Ellen DeGeneres did not “betray” queer people. Such a claim presumes that she owes us, or speaks for us, and that impossible burden — one she has faced since she came out on “Ellen” — is part of what landed her in this mess in the first place. Still, I cannot help but feel exasperation at her defensive crouch when she’s questioned about Bush, or Hart, or her responsibility for the toxic work environment on “The Ellen DeGeneres Show.” I cannot help but roll my eyes at the self-pitying strain that runs through “Relatable,” her scrupulously unilluminating 2018 Netflix stand-up special, in which she professes, or performs, frustration at the indignities of the celebrity stratosphere. […] As in her interview with Hart, her segment on Bush, her farewell announcements on “Today” and with Oprah, the Dakota Johnson moment inadvertently expressed a central feature of modern American life, and of DeGeneres’ own post-aughts crises: that the very rich and the very famous, the odd Dolly Parton excepted, are in solidarity mostly with themselves. […] For DeGeneres, who built her career on playing versions of “Ellen,” by appearing, as a queer woman in a patriarchal society, not only “normal” but ordinary, this evolution couldn’t help but hold symbolic resonance. Because “progress” is not an achievement but an action, and to let up the fight is already to lose it. From “Don’t Say Gay”-style legislation in the U.S. and the prevalence of transphobia in U.K. media to the deadly threat to queers in Russia and its occupied territories, LGBTQ people are engaged in a tug of war on a tectonic scale, struggling ceaselessly just to keep our footing. It does not seem so outrageous to me, in this context, to expect the most prominent LGBTQ American to pull in the same direction, or at least to accept that the price of holding the vanishing center is becoming a little less beloved. It’s not as if DeGeneres has been driven into hiding. She simply forfeited her position as the queer celebrity everyone — me, my mother, George W. Bush — could agree on, because in a time and place of such terrifying revanchism, it is not enough to be agreeable. For those of us frightened by the change she once represented being so swiftly rolled back, DeGeneres’ fumbling attempt to keep her distance turns out to be the one choice we couldn’t forgive, and will not forget. When we lost Ellen, she lost us.

Before Billie Eilish performed the Beatles' "Yesterday," during the Academy Awards "In Memoriam" segment last month, she walked the red carpet in a look that's become something of a signature for her: custom oversized Chanel tracksuit, a chunky, gold cuban link chain, long black acrylics. --- The internet has provided, for white youth who've spent a large part of their adolescence on it, a front seat to the creation and distribution of Black cultural products — Black music, slang and dances. But as those cultural products move across the internet, they get farther and farther away from their original context and meaning and often become collapsed under the simplistic label of "youth culture." This isn't as democratizing as it seems. Apps like TikTok and its spiritual predecessor Vine not only encourage the performance of Black culture by non-Black teens, but incentivize it with real money to be made. It used to just be financially viable for pop stars to perform Blackness. Now, it presents an opportunity to non-Black teens everywhere.

For years, the elusive singer-songwriter has been working, at home, on an album with a strikingly raw and percussive sound. But is she prepared to release it into the world? --- When you tell people that you are planning to meet with Fiona Apple, they almost inevitably ask if she’s O.K. What “O.K.” means isn’t necessarily obvious, however. Maybe it means healthy, or happy. Maybe it means creating the volcanic and tender songs that she’s been writing since she was a child—or maybe it doesn’t, if making music isn’t what makes her happy. Maybe it means being _un_happy, but in a way that is still fulfilling, still meaningful. That’s the conundrum when someone’s artistry is tied so fully to her vulnerability, and to the act of dwelling in and stirring up her most painful emotions, as a sort of destabilizing muse.

Boucher has recently seemed at a loss to regain control over her career, and naive about her role in its dissolution. But Miss Anthropocene reveals an astute understanding – evidently well honed – of humanity’s worst impulses and how to appeal to them. […] Against all odds, Miss Anthropocene is a beautiful and emotionally complex album: Boucher’s continuing personal testament to creativity as resistance against destruction, and an unlikely optimistic gesture that still believes art can be a powerful force for social good. It also finally finds Boucher reconciled to her relationship with the public. On Miss Anthropocene, she is a mirror, inviting us to examine the source of our bad faith.

It doesn’t matter who you are, horniness makes fools of us all. In the right context, the revelation of that vulnerability can be almost sacred in its intimacy. But in a society that unconditionally gratifies powerful men and derides sexual women, it’s easy for that desire to get turned inside out, to become weaponized against its object.

But, crucially, Dolezal does explain what she thinks blackness entails, and what she thinks it means to be black. She talks about civil rights activism and black authors. She talks about hair. She does hair. She brags that none of her black clients dropped her in light of the scandal. Dolezal proudly mismanages her own haggard braids, which she clearly regards as a crucial set piece in her grotesque production of blackness. Dolezal talks about blackness as if it were reducible to two qualities, and only two qualities: scholarship and aesthetics. It cannot occur to her that blackness—a social construction, indeed—is a comprehensive and involuntary realm of experience. White power invented it, and white power enforces it, but, paradoxically, black people own blackness. Throughout the documentary, several black women tell Dolezal as much. Dolezal disputes their authority in the vaguest terms, but nonetheless assuredly. She has decided that she is black, so she’s black. Dolezal

Looking expectantly at the rest of the world to validate your interests, hobbies or art is a set-up to feel bad, to brood and be jaded that you are not understood. You need to reprogram your relationship with money as a creative person, because the one you have is like a hex. You need to grow-up your success dream and stop this focus on how it'll make you feel better.

Overwhelmed by information yet encouraged by that very fact to regard ourselves as nothing but information, we become alive to the danger of being diluted to insignificance.

Successful, but how successful, and to whom, and what does that mean in terms of getting along in the world?

Comparing the discussion around Lana Del Rey to those around Paris Hilton's 2006 album.

On Rihanna possibly working with Chris Brown. ‘Human feelings are much more complicated than the narratives we try to fit them into. If we’re willing to allow pop stars to thrill us with unpredictable art, we have to grant them the right to make their own artistic decisions—provided they don’t directly hurt anyone else, of course—and react accordingly. We have to understand that though they are public figures who may figure into the aspirations of countless others, they are also human beings, and the most important response to their actions is careful deliberation about the issues raised, not instantaneous (and condescending) condemnation that eliminates their perspective altogether.’

‘Once upon a time, dance pop was about self-affirmation, and the thing being affirmed was usually some sort of identity—ethnicity, gender, sometimes class, and maybe even sexuality. The Nicki generation seizes a whole new subject for pop: not who you are and how you made it, but the meaning and experience of celebrity once you have it. In place of identity, these prima donnas are performing fame. And doing it with what you might even call “taste”: an idiosyncratic aesthetic vision for everyday life, one that has nothing to do with where they’ve been and everything to do with synthetic aspiration. Minaj isn’t being inauthentic about celebrity—celebrity is the most authentic thing about her.’

“My argument: doesn’t someone have to act like this? Like film villains, isn’t it best when those people are over there entertaining us, letting us use them as a dartboard for our own anxieties and antipathies in exchange for our attention and money?”

“Both albums are like brainwashing, insular symphonies to a painfully reactive public awareness. The music doesn’t drive outward but, instead, falls inward, bouncing along the various fractured feelings of its singer and his mates. While ‘The National Anthem’ may suggest that ‘everyone is so near/everyone has got the fear’, the reality is that Yorke feels like a misidentified Pied Piper, the ‘rats and kids follow me out of town’ tenets of the Kid A title track pleading his case to be set free. This could be the main reason why the reaction to its release was so incredibly strong. Newness and novelty can help, but there is more to it than a differing direction. Kid A sounds like the start of a surreal psychological dissertation. Amnesiac occasionally comes across as whining.”

Humanizing and well-written. Spoiler: she doesn't have a penis.

Did you know? Fifth of nine children, owns a bunch of baseball teams, and has no agent, no business manager, no lawyer. He also travels without an entourage and has a temper. Yay, celebrities!