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    ‘Three Minutes: A Lengthening’ Looks at Jewish Life Before Nazi Invasion

    A documentary based on a home movie shot by an American in 1938 provides a look at the vibrancy of a Jewish community in Europe just before the Holocaust.AMSTERDAM — Glenn Kurtz found the film reel in a corner of his parents’ closet in Palm Beach Gardens, Fla., in 2009. It was in a dented aluminum canister.Florida’s heat and humidity had nearly solidified the celluloid into a mass “like a hockey puck,” Kurtz said. But someone had transferred part of it onto VHS tape in the 1980s, so Kurtz could see what it contained: a home movie titled “Our Trip to Holland, Belgium, Poland, Switzerland, France and England, 1938.”The 16-millimeter film, made by his grandfather, David Kurtz, on the eve of World War II, showed the Alps, quaint Dutch villages and three minutes of footage of a vibrant Jewish community in a Polish town.Old men in yarmulkes, skinny boys in caps, girls with long braids. Smiling and joking. People pour through the large doors of a synagogue. There’s some shoving in a cafe and then, that’s it. The footage ends abruptly.Kurtz, nevertheless, understood the value of the material as evidence of Jewish life in Poland just before the Holocaust. It would take him nearly a year to figure it out, but he discovered that the footage depicted Nasielsk, his grandfather’s birthplace, a town about 30 miles northwest of Warsaw that some 3,000 Jews called home before the war.Fewer than 100 would survive it.Now, the Dutch filmmaker Bianca Stigter has used the fragmentary, ephemeral footage to create “Three Minutes: A Lengthening,” a 70-minute feature film that helps to further define what and who were lost.“It’s a short piece of footage, but it’s amazing how much it yields,” Stigter said in an interview in Amsterdam recently. “Every time I see it, I see something I haven’t really seen before. I must have seen it thousands and thousands of times, but still, I can always see a detail that has escaped my attention before.”Almost as unusual as the footage is the journey it took before gaining wider exposure. All but forgotten within his family, the videotape was transferred to DVD and sent to the U.S. Holocaust Memorial Museum in Washington in 2009.“We knew it was unique,” said Leslie Swift, chief of the film, oral history and recorded sound branch of the museum. “I immediately communicated with him and said, ‘If you have the original film, that’s what we want.’”The Holocaust museum was able to restore and digitize the film, and it posted the footage on its website. At the time, Kurtz didn’t know where it had been shot, nor did he know the names of any of the people in the town square. His grandfather had emigrated from Poland to the United States as a child and had died before he was born.Thus began a four-year process of detective work, which led Kurtz to write an acclaimed book, “Three Minutes in Poland: Discovering a Lost World in a 1938 Family Film,” published by Farrar, Straus and Giroux in 2014.Glenn Kurtz, who found the original footage shot by his grandfather in his parents’ closet in Florida, later wrote a book about the significance of the film.Stigter relied on the book in completing the film, which is co-produced by her husband, Steve McQueen, the British artist and Academy Award-winning director of “12 Years a Slave,” and narrated by Helena Bonham Carter. It has garnered attention in documentary circles and has been screened at Giornate degli Autori, an independent film festival held in parallel with the Venice film fest; the Toronto International Film Festival; Telluride Film Festival; the International Documentary Film Festival Amsterdam; and DOC NYC. It was recently selected for this month’s Sundance Film Festival.Nasielsk, which had been home to Jews for centuries, was overtaken on Sept. 4, 1939, three days after the German invasion of Poland. Three months later, on Dec. 3, the entire Jewish population was rounded up and expelled. People were forced into cattle cars, and traveled for days without food and water, to the towns of Lukow and Miedzyrzec, in the Lublin region of Nazi-occupied Poland. From there, they were mostly deported to the Treblinka extermination camp.“When you see it, you want to scream to these people run away, go, go, go,” Stigter said. “We know what happens and they obviously don’t know what starts to happen, just a year later. That puts a tremendous pressure on those images. It is inescapable.”Stigter stumbled across the footage on Facebook in 2014 and found it instantly mesmerizing, especially because much of it was shot in color. “My first idea was just to prolong the experience of seeing these people,” she said. “For me, it was very clear, especially with the children, that they wanted to be seen. They really look at you; they try to stay in the camera’s frame.”A historian, author and film critic for a Dutch national newspaper, NRC Handelsblad, Stigter worked on this film, her directorial debut, for five years. She started it after the International Film Festival Rotterdam invited her to produce a short video essay for its Critic’s Choice program. Instead of choosing a feature film, she decided to explore this found footage. After making a 25-minute “filmic essay,” shown at the Rotterdam festival in 2015, she received support to expand it into a feature film.“Three Minutes: A Lengthening” never steps out of the footage. Viewers never see the town of Nasielsk as it is today, or the faces of the interviewees as talking heads. Stigter tracks out, zooms in, stops, rewinds; she homes in on the cobblestones of a square, on the types of caps worn by the boys, and on the buttons of jackets and shirts, which were made in a nearby factory owned by Jews. She creates still portraits of each of the 150 faces — no matter how vague or blurry — and puts names to some of them.An image from the home movie showing Moszek Tuchendler, 13, on the left, who survived the Holocaust and became Maurice Chandler. He was able to identify many other people in the footage of the town where he grew up.United States Holocaust Memorial MuseumMaurice Chandler, a Nasielsk survivor who is in his 90s, is one of the smiling teenage boys in the footage. He was identified after a granddaughter in Detroit recognized him in a digitized clip on the Holocaust museum’s website.Chandler, who was born Moszek Tuchendler, lost his entire family in the Holocaust; he said the footage helped him recall a lost childhood. He joked that he could finally prove to his children and grandchildren “that I’m not from Mars.” He was also able to help identify seven other people in the film.Kurtz, an author and journalist, had discovered a tremendous amount through his own research, but Stigter helped solve some additional mysteries. He couldn’t decipher the name on a grocery store sign, because it was too blurry to read. Stigter found a Polish researcher who figured out the name, one possible clue to the identity of the woman standing in the doorway.Leslie Swift said that the David Kurtz footage is one of the “more often requested films” from the Holocaust Museum’s moving picture archives, but most often it is used by documentary filmmakers as stock footage, or background imagery, to indicate prewar Jewish life in Poland “in a generic way,” she said.What Kurtz’s book, and Stigter’s documentary do, by contrast, is to explore the material itself to answer the question “What am I seeing?” over and over again, she said. By identifying people and details of the life of this community, they manage to restore humanity and individuality.“We had to work as archaeologists to extract as much information out of this movie as possible,” Stigter said. “What’s interesting is that, at a certain moment you say, ‘we can’t go any further; this is where it stops.’ But then you discover something else.” More

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    Netflix Series Stirs Debate About the Lives of Ultra-Orthodox Women

    The show, “My Unorthodox Life,” tracks the world of Julia Haart, who fled a religious community she found repressive. But some in the community she left say they feel misrepresented.MONSEY, N.Y. — Even at the most liberal flanks of the ultra-Orthodox community here there are daily moments where women live quite differently from men.At synagogue, they must pray in segregated balconies or curtained-off sections. They are prohibited from becoming rabbis and are cautioned against wearing pants, or singing solo or dancing in front of men, lest they distract the men from Torah values.But do they go to college, have careers, watch television, enjoy their lives?Yes, say women of the Yeshivish community in this suburban hamlet 30 miles north of Manhattan, some of whom are upset by how they are portrayed on Netflix’s popular reality series “My Unorthodox Life.”The nine-episode show tracks the world of Julia Haart, 50, who fled Monsey in 2012 and became a successful fashion and modeling executive. Haart paints a dismal picture of her old ultra-Orthodox life, portraying it as oppressive, suggesting women are deprived of decent educations and are basically allowed just one purpose — to be a “babymaking machine.”In the show, Julia Haart describes her former life in an ultra-Orthodox community as repressive, and rejoices in the freedom she feels now that she has left it behind.   Olivia Galli for The New York Times“The women in my community are second-class citizens,” she says in one episode. “We only exist in relation to a man.”It is an image that is rejected by women like Vivian Schneck-Last, a technology consultant who has an M.B.A. from Columbia University and worked as a managing director at Goldman Sachs. She feels Haart diminishes the intellectual and professional strides that women in the community have made.“People in Monsey are upset because she has misrepresented what Orthodox people and particularly Orthodox women are all about,” Schneck-Last said.Roselyn Feinsod, an actuary and partner in the giant accounting firm of Ernst & Young who was once friendly with Haart, said she and her daughter graduated from the same girls high school as Haart, Bais Yaakov of Spring Valley, and that most of its graduates now go on to college. Defying stereotypes of ultra-Orthodox women as unworldly, Feinsod said she has run seven marathons and biked 100 miles around Lake Tahoe.“Monsey is a beautiful community with educated people respectful of each other,” she said.Reactions to the show, both positive and negative, have spread beyond Monsey. The Jerusalem Post, The Times of Israel and lohud.com, which covers an area that includes Monsey, all featured articles about the debate. Critics and supporters of the show have posted videos on YouTube.Under the hashtag #myorthodoxlife, women have described their own successful careers and general satisfaction with the religious life.Roselyn Feinsod, who was once a friend of Julia Haart, said the show misrepresents the career opportunities available to ultra-Orthodox women like herself, a partner at a major accounting firm.Sara Naomi Lewkowicz for The New York Times“People were beyond upset, people were personally insulted,” said Allison Josephs, the founder of the Jew in the City website, who said people posted complaints on the site, which she created to change negative perceptions of religious Jews. “Pretty much every Jew I encountered was feeling, ‘Can you believe what they did to us again?’”Haart defends her depiction as accurate and says she has heard from many ultra-Orthodox and formerly ultra-Orthodox women who agree with her that the community represses women.“Everything about your story resonated so deeply with me,” one woman wrote in a message on Haart’s Instagram page. “I too left the Orthodox community and had to start over after struggling for so long with being unhappy.”Several people familiar with the ultra-Orthodox community wrote directly to The Times to express their support for Haart’s perspective, including Tzivya Green, a former member of the same Yeshivish community in Monsey.“Women are still told to keep quiet and, taught from a young age, that men hold all the power,” Green wrote. “We are taught to never go against a man’s word. Men are everything and women are nothing.”Haart describes the criticism as a personal attack that distracts from the sense of female empowerment she hopes to promote. Since leaving Monsey she has created her own shoe business and is now chief executive of the Elite World Group, among the world’s largest modeling agencies. Her show was just picked up for a second season.Haart agreed to address the debate over her show in an in-person interview if it could be filmed as part of her show. After The Times declined that arrangement, she and The Times were unable to agree on an alternative.Monsey is home to a variety of Orthodox Jews — some modern, some Hasidic and some of the ultra-Orthodox variation that Haart was part of, known as Yeshivish. Sara Naomi Lewkowicz for The New York TimesThough she did not respond to written questions from The Times, saying she had addressed them in prior interviews, she did provide her perspective by pointing out remarks she has made on social media and also by releasing a statement. It said in part: “My sole purpose in sharing my personal story is to raise awareness about an unquestionably repressive society where women are denied the same opportunities as men, which is why my upcoming book and season 2 of my show will continue to document my personal experience that I hope will allow other women to insist on the precious right to freedom.”There are communal pressures in Monsey against television-watching as a waste of time, as the show depicts. The role of women as mothers and homemakers is prized. Though some scholars argue it should not be interpreted as a slight, a prayer in which men thank God for not making them a woman is recited each morning.Still, several women interviewed in Monsey said the show’s perspective is often dated, sometimes exaggerated and conflates the multiple strains of Orthodox Judaism practiced in Monsey.The hamlet of Monsey derived its name from the Munsee branch of the Lenape Native Americans who populated the area before the arrival of Dutch and British colonists. Monsey has become a metonym for the Orthodox Jews of Rockland County, who represent more than a quarter of its population and gather at more than 200 synagogues and roughly half that many yeshivas. Their arrival converted Monsey, a one-stoplight town with a single yeshiva in 1950, into a place populated by a variety of Orthodox Jews — some modern, some Hasidic and some of the ultra-Orthodox variation that Haart was part of, known as Yeshivish or Litvish (Lithuanian), and within those groupings, several gradations or sects of each.That diversity, perhaps not as multicolored as Joseph’s coat, is nonetheless visible on the streets where thick-bearded men in black silk robes and cylindrical fur hats known as shtreimels mix with clean-shaven men in Polo shirts and chinos, recognizable as observant only by their skullcaps.Haart has spoken in interviews about the gradations of Judaism, but some critics of her show say it does not do enough to depict the variations of Orthodox Judaism.  Sara Naomi Lewkowicz for The New York TimesHaart has acknowledged in media appearances and other settings that there are “gradations of Judaism,” and that others from her community may not share her perspective. At its best, she acknowledged in a TV interview with Tamron Hall, her religion fosters an appreciation of charity, of kindness.But critics say those nuances are not captured on the show, where she uses terms like “brainwashed” and “deprogram” to describe ultra-Orthodox life in Monsey in ways that suggest it is more a cult than a personal choice. They say they worry the show describes strictures more typical of, say, the Brooklyn-based Satmar Hasidim, not the less stringent community of which she was part.For example, while the show accurately presents television as frowned upon in Yeshivish circles, they say it doesn’t make clear that many people, including Haart, owned one. (Haart acknowledged on “The Ellen DeGeneres Show” that she had a television in her later years in Monsey and said she lied about it to school officials who otherwise would not have admitted her children.)And yes, as Haart explains on the show, some in the community are not crazy about women riding bikes because the pedaling might expose their knees. But the critics said the show does not make clear that women, including Haart, still rode bikes, in modest attire. (Haart posted about her family bike rides on her Instagram account earlier this month.)Though Haart has said she feels she was deprived of an education by a subpar school system, several women said she was a brilliant, top-notch student who could have attended college without any problem, or stigma, had she decided to.“She was very popular, had every opportunity, a leader in the class, and now she’s turned it into some persecution situation,” said Andrea Jaffe, a certified public accountant and former American Express executive who said that for many years she lived across the street from Haart.Haart, left, reaching out to her daughter Batsheva. Haart has said providing her children with a less restricted way of life was one motivation for her decision to leave Monsey.  NetflixMuch of the Netflix show concerns Haart’s relationship with her four children, three of whom retain various ties to Orthodoxy. (Haart is divorced from their father, but has since remarried. Both men appear on the show.) In Monsey, where religious traditions prescribe the patterns of daily life, her candid discussions with the children about her own sexuality, and theirs, run counter to the norm.Feinsod, a mother of four, said she was offended by what she characterized as Haart’s effort in front of a national audience to draw her children away from an observant life.“It’s fine for her to make choices, but for her to try and force the children’s hand in front of an audience of millions of people is disappointing,” she said.Of course, freeing her children from what she describes as the stifling imprint of ultra-Orthodoxy is exactly what Haart embraces as her mission.“I lived in that world and it’s a very small and sad world, a place where women have one purpose in life and that is to have babies and get married,” she tells her 14-year-old son, Aron, in the second episode.She says that, for her, the low-cut tops she favors are not just gestures of style, but emblems of freedom, of a woman controlling her own body and how it is presented.Netflix declined to comment on reactions to its show, which is at least the third it has presented in recent years about Orthodox life. “Unorthodox,” a mini-series, focused on another woman’s flight from her Brooklyn Hasidic community.The Israeli family drama “Shtisel” has been applauded by many in the Orthodox world for its subtlety, rounded characters and humor.Several women who have lived in Monsey or spent considerable time there said that kind of nuance is missing from Haart’s show, which they said gives no sense that some women cannot only avoid misery, but thrive, while maintaining ultra-Orthodox values.“There’s no monolithic Monsey,” Josephs said.Additional reporting by Colin Moynihan. 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    For a Fractured Israel, a Film Offers Ominous Lessons From Ancient Past

    An animated epic depicting a Jewish civil war and the destruction of the Second Temple 2,000 years ago is being seen as a warning in a deeply divided country.JERUSALEM — A gripping political thriller swept across cinema screens in Israel this summer, with the movie prompting impassioned debate and striking a particularly resonant chord with Israel’s precarious new government.Prime Minister Naftali Bennett, a right-winger, urged lawmakers to see the film during a recent, stormy session of Parliament. The new president, Isaac Herzog, a former leader of the center-left Labor Party, said that if he could, he would screen it for every child in the country.The epic, animated drama, “Legend of Destruction,” is being widely cast as a cautionary tale for a profoundly polarized society. The movie’s impact is all the more surprising given that it depicts calamitous events in Jerusalem 2,000 years ago.At that time, the first Jewish revolt against the Romans had devolved into a bloody civil war between rival Jewish factions, culminating in the sacking and destruction of the Second Temple by the Romans and their reconquest of the holy city.The bitter civil war changed the course of Judaism and spawned the Talmudic concept that the fall of Jerusalem was caused by infighting and “sinat chinam,” a Hebrew term usually translated as baseless hatred.A graphic and disturbing portrayal of the existential danger posed by such internecine conflict, the movie is causing soul-searching among its audiences — and has the country’s still-new leader urging that its lessons be heeded.After years of toxic political discourse and division, Mr. Bennett declared national unity as a mission of his diverse coalition, which took power in June and is made up of parties from the center, right and left and, for the first time, a small Arab party.Prime Minister Naftali Bennett urged lawmakers to see the movie during a recent, stormy session of Parliament.Amit Elkayam for The New York TimesAnd he is using the temple parable to warn his detractors, led by his notoriously divisive predecessor, Benjamin Netanyahu, to tone down the vitriol and efforts to delegitimize his new government.“You aren’t against the government,” Mr. Bennett told opposition lawmakers before recommending that they see the movie. “You are placing yourselves against the state, against the good of the nation.”The movie opens in 66 A.D., with the Jewish multitudes prostrating themselves in the courtyards of the temple atoning for their sins on Yom Kippur. Four years later the temple lies in smoldering ruins. The Romans retake the city to find the Jewish population exhausted by internal strife, wretched and starving after their rival warlords burned each other’s grain stores.Its pervading sense of apocalyptic doom speaks to the fears of Israelis at a moment when internal strife appears more threatening than outside enemies. Ideology has given way to identity politics and social schisms. The country is torn by religious-secular tensions; ethnic frictions between Jews and Arabs and Jews of Middle Eastern and European descent; and, in recent years, a growing chasm between the supporters and opponents of Mr. Netanyahu.Israeli leaders have increasingly drawn on the lessons from Jewish history, noting that the Jews enjoyed two previous periods of sovereignty in the land in ancient times, but both lasted only about 70 or 80 years — a poignant reminder for the modern state that, founded in 1948, has passed the 70-year mark.“This is the third instance of having a Jewish state in the land of Israel,” Mr. Bennett said in a recent interview. “We messed it up twice before — and primarily because of domestic polarization.”Even before seeing the movie, in his inauguration speech in June — made almost inaudible by constant heckling — he evoked the disputes of the past that “burned our house down on top of us.”And in a speech marking Israel’s 73rd Independence Day, Lt. Gen. Aviv Kochavi, the military chief of staff, referred to the disastrous lack of solidarity in the past. “While Titus’s troops gathered outside Jerusalem,” he said, referring to the forces led by the future Roman emperor, “the Jewish fighters refused to unite within, and when factionalism prevailed over patriotism, the Romans prevailed over the Jews.”Though years in the making, the July release of “Legend of Destruction” could not have been more timely. Its director, Gidi Dar, began working on it as the Arab Spring turned to winter and civil war tore apart neighboring Syria. As it progressed, he said, it became increasingly relevant to Israel.In May, a deadly flash of mob violence between Arabs and Jews raised the specter of civil war. In June, after four inconclusive elections in two years, Mr. Bennett formed his fragile coalition that is still in its first 100 days and governs by a razor-thin majority.“You flourish, then you crash,” Mr. Dar said. “The dangerous moment is now. We are right there.”Gidi Dar, the director, said he began working on the movie as civil war tore apart neighboring Syria. As work on it progressed, he said, it became increasingly relevant to Israel.Amit Elkayam for The New York TimesA secular Israeli, Mr. Dar believes the country is in a spiritual crisis, lacking vision and purpose. Referring to what he called the “super violent discourse” in politics, society and on the internet, he said, “the point is to raise the alarm before it happens, not after. It’s as if our forefathers are telling us across thousands of years ‘See what happened to us. Don’t be complacent.’”The movie uses an innovative technique, being made up of 1,500 paintings. Top Israeli actors narrate their roles against a haunting soundtrack of imagined temple music. Without taking sides, it tells the story of the civil war largely through the eyes of a young Zealot motivated less by religious fanaticism than by disgust over social injustice and corruption.The movie is made up of 1,500 rich paintings.Michael Faust and David Polonsky/Legend of DestructionIsraelis on the left and right have praised the film as an argument for a new atmosphere of tolerance. But not everybody agrees with the message.At least one far-right former lawmaker disputed the narrative of self-destruction, arguing that the Romans were to blame, not Jewish infighting. Others doubted the film would have any lasting impact.Ideological disputes are nothing new for Israelis, said Tehilla Shwartz Altshuler, an expert in democracy in the information age at the Israel Democracy Institute, a research group in Jerusalem. But now, she said, disagreement had turned into hatred, amplified by social media. “You can force every teenager in Israel to watch this movie, but each one would find in it reinforcement of their current ideas and beliefs.” Mr. Netanyahu’s allies have continued to denounce Mr. Bennett’s government as fraudulent, resting on “stolen” votes from the right and reliant on “supporters of terrorism,” meaning Arab lawmakers.And after a Palestinian militant fatally shot an Israeli soldier along the Gaza border last month, Mr. Netanyahu’s supporters sought to capitalize on the event, portraying the army commanders as weak and restrained and Mr. Bennett as having the soldier’s blood on his hands.The public assault on the army’s legitimacy prompted General Kochavi, the chief of staff, to issue a special statement in support of his troops with an ominous warning: “A society that does not back up its soldiers and commanders, also when mistakes are made, will find that there is nobody left to fight for it.”Ahead of Yom Kippur, which falls on Thursday, some Israelis were viewing their government as a last-ditch experiment in whether the right and left, Jews and Arabs, could work together.Failure would be “a disaster,” said Micah Goodman, a philosopher and popular author with whom Mr. Bennett consults. Thinking about internal division as an existential threat was new for Israelis, he said, and likely ignited by the global issue of growing polarization as well as a new sensitivity to Jewish history.The problem, he said, was what he called “the demonization of the government that is trying to end demonization.” More

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    Larry Harlow, a Salsa Revolutionary

    The musician, who died on Friday, was a true originator of the genre. An outsider, he lived a Latin music life by immersing himself in Afro-Caribbean culture.In many ways, Larry Harlow — one of the central figures of salsa and its defining label, Fania Records — was a master at mixing the diverse musical connections between New York and the Caribbean. In a career that spanned six decades, he stitched together overlapping genres like rock, jazz and R&B and various Cuban genres like rumba, son and guaracha through intimate, soulful knowledge of both musical traditions.Harlow grew up in Brownsville, Brooklyn, and studied classical piano. His father, Buddy Kahn, was a Jewish mambo musician who led the house band at New York’s Latin Quarter club. The musician and scholar Benjamin Lapidus writes in his new book that Jews were sponsoring Latin dances with live bands as early as the 1930s in New York City. Harlow came out of a tradition of mamboniks, Jews who danced mambo at spaces like Midtown’s Palladium, various spots in Brooklyn and the Catskills hotel circuit. Jewish musicians like Marty Sheller often wrote arrangements, and radio D.J.s like “Symphony” Sid Torin and Dick “Ricardo” Sugar promoted the music. Immortal Latin band leaders like Tito Puente regularly played the Catskills, a space where young musicians like Alfredo “Chocolate” Armenteros, who became a Harlow collaborator, cut their teeth.Yet Harlow, who died on Friday at 82, wanted to go beyond the Europeanized mambo performance styles heard in the Catskills and be true to the music’s African roots. He traveled to pre-Castro Cuba in the 1950s and returned determined to combine what he learned with what was happening in New York, creating a modern synthesis of the traditional and the avant-garde. Seeking acceptance among core post-mambo musicians, he even went so far as to become initiated to the Afro-Caribbean religion of Santería to stake his claim to authenticity and earn respect from the music community.“Here was a Jewish guy hanging out with all these Cubans and Afro-Caribbeans,” he told me in a 2004 interview. “I figured when in Rome, do like the Romans do.”Harlow never tried to pretend he was not who he was. Even after achieving insider status in the Santería community, he was often photographed wearing a Star of David around his neck. He was affectionately known by Spanish-speaking audiences as El Judío Maravilloso (the Marvelous Jew), a sobriquet given to him because of his devotion to the music of the blind Afro-Cuban bandleader and mambo progenitor Arsenio Rodríguez, known as El Ciego Maravilloso (the Marvelous Blind Man). When he chose, in the early 1980s, to release an album called “Yo Soy Latino” (“I Am Latino”), the lead vocalist who delivered the lyrics was the much-loved Puerto Rican singer Tito Allen.Beyond immersing himself in Afro-Carribean spirituality, Harlow was directly involved in the evolution of salsa music, collaborating with Johnny Pacheco and Jerry Masucci, the founders of Fania. According to Alex Masucci, Jerry’s surviving brother, Harlow was the first artist contracted to record for Fania. His first few albums, “Bajándote: Gettin’ Off,” “El Exigente” and “Me and My Monkey,” which includes a version of the Beatles song “Everybody’s Got Something to Hide Except Me and My Monkey,” traded on the bilingual, R&B-influenced bugalú sound, which united Black and Latino listeners.Harlow’s move away from búgalu to a jazz-influenced update on Rodríguez’s more Africanized conjunto sound — which added more trumpets and percussion like conga and cowbell — was crucial for salsa’s gestation. His blend of jazz, mambo and conjunto would become one of the primary influences on the emerging idea of salsa. While Eddie Palmieri and Willie Colón’s innovative use of trombone gave the horn sections a more aggressive, urban sound, Harlow and Pacheco’s influence was also decisive. Harlow’s early ’70s releases, “A Tribute to Arsenio Rodríguez,” “Abran Paso” and “Salsa,” crystallized his new aesthetic. He pioneered recording with both trumpets and trombone. He gave the Cuban charanga sound, which featured flutes and violins, new life. And he incorporated the batá drum, used in religious ceremonies, into his decidedly secular project.Harlow exulted in the spirit of the late 1960s — Rubén Blades told me he was the “Frank Zappa of salsa” — and was a voracious collaborator. His bilingual Beatles cover and the album artwork for “Electric Harlow” flaunted psychedelic style. He played piano for Steven Stills and Janis Ian, and had a rock-jazz project with the Blood, Sweat & Tears keyboardist Jerry Weiss. In 1972, after Miranda left his band temporarily, he painstakingly adapted the Who’s “Tommy” as the salsa opera “Hommy,” transferring the original British characters to New York’s Latino barrios.Although salsa’s burst in popularity during the mid- to late 1970s was organic, feeding off the hip young Latino audiences from the Bronx and Uptown, Harlow helped it blow up by taking a major producing role in Leon Gast’s vérité concert film “Our Latin Thing.” The film was a breakout party for the Fania All-Stars, a supergroup featuring Ray Barretto, Colón, Cheo Feliciano, Pacheco and many others, with Harlow on piano. Last week Masucci told me that Harlow was the connection to both Gast’s involvement and the appearance of authentic Santería devotees that appear late in the film. In 1976, he recorded a celebratory musical history, “La Raza Latina Suite,” with Blades singing in English.Though Harlow wasn’t born into the traditions that birthed salsa, throughout his career he was widely accepted as a pillar of the music. He was one in a long line of Jewish musicians who have played a key role in Afro-Caribbean music, going all the way back to Augusto Coén, a Jewish Afro-Puerto Rican who led a Latin big band in 1934 that was a predecessor to the mambo kings Puente, Machito and Tito Rodríguez. (The exchange went both ways: Even the Queen of Salsa, Celia Cruz, recorded the Jewish folk song “Hava Nagila” with her band La Sonora Matancera.)For Harlow, blending cultures and genres was simply second nature. In 2005, he contributed a wide-open keyboard solo to “L’Via L’Viaquez,” on the Texas psychedelic punk band the Mars Volta’s album “Frances the Mute” — a choice that shouldn’t be considered out of the ordinary. Several musicologists and writers have recognized the influence of Cuban bass patterns, called tumbaos, as well as cha cha cha patterns, on early rock hits like “Twist and Shout,” and “Louie Louie.” To Harlow, the connection between rock and Latin, funk and salsa was natural, a product of the era when he came of age.“It was revolution time,” he once told me. “People were writing songs about protest, and me and Eddie and Barretto were changing the harmonic concept of Latin music. I was the one who psychedelicized them a little bit.” More

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    In ‘My Unorthodox Life,’ Fashion Is a Flash Point

    “Show me a law that says I cannot wear high-heeled shoes.”Early in “My Unorthodox Life,” the Netflix reality series about Julia Haart, the fashion executive who turned her back on her strict religious upbringing for the high life in Manhattan, Batsheva, her elder daughter, strolls onto the set in a trim pair of jeans.“What are you wearing?” Batsheva’s husband, Ben, asks dourly. “I got used to you not covering your hair. But pants?”She has upended not just his sense of decorum but a stringent, and oft-misunderstood, dress code dating from biblical times. Ben, who has been slower to abandon the traditions of his Orthodox upbringing, pleads for time to process her choice. Plainly, she is not having it.“The idea that a woman can wear short skirts but not pants — it’s really just a mind-set that you’re brought up with,” Batsheva said the other day. “I thought it was time to deprogram that thought.”Such debates over fashion are central to a show in which fashion, along with the splashier totems of secularism — the TriBeCa penthouse, the helicopter jaunts to the Hamptons — is itself a protagonist. It is also a flash point around which family tensions revolve.Those tensions are largely inflamed by Julia, the 50-year-old family matriarch and resident firebrand, who rejected the strictures of her Orthodox community in Monsey, N.Y., for a fairy-tale hybrid of “Jersey Shore” and “Lifestyles of the Rich and Famous.”An irrepressible mix of ambition, entitlement and caustic indignation, she spends much of her time in the series railing against her culture’s restrictive mores and, in particular, its insistence on a version of modesty that prohibits showing one’s collarbone, knees and elbows.Waging philosophical war on the community she fled, she gives rein to a fiercely evangelical bent of her own. “The idea that women should cover, that they are responsible for men’s impulses and impure thoughts, that’s pure fundamentalism,” Ms. Haart said in an interview. “It has nothing to do with Judaism.”Fashion, she insists, has been a liberating force in her life, the most visible and immediately accessible badge of her unfettered self-expression.On the show she exults in pushing boundaries, flaunting generous expanses of what her daughters would call “boobage” and greeting visitors in metallic leather hot pants and thigh-high skirts.Ms. Julia Haart, in a sequined jumpsuit, at the Elite World Group fashion show.via NetflixMore provocatively, she throws on a tailored romper for an impromptu visit to Monsey. “You’re getting some looks,” her friend and colleague Robert Brotherton murmurs as she negotiates the aisles of her hometown supermarket. But Julia is unmoved.She is more inclined to preach the gospel of self-fulfillment than to discuss the high-end labels she favors. But even in the bedroom, it would seem, her own initials aren’t enough, her pajamas boldly stamped with fancy Vuitton monograms. She flaunts chili-pepper-colored trousers and a star-spangled top on the show, proclaiming, “To me every low-cut top, every miniskirt is an emblem of freedom.”Ms. Haart’s relentless sermonizing can seem abrasive at times. “The way she talks about freedom reminds me of someone who is very resentful of all the rules,” said Amy Klein, who alluded to her own abandonment of religious orthodoxy in an article on Kveller, a website focused on Jewish culture and motherhood.Was she acting out of zavka? “That’s Yiddish for ‘spite,’” Ms. Klein said. “The idea is you should dress provocatively so that it really feels like you’re rebelling.”No question, Ms. Haart’s journey was filled with trepidation, as will likely be detailed in her forthcoming memoir, “Brazen: My Unorthodox Journey From Long Sleeves to Lingerie.” After leaving her husband, Yosef Hendler, who is portrayed sympathetically on the show, “I was sleeping with other men but still wearing my wig,” she said. “That’s the level of fear I had. To me, taking my sheitel off meant God was going to kill me and I would go to hell.”She confronted her fears in baby steps, first selling insurance to save enough money to leave Monsey and eventually designing a line of killer heels not unlike the six-inch platform stilettos she wears on the show. “Show me a law that says I cannot wear high-heeled shoes,” she taunts.Or for that matter, the flashy togs that are part of the line she created for Elite World Group, the modeling and talent conglomerate she owns with her husband, Silvio Scaglia Haart, a collection replete with mock croc candy-pink jackets, emerald-sequined jumpsuits and the glittery like.Miriam, left, and Batsheva Haart. Like their mother, they have come a long way. via NetflixHer daughters tend to take their styles cues from mom. Miriam, 20, a student at Stanford, favors vivid tartan strapless tops, hot pink puffer coats and skinny tanks. Batsheva, 28, adopts a cottage-core-inflected look, all fluffy skirts and puffy sleeves, with an occasional, if not overtly racy, display of cleavage.Partial to labels including Valentino, Fendi and Dior, she shows off her caviar tastes on the series, as well as on Instagram and TikTok. Very much her mother’s daughter, she favors vivid prints and color: searing coral, sweet lilac and hibiscus. Like her mother, she has come a long way.Ms. Haart attended the Bais Yaakov seminary in Monsey, where she raised eyebrows when she wore a red dress. “Someone complained and I was called into the rabbi’s office,” she recalled. “He told me: ‘You have to stop wearing color. It’s not appropriate. You’re attracting attention.’ But where in the Bible does it say you can’t wear color?”Where indeed?“Modesty is not mentioned in the scriptures,” said Jonathan Sarna, a professor of American Jewish history at Brandeis University. “Those rabbinical interpretations of modesty were retrojected into the biblical texts over time.”Deeply rooted in the Talmud, the primary source of Jewish law and tradition, those interpretations, Dr. Sarna said, were based largely on the supposition that the sight of a woman, and even her voice, is arousing for men.Ms. Haart on her wedding day in 1991.Elite World Group, via NetflixHistorically, the call to modesty was by no means uniformly or universally heeded. “A considerable degree of divergence was to be found in the social norms in this realm, which were significantly influenced by social, economic and geographic differences,” Yosef Ahituv observes in The Jewish Women’s Archive.Men, it should be noted, were hardly exempt from the rules. Boys were expected to turn up at school in an unvarying uniform of black pants and white shirts buttoned to the neck, Ben recalled. “That way they wouldn’t be distracted from their studies.”And yet, Dr. Sarna points out, “The paradox of modesty is that its obligations fall mainly on women.”Because standards rarely were codified, it was often left to schools to enforce regulations, including the edict to cover one’s knees. Dr. Sarna can still remember a time when teachers measured girls’ skirts to determine how many inches they were above the knee. “Sarah, Rebecca, Leah and Rachel also were modest,” he said. “But I have doubts as to whether anybody was measuring skirts in those earlier days.”Ms. Haart with Batsheva and her son Shlomo in 1999.via NetflixMs. Haart chafed under similar restrictions and ultimately ditched them along with her sheitel and calf-sweeping skirts, trading them for the gilded accouterments of corporate success. Her audacity has earned her a following, but it has also drawn ire.“The show is not called ‘My Fringe Sect Life,’ it is called ‘My Unorthodox Life,’” reads an opinion piece from The Jerusalem Post. Julia “is therefore pointing the accusatory finger at all mainstream Orthodox Jews.”Others question her motives, speculating that the show was a marketing ploy conceived to pave the way to a planned Elite World Group public offering.Julia’s style alone has spawned plenty of chatter.“I know Netflix loves fetishizing ex-Orthodox women who abandon their Judaism,” Chavie Lieber, a reporter for The Business of Fashion, wrote on Twitter, referring to the near prurient fascination spawned by shows like “Shtisel” and “Unorthodox.”But as she observes: “There are thousands (millions?) of Orthodox women who have a very different story. And yes, some of us work in #fashion too.”As Julia herself hammers home repeatedly, and somewhat defensively, her issue is not with her faith but with any and all expressions of religious extremism. Reaching for consensus, she aligns herself broadly with the precepts of feminism.“How many times was I told as a girl, ‘Julia, your dancing, your learning the Talmud, these things are not appropriate,’” she said. “I want to eradicate this whole concept of the well-behaved woman.”And with it the notion of suitable garb. “We are relying on men to tells us what God wants from us,” she likes to chide. “I want women to choose for themselves.” More

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    ‘The Viewing Booth’ Review: Do You See What I See?

    One woman’s reactions to videos of the Israeli-Palestinian conflict are interrogated in this documentary by the filmmaker Ra’anan Alexandrowicz.More than ever, moving images — body cameras that monitor police conduct, the video review of athletic event rulings — purport to capture the incontestable truth. But can the “evidence,” framed and reliant on human interpretation, truly force us to see eye to eye?In “The Viewing Booth,” the filmmaker Ra’anan Alexandrowicz tests this hypothesis.Filmed at Temple University in a dark studio that resembles both a confessional and a laboratory, the documentary considers one young woman’s reactions to videos of the Israeli-Palestinian conflict.Singled out from a broader swath of students, Maia Levy, a Jewish American supporter of Israel, peruses a selection of videos — mostly by the human rights watchdog group B’Tselem — that she questions aloud, skeptical as to their authenticity. In one video, soldiers from the Israel Defense Forces raid a Palestinian family’s home in the middle of the night, awakening and interrogating several children. Levy, whom we observe voicing her objections in unforgiving close-up from the perspective of a computer camera, is convinced that the video is manipulating us to feel empathy for the family. Alexandrowicz watches the shared screen in an adjoining room, struck by Levy’s incredulity.Six months later, Levy is invited back to the studio to review the footage of her responses, effectively replaying bits from the documentary’s first half with commentary from Levy and Alexandrowicz. In short: Images are not enough to challenge one’s beliefs.Though moderately compelling to bear witness to one individual’s objections in real time, “The Viewing Booth” touches on gloomy truths about spectatorship in the digital era that might have felt novel a decade ago. Inundated as we are by traumatizing images and indiscriminate claims of “fake news,” it should come as no surprise that our ideological bubbles are actually quite difficult to burst.The Viewing BoothNot rated. In English, Arabic and Hebrew, with subtitles. In theaters. More

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    A Rap Song Lays Bare Israel’s Jewish-Arab Fracture — and Goes Viral

    A Jew and a Palestinian sling slurs at each other, giving voice to hidden prejudice with the aim of overcoming it.BEIT YEHOSHUA, Israel — Uriya Rosenman grew up on Israeli military bases and served as an officer in an elite unit of the army. His father was a combat pilot. His grandfather led the paratroopers who captured the Western Wall from Jordan in 1967.Sameh Zakout, a Palestinian citizen of Israel, grew up in the mixed Arab-Jewish town of Ramla. His family was driven out of its home in the 1948 war of Israeli independence, known to Palestinians as the “Nakba,” or catastrophe. Many of his relatives fled to Gaza.Facing each other in a garage over a small plastic table, the two hurl ethnic insults and clichés at each other, tearing away the veneer of civility overlaying the seething resentments between the Jewish state and its Palestinian minority in a rap video that has gone viral in Israel.The video, “Let’s Talk Straight,” which has garnered more than four million views on social media since May, couldn’t have landed at a more apt time, after the eruption two months ago of Jewish-Arab violence that turned many mixed Israeli cities like Lod and Ramla into Jewish-Arab battlegrounds.By shouting each side’s prejudices at each other, at times seemingly on the verge of violence, Mr. Rosenman and Mr. Zakout have produced a work that dares listeners to move past stereotypes and discover their shared humanity.Mr. Rosenman, 31, says he wants to change Israel from within by challenging its most basic reflexes. “I think that we are scared and are controlled by fear,” he says.Mr. Zakout, 37, wants to change Israel by overcoming their forebears’ traumas. “I am not emphasizing my Palestinian identity,” he says. “I am a human being. Period. We are human beings first.”At first viewing, the video seems like anything but a humanistic enterprise.Mr. Rosenman, the first to speak, launches into a relentless three-minute anti-Palestinian tirade.“Don’t cry racism. Stop the whining. You live in clans, fire rifles at weddings,” he taunts, his body tensed. “Abuse your animals, steal cars, beat your own women. All you care about is Allah and the Nakba and jihad and the honor that controls your urges.”The camera circles them. A guitar screeches.Mr. Zakout tugs at his beard, looks away with disdain. He’s heard it all before, including that oft-repeated line: “I am not a racist, my gardener is Arab.”The duo recorded the song in March and the video in mid-April. Arab-Jewish riots broke out in Israeli cities soon after.Dan Balilty for The New York TimesThen Mr. Zakout, his voice rising, delivers the other side of the most intractable of Middle Eastern stories.“Enough,” he says. “I am a Palestinian and that’s it, so shut up. I don’t support terror, I’m against violence, but 70 years of occupation — of course there’ll be resistance. When you do a barbecue and celebrate independence, the Nakba is my grandmother’s reality. In 1948 you kicked out my family, the food was still warm on the table when you broke into our homes, occupying and then denying. You can’t speak Arabic, you know nothing of your neighbor, you don’t want us to live next to you, but we build your homes.”Mr. Rosenman fidgets. His assertive confidence drains away as he’s whisked through the looking-glass of Arab-Jewish incomprehension.The video pays homage to Joyner Lucas’s “I’m Not Racist,” a similar exploration of the stereotypes and blindness that lock in the Black-white fracture in the United States.Mr. Rosenman, an educator whose job was to explain the conflict to young Israeli soldiers, had grown increasingly frustrated with “how things, with the justification of past traumas for the Jews, were built on rotten foundations.”“Some things about my country are amazing and pure,” he said in an interview. “Some are very rotten. They are not discussed. We are motivated by trauma. We are a post-traumatic society. The Holocaust gives us some sort of back-way legitimacy to not plan for the future, not understand the full picture of the situation here, and to justify action we portray as defending ourselves.”For example, Israel, he believes, should stop building settlements “on what could potentially be a Palestinian state” in the West Bank, because that state is needed for peace.Looking for a way to hold a mirror to society and reveal its hypocrisies, Mr. Rosenman contacted a friend in the music industry, who suggested he meet Mr. Zakout, an actor and rapper.They started talking in June last year, meeting for hours on a dozen occasions, building trust. They recorded the song in Hebrew and Arabic in March and the video in mid-April.Their timing was impeccable. A few weeks later, the latest Gaza war broke out. Jews and Arabs clashed across Israel.Their early conversations were difficult.They argued over 1948. Mr. Zakout talked about his family in Gaza, how he missed them, how he wanted to get to know his relatives who lost their homes. He talked about the Jewish “arrogance that we feel as Arabs, the bigotry.”Mr. Zakout and Mr. Rosenman have become fast friends and are at work on a second project.Dan Balilty for The New York Times“My Israeli friends told me I put them in front of the mirror,” he said.Mr. Rosenman said he understood Mr. Zakout’s longing for a united family. That was natural. But why did Arab armies attack the Jews in 1948? “We were happy with what we got,” he said. “You know we had no other option.”The reaction to the video has been overwhelming, as if it bared something hidden in Israel. Invitations have poured in — to appear at conferences, to participate in documentaries, to host concerts, to record podcasts.“I’ve been waiting for someone to make this video for a long time,” said one commenter, Arik Carmi. “How can we fight each other when we are more like brothers than we will admit to ourselves? Change won’t come before we let go of the hate.”The two men, now friends, are at work on a second project, which will examine how self-criticism in a Jewish and Arab society might bring change. It will ask the question: How can you do better, rather than blaming the government?Mr. Zakout recently met Mr. Rosenman’s grandfather, Yoram Zamosh, who planted the Israeli flag at the Western Wall after Israeli paratroopers stormed into the Old City in Jerusalem during the 1967 war. Most of Mr. Zamosh’s family from Berlin was murdered by the Nazis at the Chelmno extermination camp.“He is a unique and special guy,” Mr. Zakout said of Mr. Zamosh. “He reminds me a little of my grandfather, Abdallah Zakout, his energy, his vibes. When we spoke about his history and pain, I understood his fear, and at the same time he understood my side.”The video aims to bring viewers to that same kind of understanding.“That’s the beginning,” Mr. Zakout said. “We are not going to solve this in a week. But at least it is something, the first step in a long journey.”Mr. Rosenman added: “What we do is meant to scream out loud that we are not scared anymore. We are letting go of our parents’ traumas and building a better future for everyone together.”The last words in the video, from Mr. Zakout, are: “We both have no other country, and this is where the change begins.”They turn to the table in front of them, and silently share a meal of pita and hummus. More

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    Seth Rogen and the Secret to Happiness

    Listen to This ArticleAudio Recording by AudmTo hear more audio stories from publishers like The New York Times, download Audm for iPhone or Android.Seth Rogen’s home sits on several wooded acres in the hills above Los Angeles, under a canopy of live oak and eucalyptus trees strung with outdoor pendants that light up around dusk, when the frogs on the grounds start croaking. I pulled up at the front gate on a recent afternoon, and Rogen’s voice rumbled through the intercom. “Hellooo!” He met me at the bottom of his driveway, which is long and steep enough that he keeps a golf cart up top “for schlepping big things up the driveway that are too heavy to walk,” he said, adding, as if bashful about coming off like the kind of guy who owns a dedicated driveway golf cart, “It doesn’t get a ton of use.”Rogen wore a beard, chinos, a cardigan from the Japanese brand Needles and Birkenstocks with marled socks — laid-back Canyon chic. He led me to a switchback trail cut into a hillside, which we climbed to a vista point. Below us was Rogen’s office; the house he shares with his wife, Lauren, and their 11-year-old Cavalier King Charles Spaniel, Zelda; and the converted garage where they make pottery. I was one of the first people, it turns out, to see the place. “I haven’t had many people over,” Rogen said, “because we moved in during the pandemic.”Coyote paw prints pocked the trail. Water burbled somewhere beneath us. It was an idyllic scene disturbed only by Rogen’s phone, which was vibrating madly with messages. That morning, Houseplant, the cannabis company he co-founded in 2019 in Canada, his native country, officially started selling its own weed strains in California. Within moments of the launch there was an hourlong wait to enter the web store, and before long the whole site crashed under the weight of Rogen-loving hordes clamoring to buy what he described as his personally “hand-smoked” nugs. (The company also sells stoner home goods, like a blocky, Bauhausian table lighter designed to be impossible to lose.) “Crazy day,” he said, tapping at his screen. “I’m literally responding to people on Twitter, telling them we’re working on it — doing my own customer-service strategy, basically!”Rogen’s overwhelmingly casual demeanor — chucklingly agreeable, continually stoned — has long belied his productivity: He has been working almost constantly since he was 13, when he started doing stand-up comedy around Vancouver. But it’s still easy to mistake him for a less frenetically ambitious person. A few weeks before I visited, we scheduled a 9:30 a.m. video call, during which, right up top, I watched him light a chubby joint. “I smoke weed all day,” he said. “You’ll see that when we’re together.” He punctuated this with a warm burst of laughter familiar to anyone who has spent 10 seconds in conversation with him: a low, gravelly cackle, like Chewbacca doing his best Fran Drescher.Rogen was readying the release of “Yearbook,” a humor collection he’d spent nearly three years writing. But on social media, besides some posts about the book and about Houseplant, he’d mostly been making fun of Ted Cruz and posting pictures of his own trippy ceramic creations: undulating wide-mouth vases with speckled fluorescent finishes, nubby-glazed ashtrays with concave joint-holders affixed to their lips. And so I’d gotten it into my head that Rogen had downshifted into something of an early-retirement rhythm — the superstar comedian approaching middle age, shuffling between his memoirs and his pottery wheels, with nothing left to prove and nothing particularly urgent to do.I was wrong. “Right now I’m writing two movies with Evan,” he told me, referring to his lifelong friend and collaborator, Evan Goldberg, with whom Rogen began writing screenplays in eighth grade and with whom he founded the production company Point Grey. “One’s called ‘Escape,’ which hasn’t been announced and no one knows about, that we’ve been working on for years, which hopefully we’ll make next year. And then we’re writing this movie for Luca Guadagnino” — the “Call Me by Your Name” director — “about Scotty Bowers, this Hollywood hustler from the ’40s. And we’re producing a new Teenage Mutant Ninja Turtles animated movie.” On top of these projects were two others, in different media, that he asked me not to name, and then there was Houseplant. “On a given day I work on seven different things, probably, in little chunks,” he said, then puffed on the joint, shrugging. “But I don’t have kids!”At 39, Rogen himself remains admirably childlike. A quarter century since he first set foot on a comedy-club stage, he has somehow preserved the openness of that 13-year-old, never quite hardening into a settled form. “It’s something I chase — that feeling of, Oh, this thing is working. Now this thing is working,” he said. Rogen set out knowing exactly what he wanted to do with his life — make people laugh, smoke weed and hang out with his friends — and somehow managed to turn those three goals into the organizing principles of his whole career.We descended the hillside, and Rogen got a call: The web store was back up. “Fantastic,” he said, swiping over to Twitter to share the news as we strolled over to his pottery workshop. “Ceramics is something else that having kids would make impossible,” he told me. When the subject of childlessness arises in interviews, Rogen likes to half-joke that he and Lauren did the math and decided they’d rather not have kids, and enjoy a life of continued freedom and risk, maybe regretting this decision for “a couple years before we die” than have kids now, dislike the life change tremendously and regret it for “the next 50 years.”The workshop smelled, unsurprisingly, dank. “There are probably some roaches sitting around,” he said. Through Houseplant, and on his own, Rogen has advocated for expunging criminal records that stem from marijuana arrests, and he is heartened by the drug’s steady creep toward legalization in the United States. He stressed that its illegality was “racist.” He went on: “It’s insane to arrest people for something that never should have been illegal in the first place. It’s just a way to put Black people in jail.”Mark Rogen, Seth’s father, told me that his son suffered from an undiagnosed attention-deficit disorder as a kid, until “the miracle of marijuana changed his life — we had him on a strict diet that helped keep him in balance, but it wasn’t 100 percent. Marijuana finally made his cells relax.” Rogen compares his own weed habit to wearing shoes: He could probably make it through a day without it, but “it’s just not how I would prefer to be feeling.” He acts stoned, he directs stoned, he does interviews stoned. Absent the cultural stigma around marijuana, Rogen said, “it’s just a tool we use to make our experience more palatable, and some people need those tools a lot more than others. For me it’s like shoes. For you it might be like sunglasses. Not everyone’s the same. If someone doesn’t need to smoke weed? Great. It’s the same as someone telling me they don’t wear glasses. ‘Mazel tov! You don’t wear glasses. I do!’”The pottery studio was cluttered but clean. There were three wheels and a kiln, and several worktables covered with test tiles for trying out new glazes, freeze-dried treats for Zelda and ceramics in various states of completion. Rogen’s pottery is good — sometimes astonishingly so — and the images he posts online routinely generate hundreds of thousands of likes. “I’ve spent years working on movies that fewer people pay attention to than a vase I spent 40 minutes on,” he said, laughing.Rogen credited Lauren, who is also an actor and filmmaker, with encouraging him to try ceramics. “She made all the stuff in our house,” he said. But it was the late L.A. artist Ken Price — best known for his gloopily biomorphic, wild-hued sculptures — who first piqued Rogen’s interest in the form. “I went to his last show at LACMA in 2012, the one Frank Gehry did the installation for,” Rogen recalled. “It’s the first time I saw ceramics and said, ‘What the [expletive] is happening here?’” It was at this moment that Rogen noticed my T-shirt, which was printed with images of Price’s ceramics. “Where did that come from?!” he asked, delighted. “That’s amazing. I need that.”Rogen has collected art for several years, with a focus on Pop and street art. In addition to a trove of vintage ashtrays he began amassing as a teenager, he showed me some painted sculptures by Barry McGee, figurines by KAWS and a large color drawing by George Condo. With ceramics, Rogen found a practice that spoke to both the left and right sides of his brain. He flipped open a notebook in which he’d written the chemical breakdowns of various glaze recipes. “This reminds me of the camera side of filmmaking, which is very scientific and technical, and which I actually understand really well,” he said. “It’s funny, whenever it’s revealed to someone that I know about cameras, they’re surprised, and it’s, like, I make movies!”Rogen held up a vase he’d glazed with a multitude of wormy Cronenbergian protuberances. “This one’s gross,” he said, not unlovingly. “But what I love about it is it makes you want to touch it.” He showed me a more immediately pleasing one, with a saucer-shaped mouth and squat body he’d glazed with psychedelic swirls of blues, greens, reds and oranges, evoking a gasoline rainbow. “Beauty was not emphasized in the filmmaking climate that I grew up in,” Rogen said. “And we were never trying to make our work beautiful. We were trying to make it feel real and accessible and grounded.” He went on: “We were always trying to serve comedy, and beauty doesn’t always serve comedy.” Recently, he said, he’d started wondering what a beautiful Seth Rogen comedy might look like.Rather than a hobby indulged in a vacuum, ceramics had become deeply enmeshed with Rogen’s sense of himself as a creative person — and had occasioned epiphanies he wanted to weave back into moviemaking. He talks about the meditative appeal of throwing clay, and about the particular pleasure, for someone who works in the increasingly dematerialized “content” industry, of a creative endeavor oriented around tactile artifacts. Beyond this, he told me, ceramics offered him an outlet for experimental impulses that were harder to chase in his day job: Making movies, he often felt that “there’s too much money involved to be truly experimental. When someone’s given you $40 million, is that really the time to be trying things you’re not sure are gonna work? But what pottery has shown me is there is actually a lot more experimenting we could be doing.” For instance, “I was watching the making of ‘Phantom Thread,’ and Paul Thomas Anderson is trying out 300 different film stocks — it’s not like Evan and I don’t want to do that, but they don’t let us do that. And we’re probably not fighting hard enough to do that.”Under quarantine, as a kind of bonding exercise, Point Grey started a virtual movie club for its 13 employees. On occasion, directors and actors themselves joined video calls to discuss films they’d worked on: Amy Heckerling (who talked about making “Clueless”), James L. Brooks (“Terms of Endearment”), Keanu Reeves (“The Matrix”) and Nancy Meyers, among others. One week, Alfonso Cuarón popped in to talk about “Y Tu Mamá También,” and something he said lodged in Rogen’s head. “He talked about making that movie after he’d made some big studio films,” Rogen recalled. “And he said: ‘With this one, we wanted to make the movie we would have made before we even went to film school, as though we knew nothing. Any idea we had, we would do it, even if it seemed crazy or stupid or pretentious or whatever. We wouldn’t think about, Oh, it’s been done, or people will hate that, or that’s too weird.’“It was so cool to hear him talk about that,” Rogen went on, “because — speaking to experimentation — he’d been locked into this thing where he was making big, expensive movies very early in his career, and then he kind of went back and said, No, this is what I want to do: Reset what I’m known for and take insane swings.”Chris Buck for The New York TimesRogen built his comedic persona around the prerogatives of adolescence in real time: He started out telling summer-camp and Jewish-grandparent jokes in his stand-up act, improvising scenes on the NBC high school sitcom “Freaks and Geeks” and co-writing what would become the 2007 smash hit “Superbad.” Working on early drafts of that script in eighth grade with Goldberg, Rogen told me: “It was, like, we’re writing our favorite movie of all time, because it doesn’t exist. There are movies we like, but there’s no movie that’s us, with all the things we specifically want out of a movie: It’s about teenagers, they’re trying to buy booze, they’re trying to get laid, they’re failing, there are cops, they’re stupid. … ”This preoccupation has persisted into Rogen’s adulthood, from his 2007 star turn in Judd Apatow’s “Knocked Up,” in which he played a 20-something dude jostled out of an extended adolescence by an unexpected pregnancy after a drunken hookup, to “Long Shot” (2019), in which he played a 30-something dude who shares an adolescent bond with a politician (Charlize Theron) and works to remind her of her youthful ideals even as she works to disabuse him of what she sees as his stubborn naïveté. Through Point Grey (named for the secondary school he and Goldberg attended), Rogen has put out “Good Boys” and “Blockers,” wildly profitable R-rated teen comedies. Last year, he voiced a teenager on “Big Mouth.” He has said that he envisions Point Grey’s Teenage Mutant Ninja Turtles reboot as “a great action-adventure movie that’s also a great teenage movie.”I asked Rogen what it was about youth he found so compelling. “That time in your life is very fertile for good stories,” he said, “in the sense of lessons learned, things that are formative to you, things where you thought one thing then thought another. … ” He mulled it over a bit more. “I think a ton about organization — that’s a word, creatively, that comes into my head a lot. People crave stories because what stories do is organize experiences in ways that make them make sense. Like, the world is very scary and chaotic-feeling,” and youth is “the time in people’s lives that feels it could use the most organizing. It’s the least-reconciled part of a lot of people’s lives: ‘What do I do with that?’”Rogen devotes much of “Yearbook,” which comes out next month, to organizing his own early life. He began writing it two and a half years ago, he said, “when Evan had his second kid and I had nothing to do for a few months.” His goal wasn’t to impart “life lessons,” he emphasized, just to be an affable raconteur: Rogen’s best movies feel like great hangs, after all, so why not make his writing feel the same way? Or as he put it: “I read Steve Martin’s book” — “Born Standing Up” — “and I was like, this is a beautiful memoir of one of the most influential people in comedy. That’s not what I’m going for!”Rogen got in touch with old classmates, some of whom he hadn’t spoken to in ages, asking for permission to use their names in the book, and for their own recollections too. “This guy Saul Moscovich, who is the guy I first smoked weed with, I haven’t talked to him since I was 17,” Rogen said, “but it was funny getting his perspective on the first time we got high in the ravine behind our school.”Rogen’s adolescence in Vancouver was, in his telling, an essentially untroubled one — he remarks in “Yearbook” that his life has been relatively low on adversity and mercifully unmarred by tragedy. When he was growing up, Rogen says, his family “did not have a ton of money.” This seems to have bothered him more than it did his parents, whom Rogen describes as resolutely anti-careerist “radical Jewish socialists.” His mother, Sandy, worked as a cashier and later as a social worker. As part of his student advocacy work at a local community college, Mark opened a game room, signing out table-tennis paddles; later he worked for nonprofits. (Rogen has an older sister, Danya, who is now a social worker, too.)A teenage Seth Rogen (left) with his father, Mark, in 1996.From Seth Rogen“Mark always said to our kids, ‘Never do anything just for the money,’” Sandy told me recently. “We were very lefty, very socialist, and tried to instill that in them: ‘You have to share.’ We always had people living in our house. Five or six people who had left their marriages and had nowhere to go, they came and lived with us and they weren’t separate from us — they were part of the family.”In addition to his childhood issues with attention, Rogen says he has a mild case of Tourette’s syndrome. “I knew when he was 4 that he would not be able to sit in school,” Sandy said, recalling Seth’s “night terrors and tantrums,” which abated after they put him on the doctor-prescribed diet. “We took him off dairy, wheat, sugar, yeast — everything good,” she said. Nonetheless, until about seventh grade, Mark said, they “spent almost as much time at his school as he did,” summoned to the vice principal’s office to discuss Seth’s behavior. Rogen would fidget incessantly, leave his seat and interrupt class, antagonizing teachers. “He was really smart and could take things teachers said and twist them against them,” Mark recalled, “making the class laugh at them and embarrassing them.” Sandy added that Seth would “make some teachers cry — but one of his favorite teachers used to tell us she had to send him out of the classroom because he was making her laugh so hard.”Seth painted, drew and enlisted Sandy’s help in fashioning costumes. “He’d say, today I have to be Batman, today I have to be a cowboy, today I have to be Abraham Lincoln,” she told me. After Seth saw “The Terminator,” Mark recalled, he made himself a stunningly elaborate “replica of the Terminator’s gun” using duct tape, electrical tape, paper-towel and toilet-paper rolls. “That gun was amazing,” Sandy said.By high school, Rogen had mellowed significantly — he played rugby, studied karate and won a provincial championship with the Point Grey improv team. (The brilliant comedian Nathan Fielder, it happens, was a teammate.) But he remained an idiosyncratic kid who dyed his hair green, wore a leather L.A. Raiders cap inspired by Ice Cube and, at 16, shared a subjectivity-obliterating 18-gram dose of psilocybin mushrooms with Goldberg in a local forest known as the Endowment Lands. “We lost our minds,” he told me, adding that, in the years since, he has experienced shroom-abetted ego death “like, 25 times.”That same year, Rogen successfully auditioned for a role on “Freaks and Geeks,” the cult high school series created by Judd Apatow and Paul Feig. Mark and Sandy were each laid off from their jobs before the gig materialized, and Rogen has suggested that “if there was any kind of dark, driving force” behind his early ambitions, it was most likely his desire for “some sense of financial security.” He became the family breadwinner, but this didn’t much change the household dynamic, because his parents had long instilled in their kids an everybody-pitches-in mentality. Rogen remembers their spending a chunk of the gift money from his bar mitzvah on a washer-dryer. Sandy told me, “I feel slightly guilty that Seth felt any pressure about money” — then added, with a laugh, “Mark doesn’t.”When I asked Rogen’s parents if anything surprised them about the adult he became, Mark replied: “It surprises me that he’s such a workaholic! It’s kind of like Alex Keaton” — Michael J. Fox’s character on “Family Ties” — “this thing where the family is lefty and the son is right-wing. We were so laid back! Sandy was home with the kids for seven years, and I had low-paying jobs, and we worked because we had to, not because it was our life’s ambition. And now Seth is multitasking on 10 projects at any given moment.” Seth laughingly acknowledged to me that he “might have gone in the complete opposite direction” of his parents, but that, when it came to his career aspirations, “They never said, Hollywood is [expletive], wear bare feet and frolic the fields. They said, If this makes you happy, do it.”All artworks are tethered to the moment of their making, but that’s especially true of comedy, where the perspectives, references and rhythms that animate jokes can date them — sometimes fatally — far more readily than, say, an outmoded hairstyle. Lately, comedy’s radioactive half-life has seemed to only accelerate, as cultural attitudes surrounding sex, identity and privilege are renegotiated precipitously, and this is especially true of comedies situated as squarely as Rogen and Goldberg’s have been in the world of men.Rogen has addressed this renegotiation in interviews, acknowledging that there are jokes he made at the start of his career that he wouldn’t make today, and that he proceeds with more sensitivity now than he did in his 20s. He characterizes this not as a case of self-censorship but as a particularly high-stakes example of what any comedian fundamentally wants to do, which is exhibit control over his or her material: “I want to know when I am crossing the line, and I also want to convey to the audience, in some subtle way, that I’m aware of the lines,” Rogen told New York magazine in 2018. “Audiences get nervous when they don’t trust that the filmmakers fully understand what they’re doing; you want to know that the people making the offensive jokes understand what’s offensive about them.”Films like “Superbad” and “Pineapple Express” meet this standard — for the most part. When the pubescent protagonists of the former issue idiotic declarations about the psychologies of the girls they obsess over, the movie makes it abundantly clear they have no idea what they’re talking about. “Pineapple Express” (2008) includes a shadowy group of drug dealers referred to only as “the Asians,” in the Orientalist style of the lug-headed ’80s action movies Rogen and Goldberg are pastiching. You can read this as a meta commentary on Hollywood racism, even if you debate its ultimate success.At bottom, though, Rogen’s movies are sweet, fumbling love stories about sweet, fumbling dorks, and this has helped them age well. In “Yearbook,” we encounter a poignant encapsulation of this sensibility. When Rogen was 12, he writes, inspired by the 1993 Val Kilmer western “Tombstone,” he amassed a wardrobe of thrift-store vests that he paired with a pocket watch. Attending classmates’ bar and bat mitzvahs, he describes how “a slow song would come on, boys would ask girls to dance, girls would ask boys to dance and I’d generally find myself standing on the side watching it all happen, spinning my pocket watch like some sort of 1920s mafia snitch.”One weekend, hugging the wall at a bat mitzvah, Rogen noticed “two other guys also standing on the sidelines, watching with longing as the other kids had fun.” With a sinking feeling, he recognized himself in them. But then “I noticed two OTHER guys. They weren’t standing on the side, watching with longing. They actually seemed like they wanted nothing to do with the girls or the boys or the dancing or any of that.” These boys — Evan Goldberg and Sammy Fogell (who would go on to inspire the character McLovin in “Superbad”) — were happily picking up “discarded glow sticks, cutting them open and pouring the glowing noxious goop that was inside all over their hands,” Rogen recounts. He went over and started cracking open the glow sticks, too — he’d found his people.The breakthrough: Rogen (far left) with the cast of “Superbad” (2007), from left, Jonah Hill, Michael Cera and Evan Goldberg, with whom Rogen started writing the script when they were in eighth grade.Columbia Pictures/Everett CollectionRogen captures something in this moment that’s both geeky and precious. Perched on the symbolic precipice of adulthood, troubled by hormonal disturbances, nascent anxieties and social pressures, three friends find safe harbor in one another’s company. It’s Rogen and Goldberg’s origin story, reverberating throughout their creative partnership. “Our brains formed around working with one another,” Rogen told me. “Your brain is not fully formed when you’re 13, and that’s when we started sitting down to write together.” Decades later, he went on, “we’ve been able to keep that childlike energy of just working on the thing that you want to be doing, the thing you want to watch, the thing that’s really just for you.”In Danny Boyle’s film “Steve Jobs,” Rogen appears opposite Michael Fassbender, who plays Jobs, as a supportive but aggrieved Steve Wozniak, the Apple co-founder. Even though Aaron Sorkin wrote the script, when Rogen is onscreen, you can glimpse the Point Grey version of the film: two mismatched bros — the inventor and the marketer — hanging out in a Cupertino garage, balancing shared affections and aspirations against festering resentments. In their films, Rogen and Goldberg love nothing so much as stories about friends whose abundant love for each other is tested — by power imbalances between them, by weaknesses of character, by societal forces tugging them apart. This is the emotional engine at the core of “Superbad” (2007, an impending college departure threatens a friendship); “The Green Hornet” (2011, pampered arrogance threatens a friendship); “This Is the End” (2013, Hollywood threatens a friendship); and “The Interview” (2014, diverging career goals threaten a friendship).One of my favorite Rogen comedies is a bleak exception: Jody Hill’s “Observe and Report” (2009), in which Rogen plays a reactionary mall cop with bipolar disorder, delusions of grandeur and no friends to speak of. Rogen’s greatest script with Goldberg, “Pineapple Express,” which David Gordon Green directed, also inverts the typical structure: Amid a life-threatening adventure, a friendship blossoms.In “Knocked Up,” Judd Apatow framed goofy adolescent bliss as an entertaining but ultimately stunted condition that Rogen’s protagonist had to reluctantly outgrow. The movie grossed $220 million and made Rogen an unlikely star. But in the films he has made with Goldberg, the advent of maturity is treated with more ambiguity, if not outright skepticism. In their hands, adolescence is not merely a stage of life but a state of mind, where the exploratory, joyful fumbling of childhood has yet to give way to the compromises and conformities imposed on us by a fraudulent adult world. Goldberg told me that he and Rogen share a “philosophical bent” that stems from adolescence: “We’re irked by people who say, ‘This is how it should be, and I know what’s right.’ No one knows what’s right, the entire universe is madness. So people who proclaim to know how other people’s lives should be lived irk us — and those people tend to look down on young people.”The most radical expression of this mentality comes at the end of “Sausage Party,” a 2016 animated feature about anthropomorphic supermarket foodstuffs that have been taught paradise awaits them upon being purchased, then discover the grim truth and rebel. Voiced by actors like Rogen, Kristen Wiig and Salma Hayek, the heroes question the belief system that has kept them docile and, in the finale, become violent revolutionaries, massacring their oblivious human oppressors in the supermarket aisles before enjoying a wildly uninhibited pansexual victory orgy. Writing sequences like these, Rogen told me, he and Goldberg “will look at each other and say, I bet this is partially because we did a lot of mushrooms when we were in high school.”“Whoa,” Rogen said, checking his phone in the ceramics studio. The Houseplant web store was not merely back, but it was looking as if everything was going to sell out by day’s end. “Part of me was, like, will anyone buy this [expletive]?” he admitted. “Like, our movies cost $15 to go see, most people see them for free now. Will someone pay $100” for an ashtray and a vase?For Rogen, Houseplant represented a “big swing” of the sort he liked hearing Cuarón champion. Rogen had taken to calling the cannabis company “his life’s work,” and he assured me he didn’t mean this jokingly. “It feels like something I’m more uniquely. … ” He thought for a second. “More people could make comedies than could do this,” he said.All the same, I asked if he was plotting some big cinematic swing too. “The thing with our movies is, we’re always trying to do that,” he replied. “ ‘Sausage Party’ was a big swing. As we were making ‘This Is the End’” — a movie about the Rapture, set in Hollywood, in which Rogen and a host of other celebrities like Rihanna and Jonah Hill played versions of themselves — “we were saying, this is an experiment.” He laughed. “And then I’d argue that ‘The Interview’ is an experiment that maybe went awry!”“The Interview” is the second movie Rogen and Goldberg directed, and it doesn’t feel like much of an overstatement to say it had the most turbulent rollout in the history of Hollywood. The movie is about a Ryan Seacrest-style TV host (James Franco), whom the C.I.A. enlists, along with his trusted producer (Rogen), to assassinate Kim Jong-un during an interview. Any putative stoner comedy where you find yourself rooting for C.I.A.-backed regime change deserves, at least, a hard sidelong glance, and if the film weren’t so thoroughly silly, you could argue that it is, on some level, pro-U.S. propaganda.This was the vociferously held position of North Korea, at any rate. Its state-news agency promised “stern” and “merciless” retaliation ahead of the film’s release, with the country’s United Nations ambassador calling it “an act of war” in June 2014. That November, after a historic cyberattack on Sony Pictures servers that the F.B.I. linked to North Korean hackers, thousands of internal company emails were leaked, leading to the resignation of Amy Pascal, the studio boss at the time. In a last-minute swerve, citing safety concerns, Sony yanked “The Interview” from theaters and gave it a streaming-only release (a rehearsal, it turned out, for pandemic-era upheavals in distribution).Rogen was somehow able to take all this in relative stride, even growing accustomed to the full-time security guard hired to protect him. It was easier, it turned out, to abstract himself from geopolitical strife than from bad reviews. “What’s painful,” he said, “is the joy people seemed to take in deriding it,” by which he meant “major publications who took the time to write articles that were, like, And by the way, this movie sucks. Yes, it’s the center of a major controversy, but don’t let it be lost on you that it’s also terrible.” Rogen laughed with a mixture of mirth and bitterness. The saga left him feeling “gun shy,” he said. “It was something that for sure felt like we burned our hands on the stove. I don’t think it’s a coincidence that we haven’t directed a film since.”Last July, Rogen found himself at the center of a relatively more muted international controversy. During an interview with Marc Maron, Rogen articulated his conflicted thoughts about Israel — the country where his parents met, on a kibbutz, and where he traveled as a teenager. Rogen told Maron that, growing up, he was “fed a huge amount of lies” about Palestinian claims to the land: “They never tell you that, oh, by the way, there were people there,” he told Maron. “They make it seem like it was just sitting there, like, the [expletive] door’s open.” As for the basic notion of a Jewish state, he added, “You don’t keep something you’re trying to preserve all in one place,” especially not “when that place is proven to be pretty volatile, you know? I’m trying to keep all these things safe, I’m gonna put them in my blender.”Outcry followed, with some Jewish voices celebrating Rogen for speaking tough truths and other, more conservative ones denouncing him. The Maron interview, Rogen said, “put people in a funny situation where they had to say I’m anti-Jewish, which is a hard thing for me to wrap my head around.” As a kid, Rogen attended Jewish day school and Jewish summer camps. Last year, after the death of his mother-in-law from Alzheimer’s, Rogen developed a greater appreciation for what he calls Judaism’s “practical” aspects. “When you look at what Jews do after death, you go to work, you get the body together, you hang out together, you get food, you get alcohol: There’s infrastructure in place to deal with these things that are truly hard to deal with,” he said. He was especially struck by the stark finality of one ritual in particular: “You bury the body yourselves,” he said. “It’s crazy — you’re dumping dirt on the body.”Rogen conceded that his remarks on Maron’s podcast had been “flippant” and that, after the interview, Lauren told him, “You know this is a very sensitive subject for people, but you’re speaking like you don’t, and that’s where you seem stupid, and not who you are.” But he emphasized that, at root, he didn’t say anything he didn’t believe. Rogen told me: “That was in some ways the last taboo, for me as a Jewish comedian, saying that about Israel. It was the one thing, almost, I would never talk about, and probably part of this bad-​instinct O.C.D. part of my brain that’s, like, when someone says, ‘Don’t touch that one button,’ part of me says, ‘What would happen if I did?’”Chris Buck for The New York Times“Let me get my computer and show you something,” Rogen said. He closed up the garage and we made for a sunny second-story deck adjoining his office, where he rolled himself a fresh joint — a proprietary Houseplant strain known as Diablo Wind, named after a weather pattern that affects Northern California. “It’s a pretty strong sativa,” he explained. “A good work-throughout-the-day weed.”Rogen had come to accept that his and Evan’s chance “to be the biggest names in movies has come and gone,” he said. But rather than demoralizing him, this insight was freeing, and now he and Goldberg were plotting their return to filmmaking with a project unlike anything they’d done: “A big action movie,” as Rogen put it, called “Escape,” that was heavily inspired by Buster Keaton and Jackie Chan.“Escape” grew out of a challenge the duo set for themselves to try and make people laugh without using dialogue. In “Pineapple Express,” Rogen explained, “the scenes people remember are the fights, the foot through the windshield and, like, with ‘Neighbors,’ you think of the airbags” — moments, that is, of outsize physical comedy. “We were like, Why are those just the supporting things? Why are those, amidst a sea of talky jokes, these things that pop up once in a while? Why don’t we make a bunch of these jokes and not rely on verbal humor?”Youth is ‘the time in people’s lives that feels it could use the most organizing. It’s the least-reconciled part of a lot of people’s lives: “What do I do with that?” ’Rogen and Goldberg have flaunted virtuoso stoner ingenuity when it comes to crafting set pieces — even the unfairly maligned “The Green Hornet,” which they wrote and which Michel Gondry directed, is significantly redeemed by its daffily inspired action sequences alone, like the one in which a car rides an elevator, or the one in which a character shoves another character into a foosball table and “kicks” him in the face repeatedly. With “Escape,” Rogen said, “we did add talking eventually, but for a while there was almost none.”He opened his laptop, where the desktop image was the Wu-Tang logo rendered in rainbow colors so that it resembled the ‘80s-era Apple logo. Rogen clicked over to a folder marked ESCAPE, revealing hundreds of documents within. Every time he and Goldberg have an idea for a movie, Rogen explained, they start compiling lists of “ideas for anything: characters, scenes, lines, plot twists, turns — it could be as general as, like, ‘Someone locks themselves in the closet while trying to hide,’ or it could be like, ‘OK, this character’s been this way their whole life. … ’”Over time, whether they’re in the same room or emailing back and forth, as they’ve done during the pandemic, Rogen and Goldberg sculpt these lists into outlines, then sculpt those outlines into scripts: “You start to say, ‘OK, these 10 things could go together,’” Rogen said. “Or, ‘OK, that’s a chunk of a movie,’ or, ‘If we want all these ideas in the same movie, what’s a character that could support that?’”He scrolled through the folder. “These are our ‘Escape’ files — oh, Jesus — going back to January 2016,” he said. He glanced at an early list. “This totally changed,” he said, opening another. “These are gags,” he explained. Rogen and Goldberg had collected dozens of Keaton-worthy ideas, which he asked me not to reveal. He scrolled to another document, dated February 2019 and titled “Boarded Action Beats” — “These are gags we started to actually draw,” he said.Working with an illustrator, Rogen and Goldberg had completed what was in essence a digital flip book diagraming every scene in “Escape.” “We’re literally storyboarding every second of the movie,” Rogen said. One open-ended, three-word gag I’d seen in a list from May 2019 — centered delightfully on something you could buy in a hardware store — had been storyboarded into an elaborate action sequence. Rogen showed it to me frame by frame, narrating as he went. “She’s trying to go from there to there … these guys are chasing her. … ” His finger tapped the right arrow. “She grabs that guy, he’s falling, bam, whoop!”Even in flip-book form, the scene was funny. “We need to know if these jokes are working, and if the timing is right,” Rogen said, “and you can’t do a table read and see if people laugh or not, because that would be me saying, like, ‘He throws the thing, it bounces off the door, it hits him in the face.’” He laughed. “We need to be able to see that!”There’s a story Mark Rogen tells about the early days of Seth’s career: When the family first moved to L.A., for ‘Freaks and Geeks,’ Seth signed with a manager and a lawyer, and after some time, “his lawyer threatened to fire him, because Seth kept getting offered different gigs and saying, ‘I’m not doing that, that’s not a movie I’d go see and it’s not a movie I’d want my friends to see me in.’”Rogen’s self-assurance might be the most enviable thing about him: The fact that, with rare exceptions, he has only ever seemed to work on exactly what he wants to work on. Rogen once recalled his friend Jonah Hill’s approaching him for advice after being offered a part in a “Transformers” sequel. “I can see if Steven Spielberg’s calling you, asking you to do something, how that’s hard to turn down,” Rogen told an interviewer, recounting the exchange. But in this case, he told Hill: “You want to make a movie about fightin’ robots? Make your own movie about fightin’ robots. You can do that. That’s on the table now.” This story has an echo in “Yearbook,” in a chapter where Spielberg himself actually invites Rogen and Goldberg to collaborate on a project inspired by the 1984 sci-fi movie “The Last Starfighter.” The same idea had already occurred to them, and they decided they’d rather just make their own version. Rogen isn’t overly concerned in the book with flattering the powerful. There’s also a funny story about George Lucas — that, within moments of meeting Rogen and Goldberg in 2012, he expressed his certitude that the world would end later that year (Lucas, through a representative, denied this account) — and an even funnier story about Nicolas Cage pretending to be a white Bahamian for a possible role in “The Green Hornet,” bellowing improvised dialogue in a Caribbean patois.‘We were always trying to serve comedy, and beauty doesn’t always serve comedy.’With Point Grey, Rogen can exert that much more control over his career. This has turned out to be good for him not just creatively and financially, but also as a way of weathering industry tumult. Rogen’s stock in trade — the midbudget comedy — has long been on the endangered-species list in the Marvel era, during which time comedy talent has undergone a mass migration from movies to streaming television. And yet Rogen has largely bucked both of these trends: The Hollywood Reporter recently named Point Grey “masters of the midbudget comedy,” crediting its films’ success with “keeping the genre alive.”Rogen told me, “In the last few years, we released ‘Blockers’ and ‘Good Boys,’ and they both did really well, and they’re both 100 percent the exact thing people say doesn’t work anymore: $20-million comedies with no huge names that were just funny R-rated comedies — and they both made a very healthy multiple of their budget.” Of “Good Boys,” he noted, “That’s a script that was around awhile, and no one wanted to make it, because it’s about 12-year-olds, and 12-year-olds can’t see it. And we say, Everyone’s been 12! ‘South Park’ has been on for 20 years, and they’re 9! I watch movies about talking dogs — I’m not a dog!”Setting aside the myopia of financial backers, Rogen went on: “I don’t know if other filmmakers are having the conversation that we’re always having, which is, Will this work in a movie theater?” This wasn’t, he went on, “a conversation you used to have to have, but now you do” — even more so, post-pandemic — “and we’re very clear — we want this to be in a theater, so it has to do things that a movie that works in a theater does. Those movies are different. An audience paying to go out of the house and be surrounded by hundreds of people? That’s a very specific product, so you have to be honest with yourself and say, ‘Is this ticking the boxes for that product?’ I look at other movies and say, ‘Did they think this was gonna be in theaters? Did they think this was ticking those boxes?’”He contrasted “Good Boys” with another Point Grey release, “An American Pickle.” With the former, Rogen said, “The concept was super-​relatable and believable and easy” — three sixth-grade friends ditch school and are waylaid by a series of misadventures en route to a party — “and it has set pieces, so it feels like it has a scope to it.” Whereas, with “An American Pickle” — the first original feature film to stream on HBO Max, in which Rogen stars as both a Brooklynite web designer and his shtetl-hardened great-grandfather, Herschel — “we had no illusions: This is not a movie people are gonna necessarily leave their houses for, a quiet character movie with three people in it.”None of which meant that Rogen was sanguine about the state of the industry. At one point, he told me that his plan was “hypothetically” to star in “Escape” “if it gets made one day.” I expressed surprise at his uncertainty, since the film seemed well into preproduction. “I’m not convinced we’re making a movie until we’re two weeks into filming it,” he said. “That used to be a thing, where you were told, ‘You’re greenlit.’ That doesn’t happen anymore.”On top of the obvious appeal for Rogen of starting a cannabis company, then, Houseplant has the added benefit of depending in no way on Hollywood for its existence. The week after I visited him at home, I joined Rogen and Goldberg on a video call dedicated to Houseplant business.“OK, what are we doing?” Rogen asked, sitting at his desk in Los Angeles.“We’re smoking weed!” Goldberg said in Vancouver.This was not untrue, though the primary reason for the call was to write copy that would accompany two forthcoming products, something they like to do themselves: a leatherbound carrying case for loose joints and a “desk lamp with an ashtray built into it, kind of,” Rogen said, holding up a prototype so I could see.They agreed that, with the carrying case, “there should be a joke of some nature,” as Goldberg put it, but that it could “start from a more utilitarian place, because it’s genuinely solving a problem,” Rogen added. But no one had been screaming for a combination lamp-ashtray, which meant it had far more comedic potential.“I thought we could do an ‘And then there was light’ joke. … ” Goldberg said, kicking things off.Rogen sidestepped this idea and offered another: “There’s also a simple one,” he said, “like, ‘For years I stared at my desk lamp and my ashtray, sitting beside each other — two stupidly separate things. … ’” “Yeah,” Goldberg replied, building on the bit. “ ‘I kept thinking of the pencil and the eraser, before they were brought together. … ’”“Exactly,” Rogen said. “What are other disparate things that —”Goldberg started riffing: “ ‘Pepperoni used to not even know pizza! A jukebox, combined with your phone? Absurd!’”Rogen started writing down these ideas in a shared document, as Goldberg experimented with wording to encapsulate them: “ ‘Not everything that should be together, is together. … ’” Rogen laughed at this and said: “Yeah! ‘Until someone has the audacity to combine them. … ’”Warming up now, Goldberg got sillier: “ ‘The concept of a chair and wheels combined to become the bicycle, which revolutionized the way — ’” Rogen cracked up so loudly at this that I couldn’t hear the rest.“ ‘Buses and missiles combined to become airplanes. … ’” Goldberg continued.“ ‘Buses and birds ’” Rogen suggested, grinning, and Goldberg’s laughter indicated that this revision was a keeper.For the next 20 minutes, I watched their shared document take form, their names hovering above their cursors, dancing manically around the screen, unfurling jokes. Soon the copy for both the lamp and the case was done, the sun was low in the sky and the frogs at Rogen’s place were croaking. It was nearly 5 p.m., which is when he likes to head to his pottery studio — to clock off for the day and go make some more things.Jonah Weiner is a contributing writer based in Oakland, Calif. He writes the style and culture newsletter Blackbird Spyplane. Chris Buck is a photographer based in New York. His latest book is “Gentlemen’s Club: Partners of Exotic Dancers.” More