as my work was just reflecting the present state of science. But I don’t buy that journalism should act simply as society’s mirror. Yes, it tells us about the world as it is, but it also pushes us toward a world that could be. It is about speaking truth to power, giving voice to the voiceless. And it is a profession that actively benefits from seeking out fresh perspectives and voices, instead of simply asking the same small cadre of well-trod names for their opinions.
This was the double blade of how I felt about anything that hurt: I wanted someone else to feel it with me, and also I wanted it entirely for myself.
When I say I care deeply, what I mean is I am ready to retire. When I say I’m down, what I mean is I’m scared. I cry twice during the meeting, despite my best efforts. I think about the city I left to come here, the plans I’ve canceled and the friends I haven’t made. I think about how hard I’ve worked and how demoralizing it is to fail. I think about my values, and I cry even more. It will be months until I call uncle and quit; it will take almost a year to realize I was gaslighting myself, that I was reading from someone else’s script.
You were telling me about the beautiful life you wanted for me: one with vibrant love, beautiful clothing, and the confidence that both bring. You hope for a happy and long life for me. But all your life, all you’ve heard is that people who look like me can’t have any of those things. For years, you’ve been told about the isolated and lonely lives fat people are doomed to lead. You’ve been told that it is impossible to desire a fat person, and that fat people are destined for chronic illness or an early death. You’ve been told that if you’re not careful, that’s the life you’ll be forced to lead. You were trying to tell me that you want more for me.
In other words, body positivity is no longer synonymous with fatness. All bodies should be included within a movement, but what happens when those who are centered are those whose bodies have been historically and contemporarily celebrated? Body positivity used to be a means of celebrating bodies that have been maligned, but now excludes the very people who built momentum for the movement.
That is what I think a lot of tech needs to start doing is people think the solution is tech, when tech is the tool people will use to create the solution.
The freedom of speech is an important democratic value, but it’s not the only one. In the liberal tradition, free speech is usually understood as a vehicle—a necessary condition for achieving certain other societal ideals: for creating a knowledgeable public; for engendering healthy, rational, and informed debate; for holding powerful people and institutions accountable; for keeping communities lively and vibrant. What we are seeing now is that when free speech is treated as an end and not a means, it is all too possible to thwart and distort everything it is supposed to deliver.
The Internet makes things more confusing: the world of sexual misconduct and confusion stands in front of us, exposed and quasi-litigated in new tweets and posts and essays every day. I wonder if we’re overestimating how much we can affect stories and situations that we have nothing to do with. I keep asking myself what it would look like just to hold each other responsible—really responsible—for our own lives. This is an unprecedented moment of flux on an impossibly complicated topic; this movement is not even three months old yet. The fact of a hashtag flattens these stories, makes them seem unified, but they are profoundly individual. If we stop looking for straightforward collective agreement, we might find we need it less than we think.
What this metaphorical gentrification points to instead is dishonesty, carelessness and cluelessness on the part of the privileged when they clomp into unfamiliar territory. When they actually profit from their “discovery” and repackaging of other people’s lifestyles, it’s a dispiriting re-enactment of long-running inequalities. But what seems most galling isn’t that they’re taking dollars off the table. It’s that they’re annoying.
Women are constantly and specifically trained out of noticing or responding to their bodily discomfort, particularly if they want to be sexually "viable." Have you looked at how women are "supposed" to present themselves as sexually attractive? High heels? Trainers? Spanx? These are things designed to wrench bodies. Men can be appealing in comfy clothes. They walk in shoes that don't shorten their Achilles tendons. They don't need to get the hair ripped off their genitals or take needles to the face to be perceived as "conventionally" attractive. They can — just as women can — opt out of all this, but the baseline expectations are simply different, and it's ludicrous to pretend they aren't.
Women, more so than men, have to prove there is something wrong with their bodies. Without tangible evidence, women fear proving the stereotypes right—of appearing weak, excessively dramatic.
Whether you’re filling out a form or building it yourself, you should be aware that decisions about how to design a form have all kinds of hidden consequences. How you ask a question, the order of questions, the wording and format of the questions, even whether a question is included at all—all affect the final result.
And so to me, the McFish, as I like to call it, is a marvel: a boneless, perfectly square patty of fish that my entire family could enjoy.
Both stories, however, insisted upon the same segregation: A woman couldn’t hurt and be hurt at once. She could be either angry or sad. It was easier to outsource those emotions to the bodies of separate women than it was to acknowledge that they reside together in the body of every woman.
A new set of concerns — a self-conscious moral duty in matters of identity, of inclusion and representation — had come to dominate discussions among creators, critics, and consumers alike. A fundamental question (perhaps the first question; sometimes the only question) to ask of a work was how well it fulfilled these ideals. In what ways did it engage with the values of a pluralistic society? Who got the chance to make mass culture, and about whom did they get to make it?
For decades, we imagined democracy to be a supermarket, where you popped in whenever you needed something. Now we remember that democracy is a farm, where you reap what you sow.
It may feel as though contemporary feminists are always talking about the power imbalances related to sex, thanks to the recently robust and radical campus campaigns against rape and sexual assault. But contemporary feminism’s shortcomings may lie in not its overradicalization but rather its underradicalization. Because, outside of sexual assault, there is little critique of sex. Young feminists have adopted an exuberant, raunchy, confident, righteously unapologetic, slut-walking ideology that sees sex — as long as it’s consensual — as an expression of feminist liberation. The result is a neatly halved sexual universe, in which there is either assault or there is sex positivity. Which means a vast expanse of bad sex — joyless, exploitative encounters that reflect a persistently sexist culture and can be hard to acknowledge without sounding prudish — has gone largely uninterrogated, leaving some young women wondering why they feel so fucked by fucking.
Asian Americans will not be used in this fashion. We are not your well-behaved trophy pets. We are not your shields from racism. Trump’s racism does not stop at the borders of Asian America. Whether or not Trump would welcome immigrants from Asia, he still disparages us, mocks us for our accents, threatens Asian leaders, engages in racialized sexual harassment and microaggressive abuse against Asian American women, and perpetuates toxic masculinity’s disdainful mistreatment of Asian heteromasculinity.
Payne conveys the incidental beauty of functional machines: strange architectures of chains, conveyor belts, glue pots, metal discs and gears thick with generations of grease. He captures the strangeness of seeing a tool as simple as a pencil disassembled into its even simpler component parts. He shows us the aesthetic magic of scale. Heaps of pencil cores wait piled against a concrete wall, like an arsenal of gray spaghetti. Hundreds of pencils sit stacked in honeycomb towers. Wood shavings fly as fresh pencils are dragged across the sharpening machine, a wheel of fast-spinning sandpaper.
“I’ve been playing tennis since before my memories started,” she says. “At my age, I see the finish line. And when you see the finish line, you don’t slow down. You speed up.”
“There are so many Indians who grew up in India knowing how to cook, but who no longer have time to cook using traditional methods, or second-generation Indians whose parents cooked Indian food but never taught them,” she said. Many of them approach her recipes warily at first, skeptical that a dish whipped up in fifteen minutes could qualify as authentic Indian cooking. “But, as soon as they’re able to reproduce a dish they grew up with because of me, they’re totally committed,” she said. And even if traditional cooking techniques are being lost, she told me later, by e-mail, “I think what mothers and grandmothers would rejoice in is that the traditional tastes are now being passed on.”
The spreadsheet only had the power to inform women of allegations that were being made and to trust them to judge the quality of that information for themselves and to make their own choices accordingly. This, too, is still seen as radical: the idea that women are skeptical, that we can think and judge and choose for ourselves what to believe and what not to.
NPR obtained unpublished Justice Department data on sex crimes. The results show that people with intellectual disabilities — women and men — are the victims of sexual assaults at rates more than seven times those for people without disabilities.
It's one of the highest rates of sexual assault of any group in America, and it's hardly talked about at all.
Pauline was part of that silent population. But she says she decided to speak publicly about what happened to her because she wants to "help other women."