by Rafaël Newman

I have always been tall. Or rather, I have been aware of my above-average height since puberty, when freakish physical change kicks in, mischievously, in concert with enhanced self-consciousness. At age 14 I moved with my mother and siblings from the Vancouver suburbs to midtown Toronto, where the students at my new high school, not having witnessed my incremental growth over the past years, promptly dubbed me “Gi-Raf”. Later, at the farther end of teenagerhood, I entered a sports supply store in Paris and immediately banged my head against a bicycle frame suspended from the low ceiling—whereupon the shopkeeper looked up and said reproachfully: Monsieur, vous n’avez pas la taille réglementaire! (“Yours are not the standard dimensions, sir!”) And when, during that same period, my viability as a potential romantic match—at least, as measured by traditional chronology— had become a matter for unabashed public comment, I was so often lauded for my stature by diminutive Ukrainian and Polish relatives that I came to understand height as chief among the Jewish erogenous zones. I had evidently become a paragon of my people!
In this last regard I had had a leg up, as it were. My father, the scion of his émigré Eastern European clan, had chosen his mate not from the large community of similarly transplanted Ostyidden inhabiting his native Montreal, but had instead married the daughter of a non-Jewish German immigrant. Wilhelm Alfred “Franz” Kornpointner—my grandfather-to-be—had been tall and shapely enough as a young man to attract the Weimar-era health authorities, which (according to family legend) commissioned a photo shoot to produce a normative example of Bavarian manhood.
Thus I owed my dimensions to my parents’ exogamous union; and these dimensions, in turn, earned me the attention of my paternal Jewish relatives. Such attention, of course, was not always only pleasant, despite my natural extroversion, since it sometimes seemed to bespeak as much envy as admiration. And, since envy is notoriously the harbinger of occasionally lethal resentment, I would habitually ward off the potential Evil Eye with a peculiar ritual: by re-imagining myself in a series of unflatteringly over-sized or out-of-place roles. Read more »

Sometimes, when you least expect to, you learn something about your country and the toll it has imposed on certain of its citizens. In ancient times these learnings weren’t so serendipitous. During WWII, for example, you would have known folks on your block who served and came back. And some who didn’t come back.




I started reading about burnout when I walked away from teaching earlier than expected. Suddenly, I couldn’t bring myself to open that door after over thirty years of bounding to work. A series of events wiped away any sense of agency, fairness, or shared values. Their wellness lunch-and-learns didn’t help me, and I soon discovered I’m not alone.

Eugene Russell, a piano tuner interviewed by 
Sughra Raza. Untitled. June, 2014.

In philosophical debates about the aesthetic potential of cuisine, one central topic has been the degree to which smell and taste give us rich and structured information about the nature of reality. Aesthetic appreciation involves reflection on the meaning and significance of an aesthetic object such as a painting or musical work. Part of that appreciation is the apprehension of the work’s form or structure—it is often the form of the object that we find beautiful or otherwise compelling. Although we get pleasure from consuming good food and drink, if smell and taste give us no structured representation of reality there is no form to apprehend or meaning to analyze, so the argument goes. The enjoyment of cuisine then would be akin to that of basking in the sun. It is pleasant to be sure but there is nothing to apprehend or analyze beyond an immediate sensation.



Bill Gates has long been one of the world’s leading optimists, and his new documentary, “What’s Next,” serves as a testament to his hopeful vision of the future. But what makes Gates’s optimism particularly compelling is that it is grounded not in dewy-eyed hopes and prayers but in logic, data, and an unshakable belief in the power of science and technology. Over the years, Gates and his wife Melinda, through their foundation, have invested in a wide array of innovative technologies aimed at addressing some of the most pressing issues faced by humanity. Their work has had an especially transformative impact on underserved populations in regions like Africa, tackling fundamental challenges in healthcare, energy, and beyond. In this new, five-part Netflix series, Gates showcases his trademark pragmatism and curiosity as he engages with some of the most complex and important challenges of our time: artificial intelligence (AI), misinformation, inequality, climate change, and healthcare. His approach stands out especially for his willingness to have a dialogue with those with whom he might strongly disagree.